so certainly that there is a debt of Temporal punish∣ment remaining due, after the sin is pardoned before God; it is true, God may pardon so far only as he pleases, he may resolve to punish temporally those whom he hath forgiven eternally, as we see he did in the case of David; but that this is not his constant Method appears by this that our Saviour releases the Temporal punishment to many in the Gospel, whose diseases he cured, saying to them, Your sins are forgiven you, when as yet it did not appear that all Scores were quitted with God so, but that they might have perished eternally, if they did not prevent it by Faith and Repentance.6. But lastly, to come to an end of this sad story, the easiness and prostitution of their absolutions in the Church of Rome contributes, as much to the encoura∣ging of Vice and carelesness in Religion as any of the former; for what else can be the natural effect and consequence of that ruled case among their Casuists (as I shew'd before) that the Priest is bound to ab∣solve him that confesses, and saith, he is sorry for his sin, though he doth in his Heart believe that he is not contrite, but that either the Priests Pardon is a very cheat, or else that Pardon is due of course to the most impenitent Sinner, and there is no more to do but Con∣fess and be Saved? or what is the meaning of their common practice to absolve men upon their Death-beds, whether they be contrite, or attrite, or neither, at least when they can give no Evidence of either? If they intended this only for absolution from the Cen∣sures of the Church it might be called Charity, and look something like the practice of the Primitive Church, which released those upon their Death-beds, whom it would not discharge all their lives before, tho not then neither without signs of Attrition and con∣trition 0