Luthers Works as having it so as Campian alleadged And this is the more apparent in that Dureus professedly taking upon him the defence of Campian against Dr. Whitaker never so much as takes notice of that which the Doctor saith against Campian for falsifying the words of Luther so far was he from knowing of that pretended Edition anno 1551. which should have it forsooth just so as Campian quoted it 9. Luther as the Marquesse telleth us affirmed that Christ was from all eternity even according to his humane nature For proof hereof onely Zuinglius is cited But as I noted before Zuinglius his testimony is not sufficient to make good a charge against Luther Let Luthers words be produced and then it will appeare that he is justly charged 10. He affirms saith the Marquesse that as Christ died with great pain so he seems to have sustained paines in hell after death Indeed I finde such words in Luther on Plal. 16. and I acknowledge it to be a grosse errour so far am I from defending him in it But withall this I finde that Luther was nothing confident in that particular For he addes immediately that he would so understand the words of Peter Act. 2. 24. until he were better informed 11. That the Divinity of Christ suffered or else he were none of his Christ This also Bellarmine doth object against Luther and I confesse that if the word Divinity be strictly and properly taken the assertion is most erronious But Bellarmine probably was not ignorant that Aquinas observeth that because of the identity that is betwixt the divine Nature and the divine Person sometimes the Nature is put for the Person And that thus Austine saith that the divine Nature was conceived and born because the Person of the Son was conceived and born in respect of the humane nature So in like manner Luther might say that the Divinity or divine Nature did suffer because the Person of the Son did suffer according to the humane nature That Luther meant no otherwise then thus is clearly his words which I finde in Gerhard viz. these If I shall suffer my self to be perswaded that onely the humane nature did suffer for me truly Christ shall be a Saviour of small worth unto me for he himself at length will need a Saviour If perhaps that bewitching lady Reason will reclaim saying The Divinity cannot suffer nor dye thou shalt answer That indeed is true yet neverthelesse because the Divinity and the Humanity in Christ make one person therefore the Scripture because of the hypostatical union doth attribute to the Divinity all those things which happen to the Humanity and so to the Humanity those things which belong to the Divinity And truly thus it is indeed for we must needs confesse This Person Christ being pointed at doth suffer and dye But this Person is true God Therefore it is rightly said The Son of God doth suffer For though one part of him as I may so speak viz. the Deity doth not suffer yet that person which is God doth suffer in his other part viz. the Humanity For indeed the Son of God was crucified for us That same I say that same Person was crucified according to the Humanity And again If our sinnes and Gods weath due to our sinnes be weighed in one scale and in the other scale be put onely the death of humane nature or onely a man having sufered for us then the other scale will weigh us down to hel But if in the opposite scale be put the passion of God the death of God the blood of God or God having suffered for us then that scale will be more heavy and ponderous then all our sinnes and all Gods anger This doth abundantly shew that Luther was most orthodox in this point touching Christs Person and Natures And thus that also is answered which immediately followeth being indeed but the same with that which went before viz. That if the humane nature should onely suffer for him Christ were but a Saviour of vile account and had need himself of another Saviour In what sense Luther spake this and how sound and true it is in that sense wherein he spake it is evident by his own words before cited 12. The Marquesse cites Hospinian saying that Luther held the body and blood of Christ both is and may be found according to the substance not only in the bread and wine of the Eucharist or in the hearts of the faithfull but also in all creatures in fire water or in the rope and halter wherewith desperate persons hang themselves Whether Hospinian writ thus of Luther not having his book which is cited I cannot say Hospinian being though a Protestant yet against Luther in point of the Sacrament might peradventure wrest Luthers words beyond his meaning However if Luther did hold so I leave him to answer for himself or some other to answer for him I hold both him to have erred in his Consubstantiation and the Romanists in their Transubstantiation 13. Luther as is objected averreth that the ten Commandements belong not unto us for God did not lead us but the Jews forth of Egypt That Luther speaketh to this effect I grant yet was he far from teaching that Christians are free from the observation of the ten Commandements For immediately after that which the Marquesse citeth he saith thus Falsely therefore do fanaticall persons burthen us with the Law of Moses who spake nothing unto us Indeed we receive and acknowledge Moses as a teacher from whom we learn much wholesome doctrine as shall be shewed a little after But we do not acknowledge him our Lawgiver or Governour seeing he restraineâ— his Ministery to that people viz. the Jews Not to have other gods to fear God to trust in him and to obey him not to abuse his name to honor parents c. these things are to be observed by all and belong to all yet not because they were commanded by Moses but because these Laws which are rehearsed in the Deâ—alogue are imprinted in mans nature Wherefore also the heathens that knew not Moses and to whom God did not speak as he did to the Israelites knew that God is to be obeyed and worshipped that parents are to be honoured c. This doctrine of Luther is no other then they of the Roman Church do teach Estius a great Doctor of that Church writing upon those words Gal. 2. 19. I through the Law am dead to the Law saith Although the sense may seem more easie if it be understood of the Law as it is ceremonial yet may the whole Law given by Moses be understood so far forth as it was given by Moses For the whole legislative office of Moses doth cease by Christ neither is a Christian bound by the Law of the Decalogue but as it doth agree with the Law of nature and is renewed by Christ So the
of everlasting fire All these Expositions Bellarmine relates and confutes as justly he may that being indeed the true Exposition which hee embraceth but doth not extend farre enough viz. that by fire is meant Gods Severe and just judgement whereby the workes of all must be tried as it were by fire though the Apostle there speake peculiarly of Ministers and of their Doctrine and so as it were by fire shall they be saved that adhere to the foundation Christ though their workes be found like wood hay and stubble vaine and unprofitable so that they suffer losse in that respect as having no reward nor benefit of those workes Now whereas the Marquesse saith that Austine interprets this place of Purgatory in his commentary upon Psal 37. I answer it is true Austine there doth cite or rather glance at this place and expound it as meant de emendatorio igne of a purging fire and saith that this fire is more grievous then any thing that a man can suffer in this life But besides what hath beene cited before out of Austine if Hypognosticon be his which Bellarmine thinkes not though hee saith the work is learned and profitable and done by some antient Authour but besides that I say Austine in his most elaborate peece de Civit. Dei handling this place of the Apostle shewes himselfe altogether unresolved whether there be any Purgatory fire after this life is ended Whether saith he they finde the fire of transitory tribulation burning up those secular affections which yet do not bring damnation there only in the other World or both there and here or therefore here that they may not find them there I do not gainesay because perhaps it is true Here we see Austine taking the point into consideration had no more then a perhaps hee was farre from being assured of that which they call Purgatory Bollarmine pointing at that place of Austine but not citing the words saith that Austine there doth onely doubt whether Purgatory fire be the same in substance with Hell-fire of which it is said Mat. 25. Depart into everlasting fire But it was his policy to conceale Austines words for all that have any view of them must needs see that he doubts whether there be any Purgatory fire in the World to come So the same Father in his Enchiridion which it seemes he wrote when he was old speakes as doubtfully as may be of Purgatory That there is some such thing also after this life is not incredible and whether it be so may be inquired But whether it be found or lie hid that some faithfull ones are so much the later or the sooner saved by a certaine Purgatory fire by how much they did more or lesse love these good things that perish yet not any such as of whom it is said that they shall not possesse Gods Kingdome Here hee makes it a question whether it be so or no and the most that hee saith is That it is not incredible which is farre from asserting it as a thing that ought to be believed Bellarmine saith that Austine here only doubts whether after this life soules be burnt with the fire of griefe for the losse of temporall things as here they use to be when they are forced to want things which they most desire But besides that the words of Austine which here also Bellarmine did prudently omit doe plainly refuse this glosse there is no sense at all that I can see in it For how should soules after this life grieve for the losse of temporall things Is there any use of temporall things after this life is ended How then should Austine make it a question whether soules in the other World are grieved and even burnt with griefe for the losse of these things which could doe them no good if they had them But againe in the preceding Chapter of the same Book Austine treating of this place 1 Cor. 3. 13 14 15. saith that the fire which the Apostle speaketh of must so be understood as that both passe through it both he that upâ—â— the foundation buildes Gold and Silver and pretious stones and hee that buildes wood hay and stubble and this hee clearly proves by the words of the Apostle Now this doth quite exclude Purgatory from being the fire there mentioned For they will not have Purgatory to touch him that buildes Gold and Silver and pretious Stones but onely him that buildes wood and hay and stubble Austine therefore makes this fire that the Apostle writes of to be tribulation and saith that a man is said to be saved yet as it were by fire because the losse of those things which hee loloved doth burne him with griefe yet nor subvert nor consume him because he is strongly fixed upon the foundation And this may suffice for Austines testimony which is objected against us The next is Ambrose who indeed saith that the Apostle in those words yet so as by fire doth shew that such a man shall be saved yet so as that he shall suffer the paines of fire that being purged by fire he may be saved and not as they that are perfidious be for ever tormented with everlasting fire Here hee interprets the Apostle indeed as speaking of a Purgatory fire but yet it doth not appeare that he meant it of a Purgatory after this life For notwithstanding any thing that I yet see to the contrary hee may be understood of the fire of affliction with which God doth purge his people here that so they may not perish hereafter 1 Cor. 11. 32. The same Authour if yet the same for many thinke that those Commentaries upon Paules Epistles are not Ambroses and that not without cause as Bellarmine judgeth in the other place that is pointed at as by the Marquesse so also by Bellarmine viz. Serm. 20. in Psal 118. toucheth upon the words of the Apostle 1 Cor. 3. but how our adversaries can gaine any thing by him I cannot see Take heed saith hee thou doe not bring with thee wood or stubble which the fire may burne up 〈◊〉 Gods judgement Take heed lest being approved in one or two things thou bring that which in more workes doth offend If any ones worke shall be burnt he shall suffer losse yet he also may be saved by fire Whence it is gathered that the same man is in part saved and in part condemned Here Ambrose himselfe sufficiently shewes that hee speakes of the fire of Gods judgement whereof hee makes expresse mention Neither can he meane any such Purgatory as our adversaries plead for seeing hee speakes of that which shall befall a man at the last judgement for immediately before hee brings in that of the Apostle 2 Cor. 5. 10. We must all appeare before the judgement seate of Christ c. and then addes that before cited Take heed thou bring not with thee unto Gods Iudgement wood stubble c. Now when the day
and light sinnes as idle talking immoderate laughing c. But they of the Church of Rome doe now hold that mortall sinnes as they call them in respect of the punishment are sometimes remitted not here in this World but in the World to come 4. Gregory in that same place saith that the fire which the Apostle speakes of 1 Cor. 3. 13 15. may be understood of the fire of tribulation which is endured in this life What doe our adversaries now gaine by Gregory Hee takes away one principall place that they build upon for Purgatory he alledgeth many places from which by his own confession so much is evinced as indeed cannot consist with Purgatory hee builds upon a place which both in the judgement of other Fathers professedly commenting upon it and also by diverse reasons appeares to make nothing for Purgatory and concerning that Purgatory which he doth hold he comes short of the opinion of our adversaries all which things considered they can get little by his testimony The next and last Father objected against us is Origen whose testimonie if it were most cleare for a Purgatory after this life yet it were of small force he being censured as I have shewed before by Bellarmine as erroneous in this point holding that there shall be a Purgatory even after the day of judgement Yet Bellarmine also thought good to make use of his testimony viz. this He that is saved is saved by fire that if perhaps he have any lead mixed with him the fire may melt and consume it that so all may be made pure Gold Thus I confesse Origen writes in the place which the Marquesse citeth And so also in the same place hee hath these words which though Bellarmine doth not alledge yet some have thought to make for Purgatory and so they do as much as the other All must come to the fire all must come to the Fornace Where in the margent it is noted by Genebrard I suppose who was the overseer of that Edition that Origen speakes of Purgatory But it may easily appeare to any that looke into Origen that neither in these words nor in the other before cited Purgatory is meant by that fire and fornace whith he speakes of but affliction As the fornace saith hee doth try Gold so doth affliction the righteous And speaking of Peter he saith He was not so great nor such an one as that he had no mixture of lead in him He had some though but a little and therefore the Lord said unto him why didst thou doubt O thou of little faith And then immediately follow the words which Bellarmine alledgeth and the Marquesse I presume aimeth at Therefore he that is saved is saved by fire c. What is this to the Romish Purgatory I am confident they will not say that Peter had neede of this Purgatory yet hee had of that which Origen speakes of and so all whosoever they be it being affliction by which here in this life even the best are tried and also purified And thus much for Purgatory in the last place comes extreme unction Lastly saith the Marquesse We hold extreme Vnction to be a Sacrament you neither hold it to be a Sacrament neither do you practise it as a duty We have Scripture for it Jam. 5. 14. Is any sick among you let him call for the Elders of the Church and let them pray over him anointing him in the Name of the Lord. And the prayer of faith shall save the sick and the Lord shall raise him up and if he have committed sins they shall be forgiven him Neither any nor all the Sacraments were or could be more effectuall to mens good nor more substantiall in matter nor more exquisite in forme nor more punctuall in the designation of its Ministery other Sacraments being bounded within the limits of the soules onely good this extends it selfe to the good both of soule and body He shall recover from his sicknesse and his sinnes shall be forgiven him And yet it is both left out in your practice and acknowledgement The Fathers are on our side Orig. hom 2. in Levit. Chrys l. 3. de Sacerd. Aug. in Speculo Ser. 215. de temp Vener Bed in 6. Mir. S. Iames and many others As for extreme Unction as they call it that is the anointing of the sick with oyl as the manner is in the Church of Rome Protestants do not acknowledge it to be either a Sacrament or a duty because they see no ground in Scripture either for the one or for the other The Scripture indeed in two places viz. that which the Marquesse citeth and Mar. 6. 13. doth speak of anointing the sick with oyle But that anointing was extraordinary peculiar to those times when there was as other extraordinary gifts bestowed upon men so the gift of healing which is mentioned Mat. 10. 1 8. and 1 Cor. 12. 9 30. in which places of Scripture this gift is ranked with casting out devills speaking with strange tongues and working of miracles And so Mark 6. 13. It is said of the Apostles They cast out many devils and anointed with oyle many that were sick and healed them It is plain that this anointing with oyle was of like nature with casting out of devils that is that it was a miraculous cure wrought by the Apostles And that in Saint Iames was of the same kinde with this in Saint Mark as I shall shew anon But now the gift of healing in that manner being ceased we say that the ceremony is to cease also and not to be used The Marquesse insisteth much upon the words of Saint Iames as being very clear and full to prove both that this anointing is a duty and also that it is a Sacrament And so the Romanists must hold because the Councell of Trent hath determined that the holy anointing of the sick was instituted by Christ our Lord as a Sacrament of the new Testament truly and properly so called and that this Sacrament is insinuated in Mark but commended to the faithfull and promulgated by James the Apostle and the Lords brother And who soever shall gain say this the Councell doth pronounce them accursed But there being two places of Scripture which mention this anointing with oyle it may seem strange that the Marquesse should alledge only the one and wholly wave the other wee shall see I hope by and by that this is as much as to quit both places they being both to one and the same purpose The Councell of Trent we see thought good to make use of both yet so as to lay the more weight upon that in Iames saying only that the Sacrament of anointing is insinuated in the other And so Bellarmine doth mainly build upon the words of Iames yet so as that he will have the words of Saint Mark to contain in them a figure and adumbration of this Sacrament which they call extreme Unction Let us
to the substance not only in the bread and wine of the Eucharist or in the hearts of the faithfull but also in all Creatures in fire water or in the rope and halter wherewith desperate persons hang themselves He averreth that the Ten Commandments belong not unto us for God did not lead us but the Jewes forth of Aegypt That faith except it be without even the least good works doth not justifie and is no faith Whereof you may see him condemned and cited by That we are equall in dignity and honour with Saint Paul Saint Peter or the blessed Virgin Mary or all the Saints That all the holinesse which they have used in fasting and prayer enduring labours chastising their bodies austerity and hardnesse of life may be daily performed by a hog or a dog That in absence of a Priest a woman or a boy or any Christian may absolve That they onely communicate worthily who have confused and erroneous consciences That a Priest especially in the new Testament is not made but borne not consecrated but created That the Sacrament were true though it were administred by the Devil See him baited for it by two of his fellow Protestants That among Christians no man can or ought to be a Magistrate but each one is to other equally subject and that among Christian men none is superiour save one and only Christ That the husband in case the wife refuse his bed may say unto her if thou wilt not another will if the Mistresse will not let the maid come That the Magistrates duty is to put such a wife to death and that if that the Magistrate omit to doe so the husband may imagine that his wife is stolne away by theeves and slaine and consider how to marry another That the adulterer may flie into another Country and if he cannot contain marry againe That Polygamy is no more abrogated then the rest of Moses Law and that it is free as being neither commanded nor forbidden That it is no more in his power to be without a woman then it is in his power to be no man and that it is more necessary then to eat drink purge or blow his nose I will give you the latine of another opinion of his because they are his owne words but not any of my english shall be accessary to the transportation of such a blast into my native language Perinde faciunt qui continenter vivere instituunt acsi qui excrementa vel lotium contra naturae impetum retinere velit Luther saith How can man prepare himselfe to good seeing it is not in his power to make his waies evill for God worketh the wicked work in the wicked But I pray you where have you this or any of all this in Scripture nay what Scripture have you for it that Scripture should be no Scripture as hitherto he hath made a great part of it and Zwingl almost all the rest denying all Pauls Epist to be sacred Zwing tom 2. fol. 10. What Councel what Fathers what primitive or sequent Church Usque ad ever taught or approved such doctrine as this and how are we cryed out upon for errors notwithstanding we have all for our Justification and yet this is the man that boasted that Christ was first published by him and by all of you that he was the first reformer this is he who calls himselfe a more excellent Doctor then all those who are in the papacy This is he who thus brags of himselfe viz. Dr. Martin Luther will have it so a Papist and an Asse are directly the same so is my will such is my command my will is my reason This is he that tells you I will have you to know that I will not hereafter vouchsafe you the honour as that I will suffer either you or the very Angels of heaven to judge of my doctrine c. Nor will I have my doctrine judged by any no not by the Angels themselves for I being certaine thereof will by it be judge both of you and the Angels And lastly this is he that gave the alarme to all Christendome of the errors idolatries superstitions and prophanenesse of the Church of Rome but what Scriptures have you for it that you should not belive the Scriptures what Fathers have you that you should not believe the Church what custome have you that you should not believe the Fathers rather then any private interpretation the promised holy Ghost alwaies ruling in the Church rather then the presumed private Spirit in any particular man The Church of Geneva NOw for the Church of Geneva Calvin comming after him is not contented to stop himselfe at Luthers bounds but he goes further and detracts not onely from the Scripture but from Christ and God himselfe For first He maintaines that three essences doe arise out of the holy Trinity That the Sonne hath his substance distinct from the Father and that he is a distinct God from the Father He teacheth that the Father can neither wholly nor by parts communicate his nature to Christ but must withall be deprived thereof himselfe He denies that the Sonne is begotten of the Fathers substance and essence affirming that he is God of himselfe not God of God He saies that that dream of the absolute power of God which the Schoolmen have brought in is execrable blasphemy He saith that where it is said that the Father is greater then I it hath been restrained to the humane nature of Christ but I doe not doubt to extend it to him as God and man He severeth the person of the Mediator from Christs divine person maintaining with Nestorius two persons in Christ the one humane and the other divine That Christs soule was subject to ignorance and that this was the onely difference betwixt us and him that our infirmities are of necessity and this was voluntary That it is evident that ignorance was common to Christ with the Angels And particulariseth wherein viz. that he knew not the day of Judgement Nor that the Fig-tree was barren which he cursed till he came near it He is not afraid to censure certaine words of Christ to be but a weak confutation of what he sought to refute And saies Christ seems here not to reason solidly He tells us that this similitude of Christ seemes to be harsh and farre fetch'd and a little after the similitude of sitting doth not hang together Where Christ inferred All things therefore whatsoever you will c. Calvin giveth it this glosse It is a superfluous or vaine illation This Metaphor of Christ is somewhat harsh He saith insomuch as Christ should promise from God a reward to fasting it was an improper speech He writeth of a saying of Christ that it seemes to be spoken improperly and absurdly in French
of judgement commeth then our adversaries hold that Purgatory ceaseth Bellarmine notes this as an errour in Origen that hee extends the time of Purgatory beyond the Resurrection So much therefore for Ambrose After him is cited Hierome lib. 2. cap. 13. advers Joan. I suppose it is meant of Iohn Bishop of Jerusalem to whom Epiphanius wrote an Epistle admonishing him to beware of the errour of Origen which it seemes hee suspected him to be guilty of this Epistle being written by Ephiphanius in Geeke Hierome translated into Latine and so it is inserted among the Epistles of Hierome being the 60 Epistle Then Hierome himselfe wrote a long Epistle which is the 61. to Pammachius about the errours of this Iohn of Jerusalem which Epistle is divided into 16 Chapters And after that another about the same subject to Theophilus which containes but three Chapters Therefore the Marquesse here must meane the Epistle to Pammachius which yet Chapt. 13. hath nothing at all about Purgatory Bellarmine cites nothing out of Hierome against Iohn of Jerusalem but something out of him against the Pelagians viz. this If Origen say that no reasonable creatures shall be destroyed and give repentance to the Devill what is that to us who say that the Devill and his Angels and all the wicked and ungodly do perish for ever and that Christians if they be prevented in sin shall be saved after punishment Here indeed Hierome seemes to make some Christians after this life to suffer punishment and yet to be saved But if hee doe speake of punishment to be endured after this life which is not cleare and certaine though I confesse it is probable by those words if they be prevented in sin yet he seemes withall to have held that some even after the day of judgement shall be punished yet so as to be saved which Bellarmine as I have shewed noted as an errour in Origen and therefore Hierome in this as it seemes following Origen doth dissent as well from Romanists as from Protestants Now that Hierome was of that opinion may appeare by that which hee saith a little before in the same Chapter That which thou puttest in the Chapter following saith he to his adversary that the unjust and sinners shall not be spared in the day of judgement but shall be burnt with everlasting fire who can endure that thou shouldest interdict Gods mercy and before the day of judgement Iudge of the Iudges sentence For thou sayest that it is written in Psal 103. Let the sinners faile from the Earth and the unjust that they be no more He doth not say that they shall be burnt with everlasting fire but that they faile from the Earth and oease to be unjust For it is one thing for them to cease from sin and from iniquity and another thing for them to perish for ever and to be burnt with everlasting fire Hierome seemes not to be so cleare in the other words for this that some are punished after this life and yet saved as hee is in these words for this that some shall be punished after the day of judgement so as thereby to cease from sinne and iniquity to be purged from it but not so as to perish for ever and to be burnt with everlasting fire Our adversaries therefore so farre as I can see must relinquish Hieromes testimony who either saith nothing at all for them or more then they would have After Hierome is cited Gregory lib. 4. dial cap. 39. It is true Gregory there saith that for some light faults we are to believe that there is a Purgatory fire before the last judgement But marke 1. Gregory there immediately before cites many places of Scripture as Ioh. 12. 35. Isai 49. 8. with 2 Cor. 6. 2. Eccles 9. 10. by which places hee saith it is certaine that such as every one is when he goeth out of this World such shall he be when he comes to Iudgement See then if these places of Scripture be not more cleare against Purgatory then that which hee after alledgeth is for it He alledgeth that Mat. 12. where it is said that hee that sinneth against the holy Ghost shall not forgiven neither in this world nor in the world to come From whence he gathers that some sinnes are forgiven in this World and some in the World to come But 1. how will this stand with that which he said before For if some sinnes not forgiven in this world may be forgiven in the world to come how shall every one be found at the last judgement such as hee is when he dieth 2. The collection from that place of Matthew is not good For those words neither in this World nor in the World to come import neither more nor lesse then never as S. Marke expresseth it He that shall blaspheme against the Holy Ghost hath never forgivenesse Mark 3. 29. Theophylact expounds it thus he shall not be forgiven neither in this World nor in the World to come that is hee shall be punished both in this World and in the World to come And so also as Iansenius confesseth it is expounded by Chrysostome Some observe that neither in this World nor in the World to come is a Hebraisme for never Bellarmine saith that this is false but hee was not so conversant in the Jewish writings as to be fit to give sentence in this case Drusius who was better skill'd in that kinde citeth the Scholiast upon Ben Sira saying thus They that are of an intemperate tongue cannot be cured neither in this World nor in the World to come Besides Iansenius saith that this Conduplication neither in this World nor c. doth signifie that as this sinne shall not be forgiven in this World because of the enormity of it so much lesse shall it be forgiven in the World to come which is not a time of Grace as this present World is If it be not a time of grace how then can sinnes be pardoned in that World which here were not pardoned We grant that sinnes may be said to be forgiven in the World to come yet onely such sinnes as are forgiven in this World the forgivenesse of which sinnes shall be declared and made manifest in the day of judgement Bellarmine himselfe saith that every one is examined and receiveth his sentence when hee dieth and then some begin to be punished and some to be rewarded and yet neverthelesse these things are said to be done in the last Iudgement because then they shall be done most manifestly before all the World to the greater honour of the godly and the greater shame of the wicked Even so though sinnes are forgiven in this World or not at all yet they are said to be forgiven in the World to come because in the last judgement it shall be made manifest to all the World that they are forgiven 3. Gregory grants a Purgatory after this life onely for some small