Messiah and indeed that place of Isa 9.6 where the Messiah is called Pater futuri seculi the father of the Age or world to come to whom a generation shall be accounted Ps 22.30 does accord thereunto Now it was an opinion among the Jewes as they that are acquainted with their Rabbins do tel us that some sins should then be forgiven which could not before and accordingly it was an usual expression by saying such a sin shall not be forgiven no not in the world to come to shew the Atrocity and flagitiousness of such a sin which the grace that the Messiah should bring would not take away and so our Saviour might speak this ad hominem according to their common opinion and saying to express the hainousness of that sin or blasphemy against the Holy Ghost But take this Phrase according to the tenour of the New Testament which supposes the Messiah come already The world to come every where signifies that which begins at the Resurrection or last day of this world Then is fixed the End of this world Mat. 13.39.40 cap. 28.20 and then begins the world to come Marc. 10.30 Luc. 18.30 Eph. 1.21 And so it must be taken by St. Aug. in that place which the Romanists cite as to their purpose for the forgiveness of sins not forgiven before Aug. de Civit. Dei l. 21. c. 24. Neque enim de qui busdam veraciter diceretur non remittetur Otherwise saith he it could not be truly said of some it shall not be forgiven neither in this world nor in the world to come for if we inquire of him when shall this be factâ resurrectione He tels us there after the Resurrection is done And so also Futurum seculum the world to come is taken both by Greeks and Latins * Concil Flor. Sess 1. de Purgatorio in their debate of this point II. Of the Forgiveness For their inference from our Saviours Negative Not forgiven saith he in the world to come therefore say they there are sins to be forgiven in the world to come The Cardinal acknowledges it does not follow according to the Rules of Logick Indeed such forgiveness as they pretend in relation to Purgatory cannot in any reason follow upon our Saviours speech That there is a forgiveness of sins after death cannot be denied so long as we believe there is a Judgment of God to come for when that comes and passes upon the Souls of men either privately at their death or openly at the Last day there is an absolution of some and a condemnation of others a forgiving and a not forgiving in the world to come whether we begin that Time at the day of Death or of Resurrection but this forgiveness is nothing to Purgatory Again This forgiveness or not forgiveness of sins in the world to come may have regard to the forgiveness or retaining of sins by Man in the Ministry of reconciliation in this life so there is a loosing and binding on Earth and a loosing and binding in Heaven in like manner a declaration of sins forgiven in the Church in this life and a declaration of sins forgiven or not forgiven in the world to come For then it shall appear that many sins forgiven by Man Clave errante through misapplication of the Keyes are not forgiven of God but shall receive sentence of condemnation and many that have been unjustly excommunicated and condemned here shall be owned and absolved there And so in this respect it may be said truly that whoever will continue obstinate and rebel against light as they that here blasphemed against the Holy Ghost must not exspect to have his sin forgiven either in this life by the Church or in the world to come when God shall appear in judgment and so it comes to what St. Marc. saith Hier. in Mat. 5. Huic nullo tempore blasphemia remittetur he hath never forgiveness and what St. Hier. saith upon the place This blasphemy shall never be forgiven him The Sins which the Romanists will have forgiven in the next life Venial Sins are Venial or light sins But why these forgiven in the next world when the great sins are forgiven in this life as they acknowledge unto those justified persons whom they send to Purgatory why should such small sins which do not cut off the state of justification or put the person out of the favour of God be retained and call'd so so severe a reckoning as is that of the Purgatory Prison It is true that sanctified persons after their Justification are subject to the daily subreption of such lighter sins but seeing as St. Aug. saith often we do for them daily confess and say Forgive us our debts why should not the general repentance and confession with which such Persons dye be available to the forgiveness of all such failings and secret sins that cannot be remembred in particular through the merit of Christs perfect obedience apprehended by the faith of such justified persons And as for the stains of sinful corruption The stain or remaining corrupting of Sin yet remaining after forgiveness of the guilt and punishment the doing away of which the Romanists call forgiveness what need is there of a Fire to purge them away for it is not fire but the grace of God likened unto fire that can work that effect upon the soul And why may not final grace as some call it do away the remaining corruption at the parting of soul and body They acknowledge that grace infused does it in the first Justification not only taking away the guilt but the stain and corruption too and why may it not do so in the last infusion or communication They acknowledge also that the stain of original Sin comes upon the Soul in a moment at the conjunction of it with the body and why may not the contracted stains and blots of sin be by the grace of God done away at the separation of soul and body All this is far more reasonable to say then from our Saviours speech not forgiven to infer some shall be then forgiven and from that forgiveness to conclude such a Purgation of Souls as they imagine More reasonable I say though not so prudential it may be considering what is gained by it in the Romish Church For hear what the Cardinal saith of that Inference of the affirmative shall be forgiven from our Saviours Negative shall not be forgiven It doth not follow Bel. l. 1. de Purgat c. 4. Non secundum Regulas Logicae sed sequi secundum regulam prudentiae alioqui faceremus Dominum ineptissimè locutum saith he according to the Rules of Logick that is of Reason but it follows according to the Rules of Prudence Else should we make our Lord speak inconsiderately in saying neither in this world nor in the world to come For their Prudence in drawing Purgatory out of so many pretended places of Scripture besides the Rules
whose sins and punishment it does in part cut off viz such as have not fully satisfied here but must do it elsewhere then would Epiphanius had he known such Doctrine have much forgotten himself and betrayed the Church in not stopping the mouth of the Adversary therewith To conclude Epiphanius his answer to Aerius must come to this Albeit Prayer for the Dead doth not as you misconceive the intent of it cut off such mens sins yet is it for other reasons profitable for such as were above recited Another thing they object out of Epiphanius his words that he saith we pray for sinners and implore mercy of God for them but such sinners say they must be in Purgatory Answ Epiphanius doth not say we pray for sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we make mention of the Just and also of sinners and of sinners as imploring the mercy of God Again let the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand which some queston as put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking unto or looking at the mercy of God and let it sound as they would have it an imploring of Gods mercy and let it have respect to the forgiveness of the Dead which yet Epiphanius doth not say but seems rather to direct it to the instruction of the living to shew that forasmuch as we offend all in this world as above noted we all need mercy I say let all these be granted it would amount to no more then that which Dionysius speaks of their praying for the Dead at his carrying forth to burial that all his sins committed through humane weakness may be forgiven him Dionys Eccles Hierar c. 7. parte tertia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he placed in light in the Region of the living in Abrahams bosom And now see what this Author saith of that praying for the Dead suitable to Epiphanius his account of it He there by way of objection puts the Quesâ—ion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys ibid. By what prayers of the Bishop or Priest can he the Dead person be transferred into any other seat or state then he deserves to be in How obvious had the Answer of Purgatory been here had it been known doctrine then But nothing is said by him to that purpose his Reasons as Epiphan above implying that the intent of such praying was mainly to give hope and instruction to the living First he insinuates In vain is the benefit of such prayers expected by those who are careless of the precepts i. e. who live not well Then that the Bishop or priest in so praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Interpreter or publisher of the Divine judgments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. in giving rewards according as men deserve and how that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine loving kindness in great goodness overlooks their infirmities or spots and stains of sin contracted by humane weakness Thus that prayer which begs all his sins may be forgiven 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 knowes that the good things promised will come to pass and therefore †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Interpreter of Gods will he shewes they will surely be made good to them that so live and die This is the very sum of his Answer which plainly speaks comfort and instruction to the living His conclusion is this Wherefore the Bishop or Minister prayes for those things which are promised of God and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be rendred and performed in which †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he declares both the good disposition of his own minde to God and to those that are present the good things which shall be to the Saints So still the end of those prayers was as Epiphanius call'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a preaching or Instruction to the Living that were present Now these instructions for the living and Indications of the will of God and their own good disposition They gave out by way of prayer and wishing rather then by bare Assertion of the happy estate of them that dye in Christ because this did not only speak such Truths but did also witness their compliance of desire and signifie their affection towards the Deceased and shew their complacency and congratulation in and for the hapyy estate of the Deceased that mutual wel-wishing which is between the Members of the same body the Church It was more prompt as to the expressing of their own affection and more profitable as they thought for the Living to speak by way of Prayer what the departed had then by bare assertion If it be objected as it is sometimes by the defenders of Purgatory that the like Prayers were made for the Dead not only at the departure and Funeral but every year afterward and therefore must suppose them in such a state or place wherein they wanted still forgiveness and light the things prayed for This infeference is inconsequent for still there may be like intent in the yearly using those Prayers as was before expressed the shewing of their hope of them that were Departed the instruction of the Living Bel. lib. 2. de purgat c. 5. But the Cardinal also will furnish us with another Answer for being put to clear an objection arising from a prayer in their Mass for the Dead which runs thus Deliver O Lord the Souls of all the faithfull departed from the pains of Hell from the deep Lake from the mouth of the Lyon and seems not to agree to Souls in purgatory which they hold are delivered from Hell and sure of Heaven He answereth first That albeit the Souls in Purgatory have received their first sentence already in their particular Judgment Etiamsi jam acceperint primam sententiam in particulart judicio eaque Sententia liberae sunt a Gehenna restat â—amen Generale in quo secundam accepturi and by that sentence are delivered from Hell yet there is a General Judgment behinde in which they must receive a second sentence It is a Truth indeâ—d and Catholick Doctrine that sentence for Mercy or Condemnation is passed both in the first appearing of the Soul before God at death and after at the Resurrection or general Judgment when the sentence is pronounced openly and before all the World and to these the Prayers made at the Funeral and afterward may refer without supposing Purgatory for this answer of the Cardinal
before them how shall we not them move and make God propitious while we pray for them that are departed Here again the Romanists triumph as if St. Chrysost made their praying for Souls in purgatory an Ordinance of the Apostles whereas he plainly restrains this Ordinance of the Apostles as above he did the Ordinance of the Spirit to that which the Church did in the Holy Eucharist and that concerned only them who were at rest in Christ Nothing of Souls in pains and torment is mentioned in the Ancient Liturgies or Prayers of the Church As for this Fathers speaking of prayer for such sinners as he described in all the forementioned places such as were gone to endless pains yet might receive as he thought a little case thereby we must reckon it as a private opinion and misapplication of that practise of praying for the Dead And indeed he seems to acknowledge so much himself for in his forementioned Hom. 61. in Jo. he faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in relation to those his exhortations for such prayers and offerings These things I speak not as one giving precept or setting a Law but as one allowing and condescending to the affections and frailties of men The Romanists here reply that St. Chrysost and others seem to urge Prayer for All because they knew not who died in the state of repentance and so they pray for all in the Church of Rome yet hold those prayers appliable to and available for only those that dye in that state and go to Purgatory pains This is a meer shift for St. Chrysost does plainly suppose that those sinners he speaks of died in their sins such Chrys hom 61. in lo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if God had seen they would have changed he would not have cut them off before their repentance as we had it above such as he in another place speaks thus of of such a one there is no cause to rejoyce but only because the course of his wicked life is cut off yet for such he exhorts to pray and offer and help him as they can And indeed the reason of this extending the benefit of Prayers to such sinners was not any supposal of Purgatory but of some mitigating and easing of those eternal pains to which such sinners were adjudged and this in part according to that merciful opinion and the motion of humane affection of which St. Aug. speaks in his Enchiridion C. 111. as we noted above and to which affection St. Chrysost gives too much scope as we see in the forementioned passages of prayers oblations for such sinners But as for Purgatory pains which are supposed to begin at death to end before the resurrection he knew no such pains as evidently appears by that exact distribution of the several sorts of punishments made by this Father and cited below Nu. 11. What we have said of some expressions of Chrysost applying prayer and relief to such sinners as before were described may be said of that place which the Romanists much urge out of St. Cyril Myst â—atech 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril who tels us they prayed simply for all and accounted it a great help to those souls for which the prayer of the great and holy sacrifice was offered and the great power which that prayer hath to help he sets out by the similitude of a King intreated to pardon and call back one that is banished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the same manner saith he we praying for sinners render God propitious Now if it be after the same manner then by the force of this similitude it must be implyed that the prayers of the Church may obtain pardon for sinners not reconciled to God before their death for so the banished person is supposed to be not reconciled to his Prince and then it sounds to like purpose as those passages in Chrysostom did and is but a private application or misapplication of that Ancient practise neither agreeable to the intent of the Ancient Church remembring in her prayers and offerings only those that were at rest in Christ as by the Forms of those prayers may appear nor making any thing for Purgatory which supposes the person reconciled and justified before he comes there But if the Sinners which Cyril here saith are prayed for be taken in a more remiss sense for such as the Romish Church sends to purgatory then the praying for them comes to no more then what we said above to Epiphanius and Dionysius that such prayer had reference to the passage of such souls and their appearing in judgment not to their being in pains after death For that such persons must appear in judgment the first and the last judgment and undergo a scrutiny or examination and have as it were their hay and stubble burnt up was a Catholick Truth but that persons reconciled to God dying and resting in Christ should presently go to pain and torment was no doctrine of the Church and therefore the prayers of the Church could not refer unto such persons And we may observe that the undoubted Cyril for those Mystagogical Catechismes are thought to be composed by John B. Cyril Catech 15. of Jerusalem tels us that Christ when he comes to judgment shall draw after him a sloud of trying fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shall burn up all hay and stubble of their Actions So that if such sinners be prayed for it must be with reference to the fire of trial and examination which they are to undergo in the day of Judgment and according to the true Cyril Thus much for that practise of the Church praying for the Dead that it does not prove a belief of Purgatory but was used upon other Reasons The third general Head was Forgiveness of sins after Death Forgiveness of sins after death or in the world to come out of which the Romanists would conclude a Purgatory The Text of Scripture is our Saviours speech Mat. 12.32 it shall not be forgiven him neither in this world nor in the world to come Here they are bound to make good three things 1. That the world to come signifies the Time beginning at every mans death 2. That from our Saviours Negative nor in the world to come this affirmative followes therefore there are some sins shall be forgiven in the World to come 3. That if some sins shall be forgiven then to them to whom they shall be forgiven there remains pain and torment to be suffered I. For the Time Of the world to come The world to come is no where put for the Time between every mans death and the Resurrection for so it would be present to some and future to others but is every where seculum futurum which is so to every one whether it be taken according to the Jewish acception or the Christian With the Jewes the world to come did sometimes signifie the Time of their exspected
body and into Christs blood which were exislent before So that whereas he infers so bold are Protestants in restraining the omnipotency of God to defend their own groundless phantasies pa. 207. We may more justly say so bold are Romanists in obliging Gods omnipotency without any signification of his will to work miracles to make good their phansies yea such miracles as they can give no examples or instances for nor any indication in the story that he did or would engage his omnipotency to work such a miraculous chang The Instances he brings for like manner of speech His pretended Instances for the word This to denote a thing future wherein the word this speaks the thing not present but about to be come not home to the purpose as This is my commandment that ye love This is a circle when but part of it drawn and this is fire speaking of flax kindled as those words are pronounced p. 208 209. The first instance is of words to be spoken as the subject of this and do to any mans apprehension refer necessarily to the future or that which follows in speech but the case is quite different when there is a visible substance as bread taken and held up while the pronoun demonstrative this is pronounced and must in any mans apprehension point it out The other two instances are of successive Mutations and visible Of which after begun it is intelligible if said this is a Circle For he that hears the words and sees the thing knows what it means but the change or mutation they suppose made and signified by these words this is my body is instantaneous and invisible which is not begun when the words are begun but accomplisht in a moment when they are fully spoken and cannot have truth in proper speech till then nor that truth be understood till the supposed change become visible or be expresly affirmed to be done If they can shew this of their change they contend for by those words then we shall understand and believe it true and then we wall admit the sense he gives of the words pa. 211. This which I am to give you and which ye are presently to eate is my body but till he can shew us express declaration of such a change or evidence of sight for it he must give us leave to think the sense Saint Paul puts upon those words This is my body by saying The bread that is this bread which we break is the Communion of my body far better and sitter to rest on Whereas pa. 213. he commends the ingenuous profession Ingenuity of Protestants in this point and good disposition of the Protestant that acknowledging bread remaining yet believes it to be the body of Christ because he has said this is my body though he cannot comprehend how this may be it is the profession of all true Protestants And there would be no question made of the Presence if the Romanists would be so ingenuous as to rest satisfied in it and not so contend about the Mode their conceit of transubstantiation as I noted at the beginning of this discourse and would have the Reader note diligently that notwithstanding the former objections for the remaining of Bread in substance yet are they not brought to exclude or prove any thing against the true presence but the Romish conceited presence of Christs body The next objection or argument of the Protestants is from Do this in remembrance of me of which I must say Remembrance of Christ made in the Sacrament excludes not a real presence this argument is not to be pressed against the true presence of Christs body and blood in the Sacrament from the importance of the word remembrance which is of things past not present but first it more directy concludes against their propitiatory sacrifice of the Mass which they pretend to be the very same with that sacrifice on the Cross we say as some Fathers do that the Eucharist is a commemorative sacrifice a shewing a commemoration an application of that facrifice of our Saviours therefore not the same Secondly though by the importance of the word remembrance it conclude not against a true presence as I said yet may it against their manner of presence by Transubstantiation because that takes away the presence of substantial bread that is of the Sacramental Element which is the necessary subject upon which passes what is done in the Sacrament for the shewing of the Lords death and for the commemorating of his body broken his blood shed upon the Cross which the very body and blood of Christ put in the place of the substantial Elements cannot supply therefore he thinks himself concerned pa. 224 to 229. to shew how the same thing may in diverse respects be a remembrance of it self Therefore to omit his Cavilling or trifling pa. 220 221. that what our Saviour did could not then be a Remembrance for that is of things past and Christ himself was present and his passion was to come To which we briefly say and he cannot deny it that our Saviour in his first institution did mean and appoint this Sacrament for a Remembrance of Him and therefore said do this in Remembrance of me and for that first time it was enough to be the shewing or representation of his death and for ever after both representation and remembrance of it but both then and after the exhibition and communication of his body and blood to all purposes of the Sacrament The Paschal Lamb or blood of the Lamb sprinkled on the door-posts was a remembrance of the Angels passing over and for that called the Passover and for that purpose instituted as appears Exod. 12. Yet primâ vice at that first time it was not in proper force of the Word a Remembrance for it was done before the Angel passed over But we need not spend time about this The same body not a Remembrance or Sacrament of it self see how he endeavours to shew the same thing may be in diverse respects a Remembrance of it self viz. by doing some action bring to remembrance something he had done himself This is true and so our Saviour shall be seen of them that pierced him Zach. and therein shall be a remembrance of what was done to him but this nor any other instance brought can make it good in the Sacrament for here we affirm nothing can be a Sacramental remembrance of it self because that confounds the essential parts of a Sacrament making the same thing the Sign and the thing Sgnified Visible corporeal and invisible incorporeal The Apostle saith plainly So oft as ye eat this bread ye shew the Lords death therefore they are forced to say and use such speeches as this Author doth pa. 211. lin ult the body of Christ made a Sacrament and so the same thing must be a Sacrament of it self which comes in with the former absurdity a sacramental representation and remembrance of it self and yet altogether invisible
place they either restrain it to the literal as it inforces concord and agreement between man and man or take it in the parabolical sense as appliable to our agreement and reconciliation to God for want or neglect of which the prison of Hell and eternal sufferings there will follow St. Chrysostom and some others are content with the first way * Aug. 1. qu. ad Dulcitium and elsewhere St. Aug. and others apply it in the Parabolical sense not to any place or pains of Purgatory but to Hell and the pains never ceasing To this their own Authors consent Maldonat on the place expounds it of Hell and eternal punishment so Jansenius and others Jans concord c. 40. Salmeron seems indifferent first setting down that Interpretation of the eternal punishment and acknowledging Aquinas and others so to take it but thinking it appliable also to Purgatory cites the very same Fathers which we said above were cited by the Cardinal and misapplied as to this belief of Purgatory Now see we what the Fathers hold out concerning the Place of state of Souls The opinion of the Fathers incounstent with Purgatory between the Day of Death and of the Resurrection We shall finde it inconsistent with Romish Purgatory as may appear by the Particulars following I. They held but two stares places or Receptacles of Souls the one of pain and grief the other of rest and bliss There is scarce any Father but concludes this from the Parable or story of Dives and Lazarus Luc. 16. the one going to Hell the other to Abrahams bosom I need not cite the places which are obvious to every one that looks into their Writings II. They did not agree about the particular place of the Souls of Just persons which difference among the Ancients shews plainly that this place of Purgatory was not then known Iren. l. 5. â— 31. St. Irenaeus and many that followed him held they were all kept in a secret Receptacle below or out of Heaven and sight of God till the resurrection which place was also called by them Hades or an Invisible place and sometimes Abrahams bosom This condition of Souls Legem mortuorum servavit Irenaeus cals Legem mortuorum the Law of the Dead and saith as our Saviour observed it not ascending to his Father till after his Resurrection so must all his Disciples and gives this Reason for it Because the disciple is not greater then his Master Of this common Receptacle of Souls till the Resurrection speaks Lactantius in his 7. Book and chap. 21. Tert. l. de Anima c. 7. cap 55. contra Marc. l. 4. c. 34. Also Tertullian in several places only he seems to allow Martyrs this prerogative to enter Heaven upon their death as in his Book dâ— Anima c. 55. and in his Book of the Resurrection c. 43. This was one opinion of the Ancients and held by many But others conceived the Souls of Just persons were admitted into Heavenly bliss and a sight of God whom Irenaeus notes in the first words of the chap. above cited Quidam ex his qui rectè putantur credidisse transgrediuntur ordinem promotionis Justorum Some saith he of those that are thought to believe aright do transgress the order or degrâ—â—s of the promotion of the Just viz. by admitting them as he conceived too haâ—â—ily into Heaven Of this Judgment was Cyprian and generally the Fathers after him as we shall see presently Now as the former opinion that kept Souls out of Heaven till the Resurrection could not stand with the doctrine of Invocation as we noted above in the II. Sect. so this diversity of judgment touching the place of Souls after death could not consist with a belief of Purgatory III. Although the Ancients were not agreed upon the particular place or degree of bliss yet all held the place and condition in which they put the Souls of Just persons to be a place of rest and refreshment and a blessed condition This is manifest because they set it out by the place of Lazarus also because the Prayers which the Church anciently made for the Dead were still pro quiescentibus for them that were at Rest as we shall see below And St. Aug. whom I specially name because he first stumbled on a conceit tending to Purgatory doth often speak of the secret Receptacle of good Souls as at rest sometimes with distinction from that place where they shall be after the resurrection as in his Confessions l. 9. c. 3 and of the City of God l. 12. c. 9. sometimes in opposition to that other receptacle or place of pain and grief as in his Enchirid. c. 107. and in his second quest to Dulcitius But we shall have occasion below to shew that St. Aug. was not at any certainty as to this point of Purgatory Lastly Those ancients which held the Souls of Just persons admitted into Heavenly bliss Souls of the Just go presâ—ntly to bliss did suppose and so expressed it that they went thither presently after Death without any diversion to or detention in any place of pain and torment The Author of the Questions in Justin Martyr thus Quest ad Oâ—thod â—5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After their going out of the body there is presently made a difference between the Souls of the just and the wicked for they are both carried to places worthy of them What are those places The Souls of the Just saith he into Paradise but the wicked into the Regions of Hell St. Cyprian in his Book of Mortality Cypr. l. de mortalitate Possessio Paradisi in Patriam regredi ad Christum ire cum Christo inciperâ— regnare giving comfort against the sickness that swept away many Christians as well as other useth these Reasons Because good Christians by death are put into possession of Paradise they do return into their own Countrey after their peregrination in this life they then go to Christ begin to reign with Christ It is for him to fear death that is not willing to go to Christ and that believes not he shall then begin to reign with Christ de turbinibus mundi extracti And when the servants of God are drawn out of the storms of this world they gain the haven of and eternal mansion and security â—â—tranquillam quietem Justi vocantur ad refrigerium iâ—justi ad supplicium and have an undisturbedrest and at death the Just are calleâ— to a refreshment the unjust to punishment All this to comfort Christians against death by their present removal to a blessed condition And none of these can be said of them that go to Purgatory for that is not to take possession of or enter into Paradise that is not the Countrey which the faithful seek not a reigning with Christ not the Mansion of Rest or Port of eternal security and undisturbed quietness And these several expressions of this Father may assure us that the
fire As for those Fathers he cites they have another meaning Cyprians words Long purged with fire purgari diu igne were above cleared to be spoken in relation to the severity of Ecclesiastical censures and penances in this Sect. nu 3. That which he has out of St. Ambrose speaks no more then what the Cardinal before had cited him for the fire of the severe judgment of God cui jun emendato not emendatorio igne opus non sit That which he brings out of St. Aug. upon Ps 37. To whom there is no need of the amending fire is falsly cited for it should be thus To whom being amended there is no need of fire that is the fire of tribulation which God uses in this life to that purpose and of which St. August often interprets the fire here mentioned in this place These are the three Fathers he alledges here for his interpretation of this Text altogether impertinently and these very Testimonies he cites again * Bel. de Purg. l. 1. c. 10. in his chapt of proofs out of Fathers for the Purgatory Fire or punishment The like impertinency may be observed in all his other witnesses alledged there and misapplied by him Testimonies oâ— Fathâ—rs misapâ—lied as as to the Purgatâ—ry Fâ—re That which is cited out of St. Ambrose upon ps 36. is plainly spoken of the last day That which the same Father hath upon Psal 1. vers 5. of a fire which they must endure between the first and second resurrection 〈…〉 magi quà m Luâ—em that loved darkness more then light I know not well what to make of sure I am it cannot fit their Purgatory Fire For they that love darkness more then light are of the worst sort and those the Church of Rome does not send to the Purgatory but Hell fire In Hilar. upon Ps 119. Gimel the Cardinal meets with mention of an unwearied or not ceasing fire Ignis indefessus and misapplies it to his conceit of Purgatory but is plainly meant of the Fire at the last day Hierom also upon the last words of Isa their fire is not quenched is alledged by the Cardinal but the Father expresly speaks there of wicked Christians for whom the unquenchable fire of Hell is prepared and to that fire that place of the Prophet is applied in the Gospels Basil upon Isa 9.18 is cited to which may be added what the same Father saith upon Isa 4.4 In both places he has nothing appliable to the Romish Purgatory fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but speaks of the Purgation or examination by the fire of the day of Judgment and shews in cap. 9.18 how our sins are like grass for the spreading increase thereof but by repentance and confession are dried and withered and made like Hay and Stubble fit for burning up which alludes to 1 Cor. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then shall sin so dried and withered be consumed by the purging fire viz. by the fire of the divine judgment before mentioned The Greeks in the Council of Florence do well interpret that devouring or consuming of the hay and stubble by being made to vanish or disappear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as things burnt up do And so shall such sins or errors as are there compared to hay and stubble after they have passed the examination of divine Judgment be done away and appear no more St. Basil also upon the 19. verse of that chapter speaks of a punishing and afflicting fire but what fire is that the fire saith he that the Lord sent into the earth Luc. 12.49 and that is the fire of tribulation in this life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnto this punishing fire are our Terrene sinful carnal affections delivered up for the benefit and amendment of the Soul Gregory Nyssen in orat pro mortuis speaks of the Furnace of a purging fire and is cited by the Cardinal for the Romish purgatory but plainly means the fire at the last day which as the Father thought should at length purge and restore all men And those other words which the Cardinal cites out of the same Orat. Non potest nisi pur gatus fieri particeps Of it he cannot be made partaker unless first purged do plainly speak of one that dyed impure and in his sins yet may as that Father thought receive a purgation after when the Soul parted from the body sees a difference between vertue and vice and so turns to God This speaks what we noted * Nu. 7. above of this Father that he was tainted with the stain of that merciful opinion derived down from Origen Nazianzen also in Sancta Lumina is cited by the Cardinal but intends the fire of the Damned for it concerns the Novatians that denied the baptism of Tears or the reception of Penitents and therefore were in danger if they go on to be baptized with fire So that Father threatens them there and let the Romanists judge whether obstinate Hereticks such as they were supposed to be are in danger of and to be threatned with the Purgatory or the eternal fire And now our Argument for the Negative They knew not such a Fire that the Fathers did not know the Romish purgatory fire which begins at Death and goes out before the Resurrection which afflicts and torments justified Souls is evident by their speaking of several sorts of fire that of tribulation in this life that of the severe judgment of God at the last day that of Conflagration at the end of the world that of eternal pain after and by their attributing a purgation to every of these yet none of them mentioning the Romish Purgatory Besides places newly cited out of the Fathers I finde Nazianzen thus speaking of fire in his 26. Orat. for Moderation in disputing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last fire by which all our doings must be judged and purged which is the fire of Gods judgment at the last day And in his 40. Orat. in Baptism he thus distinguishes the several sorts of Fire I know saith he the purging fire viz. that which Christ came to send on earth Luc. 12.49 the fire of tribulation in this life I know saith he another fire but it is a punishing not a purging fire viz. the fire of the damned Had he known another sort of fire that was both purging and punishing after death as the Romish Purgatory fire is conceived to be he would have mentioned it In his Orat. de Pasch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith there is no purging after this life and in his Orat. de plaga Grandinis after this life is a time of punishing not purging The Romanists are ready to restrain such sayings of the Fathers to such persons as were not at all purged here or did not in this life begin to purge themselves but his saying is general to all unto whom punishment or chastisement is due