A fourth place is that of Mat. 5. 25.  “Agree with thine Adversary quickly, whilest thou art in the way with him, lest at any time the Adversary deliver thee to the Officer, and thou be cast into prison.  Verily I say unto thee, thou shalt by no means come out thence, till thou has paid the uttermost farthing.”  In which Allegory, the Offender is the Sinner; both the Adversary and the Judge is God; the Way is this Life; the Prison is the Grave; the Officer, Death; from which, the sinner shall not rise again to life eternall, but to a second Death, till he have paid the utmost farthing, or Christ pay it for him by his Passion, which is a full Ransome for all manner of sin, as well lesser sins, as greater crimes; both being made by the passion of Christ equally veniall.

The fift place, is that of Matth. 5. 22.  “Whosoever is angry with his Brother without a cause, shall be guilty in Judgment.  And whosoever shall say to his Brother, Racha, shall be guilty in the Councel.  But whosoever shall say, Thou Foole, shall be guilty to hell fire.”  From which words he inferreth three sorts of Sins, and three sorts of Punishments; and that none of those sins, but the last, shall be punished with hell fire; and consequently, that after this life, there is punishment of lesser sins in Purgatory.  Of which inference, there is no colour in any interpretation that hath yet been given to them:  Shall there be a distinction after this life of Courts of Justice, as there was amongst the Jews in our Saviours time, to hear, and determine divers sorts of Crimes; as the Judges, and the Councell?  Shall not all Judicature appertain to Christ, and his Apostles?  To understand therefore this text, we are not to consider it solitarily, but jointly with the words precedent, and subsequent.  Our Saviour in this Chapter interpreteth the Law of Moses; which the Jews thought was then fulfilled, when they had not transgressed the Grammaticall sense thereof, howsoever they had transgressed against the sentence, or meaning of the Legislator.  Therefore whereas they thought the Sixth Commandement was not broken, but by Killing a man; nor the Seventh, but when a man lay with a woman, not his wife; our Saviour tells them, the inward Anger of a man against his brother, if it be without just cause, is Homicide:  You have heard (saith hee) the Law of Moses, “Thou shalt not Kill,” and that “Whosoever shall Kill, shall be condemned before the Judges,” or before the Session of the Seventy:  But I say unto you, to be Angry with ones Brother without cause; or to say unto him Racha, or Foole, is Homicide, and shall be punished at the day of Judgment, and Session of Christ, and his Apostles, with Hell fire:  so that those words were not used to distinguish between divers Crimes, and divers Courts of Justice, and divers Punishments; but to taxe the distinction between sin, and sin, which the Jews drew not from the difference of the Will in Obeying God, but from the difference of their Temporall Courts of Justice; and to shew them that he that had the Will to hurt his Brother, though the effect appear but in Reviling, or not at all, shall be cast into hell fire, by the Judges, and by the Session, which shall be the same, not different Courts at the day of Judgment.  This Considered, what can be drawn from this text, to maintain Purgatory, I cannot imagine.