and for forty yeares theyr very Children shall bear theyr fornication and they shall suffer all the incommodities of wandering in a wildernesse Can then any man wonder if they themselves who had theyr pardon on these termes and then were slain the very next day by theyr enemies should for a time yea perhaps for forty years suffer some punishment after death Eternall punishment the old sin being forgiven they could not suffer if they did no new one yet manifestly some punishmēt after death could not but be due to thē seeing that so great a punishment was so justly laid upon theyr Childrē for theyr sake for forty whole years 7. Let vs go on 2. Sam. ch 12. vpon Davids great repentance for his great sins of Murther and Adultery God by the Prophet Nathan tould him v. 13. Our Lord allso hath taken away thy sin Howbeit because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme the Child that is borne unto thee shall surely die Behold the sin taken away and yet behold a punishment still due even for this deed Yea for this deed the sword shall not depart from thy house for ever I will take thy wives and give them to thy neighbours and they shall sleep with thy wives in the sight of this Sun v. 10.11 All which great punishments even after this forgiven sin did befall David and his family His son dyed v. 18. Three more of his own sons were slain Ammon in the next chapter Absolom chapter 18. Adonias 1. Kings v. 24. Yea Absolom before his death did raise an Army against David his Father and enforced him to fly Ierusalem being taken they pitched a tent for Absolom in the house top the leads of the place And he went to his Fathers Concubines before all Israël 2. Sam. Ch. 16. v. 22. Thus in the sight of the Sun lying with his own fathers wives called here concubines because they were not admitted to the title of Queenes 8. Our Lord sayd to Moses and Aaron Num. 20.12 because you have not believed me you shall not bring this people into the land which I will give them And v. 24. Aaron shall be gathared to his people that is shall dye for he shall not enter into the land which I have given to the Children of Israël because he rebelled against my word and v. 28. Aaron dyed there in the top of the mountaine and Ch. 27. v. 13. God sayd to Moses when thou hast seen the land of promise thou allso shall be gathered vnto thy people as Aaron thy Brother was gathered For ye rebelled against my commandment Thus you see these two great Saints both punished with a most speedy death For that very sin of which they being admonished by God himself questionlesse did repent Whence after this sin committed God did so familiarly converse with Moses from ch 20. to 27. By all these and a world of other such examples it is made evident that upon the true repentance of the delinquent though the pain of eternall death be allwayes forgiven him yet often the delinquent remaines liable to suffer temporall punishments even as in this world though upon the repentance of a delinquent deserving death the punishment of death be forgiven him yet he is justly made liable to suffer imprisonment or condemned to pay such a fine 9. Out of this principle it clearly followeth that there is a Purgatory for seeing that a man may dye before he hath suffered or satisfyed for the punishment due by divine Iustice unto him it doth necessarily follow that this punishment according to the same Iustice must be given him in the world to come not in hell because the sin is forgiven him but yet in the prison of Purgatory out of which he shall not go untill he hath paid the last farthing Matth. 5.26 It remains then proved that this principle so well grounded in Scripture cannot be true unlesse it allso be true that there is a Purgatory 10. I passe to the second principle teaching that some sins are only veniall deserving indeed some punishment but not eternall For as he were a Tyrant who would punish every offence though it deserves but whipping with a cruell death so we should have too too hard opinion of Gods Iustice if we believed that for every merry lye for every idle word or passionate speech for every trifling away of a small time unprofitably for every vain or lazy action he should punish the delinquent with death everlasting and the endlesse and unspeakable torments of Hell fire if the person dyeth without repentance as thousands must needs do who dye suddenly or out of theyr senses or in theyr sleep c. 11. That there be such veniall sins or smaller offences as these are which be truly sins yet not mortall or damnable is clear out of Scripture Exod 1.17 But the Midwives of Egypt feared God and preserved the men Children contrary to the command of the King who questioning them for breaking his commandment they answered The Hebrew weomen are not as the Egyptian weomen for they have the knowledg to play the Midwife themselves and before we come to them they are delivered God therefore did well to the Midwives and because they feared God be built them houses Here you shee the Midwives telling an officious lye which is a sin yet this sin did not take from them the love of God or made God hate them but they even then feared God as the Scripture sayth and he for this theyr fear exercised not in this lye but in theyr Charity and Mercy highly rewarded them Yet this lying being a sin divine Iustice could not but reserve some punishment for it though not eternall 12. Even so Iosue 2.2 The spies sent by Iosue entred the house of Rahab And it was told the King of Iericho He sent to Rahab saying bring forth the men that came to the for they be spies and the woman taking the men hid them and sayd I confesse they came to me when the gate was a shutting in the dark and they withall went out I know not whither they be gone persue quickly and you shall overtake them But she made the men go up to the roof of her house and covered them with the stalk of flax which was there Here you have another officious lye but only a veniall not a damnable sin By lying she sinned venially but by that act of charitably hiding the spies she pleased God For S. Paul sayth by Faith Rahab perished not receiving the spies with peace Hebr. 11. 31. And S. Iames chap. 2. v. 25. Rahab was she not justifyed by works receiving the Messengers and putting them forth another way after that she had first hid them Of these kind of veniall sins the Scripture allso sayth Seven times shall the just fall and rise again Prov. 24.16 For these smaller sins cast us not out of Gods favour wherefore by his grace we soon get pardon
but Christ requyres them to be done our part for they be our scores which be thus behind untill we shall have done all that he hath ordayned that we should doe to be partakers of the full fruit of his Passion in order to the cancelling of paines due for our sinns And we must either by our selves fill up what is behind or accomplish these things which want of the Passion of Christ to this effect or our charitable Brothers must by theyr suffering for us helpe us out as S. Paul here sayth he did helpe out the Coliossians by his suffering for them So that if we be fellows in his Passion we shall be fellows in his Resurrection and gloy Rom. 8.17 7. The obtayning of this remission of all sinns and of all paines due to these sinns which are committed after Baptisme is not done with that facility and easines with which all this was done in Baptisme but it is a thing requires much labour and paine Heb. 10.26 For if we sin willingly after the knowledge of truth receaved there is not left an Host for sins Wherefore though it be most true which was there sayd v. 14. By one oblation he hath perfected for ever them that are sanctified Yet the true meaning of that text is that he hath done this in that manner which he in his prudence and justice hath thought fitt that is he hath by that one oblation so perfected them for ever that they to be partakers of this consummated perfection compleated on his part must do all things which he exacts to be done on theyr parts that is believe repent resolue to keepe or endeavour to keepe the Commaundements If thus disposed they superadde Baptisme all is perfected wholy supposing theyr perseverance But if we sin after this Baptisme in which we professe the knowledge of the truth receaved there is now not an Host for sin that is the Host of Christ Crucified which is the oblation consummating them for ever is not left to witt it is not left to cancel and cleanse our sins so easily as before For none can again be baptized in cold water but wee must be rebaptized in the hott water of our teares in the baptisme of pennance for so the Scripture calls pennance in fasting sackcloath watching praying almesdeeds or else we must smart in Purgatory as by Scripture wee shall now prove THE XXV POINT Of Purgatory and prayer for the Dead 1. SOme are so ignorant in the understanding of Scripture that if they find not there the name of Purgatory they presently conclude that according to Scripture there is no such thing as Purgatory This is as great simplicity as it would be to deny the most Blessed Trinity because this name cannot be found in all the Scripture old or new Such men are to be taught that any thing is sufficiently proved out of Scripture if the Scripture can be shewed to contain such principles as cannot be true unlesse it be true allso that there is a Purgatory 2. I say then the Scripture holds forth vnto ut three severall principles all which three must be false unlesse we grant a Purgatory For first if any Scripture teach that although our sins be forgiven us whensoever we truly repent but yet that they are only forgiven so that all the paines due to them be not allwayes forgiven them together with these sins then that very Scripture teacheth us allso that there is a Purgatory because it may often happen that he to whom all sins were forgiven did depart this life before that all the paines due to those his sins were remitted These pains being due by divine Iustice and not being cancelled by any satisfaction made for them in this world it evidently follows that divine Iustice must exact the payment of them in the next world but not in Hell because no man is condemned to Hell who did truly repent for his sin Therefore some other place or state must needs be granted in which such a soule is to pay those temporall punishments which are yet due to her by divine Iustice This place or state is that which we call Purgatory 3. Secondly if any Scripture teach vs that we may live and dye with such sins as be not damnable but only deserve temporall punishment and not eternall that Scripture allso must needs teach us Purgatory which is nothing else but a place in which souls departed suffer only for a time and not for eternity 4. Thirdly if any Scripture teach us to pray for the dead that very Scripture teacheth us a Purgatory For prayers for the dead are unnescessary to those who are in heaven and unprofitable to such as are in Hell Those dead then who can receive help and relief by our prayers must neither be in heaven nor in Hell but in a third place which we call Purgatory My work then is done if I can shew that these three principles beheld forth unto us in Holy Scripture Yet fourthly we shall add severall other Texts in proofe of Purgatory 5. Let us now begin with the first principle and let us shew how the Scripture teacheth us that full often after the sin it self is forgived there do remain some pains yet due even to that sin We are all born in Originall sin This sin is quite forgiven to many children wether it by the faith of theyr parents as in the Law of nature or by Circumcision as in the old Law or by Baptisme as in the new And yet those very infants to whom this sin is forgiuen do notwithstanding for the selfsame forgiven sin suffer the punishment of death due unto them for no other cause but for that very originall sin which was forgiven them This is taught by S. Paul Rom. 5.12 As by one man sin entred into the world and by sin death so unto all death did passe yea truly unto all did death passe even to those innocent Children who have not committed the least offence in the world 6. In the book of Numbers ch 14 The people greviously offended God by murmuring But Moses praying earnestly for them our Lord said I have forgiuen it according to thy word But yet all the men that have seen the signes that I have done in Aegypt and in the wildernesse they shall not see the Land for which I sware to theyr Fathers v. 23. In this wildernesse shall your Carcases lye v. 28. and v. 32 Your Carcases shall be in the wildernesse your Children shall wander in the desert forty years and shall bear your fornication untill the Carcases of theyr Fathers be consumed in the desert And forty yeares shall ye bear your iniquities For as I have spoken so will I doe Note here that God with his own mouth sayd he had forgiven the sin and yet he with the same mouth and breath as I may say tells them there shall be still a just punishment undergone for this very sin for which though forgiven they shall dye in the wildernesse
heaven ever did as those who are skilled in antiquity know Yea Christ himself was pleased to sett forth some more mysticall cures which he did with such ceremonies as you would scoff at thē if our Church in farr more mysticall actions had made use of them So Mark 7. v. 32. in the Cure of a deaf and dumb man First he took him from the multitude a part Secondly he putt his fingars into his eares Thirdly spitting he touched his tongue Fourthly he looked up to heaven Fiftly he groaned Sixtly he used a word deserving speciall interpretation saying Epheta that is be opened So allso Iohn 8. v. 6. In pardoning the adulteresse he twice bowing himself wrot in the earth God knows what And in the nynth Ch. curing a man blind from his nativity v. 6. He spitt on the ground and made a claye of his spittle then he spread the clay upon his eyes Lastly he sayd unto him goe wash in the Poole Siloe which is interpreted sent Thus teaching his Church to use Ceremonies in such mysterious actions as are ordeined to cure our spirituall deafnes spirituall dumbnes spirituall blindnes So we shall see it to be Scripture that sprinkling of water must be used in Baptisme Imposition of hands in Confirmation and Ordination anoynting with oyle in Extreme-vnction Before our Lord gave the Eucharist to his Disciples he Mark 14. made choyse of a roome very spacious and adorned He first washed his disciples feete then setting down he tooke bread gave thanks blessed it brake it c. When he gave his disciples power to absolve and to administer the Sacrament of Confession Io. 20.22 He first sayd to them As my father sent me so I send you when he had sayd this he breathed upon them and he sayd to them Receive the Holy Ghost whose sins yo shall forgive are forgiven c. When the Pastors of our Church use the insufflation or Breathing upon any for the lyke mysticall signification you cry a lowd superstition superstition an apish mimicall action c. 7. There is allso one very great commoditie in the Churches perscribing such and such particular ceremonies in such and such actions that hence it ensues that all her priests performe all these sacred Rites in administring Sacraments offering sacrifice c. after just one and the self-same manner all the world over which is a most comely and orderly thing and could not have happened had not such and such peculiar Rites been prescribed to all 8. But now if after that we have proved Ceremonies to be reasonable you aske why the Church did prescribe just these particular Ceremonies and no other First I answer that eyther these particular Ceremonies are more proper and seemly and as it were more connaturall to such an actiō or secondly they are fittest for some mysticall signification Lastly I say that our unsatisfied adversaryes would have asked the self same question of any other particular ceremonies if the Church had peculiarly appointed them Even as some men will curiously be asking Why did God make the world just at such a particular time and not sooner or later For as S. Augustin wittily answers Had God made choise of any other time to make the world you would still have been asking the very selfsame wyse question Why just now and not sooner or later Even so you would as wisely haue been saying Why just such a Ceremonie and not as well such or such an one Lett this suffice for the Iustification of our Ceremonies THE TENTH POINT Of Baptisme which is the first Sacrament 1. I Will first shew Baptisme to be a Holy signe or ceremony signifying and causing grace in those who duly receave it Ezech. 36.25 And I will power uppon you cleane water and you shall be cleansed from all your contaminations Behold an outward powring of water cleansing inwardly from all contaminations The Baptisme of S. Iohn was an outward powring of water with a solemne profession of doing pennance towards the cleansing of the soul but no grace was given by it to cleanse the soul So Matth. 3.11 sayth S. Iohn Baptist I have Baptized you with water but he Christ shall baptize you with the Holy Ghost His baptisme shall give this soul-cleansing grace Again Act. 2.38 Be every one of you baptized for Remission of your sins and you shall receave the Holy Ghost Again Act. 22.16 Rise up ad be baptized and wash away thy sinns Nothing can cleanse from contamination give Remission of sins wash away sins but that which gives grace Again Gala. 3.27 As many of you as are baptized in Christ have put on Christ Hence Baptisme is called Tit. 3.5 The washing of Regeneration and by it man is borne of the spirit Whence Io. 3.5 Vnlesse a man be borne again of water and the Holy Ghost he can not enter into the Kingdome of God That is to say Baptisme so breeds our spirituall birth in God as our carnall birth causeth our life into the world 2. Wherefore evē the Childrē of the Iust need baptisme For Rom. 5.12 Vnto all men death did passe in whom all sinned Whence David Ps 51.5 And in sin did my mother conceave me And therefore unlesse such an one be born againe of water and the Holy Ghost he shall not enter into the Kingdome of God For of every one it is sayd Eph. 2.3 We were by nature Children of wrath as allso the rest THE ELEVENTH POINT Of Confirmation 1. COnfirmation is approved such a Sacrament Act. 8. v. 14. And when the Apostles that were in Ierusalem had heard that Samaria had receaved the word of God they sent unto them Peter and Iohn wo when they were come prayed for them that they might receive the Holy Ghost For he was not come upon any of them but they were only baptized in the name of our Lord Iesus Then did they impose theyr hands upon them behold the outward signe and they received the Holy Ghost Behold the inward grace given to those who though they had been baptized yet they had not received this particular strength and Confirmation of speciall grace which the coming of the Holy Ghost in this Sacrament did bring unto them It is allso most agreable to Scripture that this Sacrament be given not by inferiour Priests but by Bishops Whence Bede excellently noteth that it was not Philip the Apostle who is here sayd to have converted Samaria but Philip one of the seaven Decons And so though he could baptize them yet he could not give thē this Sacrament and therefore the Apostles sent Peter and Iohn to Samaria Not to baptize them again but to confirme them And though here be no mention of oyle yet it followeth not that no oyle is to be used in this Sacrament For so in the Scripture there is no mention of water in that very Text which mentions the institution of Baptisme as Matthew the last Teach all nations baptizing them in the name of the Father the Sonne and Holy
again And hence these sins are called veniall such as easily have pardon 13. Whence our Saviour himself doth distinguish severall sins and affirms some of them to deserve punishment but not hell fire Matth. 5. v. 22. Whosoever is angry for so the Protestant Bibles read it with his Brother shall be in danger of Iudgment And whosoever shall say to his Brother Raca shall be in danger of Councill And whosoever shall say thou fool shall be in danger of hell fire Of which only eternall punishment the two former sins did not endanger us they being but veniall Hence it is evident that there be some sins which God judgeth worthy of punishment and yet not to deserve hell fire and he speaks of the punishment of the next life as of hell c. Again Matth. 12.36 I say unto you that every idle word that man shall speak he shall render an account therof in the day of Iudgment The words of lesser anger deserved not hell fire as the former Text taught us yet they being worse then meer idle words some punishment is due to them For here this Text sayth some account must be rendred even for every idle word But a lesser account then for angry words and therefore they will not alone make us liable to hell fire Again Matth. 7.3 some sins be called Beams some only Mothes which name Christ hating deadly sin to death would never give to any sin that were damnable Neither would he if these lesser sins were damnable speak of them as he doth Matth. 23. v. 24. You tithe Mint and Anise c blinde guides that strain a gnat and swallow a Camel Behold some sins only like gnats and the doing of them compared to the fault that would be in omitting te pay Tythe for Mint and Anise Yet because all veniall sins do something pollute the soule this stain must be purged or cleansed Often this is not done in this world for we see dayly men continew in doing these sins to the last loosing all sense and life allso before they repent them some account then in Iudgment following after death immediately will be given of them Not in Hell for they deserve it not therefore in Purgatory 14. Agreable to this is that which our Saviour sayth Luke 12.47 That servant who knoweth the will of his Lord and doth not according to his will shall be beaten with many stripes but he that knoweth it not and doth things worthy of stripes shall be beaten with few stripes Hence it is evident that there be some men who do things worthy of stripes which they shall not escape but yet they shall be beaten with few stripes But if these stripes be to be laid on for all eternity as all stripes be which are paid in Hell they will not be few because being everlasting the number of them will be without number will then any one call these stripes few Or can any man perswade himself that a God who is all mercy will in this unmercifull manner punish the speaking of one idle word Yet Christ himself sayth that we shall be accountable for every idle word we speak Matth. 12. Wherefore we must be lyable to some punishment for every idle word so that if a man of full age converted from Idolatry be baptized and by and by after killed before he commit any other sin then the speaking of one idle word only shall this man be tormented for ever and ever so long as God shall be God And shall the Father of mercies give this unmercifull sentence Doubtlesse if any man can do a thing worthy of stripes and for doing it deserve only to be beaten with few stripes this man may hope for this mercy But for greater then this he cannot hope seeing that Christ sayth that some account is to be given for that idle word Some punishment therefore he must suffer but not eternall and consequently not in Hell but in Purgatory For he must be beaten with few stripes not with masny or everlasting stripes If this principle so well grounded in Scripture be true then it cannot but be true that there is a Purgatory 15. The third principle clearly allso contained in Scripture is that prayer may profitably be made for the dead This is proved as well out of the old as new Testament In the old Testament 2. Mach. 12. where after diverse of the souldiers of Iudas Machabeus had been slain in the Battle v. 43. He making a gathering sent twelve thousand drachmes of silver to Hierusalem to have Sacrifice offered for the sins of the dead well and religiously thinking of the resurrection For unlesse he hoped that they who were slain should rise again it should seem superfluous and vain to pray for the dead It is therefore a holy and healthfull cogitation to pray for the dead that they may be loosed from theyr sins Your English Bibles so mangle the sense here that I would not follow them I know Protestants will say these Books be not Canonicall though in the third Councel of Carthage Can. 47. They be registred in the Canon Yet not to dispute this matter I take that which is granted without all dispute that is that these Books be writen by a true and faithfull writer of the ancient Church History or else why do you place them in the Bible And without dispute allso they were written before our Saviours time So that by the most grave testimony of so antient a writer of Ecclesiasticall History we have first that Iudas Machabeus who then was High Priest and allso chief commander of the Iewes Gods only true people did hold prayer for the dead to be laudable Secondly that this was not his private opinion but a thing done confirmably to the custome of the Iewish Church which to this very day uses prayer for the dead Thirdly all the souldiers being men who had devoted theyr lives for the defence of the true belief concurred by contributing to this act of Piety That Sacrifice might be offered for the dead Fourthly the Priests of Hierusalem who best knew theyr Churches custome in Sacrifices for the dead which were the same that for sin are never sayd to have scrupulized at the matter Fifthly this most ancient Historian recommends this custome as holy All these things not being singular in those men alone and happening not full two hundred yeares before Christ and still lasting to this day among the Iewes there could not but be many who practised this so commō a thing in his and his Apostles times And yet you never read the least reprehension given them for it 16. Out of the new Testament we have two places First S. Paul 1. Cor. 15.29 What shall they do who are baptized for the dead if the dead do not rise att all to what end are they baptized for them As if he would say to what end do men do pennance for the dead To what end is this done if there be no resurrection and
the soule do not still survive expecting to be reunited to the body S. Paul can speak here of no other baptisme which can profit the dead but the baptisme of pennance for so S. Marke and so S. Luke speaks And certain it is that S. Paul takes his argument from that which with profit to the dead can be performed for them Otherwise when he presseth so hotty those words To what end are they baptized for them one might easily answer to no end True then it is that to a very good end we undertake this painfull Baptisme of Pennance for the dead so taking upon us part of theyr fiery Baptisme in Purgatory This is the language of Holy Fathers expounding Scripture as Bellarmin sheweth l. 1. de Purgatorio cap. 4. out of S. Hierome S. Basil and Bede all expounding those words He shall baptize you in the Holy Ghost and fire Matth. 3. That is say they with the Holy Ghost shall he baptize in this world and with fire in the world to come To the same effect he cites S. Gregory Naz. calling Purgatory fire the last Baptisme 17. The second text is 1. Io. 5.16 If any man see his Brother to sin a sin not to death let him aske and life shall be given for them that sin not to death There is a sin to death committed by irrepentent sinners I do not say that he shall pray for it And so we never pray for those whom we know to dy unrepentant This is the true sense of this place and hence it is clear that there be sins to death and sins not to death The meaning is not that there be sins mortall and sins veniall neither according to our interpreters or according to yours who deny all veniall sins As for us we all hold prayer lawfully and fruitfully made for any sin whatsoever during the life of the sinner Wherefore a sin to death is to leave faith working by Charity even to death As S. Austin sayth de Correp gra c. 12. Whence it followeth contrariwise that a sin not to death is that which a man commiteth but doth not persever in it untill he be dead S. Iohn therefore encourageth us with confidence to pray for any whom we do not know to be departed in deadly sin unrepented For it is evident that S. Iohn speaks here of praying for the dead First because before the death of any sinner we may pray for pardon of his sins whatsoever they be and our prayer may be heard But S. Iohn speaks of a sinner now placed in such a state that prayer for him will not be available Therefore he speaks of praying for sinners who are dead And of those some are dead in theyr sins without repentance For these he bids us not pray Others of them are dead after they duly repented theyr sins and for these he encourageth us to pray I prove this secondly because he speaks of theyr prayer who know theyr brother to sin not to death that is to have given signes of true repentance For any such let him aske and life of glory shall be given him sinning not to death Now if this principle of praying for the dead be true it cannot but be true that there is a Purgatory seeing that prayer brings no relief to any that are either in heaven or Hell 18. To these three principles we may yet add severall Texts to the same effect as Apocal. 21. v. 27. There shall in no wise enter into it heaven any thing that defileth Many dy polluted with multitudes of veniall sins unrepented This pollution must be purged before they enter heaven Many allso dye before they have fully satisfied for all pain due to theyr mortall sins forgiven them This full satisfaction must be made before they enter heaven But where In that prison of which it is sayd Matth. 5. v. 27. Amen I say unto you thou shalt not go out from thence untill thou payest the last farthing Vpon which place S. Hierome This is that which he sayth thou shalt not go out of prison untill thou shalt pay even to thy litle sins And so S. Cyprian Now that after the paying of the last farthing there is going out and forgivenesse in the world to come Christ himself doth teach Matth. 12. v. 32. saying It shall not be forgiven the neither in this world nor in the world to come For it is non sense to say I will neither marry in this world nor in the world to come because in that world there is no marrying the like non sense would be in Christs words if there were no forgivenesse in the next world I conclude with S. Paul 1. Cor. 3. v. 15. If any mans work shall be burnt as wood hay and stubble will do by which lesser sins are signified he shall suffer losse But he himself shall be saved yet so as by fire Which S. Ambrose Serm. 20. in Psalm 118. expounds thus Wheras S. Paul sayth yet so as by fire he sheweth indeed that he shall be saved but yet shall suffer the punishment of fire that being purged by fire he may be saved and not tormented for ever as infidels are by everlasting fire 19. All these proofes we have out of Scripture though they be so little noted by our adversaries who dayly read Scripture Yet they are to know that if they will do what the pretend they should by clear Scripture before they deny Purgatory shew us manifestly that there is no Purgatory For theyr prime pretence of just separation from us is that they were inforced thereunto for such errours as they can manifestly by only Scripture demonstrate to be damnable Let them shew this of Purgatory and we have done THE XXVI POINT Of Indulgences 1. TO understand this point well which is misunderstood by a world of people note first what we proved in the former point that full often after that God hath pardoned the guilt of sinne he doth not pardon the guilt of all that paine to which the sinner according to Iustice is still lyable for the sin forgiven Note secondly that we are most grossly belyed by our adversaries who say that our doctrine is that the Pope can forgive us our sins by graunting Indulgences unto us whereas no Catholicke Doctor can ever be shewed to have taught this doctrine We all unanimously teach that the Pope by no Indulgence can forgive any one single mortall or veniall sin For our Faith tells us that those sins are onely forgiven us by true contrition or due sorrow in the Sacrament of Confession joyned allwayes with a sincere purpose of offending no more That which is forgiven by an Indulgence is not the guilt of any sin either mortall or veniall but it is only the pardoning of part or of all that paine which yet according to Gods Iustice we stand lyable to pay for the sins already forgiven Neither doth any Catholicke Doctor teach that the Pope can forgive any sinner this paine at