Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	judgement_n	soul_n	4,349	5	5.0290	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71235	The pamphlet entituled, Speculum ecclesiasticum, or, An ecclestiastical prospective-glass, considered, in its false reasonings and quotations	Wharton, Henry, 1664-1695.	1688 (1688)	Wing W1568; ESTC R1230	19,142	32

they generally believed was not bestowed to the departed Saints till the day of Judgment That Purgatory was anciently believed our Author's Testimonies do in no wise prove Some of them indeed mention a purging Fire But that Fire was not to exist till the Day of Judgment when all Souls were to pass through it and to continue a shorter or longer time in it according to their greater or lesser Purity No intermediate punishment between Death and Judgment was believed besides the delay of Resurrection if that can properly be called a punishment There remains only to consider our Author's Catalogue of general Councils Wherein he hath committed many gross and as I fear wilful mistakes He makes Pope Sylvester preside over the Council of Nice but Eusebius and Socrates whom he citeth say no such thing Baronius indeed saith it but all the World knows the contrary For Hosius Bishop of Corduba presided and subscribed in his own name before the Legates of Pope Sylvester That Damasus presided over the first Council of Constantinople is so egregiously false that that Council was both begun and ended without so much as the knowledg of the Pope or any other Western Bishops That Cyril Patriarch of Alexandria not Pope Celestin presided over the Council of Ephesus is manifest from the Acts of that Council from the Commission given to him by the Emperor for that purpose and from all the Historians of those times Cyril indeed acted for Pope Celestin but not as president but as one Fellow-Bishop manageth the Proxy of another here in England in the House of Lords In the Council of Chalcedon Pope Leo's Legates were so far from presiding that all the Canons of the Council were made in their absence and not only without but against their consent For when the Legates in the next Session protested against the Canons they were over-ruled by the Council and forced to submit That Pope Vigilius presided over the Fifth General Gouucil or Second of Constantinople is so impudent a Falshood that it might with equal reason be pretended that Luther or Calvin presided over the Council of Trent For Vigilius who was then at Constantinople gathered an opposite Convention of Western Bishops wherein publishing a long Constitution or Decree in favour of the Tria Capitula he concludes with a severe Censure and Condemnation of all who should hereafter Write Teach or Propose any thing contrary to his Decree which he knew was then in doing in the General Council The Popes Constitution was read in the Council and notwithstanding it was Decreed Can. 12 13 14. That whosoever defended the Tria Capitula or even did not Anathematize them should be himself Anathematiz'd After the Conclusion of the Council and not till then Vigilius submitted and writing an Epistle to Eutychius Patriarch of Constantinople who had presided over the Council professeth he was now very sorry that by the instigation of the Devil he had dissented from the Council and in contempt of brotherly Charity had openly disagreed from them and contended with them that now he was convinced of his Errors and therefore retracting his former actions ratified and submitted to the Decrees of the Council In the Seventh General Council our Author reckoning up the Hereticks condemned by it as Paulus Sergius Cyrus Theodosius comes off with an c. the meaning of which may easily be discovered for this c. was invented to save the reputation of Pope Honorius who together with the rest was Anathematized by the Council as a notorious and pestilent Heretick The Second Council of Nice was formerly denied to be General by Theodorus Studites altho a great Patron of Image-Worship and was condemned in the same age by the great Council of Francfort The Fourth Council of Constantinople in the Year 869 was ever accounted a Schismatical Conventicle by the Greek Church All the following Councils were confined to the West and wanted both the Presence and Suffrage of the Eastern Patriarchs and consequently were not Oecumenical Many of them are not at this day universally received in the Church of Rome and others are rejected and condemned by the Gallican Church as the First Second Third and Fourth of Lateran First and Second of Lyons as to the Constitutions and Canons injurious to the Civil Right of Princes The Councils of Florence and Fifth of Lateran are wholly rejected by her and the Council of Trent but in part received Our Author pretendeth that in the Council of Florence the Greeks were united to the Church of Rome and subscribed the Union If a forced compliance of a few Bishops compelled by the threats and force of their Emperor can be call'd an union this was indeed one But many of them subscribed for fear of Death and most for fear of starving as Sylvester Sguropulus an Eye-witness assureth us and all of them when returning home were so detested and hated by their Country-men that they were esteemed worse than Infidels and not permitted to be buried in holy Ground I might make some farther Observations upou our Authors Paper as why he left that of Constance out of the number of General Councils and yet afterwards produced its Authority how disagreeing the forms of Recantation prescribed to Berengarius are to the present Belief of the Church of Rome and how little the Testimonies produced by him in favour of Apostolical Traditions concern the Romish Doctrine of Traditions But what I have already said is enough to shew that there is a Generation of men in the World who adding a profound Ignorance to a false Zeal fear not to sacrifice all considerations of Shame and Honesty of Truth and Reason to a present Interest and the poor advantage of a short-liv'd Imposture FINIS Books lately Printed for Richard Chiswell A Dissertation concerning the Government of the Ancient Church more praticularly of the Encroachments of the Bishops of Rome upon other Sees By WILLIAM CAVE D. D. 8vo An Answer to Mr. Serjeant's Sure Footing in Christianity concerning the Rule of Faith. With some other Discourses By WILLIAM FALKNER D. D. 4 o. A Vindication of the Ordinations of the Church of England in Answer to a Paper written by one of the Church of Rome to prove the Nullity of our Orders By GILBERT BVRNET D. D. 8vo An Abridgment of the History of the Reformation of the Church of England By GILB BVRNET D. D. 8vo The APOLOGY of the Church of England and an Epistle to one Signior Scipio a Venetian Gentleman concerning the Council of Trent Written both In Latin by the Right Reverend Father in God JOHN JEWEL Lord Bishop of Salisbury Made English by a Person of Quality To which is added The Life of the said Bishop Collected and written by the same Hand 8vo The Life of WILLIAM BEDEL D. D. Bishop of Kilmore in Ireland Together with Certain Letters which passed betwixt him and James Weddesworth a late Pensioner of the Holy Inquisition of Sevil in Matter of Religion concerning the General

book of this Treatise for a proof of Sacerdotal confession There indeed we may find this Confession commended advised and enjoyned which is also done by the Church of England but in the mean while the necessity of it disowned and the sufficiency of a private confession to God acknowledged For the Author blaming some persons who dehorted men from Sacerdotal confession saith Let not the superstition of these Dreamers seduce you which confirmeth sinners in their resolutions of not confessing to a Priest Quia salvat Sacerdote inconsulto ad Deum peccatorum confessio Because confession of sins to God without consulting any Priest is sufficient to Salvation Where he plainly allows the truth of this proposition but blames the ill application of it But because our Author refers us to this spurious Treatise I would desire him to turn one Page farther where he will find the Doctrine of doing any Penance after Death and consequently of Purgatory called a detestable blindness of heart and occasion of the destruction of Souls The Quaestiones ad Graecos cited by our Author under the name of St. Justin Martyr are on all sides confessed to be supposititious particularly by Bellarmin Labbe and Du Pin. The justice of this Censure is evidently evinced from the frequent mention therein made of the Manichees who were not heard of till more than a Hundred years after Justin's death The Lamentation of Origen is the trifling product of some foolish Latin Writer and therefore justly rejected as spurious by Bellarmin Baronius Labbe Huetius and Du Pin. I might add that it was formerly condemned by Pope Gelasius if his Decretal were not equally spurious However that excuseth not our Author since that Decretal is universally received by all the Writers of the Church of Rome Our Author citeth Two Fragments of Eusebius Alexandrinus out of Jodocus Coccius But we have great reason to believe that they are not genuine For Eusebius Caesariensis in mentioning Eusebius Alexandrinus speaks not one word of his Writings which that accurate Historian would by no means have omitted if there had heen any known in his time No one of the Ancients make the least mention of such a Writer Nor was he ever heard of till Coccius and Turrain produced some fragments out of his Homilies As for Coccius he had not skill enough in this kind to pass a critical judgment upon the Writings of the ancients and Turrain cannot be securely trusted For all the World knows with how great violence he maintained the Apostolick Canons and Constitutions to be genuine A position which none but fools and mad men can believe The Arabick Canons of the first Council of Nice are a no less foolish than evident forgery of latter times All the Greek and Latin Copies give us no more than XX. Canons of that Council Gelasius Cyzicenus saith no more were made The African Bishops sending into the East for true and correct Copies of them receive from Atticus of Constantinople and Cyril of Alexandria no more than XX. and these LXXX Arabick Canons were never heard of till brought out of the East in the last Age by the Legates sent by Pius IV. to the Patriarch of Alexandria to invite him to the Council of Trent But I need not use many arguments They sufficiently betray themselves by the frequent mention of Names Rites and Customs which obtained not in the Church till after the Council of Nice I will instance only in their several Constitutions about Monasteries Monks and Nuns as that they be shaved and use a distinct habit from the rest of mankind customs which were not known till some Ages after And that we may not seem singular in making this Censure the Learned Abraham Ecchellensis confesseth That many of them were forged others changed and all accommodated by the several Sects of the East to their several Ages and Perswasions The sincerity of our Author deserveth next to be considered which I fear would be found very small if I had time and leisure to compare all his Citations with the Originals Those few which I have compared give me a just suspicion of his fraudulent dealing in the rest and may reasonably create the same prejudice in all his Readers I will produce a few Instances In the Fifth Column he citeth these words of Irenaeus a How can they be assured the Bread is made the Body of our Lord In the Original it is esse Corpus suum where he hath Translated esse to be made A few lines after he produceth a passage of Tertullian which no man in his right wits could ever have alledged for Transubstantiation For the intire sentence is one of the most pregnant Testimonies of all Antiquity against that monstrous opinion the words are these The Bread taken and distributed to his Disciples he made his Body by saying This is my Body that is the Figure of my Body Our Author hath cut off the latter part and given us only the first words of this Passage What name ought justly to be given to this Artifice let others judg but certainly none can call it sincerity The corruption of Justin Martyr in the 7th Column is no less gross and evident where our Author citeth these words out of his Second Apology We worship them the good Angels both by words and deeds even as we our selves have been taught and instructed The Greek words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honouring them both in word and deed and freely teaching every one who desireth to learn those things wherein we been instructed A little before he had cited Dionysius the Areopagite for Prayers to the departed Saints where he wilfully mistakes that Writers meaning and what the Counterfeit Dionysius speaks of the Prayers of our pious Fellow-Christians here on Earth applieth to Prayers made to departed Saints and not only so but falsifieth his words in more than one place the passage is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This I affirm consonantly to the Scripture That the prayers of holy men are very useful in this life this way If any one desiring the Divine Graces and be well disposed for the reception of them shall as being conscious of his own unworthiness come to some holy man and desire him to assist him and pray together with him he shall receive hence the greatest benefit The words thus justly Translated do neither favour nor relate to Prayers to the Dead In the same Column he hath produced some words of St. Chrysostom with no more ingenuity for he translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us pray to them indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follows Let us desire them which yet our Author after his wonted manner exaggerates Let us heartily beseech them But that this was a meer rhetorical Flight may be demonstrated beyond all doubt for in the immediately foregoing sentence he speaks much greater things of their dead Reliques and Repositories to which

from day to day but this is free from corruption which whosoever religiously tasts cannot suffer corruption From which words Three several Arguments of a typical sense may be formed For first as Manna was not truly but typically the Bread of Angels So neither is the consecrated Bread truly but typically the Body of Christ Secondly The consecrated elements are as to the matter of them subject to corruption And therefore St. Ambrose believed not the matter of them but only what they represented to be the body of Christ Thirdly He affirms this incorruptible Body of Christ to be received only by the Religious communicant Whereas if Transubstantiation be true it is equally received by the most Irreligious person St. Augustin in the place cited by our Author expresly denieth all natural presence His words are these When our Lord Jesus Christ spoke of his Body He said Whosoever eateth not my flesh and drinketh not my blood shall not have eternal Life For my flesh is meat indeed and my blood is drink indeed His Disciples who followed him were afraid and scandalized at that speech and not truly understanding it thought that our Lord spoke somewhat harsh as if they were to eat that flesh and drink that blood which they saw They could not bear this as if they had said How can this be Error ignorance and folly had possessed them Where he goes on to shew that this aversion of the Apostles proceeded from a misapprehension of our Lord's meaning as if he intended to give them his natural flesh and blood to eat Whereas our Lord knew what he meant he spoke of Sacraments or a sacramental presence This passage sufficiently explains the following Clause cited by our Author unless we can suppose St. Augustin in this obscure sentence to have contradicted the Doctrine by him plainly delivered in the precedent Words The Sixth Column corncerns Sacramental Confession Priestly Absolution and Penance and in all respects is wholly impertinent as may appear by these few considerations First Then the Church of England retaineth and adviseth to her Children Confession Absolution and Penance But then she maketh not the first absolutely necessary to Salvation nor the Second a judicial but only declaratory act nor the Third properly satisfactory for sins Nor do any of the Testimonies produced by our Author prove these positions Secondly The Confession used in the ancient Church was not Auricular but publick not lodged in the breast of the Priest but made before the whole Congregation And when afterwards about the time of the Decian Persecution these confessions became so numerous that the Church could not hear them all a Paenitentiarius was chosen out of the Presbyters to receive them he did not keep them secret to himself but only pass judgment which were fit to be made known to the whole Church and to be performed in the publick Congregation and which not 3. Absolution of the Priest was not believed to be judicial or authoritative and immediately to absolve before God but only declaratory of the promises of pardon made by God to all penitent sinners and to have no other necessary effect than the restoring of the penitents to the peace of the Church This may be proved by that very passage of St. Hierom which our Author citeth where he compareth the Priestly absolution to the cleansing of Lepers by the Priests under the old Law a comparison very frequent with the Fathers For as the Jewish Priests made not the Lepers clean but only declared them so to be and supposed them to be clean before their declaration otherwise the declaration would not in the least have contributed to their cleansing So a sacerdotal Absolution remits not the guilt of sins but supposeth them to have been before remitted by God and declareth so to be otherwise the absolution of a Priest will avail the sinner nothing nor set him right in the Court of Heaven 4. Penance in the ancient Church was chiefly intended not as a satisfaction to God for the violation of his Laws but as a satisfaction to the Church for the scandal given to others and reproach drawn upon the whole Church by the former crimes or irregular practice of the penitents And therefore was ever augmented or relaxed according to the various exigencies or necessities of times 5. In the ancient Church Penance ever preceded Absolution and was the means of obtaining it Whereas in the Church of Rome the Penitent is first absolv'd and then some subsequent Penance is imposed on him Which takes away the very nature of Penance Confession and Absolution as they were used and designed the ancient Christians and tends only to the interests of the Priest and delusion of private souls The Seventh Column undertaketh to prove the lawfulness of Invocation or Prayer to Saints and that they pray for us the latter we need not deny but maintain that that will not warrant the former So that when all the spurious Testimonies those which we have already answered and those which prove only that the departed Saints pray for us be expunged there remain no more than one of St. Ambrose for that of St. Hierom is a plain historical Apostrophe and one of Theodoret. As for the first I might justly oppose the authority of some learned men who maintain this Book de Viduis whence the passage is taken to be supposititious But I will content my self to say That our Author hath falsely translated the place by rendring Obsecrandi sunt Angeli pro nobis ut c. Obsecrandi sunt Martyres We are to desire the assistance of the Angels we are to pray to the Martyrs Whereas the words do not in the least insinuate an Exhortation of Prayer to be made to them by us but only a wish that they would pray for us and that we should gratefully accept their charitable kindness in so doing The Passage of Theodoret as cited by our Author is a plain forgery For Theodoret speaks not one Syllable of praying to the Martys and what our Author translates beseech them as Holy men to intercede to God for them is no more in the Greek than this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We honour or reverence them as holy men The last Column treateth of Purgatory and Prayer for the dead The first we believe to be a Fable and to have no ground either in Scripture or Antiquity The second our Church doth not condemn only hath prudently omitted it in the publick Service because it is a thing dubious in it self and not approved by Scripture The use of it in the Ancient Church doth not in the least prove the belief of Purgatory For they anciently prayed for all Saints departed whatsoever even for the blessed Virgin Apostles Martyrs and Confessors and their Prayers respected not alleviation of freedom from any internal Punishment but only the day of Judgment that God would hasten it and when that comes receive all departed Souls into the beatifical Vision which