Romish doctrines not from the beginning, or, A reply to what S.C. (or Serenus Cressy) a Roman Catholick hath returned to Dr. Pierces sermon preached before His Majesty at Whitehall, Feb. 1 1662 in vindication of our church against the novelties of Rome / by Daniel Whitbie ...

CHAP. X.

The Question stated by Mr. C. Sect. 1. Prayer for the dead infers not Purgatory, Sect. 3. The Doctrine of the Church of Rome not faithfully related, Sect. 4. Prayer for the dead not of Apo∣stolical Antiquitie, Sect. 5. The Testimony of St. Denis con∣sidered, Sect. 6. Of Tertullian, Sect. 7. Of St. Cyprian, Sect. 8. St. Chrysostome, Sect. 9. Eusebius, Sect. 10. Epi∣phanius, Sect. 11. An evasion confuted, Sect. 12. St. Am∣brose, Sect. 13. St. Austin not for Purgatory, Sect. 14. Mr. C^s. Dilemma considered, Sect. 15. Arguments against Pur∣gatory, Sect. 16, 17. Mr. C^s. Argument Answered, S. 18, 19.

IN this Chapter our Author tells us, [Sect. 1]

That the Church obligeth all Catholicks no further, then simply to believe there is a State or place of Souls, in which they are capa∣ble of receiving help or ease by Prayers: whereupon he gives us a Prayer of the Mass, which mercifully desires to all that rest in Christ a place of refreshment, light and peace, through Christ our Lord: and also another, which beseech∣eth the Lord to absolve the soul of his servant from all the Chains of his sin. Now (saith he) if it can be demonstrated, That by the Universal practice of the Church such Pray∣ers as these were made for the dead; it unavoydably fol∣lows, that the souls for whom they are made are neither in Heaven, nor Hell; and if so, where are they, Dr. Pierce? speak like an honest man.

[Sect. 1]

Answer, This is a shrewd Argument, which forceth the Doctor either to lose his Honesty, or his Cause. But sure the Case is not so desperate: For were this the Do∣ctrine of the Church of Rome, (which yet is an evident un∣truth; and were these Prayers used from the beginning, and that through the Universal Church of God) which cannot be proved) yet would I defie his Conclusion, and his Argu∣ment to infer it.

For 1. [Sect. 2] If Prayer for a place of refreshment exclude the person prayed for at present out of Heaven, then is there not

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one Saint, one Martyr, nay, not the Virgin Mary her self now in Heaven: seeing the Prayer begs this to all that rest in Christ, and then farewel the Council of Trent, which talks of Saints reigning with Christ; & aeterna felicitate in Coelo fruentium. Nay the Liturgy of Saint James prayes for the Spirits of all flesh which they had prayed for and which they had not, from righteous Abel to that very day, that they might rest in the Region of the living, in the Kingdome of God, in the delights of Paradise, in the bosome of Abraham, Isaac and Jacob: And yet will our Authour say, That there is not one of these souls in Heaven? And so for the absolving of their sins (which is his second instance:) The Liturgy of Saint Crhysostom: Prayes for all the Fathers and Brethren, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that had gone before them, for all that had laboured and administred in the Holy Function before them; for the forgiveness of the sins of the builders of their Man∣sions, worthy to be had in perpetual remembrance, and prayes God to pardon (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) all the Orthodox Fathers and Bre∣thren which slept in the Communion of God, in the hope of the Resurrection, and Eternal Life. Dall. de Satisfact. page 510. And likewise Saint Augustin prayes for his Mother that the Lord would pardon her sins. I know, O Lord, (saith he) That she was merciful, and from her heart forgave her Debtors. Do thou therefore forgive her debts, if she hath contracted any after her Baptisme, for so many years: Forgive her Lord, for∣give her. I beseech thee do not thou enter into judgment with her; And so on: and yet the same Austin tells us, what ever it be that is signified by Abrahams bosome, there his Mother is, ibi vivit; nam quis alius tali animae locus, for what other place was fitting for her? Of such prayers our Author may find good store in Dall. ubi supra, & pag. 520. Now then, is Abrahams bosome Purgatory? Are all the Orthodox Fathers in Purgatory? or if not, is it not evident that the Church hath made such prayers for those that are not in Purgatory? [Sect. 4]

2. We shall tell him, in the sequel of the Chapter, That these prayers of the Fathers depended partly upon supposi∣tions exploded by the Romanist himself, partly upon other things, which cannot suppose a Purgatory in the mild'st sence.

[Sect. 5] But is it true that the Romanist's Purgatory is onely a

place wherein souls are capable of receiving help or ease by prayers, why then may it not be Heaven? for the souls there may be help't to a fuller state of Glory by our prayers, as the Fathers generally affirm.

2. The Trent Council tells us that the Catholick Church out of Scripture, and the ancient Tradition of the Fathers, and the holy Councils, hath taught us that there is a Purgatory, and thereupon commands the Bishops to be diligent that the sound Doctrine of Purgatory taught by the Fathers and Councils should be believed, held, and every where prea∣ched.

Now I ask, whether the Scriptures, upon which especial∣ly they build their Purgatory, be not such as these: They shall be saved, yet so as by fire; some sins are forgiven in this world, some in the world to come? And as for the Tradition of the Fathers, is not the purging fire they speak of most insisted on? And do not many of the places cited by our Author speak of the pardon of their sins? Well then, if this was the Doctrine confirmed by Scripture, and deliver∣ed by Tradition of the Fathers, then must Purgatory needs be a place of fire wherein the souls are tormented, or some∣thing analogous thereunto.

2. It must needs follow, that Purgatory is a place where souls be imprisoned till they have satisfied for their sins.

3. Is it not the common Doctrine that sounds almost in every Pulpit, that Purgatory is a place under the Earth, in the lower regions of it, wherein some souls departed are grie∣vously tormented, and where they are to continue till they have satisfied Gods Justice for some venial sins, unless they can be helpt out sooner by the prayers of the living, sacrifice of the Mass indulgences of the Pope, &c. Let Master Cressy speak his Conscience, whether this be not the Doctrine most frequently taught in their writings, and in their Sermons ad populum: And being so, I ask him whether it be the sana doctrina the Trent Council speaks of: If it be not, then are all their Bishops disobedient to this Council which charges them to look to it generally that the sound Doctrine be taught: And if so, either this disobedience is wilful and con∣trary to their knowledge, and so they live continually in a

wilful sin; or from ignorance of the true Doctrine of the Church; and then must our Author say, that he knows the Doctrine of the Church better then all these Bishops. If it be, then is the Doctrine which we commonly oppose the Do∣ctrine of the Church of Rome.

Again, are these things tending to Edification, or not? if not, then are all the Bishops in fault for suffering them to be taught, contrary to the Council: If they be, then I hope they are the sound Doctrine of Purgatory The Trent Coun∣cil speaks of.

Again, Their Bellarmine will tell us, l. 2. c. 6. That Pur∣gatory is in a place nigh unto the damned, and prove it from the second of the Acts, solutis doloribus inferni, the pains of Hell being loosed, which Saint Augustine (saith he) under∣stands of Purgatory: and that hence it is, that the Church in the Mass for the Dead saith, Libera animas defunctorum de paenis inferni, & de profundo lacu. Yea, secondly, He will tell you from the venerable Beda, That this was confirmed by a Vision wherein Purgatory was seen next to Hell: And thirdly, that omnes fere Theologi, almost all their Divines assert, that the souls in Purgatory are in the same place, and tormented with the same fire as the damned are. Well then, first if the Mass prayes that the souls in Purgatory may be deliverd from the punishment infernal, & de profundo lacu, then must they be supposed to be in some infernal place; if almost all the Divines teach this place to be the same with that in which the damned are tormented, then must al∣most all the Divines be guilty of contradicting the Decree of the Synod of Trent, all the Bishops be negligent of the charge there given, or else this which they teach must be the sana Doctrina which it required to be held. Again, I suppose, your Trent Council when it speaks of holy Councils defining Purgatory, excludes not the Florentine which thus defines it; That if true penitents depart in the love of God, before they have satisfied for their sins of Omission or Com∣mission, by fruits of repentance, their souls go to Purgatory to be purg'd: and the Indulgencies which the Pope gives some∣times to these poor souls are nothing else but the Applica∣tion of the satisfaction of Christ, or his Saints to the dead.

So then out of these things so deduced, we have all that usu∣ally we charge you with.

First, That there are some sins venial, such as if God should deal with men in rigour deserve onely a temporal punishment.

Secondly, That you hold, that albeit the sin may be pardoned and remitted, yet there may be a guilt of punish∣ment to be endured for it. This is clear from the Council of Florence, and these two Bellarmine joyns together; The true and Catholick opinion is, that Purgatory is a place ap∣pointed for those that die with some venial sins, which are the hay and stubble mentioned, 1 Cor. 3. and again, for those that depart with the guilt of punishment, the fault being formerly remitted.

Thirdly, That you say the souls of many that die in the Lord go into Purgatory, to satisfie for these venial sins, or to undergo the Temporal punishments due to these sins whose fault is pardoned.

Fourthly, That this Purgatory whither they go is a place of punishment next to Hell, and that there they are tormen∣ted with the same torments which the damned suffer, how∣ever they may differ for Degree and Space. Now these are things which all your skill shall never be able to deduce from prayers as they were used by the ancients for the dead. [Sect. 5]

And first, whereas you say, these prayers for the dead have confessed Apostolical antiquity to plead for them; here Dally telling you, That of the custome of praying for the Dead, Justine and Irenaeus who flourished in the second Age, do make no mention; so that it is credible it came in after that Age, for Causes we shall hereafter mention. [Sect. 6]

But to pass on to your proofs, you tell us That the Author of the Book fathered on Saint Denis the Areopagite, by Con∣fession of Protestants, lived within the second Century after the Apostles, when as even Bishop Forbs, upon the Question, tells you that he lived in the third or rather the fourth Century; and it is clear that he speaks of Monks, which had no be∣ing till the third Century of Temples, and Altars, which Origen and Arnobius, who flourished in the third Century, have told us the Christians never had. And therefore

whereas he sayes, that what he teacheth he had from the Apostles, his Divine Teachers, this lye can sure avail you nothing, but to evidence how willing cheats are to put off their ware at the best hand. But as he is, let us hear him telling us what the Priests demand from God, for the person departed, a pardon of all fins committed by him through humane frailty, and that he may be conducted into Abrahams bosome, into a place from which grief, sadness and mourning, was ba∣nished: But that this place of Dionysius makes nothing for Purgatory, appears, first, in that the party is described by him to have departed out of this life replenished with Di∣vine joy, as now not fearing any change to worse, being come to the end of all his labour, and to have been both pri∣vately acknowledged by his friends, and publickly pronoun∣ced by the Ministers of the Church to be a happy man, and to be verily admitted into the society of the Saints that have been from the beginning of the world.

Secondly, in that the Bishop or Priest, so praying, is said by him to be the Interpreter or publisher of the Divine Judgements;

viz. in giving rewards according as men de∣serve: And how that the Divine loving kindness, in great goodness, over-looks their infirmities, or spots and stains of sin contracted by humane weakness. Thus that prayer which begs the full forgiveness of his sins is doctrine to the living, shewing and assuring them of Gods mercy to them that strive to live well; notwithstanding through humane weakness they offend often, and cannot be free from all spots and stains of sin. Then in relation, as it seems, to the other part of the prayer which begg'd, that he might be placed in light, &c. This Author adds: The Bishop or Priest knows such good things are promised, and therefore prayes that they may come to pass and be given to them that have lived well. Also he knows that the good things promised will come to pass; and therefore as the Interpre∣ter of Gods Will, he shews that they will surely be made good to them that so live and die; and if these be the in∣tents of this prayer, surely they will not conclude a Purga∣tory. Well then; when he prayes for the pardon of his fin, he refers to that second sentence of the day of Judge∣ment,

that God would then proclaim him pardoned, and then would receive him into heaven, both as to body and soul: And hence our Dionysius tels us, that in these Solem∣nities the Church was wont to read the undoubted promi∣ses which were recorded touching the resurrection; and then devoutly sang Psalms of the same Argument: As you may see in Bishop Ʋsher, page 205.

Secondly, as for that of Tertullian, [Sect. 7] where he bids the faithful wife pray for the soul of her husband—begging for him re∣freshment, and a part in the first resurrection: Dally will tell you, First that he was infected with the errour of the Mil∣lenaries, and thence it was that he required her to pray for a part in the first resurrection, supposing some to be raised soon∣er, and some later, within that 1000. years. Or secondly, that this refreshment is begg'd at the day of Judgement, or the Resurrection, and that the Antients supposing those that were departed to be touch'd with a longing desire of being in Heaven, they begg'd a refrigerium to them, that is, the enjoyment of such comforts as they were thought to have had while they lay in the bosome of Abraham, expe∣cting the Resurrection.

As touching the place of Saint Cyprian, [Sect. 8] the Answer lies hid in a word which he hath cheatingly conceal'd in his Translation; for whereas he hath Translated it, that no Oblation shall be made for him; viz. That names in his Will for an Executor an Ecclesiastical person, The Latine hath it pre Dormitione ejus: (and as Dally an∣swers his Bellarm.) refers to the Eucharistical thanksgivings, which they offered ob Dormitionem ejus, that the faithful soul was delivered from the evils of the world; which he confirms from the testimony of the Author of the Commentary on Job, commonly ascribed to Origen; And from Saint Am∣brose, who tells us, Diem quo obierint (sancti sc.) colebri so∣lennitate renovamus, which is as far from Purgatory, as Earth from Heaven. And this is that which Tertullian saith, Tradi∣tion was the Author, and Custome the confirmer of.

The first Testimony which he borrows from Chrysostome, tell us only this, That according to the Apostles Institution, [Sect. 9] during the celebration of the Mysteries, Commemoration was made of the dead.

Secondly, That this was done that some comfort and re∣freshment might accrue to them thereby. Now that the first comes not up to a shew of any proof for Purgatory, is evident to any eye but blur'd with prejudice, as appears from those many other ends, for which the Fathers esteemed it useful; as to bring and keep their souls in Abra∣hams bosome, to procure them a portion in the millenary reignhere on earth, an augmentation of their Glory, to pro∣cure the Resurrection of their bodles, an abatement or ex∣emption from the flames of the last day, and the rigour of the last judgment.

And as for the second, S. Chrysost. might well say, that 'twas not in vain to pray for sinners, when he held that thereby the torments of the greatest sinners were or might be alleviated, as appeares from his, 21. Hom. on the Acts of the Apostles, where speaking of a man who had not lived one day to himself, but to Voluptuousness, Intemperance, Covetousness, to sin, and the Devil; if he chance to die (saith he) shall we not mourn for him? shall we not endeavour to pull him out of these dan∣gers? For there be waies, if we will, whereby his punishment may be made light for him: If then we do continually make prayers for him, if we bestow Almes, though he be unworthy, God will respect us: And whereas he adds, that it was the practice of the Church, we grant it; but the Church then practised it for the ends now specified, not because she believed the Roman Purgatory. For that Saint Chry∣sostome thought that the parties deceast if they had lived well were in a state of Joy, and not of Grief, appears by the funeral Ordinances of the Church related by him, which were appointed to admonish the living of it. For tell me (saith he) What do the bright Lamps mean? Do we not ac∣company them therewith as Champions? what mean the Hymns? Consider what thou dost sing at that time. Return my Soul un∣to thy rest, for the Lord hath dealt bountifully with thee. And again, I will fear no evil, because thou art with me. And again, Thou art my refuge from the affliction that compasseth me: Consider what these Psalms mean. The same General Practice, and the like Intention of the Church therein, is expressed and earnestly urged by him in the same Homily

on the Epistle to the Hebrews. Do we not praise God, and give thanks unto him for that he hath now crowned him that is departed, for that he hath freed him from his labours, for that quitting him from fear be keepeth him with himself? Are not the Hymnes for this End? Is not the singing of Psalmes for this purpose? All these be tokens of rejoycing. Whereupon he thus presseth them that used immoderate mourning for the dead. Thou sayest return O my soul unto thy rest, for the Lord hath dealt bountifully with thee, and dost thou weep? Is not this Stage-playes? Is it not meer simulation? For if thou dost indeed believe the things that thou sayest thou lamentest idly; But if thou playest and dissemblest and thinkest those things to be Fables, why dost thou then sing? why dost thou suffer those things that are done? wherefore dost thou not drive away them that sing? And in the end he concludeth somewhat prophe∣tically: That he very much feared, lest by this means some grievous disease should creep in upon the Church. Whether the Doctrine now maintained in the Church of Rome, that the Children of God, presently after their departure out of this life, are cast into a Lake that burneth with Fire and Brim∣stone, be not a spice of this disease; and whether their pra∣ctice in chanting of Psalmes (appointed for the expression of joy and thankfulness) over them whom they esteem to be tormented in so lamentable a fashion, be not a part of that Scene and Pageantry, at which Saint Chrysostome doth so take on, I leave it unto others to judge; That his fear was not altogether vain, the event it self doth shew.

The Citation out of Eusebius touching the prayers of the people and clergy, not without tears and groanings, [Sect. 10] for the soul of Constantine, what doth it infer more then this, that they were earnest with God, that his soul might be partaker of some of those various benefits which we mentioned be∣fore, and none of which at all refer to Purgatory? But yet notwithstanding, that they thought the Emperour in a State of Bliss must needs be granted, if we suppose them to have believed what he told them, being at the point of death, that he had now attained the true life, and that none but himself did understand of what happiness he was made partaker; and that therefore he hastned his going immedi∣ately to God.

As to that of Epiphanius, [Sect. 11] telling us, That prayers made f•••• the dead profit us, albeit they do not blot out entirely all (mor∣tall) sins: First, if this word stand which he puts in, then must it be granted that they alleviate even Mortal sins, and are well made for those that dye under the guilt of them, and then he is necessarily to be understood in Saint Chryso∣stomes sence, or else he contradicts the known Doctrine of the Church of Rome; which is, that those prayers are not made for any that dye under the guilt of Mortal sin. And indeed if this be the sence, viz. That prayers for the dead are profitable; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, albeit they do not wholly blot out the sins of those that are pray∣ed for: then must it be said, that some are prayed for, whose sins are not yet wholly forgiven. Secondly, the Case stands thus; Aerius had objected, if the Prayers of those here do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 altogether profit the dead, then let him pro∣cure some to pray for him after he is dead, that those hei∣nous sins he hath committed may not be required at his hands, and then there will be no need of his being good. Now Epiphanius thus Answers; Although the prayer for the dead do not cut off all their sins (which is the onely thing thou goest about to prove (yet doth it profit notwithstanding for another purpose. Now from this Sentence can it not be in∣fer'd that Epiphanius thought these prayers profitable to the cutting off of any sins which the person had committed in his life time: But this is onely added, because Aerius went a∣bout to prove this only, that prayers made for the dead did not cut off all their sins.

Now whereas, Sect. 10. our Author would avoid the An∣swer usually return'd upon their Arguments, [Sect. 12] (By telling them, that Prayers are made for Martyrs, Apostles, yea, all Saints, by the Fathers, which yet they dare not say are still in Purgatory;) with this old Salvo,

that such prayers as are made for remission of sins refreshment, &c. are not made for them but imperfect sinners:

'This reply hath been ob∣viated already by me, by shewing that such prayers as these he mentions were made for the Martyrs and Apo∣stles, as 'tis more largely done by Dally, Page 501. and 507. as to refreshment, with such abundant Evidence, as I am confident Master Cressie will not be able to reply unto it;

and as to remission of sins, with convictive Evidence. Yea further, they prayed for them that they might be delivered from the punishments of Hell, and obtain everlasting bliss, as appears from the Liturgy of Saint James: That they might pass by the Gates of Hell, and the wayes of Darkness. From the prayers used of old in the Roman Church; For all de∣parted in the Confession of the Holy Trinity, that they might be separated from the punishments of the wicked, and obtain ever∣lasting bliss. And from what the Romanists say daily in their Mass, Desiring the Lord Jesus, that he would deliver the souls of all the Faithful that are departed from the pains of Hell, and from the deep Lake, and from the mouth of the Lion, that Hell do not swallow them up, that they fall not into darkness. [Sect. 13]

Well, but our Author proceeds, and tells us,

that indeed many of these prayers did regard the day of Judgement, and the glory ensuing;

yet withall, that they thought to some souls a present refreshment did accrew in the interme∣dial condition is evident from what Saint Ambrose saith, He would never cease his Intercessions for the Soul of the dead Em∣perour, till he found a deliverance by them. And we an∣swer him, Where is it that Saint Ambrose saith so? And of what Emperour? Doth he think we have nothing to do but to read over Authors to find out his Quotations? Quo∣tations did I say, or falfifyings? For let us hear Saint Am∣brose thus speaking; Let us believe that Valentinian is ascended from the desert, that is to say, from this dry and unmanured place, unto those flowry delights, where being conjoyn'd to his Brother; He enjoyeth the pleasure of everlasting Life; bles∣sed are you both: If my Oraisons can prevail any thing, no day shall overslip you in silence, no Oration shall pass you over un∣honoured, no night shall steal by, wherein I will not bestow upon you some portion of my Prayers, with all Oblations will I frequent you: Onely the mischief is, he doth not add, till I find a Deliverance of you from Purgatory, or any such words: Indeed in his Oration on the death of the Emperour Theodosius; he tells us that he will follow him to the Region of the living, nor will he leave him till by his Prayers and tears he hath brought him into that place his deserts did chal∣lenge; quò sua merita vocant, viz. Into the Holy Mount of God, where there was everlasting life, where there was no

Contagion of Corruption, no sighings, no grief, no company of the dead; (doth he understand it of Souls? then must none of the Souls of the dead be in heaven; of bodies? I hope our bodies must not go to purgatory with our souls,) But the Region of the Living, where this mortall shall put on Immortality, this Corruptible Incorruption. But yet he presently tells us, that Theodosius remains in light, and glo∣ries in the companies of the Saints, (purgatory to be sure was a place that he had cause to glory of;) and enjoys rest for his soul (they rest very quietly, sleep in utramque aurem in purgatory.) Yea a little before he told us, that he now enjoy'd Eternal Light, (I suppose as being enlightned by the fire of purgatory) and continual tranquillity, and for the things which he did in this body, he rejoyceth in the fruits of Gods reward, (and was that think you purgatory?) and because he loved the Lord his God he hath obtain'd the society of the Saints. But you will say, If Saint Ambrose thought him in bliss, or an happy State, what is the meaning of his former words?

Ans. You may see, by what is said already, that he cannot Intend to bring him out of purgatory by his prayers: which is sufficient for me; nor (2.) Can he be supposed to weep for him till his mortal did put on immortality, unless he thought he should live till the Resurrection, or Theo∣dosius rise before it. Well then (3.) Dally will tell you, that 'tis usuall in Scripture, and Sacred Writers, to speak of things as done, which they were certain would come to pass. So Isaac saith, Gen. 27.37. I have made Jacob Esau's Lord, and all his brethren his servants, because he had foretold it would be so; Even thus S. Ambrose saith, he will never leave praying till the Emperours resurrection, because he was sufficiently as∣sured that God would raise him unto life Eternal, and trans∣ser him to heaven. Now then, seeing 'tis as clear as the Sun, that Ambrose thought them both in Heaven, or in Abrahams bosome, (viz. The Emperours, Valentinian and Theodosius,) is it possible he should pray for their deliverance out of purga∣tory? what good could they need besides that which he prays for, a speedy resurrection, who already enjoyed the pleasures of Eternal life? If Eternal life be purgatory, I will not give

two pence for the Popes indulgences, to be deliver'd from it. This being so, is not our Author a brave jugler, who durst adde [for deliverance] to Saint Ambrose; and that he might not be found out, Cite neither place, nor tell us of what Emperour, whether Theodosius, or Valentinian, he meant it, albeit he produceth the place only to prove, that the Ancients thought the Souls departed to have some pre∣sent refreshment, which indeed they did allow to Saints, supposed to be in Abrahams bosom; And that from the com∣pany of Angels, and Arch-angels, and the vision of Christ which they were supposed to enjoy in those receptacles, & the increments of Divine light and joy, which Ambrose speaks of,

He hath four places more out of Saint Austin in be∣half of purgatory. [Sect. 14] But the (1.) where his mother begs that she may be remembred at the Altar, falls strangely short of purgatory; since I have made it appear, that those who were suppos'd to be in Heaven were there remembred, and this remembrance was made for divers other reasons. Nor (2.) Is there any thing in that which Saint Austine saith, we must by no means omit necessary supplications for the Souls of the Dead, that repose might be obtained to them, since 'tis as clear as the Sun, that they pray'd for re∣pose to all the Servants of God departed; and Saint Ambrose begs rest for the Emperour Theodosius, of whom he tells us that he was in rest already. Nor will the (3.) place Cited out of his Enchiridion do him service, viz. That the Sacri∣fice is offer'd as a thanksgiving for Martyrs, but as a pro∣pitiation for others. For (1.) It is evident, that Saint Austine, when he wrote this book, was of Saint Chrysostoms opinion; for as much as he tells us, that these whom our suffrages do profit, they do it, either that they may have a full remission, or a more tolerable damnation: And then no wonder if he allowed the Sacrifice of the Eucharist, or prayers to profit for the remission of sins. (2.) It might be offered for a propitation, in respect of others, and they not in purgatory, but in Abrahams bosome, as well as Saint Augustine might pray so earnestly for his mother, that God would be propitious to her, and yet she be in Abrahams bosom, as above is manifested. As to that (4.) Instance,

which he calls convincing, the outmost that can be gathered from it is, that in Saint Austin's and the Churches judge∣ment, it was not to be doubted that our Brethren were helped by these prayers, so that God might deal with them more mercifully then their sins deserved, and that prayers and offerings were made for them, out of an intention of commending them to Gods mercy; and what of all this? For (1.) Doth not the same Austine pray, that God would deal more mercifully with his mother then her sins deserv'd? did he not commend her to Gods mercy, al∣beit he verily thought she was in Abrahams bosome? (2.) What is this more then what Saint Paul prays for Onesiphorus, that he might find mercy in that day, the day of Judgement, and Saint Peter's speaking of sins to be blot∣ted out at the day of our refreshment? Well then, they com∣mended their brethren to Gods mercy, as knowing that they deserved these punishments, from which they could not be otherwise delivered then by the clemency and mer∣cy of God; which is very true, and yet makes not at all for purgatory; and indeed their prayers for pardon of sins was only thus, that God would at the last day proclaim them pardon'd, and would not cast them into Hell with the damned, but receive them into glory; which prayers the Church of Rome at this day makes for all the faithfull.

Now after these testimonies produced, [Sect. 15] our Authour returns to his Dilemma, before sufficiently confuted; If these Souls were believ'd to be in Heaven, would it not be ridiculous (and must then Liturgies and Fathers cited by us be ridiculous which pray for pardon of sins, refreshment, light and peace, and a place in the bosome of Abra∣ham, for those whom you acknowledge to have been al∣ready at rest, in the enjoyment of God in Abrahams bo∣some?) If in Hell, would it not be impious, (Oh impi∣ous St. Chrysostome, St. Augustine, and perhaps, Epiphanius) to offer the dreadful sacrifice, to make supplications, to be at charge in alms for the obtaining them repose? &c. but if they be neither in Heaven nor Hell, where are they then? Answ. In sinu Abrahae, or at rest in some state of pleasure, and free from all punishment; (as you are told by Irenaeus,

Tertullian, Origen, Pseudo-Justin, Lactantius, Victor, Hi∣lary, Ambrose, Prudentius, Chrysostome, Jerome, Augustine,) expecting the enjoyment of the Kingdom of Heaven at the Resurrection.

And thus having gone over our Adversaries testimonies in Defence of Pugatory, we shall now add, ex abundanti, a few Arguments against it. And first, if there be no such punishments as the Papists do imagine suffer'd by the faith∣full after this Life, then are not their Souls in Purgatory; but there is no such punishment of the faithful after this Life: And first, were there any such punishments of the faithful after this Life, how wonderful is it that no Consola∣tions should be given in against them! There is not any evil that can befall us here, but the Scripture hath afforded us some Consolation against it; But though the punishments in Purgatory be more grievous, by their own confession; then any we can suffer here, yet have we not one word of Con∣solation against them. Secondly, Abraham tells Dives that he had receiv'd his good things in this Life, and Lazarus his evil; and now he is comforted and thou tormented; what is this comfort, but his being carried into Abrahams bosome? When was he carried thither? when he dyed, verse 22. The beggar died and was carried (not into Purgatory, but) into Abrahams bosome: The rich man dyed also and was buried. I sup∣pose, none will deny that the rich man was buried presently after his death, and then why should they deny that Laza∣rus was carried into Abrahams bosome soon after his death; And if Abrahams bosome were Purgatory, (I cannot say he had cold, but) I'me sure he had but small comfort of being there; But be it so, that he was not in Abrahams bosome, yet he had receiv'd his evil things in this Life, saith Father Abra∣ham; which with what truth could he have so said, had he been to receive so great and so long punishments when his life was ended?

Now seeing this beggar had no prae-eminence over other beggars, that are supposed to live piously as this Lazarus did, or above other of the Saints of God, if he escaped Purgatory, and was immediately receiv'd into Abrahams bosome, why may not they? Thirdly, The evils which

the faithful suffer, they suffer in the time of their peregri∣nation, and absence from their Fathers house; but that is terminated and defined by our being in the body; thus Peter Ep. 1. c. 1. vers. 17. calls it the time of our sojourning, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the time of our being from home, the time of our being in this world, saith Estius; And again; 2 Cor. 5.6. Dum sumus in corpore peregrinamur à Deo? And when we are absent from the body we are present with the Lord; therefore we are not absent from the Lord: when we are in Purgatory we are absent from the Lord; Ergo, when we are absent from the body we are not in Pur∣gatory.

A second Argument shall be this; They that go to Abrahams bosome, Paradise, or an house not made with hands, eternal in the Heavens, do not go to Purgatory at the same time; but the faithful presently after death go to the fore-mentioned places, or some of them; Because they go to them when their earthly Tabernacle is dissolved, 2 Cor. 5.1. We know that if our earthly tabernacle were dissolved, we have a building not made with hands, eternal in the Heavens. Now this implies that as soon as we are dispossess'd of one of these houses we go to the other; or else the comfort would be but cold, and the oration not worthy of God, but delusory. For put the Case, I should tell my friend, I see thy house is going to ruine; But care not for it, I have a better for you to betake your self to, when that fails: If he should come to me a while after for this house, and I tell him, true, I have an house for him, but he must be content to lie first ten or twenty years in the street, and after that he shall go into it; would not my friend think, I had dealt very deceitfully with him, having given him ground to hope that presently after the fall of his house he should have another? So God here tells us, well Christians, if your house once fall, your body be dissolved, be not troubled, you shall have an house in heaven; when their body is dissolv'd, they come expect∣ing an house in heaven, pleading his promise; should God say, true, you shall have an house in Heaven, but you must burn In purgatory first for a 100. yeers or two: would he not seem to mock us? (2.) The house is said to be had, when our

earthly body is dissolved: now this is either because we are then presently to enjoy it, & then down falls purgatory; or else, because after a hundred years in purgatory we shall en∣joy it: If so, why may we not be said to have it before this house is dissolv'd, seeing by our good works, Martyrdom, indulgence, procured, we may make our purgatory the shorter while we live here? Bellarmine Answers; true, we shall go to heaven presently, but only we that are cloathed, that is, endued with excellent vertues, and merits, and have perfected our repentance. But the rest that are naked shall be saved so as by fire. But (1.) The Apostle saith, they alone shall have the heavenly house who are cloath'd, that being the condition; yea this is the condition of their groaning to be dissolved, which (saith he) we would not do were we to be found naked; and yet they that were in this tabernacle did groan, therefore none of them would be found naked. (2.) Those that go to Heaven are cloathed upon; But those that go naked to purgatory cannot be so; For seeing to be cloathed is to be adorn'd with more emi∣nent degrees of virtue, and they themselves acknowledge that in purgatory there is no place for the encrease of virtue, there is no probability of being cloathed upon, and there∣fore they cannot be supposed to go to purgatory naked, since they that go thither are sure afterward to go to heaven. A∣gain, vers. 6, 7. the Apostle tells us, that whilest we are at home in the body we are absent from the Lord, and that, Here the faithful desire to be absent from the body, because it hinders them from the presence of the Lord, and walking by sight; now had they been acquainted with purgatory, surely they would have express'd their desires of being ab∣sent from that also, seeing that was like not only to be more irksome to them, but also more durable, and therefore a greater impediment; since therefore they groan'd so much to be deliver'd from a short life here, which hinders their enjoyment of Gods presence, and not at all for deliverance from a hundred or two hundred years continuance in purga∣tory, (for so long, saith Bellarmine, the Church hath pray∣ed for Souls in purgatory) we infer, they were not acquaint∣ed with it. Again, they that are to be receiv'd into Eternal

habitations when their life fails them, are to be received at death, for then they fail: But so are charitable men, (and by parity of Reason other pious souls.) The minor is proved from Luke 16. v. 8. Make unto your selves friends of the Mam∣mon of unrighteousness, that is use it so, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that when you fail, i. e. dy, they may receive you, that is, may procure you a reception, or rather (as Doctor Ham∣mond) you may be received into everlasting habitations.

But our Author hath his arguments also, [Sect. 18] which come now to be considered: And first, he tells us of an express testimony for Purgatory in the Book of Macchabees: Now not to call upon him for an Answer to Dr. Cosens of the Canon of Scrip∣ture, as knowing how impossible it is to be done; albeit it be necessary to make this Testimony a Cogent proof, seeing he onely tells us that there is such a place in the Book of Mac∣chabees: I will add where the words may be found, even in Dally, page 439. where they are fully considered, and it made evidently to appear that they come not up to a proof of Purgatory; neither are they consistent with the received Maxims of the abettors thereof: and whereas our adversary calls in the Universal Tradition, and practice of the Syna∣gogue of the Jews to justifie this place, the same worthy per∣son hath made it evident, that neither this nor any other Testimony produced by them is any tolerable proof of such practice: Nay he evinceth most clearly from this passage that this practice was not received in our Saviour's, or the A∣postles time; Ne apud infimos & corruptos Judaeos: yea, he spends the 14. Chapter of his second Book, to evidence that the Jewes were ignorant of Prayers for the dead; and should we after all this give any credit to your confident as∣sertions of such evident untruths? It concerns you, if you respect your credit to answer what is extant in the forecited places of the Learned Dally, and to evince this universal Tra∣dition and practice you here speak of without the least offer of any proof, unless what follows must be so esteem'd, viz. that from the Jewes no doubt Plato borrowed this Do∣ctrine, and from Plato Cicero: But I pray you, Sir, permit us (who have the Arguments fore-mentioned to evidence that in our Saviours time, the Jewes had no such

Custome) to doubt of what you boldly here assert, espe∣cially when the same Dally runs antipodes unto you, and tells us, though with greater modesty, ab iis (Platonicis) ut videtur illam Purgatorii rationem baustam atque acceptam tum Judaei, tum adversarii retinent; [Sect. 19] that both you and they (as it seems received your Purgatory from the Platonists:

You have one assault more from natural Reason, which you say, will tell us,

that heaven, into which no unclean thing can enter, is not so quickly and easily open to imperfect souls, as unto perfect; nor have we any sign that meerly by dying sinful livers become immediately perfect.

Now to this I Answer, that what ever natural Reason may seem to dictate. I am sure the Oracles of God will tell us that they who are alive at the Resurrection, if pious souls, (though surely some of them shall be imperfect) shall not go to Purga∣tory for 100. years, but be caught up into the Clouds to meet the Lord in the Air, and so shall be for ever with the Lord.

Secondly, albeit there be nothing of Reason, or Scrip∣ture, to intimate that onely by dying we become perfect, yet doth both Reason and Scripture more then intimate, that presently after death we are amongst the Spirits of just men made perfect; that when this Tabernacle is dissolved we go to an house Eternal in the Heavens; when we are absent from the body we are present with the Lord; and conse∣quently are purified by the holy Spirit from the imperfecti∣ons that adhered to us.

Notes

• Sect. 4. & 5. 111, 112.
• Sess. 9. De in∣vocatione Sanctorum.
• Confes. l. 9 c. 13
• Thus Bellar∣mine. lib. 2. c. 10. That there is some fire in Purgatory, ap∣pears from these words of Saint Paul, 1 Cor. 3. He shall, &c. So also from the Testimony of the Fathers eited in the first Book, who ge∣nerally call the punishment of Purgatory fire, and this he puts among the thing in which all agree.
• De Puigatorio.
• Deliver the Souls departed from the pu∣nishments of Hell, and the deep Lake:
• Sess. ult. doc. de Purg.
• De Purg. l. 2. c. 2.
• De Satisfac. page 452.
• p. 112. Sect. 6.
• Eccles. Hist. c. 7.
• See Dr. Fern against Spencer, C. de Purga∣torio.
• Ibid. c. 7.
• Ter. de Mon, c. 19.
• See Dall. p. 513. 517. Digna co loco solatia & re∣frigeria.
• Epist. 66.
• Ib. p. 116. p. 516.
• De Cor. Mil. c. 3. See Dally, p. 516.
• In Ep. ad Phi∣lip. c. 1. Hom. 3.
• See Dally, de Satisfac. l 5. c. 12.
• Hom. Cor. in c. 15. v. 46.
• Hom. 4. in Ep. ad Hebr.
• De vita Con∣stan. l. 4 c. 9.
• Euseb. de vita Constant. l. 4 c. 63.
• He that would see more of the sence of Epiph. in this place may Consult Bishop Usher, from p. 236. to 246. where he shews evidently that the Roma∣nists are A••∣rians. not we.
• p. 115, Sect. 11.
• p. 115. Sect. 11.
• De Obitu Va∣lent. Imp.
• Confes. l. 9. c. 21
• De cnra per mortem, c. 5.
• C. 110.
• E••ch. c. 110.
• Ser. 32. de ver∣bis Apost. Note that this 32. Sect. is not to be found in the Index of Possidius.
• Pag. 120.
• Origen. Greg. Nyssen, Jerome.
• Dilly de Sa∣tisfact. l. 5. c. 3, 4, 5, 6.
• p. 449. 450.
• l. 4. c. 5. p. 360.
• Mr. Cr. P. 120.
• 1 Thess. 4.17.