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death_n	body_n	great_a	soul_n	12,147	5	5.0848	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94760	The Pope's cabinet unlocked, or, A catalogue of all the popes indulgences belonging to the order of S. Mary together with a list of all the indulgences daily, yearly, and for ever, to be had at Rome, S. James of Galatia in Compostella, Jerusalem and all places in the Holy Land / written in Italian by Fr. Ancangelo Tortello of the said order of S. Mary : and now translated into English by John Sidway late seminary priest, but now of the reformed religion and vicar of selling in Kent and one of the discoverers of the horrid popish plot, with the cause of his conversion : whereunto is added an appendix by the translator in which the grounds and foundation of the said indulgences being themselves apparently proved to be meer cheats : and also shewing that the Church of Rome doth lay the chief basis of their religion on indulgences : dedicated to the right honourable the Earl of Shaftsbury.	Tortello, Arcangelo.; Sidway, John.	1680 (1680)	Wing T1943; ESTC R3021	71,116	87

The soule of the godly being separated from their bodies are in rest but the souls of the ungodly suffer punishment until the bodies of them do rise again unto everlasting life and the bodies of these to eternal death which is called the second death In his Book of the Vanity of the World Tom. 9. Chap. 1. he saith Scitote quod cum anima à corpore evellitur aut in Paradiso pro meritis bonis collocatur aut certe pro peccatis in inferni tartara praecipitatur Know that when the soul departeth out of the body it is presently placed in Paradise because of her good works or is thrown down head-long into the Pit of Hell because of her sins And in the second Sermon of the Consolation of the Dead which is in the ninth Tome of his works he saith Recedens anima ab Angelis suscipitur collocatur aut-in sinu Abrahae si fidelis est aut in carceris inferni custodia si peccatrix est The soul going out of the body is received and placed in Abraham's Bosom if it be faithful or in the Infernal Prison of Hell if it be sinful And moreover in his 232. Sermon against Drunkenness he saith Nemo se decipiat Fratres duo enim loca sunt tertius non est ullus Qui cumt Christo regnare non meruerit cum Diabolo absque dubitutione ulla Peribit Let no man deceive himself my Brethren there are but two places and a third there is not any He that shall not merit to reign with Christ shall without doubt perish with the Devil S. Hierome upon the ninth of the Prophet Amos saith Quando anima vinculis larata-corporit volandi quò velit sive quò ire compellitur propter tenuitatem substantiae habuerit libertatem aut ad inferna Ducetur aut certe ad Coelestia sublevabitur When the soul loosed from the bonds of the body shall be at liberty because of the lightness of its substance to fly whither it will or whither it is constrained to go it shall either be carried to Hell or without fail be lifted up to Heaven And Gregory Nyssen in the Book of those that sleep saith Per mortem soluto Bello quod in nobis est pacem mens agitat The War that is in us being ended by death our souls rest Yea the Fathers were so far from believing that faithful souls are tormented in fire until the-Resurrection as the Papists would make men believe that very many of them held that the soul separated from the body could not suffer any torment Chrysostome in his 39. Homily upon the first Epistle to the Corinthiane saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although the soul remaineth although it were ten thousand times immortal as in truth it is it shall not without the body receive those unspeakable blessings nor suffer any punishment Gregory Nissen in his third Oration upon the Resurrection of Christ saith Animam per se separatim ignis nunquam attigerit nec tenebrae quidem ei molestae fuerint utpote quae oculis caret c. Fire can never touch the soul separated from the body neither can darkness be troublesome to it because it wanteth eyes c. Tertullian in his Apology Chap. 48. saith Neque pati quicquam potest anima sola sine stabili materia id est Carne The soul alone cannot suffer any thing without solid matter that is the Flesh Another affirmeth that it is injustice to punish the soul for sin before the Resurrection in regard the body hath been partaker with her but he will have the body and soul as they have sinned both together to be punished both together saying If sins shall be punished before the Resurrection God shall not deal justly with the soul for she alone would be put to suffer the punishment of those things which she offended in the life at the porturbation of the body drawing her to these appetites and motions And according to S. Ambrose in his tenth Chapter of the Book of the benefit of death all the punishment that souls suffer being separated from their bodies is that they remain in great fear and disquietness attending the punishment that is prepared for them at the latter day Fourthly The Doctrine of Purgatory condemneth the practice of all Christian Churches For it cannot be but an exceeding great breach of duty in them all but especially in those that believe the souls of the dead may be benefitted by the prayers of the living if they do not pray for the souls therein for this is not to do by others as they would have others to do by them and therefore is against both the Law and Prophets and directly opposite to the Command of Christ And that this is the continual practice of all Christian Churches is manifest for the Greek and all other Eastern Churches notwithstanding they daily pray for the dead yet they never pray for the souls in Purgatory for indeed they believe there is no Purgatory but the prayers they offer up for the dead are that they may be saved at the Resurrection Likewise the Church of Rome although it pray daily for the souls departed yet it never prayeth for the souls in Purgatory nor once craveth their deliverance thence And although this may seem strange in regard of the many Masses she daily by her Priests undertaketh to say for the souls therein yet if we consider the reason 't is no wonder at all for when the prayers used in her said Masses were first hatched she did not believe of her now Purgatory but the belief thereof through the great profit she perceived might thereby accrue to her Pope and Clergy hath been infused into her fancy since And to the end the same may appear truth to wit that she prayeth not at all for the souls in Purgatory I shall here give you an account of the prayers she at any time useth for the souls departed The first of which is a very foolish prayer in the Canon of her common Mass the which is this Memento etiam Domine Famulorum Famularum tuarum here is made a particular mention of certain particular dead Folks whom it pleaseth the Priest to name and after is added qui nos praecesserunt cum signo fidei dormiunt in somno pacis c. Remember O Lord thy Servants and Handmaids that have gone before us with the sign of Faith and sleep in the sleep of Peace To these O Lord and to all those that rest in Christ we pray thee that thou wilt grant place of comfort of light and peace through the same Christ our Lord Amen I call this prayer foolish because it speaketh against it self For first it confesseth that the dead do sleep in the sleep of Peace and that they rest in Christ and yet notwithstanding afterward it desireth that God would give them place of comfort of light and peace For if they sleep in the sleep of Peace and rest in Christ have

expoundeth at the hour of their deaths and therefore no doubt upon the Gospel grounding his Faith he saith I desire to be loosed and to be with Christ This was the cause he desired to be loosed out of the bonds of this sinful flesh that he might be with Christ as our Saviour here hath promised and not to him only but to all that his Father hath given him to all his And in another place S. Paul speaking of all true Christians saith We know that if our Earthly House of this Tabernacle were dissolved we have a building of God a House not made with hands eternal in the Heavens 2 Cor. 5.1 So that all the faithful have but two houses or dwellings the one Earthly the other Heavenly they have none at all in Purgatory And he addeth further God hath given us the earnest of his Spirit and therefore we always are of good courage knowing this that being at home in the body we are absent from the Lord for we walk by Faith not by Sight yet we are of good courage and we desire rather to go out of the body and to be at home with the Lord 2 Cor. 5.5 6 7 8. Behold here are but two Estates of the faithful of those that are Jesus Christs that have received the earnest of his Spirit either to be at home here in the body and to be Strangers with the Lord to walk by faith not by sight or else to go out of the body and to see his glorious Majesty there shall be no middle place to stay them in the way And here this their assurance this their good courage and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twice repeated they fear not the performance of his promise they fear no Purgatory no torment in the way let their Adversary the Devil do what he can against them in this life hereafter they are sure he cannot hurt them Behold saith S. John speaking of this life the Devil shall cast some of you into prison that ye may be tryed and ye shall have tribulation ten days Be thou faithful unto death and I will give thee a Crown of Life Rev. 2.10 Thirdly The Doctrine of Purgatory destroveth the Testimony of the Fathers for the Fathers both Greek and Latin testifie the quite and clean contrary Gregory Nazianzen saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I believe the words and sayings of the wise that is that every good soul fearing God being delivered from the body which here it hath on Earth and separated from it is presently admitted to the enjoyment and contemplation of the good which is reserved for it and possesseth admirable pleasures Justin Martyr in the 75. Question of the Book of Questions and Answers to the Orthodox at the end of his works saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the soul is departed out of the body presently a separation is made of the good from the bad for they are carried by Angels to the places fit for them the souls of the good into Paradise where the Angels resort and are conversant but the souls of the wicked into hell Chrysostome in his fourth Homily upon the Epistle to the Hebrews speaking of Hymns and Prayers that in his time were used at the Burials of the Dead saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What signifie these burning Tapers but that we bury the Champions of Christ and these Hymns but that we glorifie God and give him thanks because he hath crowned the Dead and delivered him from all pain and grief And in his second Homily upon Lazarus he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While we are here on Earth we have fair hopes but as soon as we have left this world it is no more in our power to do Penance or to undo or amend that which we have committed and done upon Earth And the same is affirmed by Epiphanius in his second Book of Heresies in the 39. Heresie which is the Heresie of the Novatians and moreover he there addeth that when the Soul hath left the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Barns are shut up the time is accomplished the Combat is ended the place of Lists is empty and the Crowns are given S. Ambrose in his Book of the benefit of Death Chap. 2. speaking of the day of Death saith Cùm dies advenerit intrepide ad Abraham Patrem nostrum proficiscamur intrepide pergamus ad illum caetum justorumque conventum ibimus enim ad Patres nostros ibimus ad illos nostrae fidei praeceptores ut etiamsi opera desint fides opituletur defendatur hareditas When that day cometh we go assuredly to our Father Abraham to the Assembly and company of the Just For we shall go to our Fathers we shall go to the Teachers of our Faith to the end that although our works fail us our Faith may secure us and the Inheritance be kept for us And again in the same Book Chap. 8. he saith Insipientes mortem quasi summum malum Supientes quasi requiem post labores finem malorum expetunt Fools fear Death as the chiefest evil but wise men desire it as a rest after their Travels and the end of their evils S. Cyprian in his first Treatise against Demetrian saith Aevi temporalis fine completo ad aeterna vel mortis vel immortalitatis hospitia dividimur This temporal life being ended we are sequestred into the habitation either of eternal death or eternal life And towards the end of the same Treatise he saith Quando istinc excessum fuerit nullus jam locus paenitentiae est nullus satisfactionis effectus Hic vita aut amittitur aut tenetur hic saluti aeternae cultu Dei fructu fidei providetur When we are gone from hence there is no more place of Penance no effect of satisfaction life is here either lost or won Everlasting Life by the worship of God and the fruits of Faith is here provided for And moreover in his Book of Mortality he saith Deus tibi de hoc munde recedenti immortalitatem pollicetur atque aeternitatem tu dubitas hoc est Deum omnino non nosse God at thy going out of this world promiseth thee immortality and eternal life and doest thou doubt hereof this is not to know God at all as thou shouldst S. Augustine in his 54. Epistle to Macedonius saith Morum porro corrigendorum nullus alius quam in hac vita locus nam post hanc vitam quisque id habebit quod in hac sibimet conquisierit There is no other place to correct our manners and conditions but only in this life for after this life every man shall have that which he hath purchased to himself here in this world In his 13th Book of the City of God Chap. 9. he saith In requie sunt animae piorum à corporibus separata impiorum autem paenas luunt donec istarum ad aeternam vitam illarum vero ad aeternam mortem quae secunda dicitur corpora reviviscant

they not the place of peace What need is there to ask that those that sleep in peace should have the place of peace Is it not all one to sleep in peace and to have the place of peace to rest in Christ and to have the place of comfort If souls be tormented in Purgatory yet they are not dead in their torment there how therefore can they be said to rest Peradventure the Defenders of the Canon of the Mass will answer that this prayer speaketh of the body when it saith that the dead sleep and not of the soul Well suppose it do for the soul indeed sleepeth not but only the body but it saith also that they have quietness and rest which speech cannot well be understood of the body but of that part that may be troubled for what rest can it be to rest in that part that can feel no manner of thing without the soul and to be troubled in that part which indeed feeleth and liveth When they say in their service for the dead Requiescant in pace let them rest in peace doubtless they mean to speak of the soul and not of the body forasmuch as there is no need to pray that the body of the dead should rest because that of necessity it doth rest but the soul may as they think have trouble and pain in Purgatory and therefore they pray that they may have rest as concerning the foul S. John in the Apocalypse when he saith Blessed are the dead which die in the Lord Why doth the Spirit say that from henceforth they rest from their labours Will we say that he speaketh there of the rest of the body and not of the soul If he speak of the body what Prerogative have the bodies of the Just until the day of Judgment more than the bodies of the Wicked since the one and other would rest equally and there would be no difference in this point And yet S. John maketh a difference between them for he calleth them the Dead in the Lord that is to say the Just blessed And why blessed because that from henceforth they shall rest from their labour and be in quiet giving to understand that the other do not rest from their labour but have more than ever they had because they be damned to everlasting pain So that when the rest of the Just is spoken of there is meant the rest of the soul and not of the body Being then thus that this prayer in the one part affirmeth that the Just sleep in peace and rest in Christ and in the other part desireth that God would give them a place of peace and comfort it plainly appeareth that this prayer speaketh against it self and is absurd and foolish But to return to the matter in hand in the said prayer you see is no mention at all of the souls that broil in Purgatory but of the souls that sleep in peace and rest in Christ The second prayer by which she prayeth for the souls departed is a prayer in her Mass for the dead and the same desireth that the soul of the Man or Woman departed to wit for whom it prayeth may not be given into the hands of the Enemy but be received by the holy Angels and carried into the Country of Paradise to the end that having believed and hoped it may not suffer everlasting pain but possess everlasting joys But here she neither speaketh of the pains of Purgatory nor prayeth for the souls in Purgatory for such a request doth not agree with the pains of Purgatory for the pains of Purgatory they say are temporal but the pains mentioned in this prayer are eternal Neither doth it agree with the souls in Purgatory for the souls in Purgatory she will have to be such as departed this World in the state of Grace which as she granteth her self are neither in peril nor possibility of suffering eternal pain whereas the souls prayed for here as the prayer it self giveth us to understand are such as are subject and liable to eternal damnation for it prayeth they may not be given into the hands of the Enemy nor suffer everlasting pain The third prayer with which she prayeth for the souls departed is also in her Mass for the Dead and is commonly called the Offertory the which is as followeth Domine Jesu Christe Rex gloriae libera animas omnium fidelium defunctorum de manu inferni de profundo lacu libera eas de ore leonis ne absorbeat eas tartarus sed signifer S. Michael repraesentet eas in lucem sanctam c. O Lord Jesus Christ King of Glory deliver the souls of all faithful dead from the pains of Hell and from the deep Lake deliver them from the mouth of the Lyon that Hell may not swallow them up but that thy Standard-Bearer S. Michael may present them in the holy Light the which in time past thou didst promise to Abraham and his Seed But in this Offertory you see there is not a word spoke of Purgatory but of Hell and the deep Lake and the Mouth of the Lyon all which cannot agree with Purgatory but with the place of the damned Likewise the souls here spoke of cannot be the souls in Purgatory for they as she holdeth her self are not in the least danger of being swallowed up into Hell however so far therein but that S Michael their Standard-Bearer as she calleth him may be able to present them when it shall please God into the holy light but this prayer desireth that the souls it prayeth for may not be swallowed up into Hell and in such sort but that S. Michael their Standard-bearer may present them into the holy light Her other prayers for the Souls departed are certain Ejaculations to wit Fidelium animae per misericordiam Dei requiescant in Pace Let the faithful Souls by the mercy of God rest in peace Requiem aeternam dona eis domine Give them O Lord eternal rest A Porta inferi erue Domine animas corum Deliver their Souls O Lord from the gates of Hell But in these Ejaculations also there is no mention at all either of Purgatory or of the Souls in Purgatory and besides the Ejaculations also are needless For as for the rest here spoke of She acknowledgeth in the aforesaid Prayer in the Canon of her common Mass they have the same already and as for the Gates of Hell they never enter them But suppose they did enter them out of Hell there is no redemption and so she prayeth in vain This latter also and moreover the two prayers before mentioned in the Mass for the dead are no better than blasphemous for they give us to understand that the Souls of the Faithful departed this life may be damned in Hell and that to all Eternity 15ly The Doctrine of Purgatory robbeth God of his Justice For since the sins of the Faithful are sufficiently satisfied for by the Death of Christ since God in him forgiveth

them and since all such Souls as the Church of Rome would have in Purgatory are as she affirmeth her self void of fault having as she faith all their guiltiness first taken away and the same forgiven them here in this world It followeth necessarily that if God punish them and Purgatory the Papists say is a place for that purpose he punisheth Souls that are no longer guilty taketh vengeance of sins that are already pardoned and exacts debts that are already paid taking two payments for one and the self same debt and two satisfactions for one and the self same sin to wit the Passion of Christ and the pains of Purgatory and this notwithstanding the first was intire 'T would be very unjust for us to deal thus with our enemies how much more then for God to deal thus with his Children 6ly The Doctrine of Purgatory maketh God a mocker for God would absolutely mock us did he but sa to us as the Doctrine of Purgatory would have him to wit I will forgive thee but yet I will punish thee I forgive thee thy debt but thou shalt pay me For our sins are debts the payment whereof is the punishment In fine we need not go any further to confute the Doctrine of Purgatory than to the Romanists own Tenents For if the Pope be infallible as the Romanists hold and affirm he is Pope Gregory the first in his 13. Book upon Job Chap. 20. telleth us plainly that Quia authoris nostri gratia redempti sumus hoc jam coelestis muneris habemus ut cum de carnis nostra habitatione subtrahimur mox ad coelestia premia ducamur Because we are redeemed by the grace of our Creator we have this heavenly gift that when our Souls depart out of this fleshly habitation we are presently carried to the heavenly rewards Likewise if the Book of Wisdom be Canonical as they hold it is and the Souls in Purgatory be the Souls of the Righteous as they also hold the same is as clear and as evident a testimony against it as may be For 't is said there The Souls of the Righteous are in the hands of God there shall no Torment touch them Wis 3.6 The Papists alledge certain places of holy Scripture to prove their pretended Purgatory but against their true sence First they alledge Mat. 12.32 where Christ speaking of the sin against the Holy Ghost saith It shall nor be forgiven in this world nor in the world to come And thereby they would imply that some sins shall be forgiven in the world to come which they say is Purgatory But Purgatory cannot be said to be the world to come because as they say 't is already in being Besides Purgatory they say is is a place of torment and Punishment and not of pardon And moreover according to their own Doctrine sin is pardoned before the Souls enter into Purgatory The sence of this place is as clear as may be Not to pardon sin is to punish it And Jesus Christ declareth that God will punish the sin against the holy Ghost both in this life and at the day of Judgment which in Luk. 20.35 is called the other world 2ly They alledge Luk. 12.58 59 where 't is said Whilst thou goest with thine Adversary to the Magistrate as thou art in the way give diligence that thou mayest be delivered from him lest he draw thee to the Judge and the Judge deliver thee to the Officer and the Officer cast thee into Prison I tell thee thou shalt not come out thence till thou hast paid the very utmost Mite The Way they would have to signify Life the Magistrate God the Prison the Fire of Purgatory the Officer they know not who and the Adversary the Devil and so by consequence they would have us to agree with the Devil And that we are in the way with the Devil For S. Mathew speaking of this same passage rendereth it thus Agree with thine Adversary quickly whilst thou art in the way with him Mat. 5.25 For these very reasons some of them would have the Devil to be the Sergeant and the Law the Adversary but this mendeth not the matter at all but maketh it worse For doth the Devil draw the faithful into Purgatory are we in the way with the Law Is the Law of God our Enemy are we to seek means to deliver our selves from it and to shake off its yoke for 't is said here that we must give diligence in the way that we may be delivered from the Adversary And if this Prison be Purgatory and Souls must stay therein till such times they have paid the very utmost mite how cometh it to pass that the Pope by Indulgences may deliver them out from thence before But this their comment is a meer Fiction and is not the sence of this place of Scripture Christ here exhorteth us to peace and Unity and would not have us to strive and contend one with another in law This is affirmed by S Ambrose who in his exposition hereupon saith that Christ speaketh here De reconciliand a pace dissidentium Fratrum Of making peace between Brethren at strife 3ly They Alledge 1 Cor. 3.11 12 13 14 15. where 't is said no other Foundation can any man say than that which is laid which is Jesus Christ And if any man build on this Foundation Gold Silver precious stones Timber Hay or Stubble every mans work shall be made manifest for the day shall discover it because it shall be revealed by fire and the fire shall try every mans work of what sort it is if any mans work abide which he hath built thereupon he shall receive wages if any mans work burn he shall suffer loss but he shall be saved himself yet so as it were by fire The fire that is here spoke of they would have to be the fire of Purgatory but this cannot be for the fire mentioned here doth not agree with the fire of Purgatory For the fire of Purgatory they say burneth and punisheth the Soul but this burneth and tryeth the works The fire of Purgatory they say is real but this is only comparative for t is said here he shall be saved yet so as it were by fire Moreover from the fire of Purgatory they say are exempted Martyrs but from this are exempted none for 't is said ●…wise here it shall try every mans works As for the sense of this place of Scripture the day that is here spoke of is the course of time we have to spend here in this life Of which S. Paul speaking 2 Cor. 6.2 saith Behold now is the accepted time Behold now is the day of Salvation And the fire that is here mentioned is the heat of affliction Persecution and trouble we suffer in which course of time of which S. Peter speaking 1 Pet. 1.5 6 7. saith We are kept by the Power of God through Faith unto Salvation ready to be revealed in the last time wherein we greatly rejoice though