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A64127
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The second part of the dissuasive from popery in vindication of the first part, and further reproof and conviction of the Roman errors / by Jer. Taylor ...; Dissuasive from popery. Part 2
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Taylor, Jeremy, 1613-1667.
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1667
(1667)
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Wing T390; ESTC R1530
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392,947
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536
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of his Commentaries and yet even the Purgatory which is in the Dialogues is unlike that which was declar'd at Basil Lib. 4. Dialog c. 39. for the Gregorian Purgatory supposed only an expiation of small and light faults as immoderate laughter impertinent talking Cap. 46. which nevertheless he himself says are expiable by fear of death In summa sacram and Victoria and Jacobus de Graffis say are to be taken away by beating the breast holy water Eccles. n. 110. the Bishops blessing Decis cas confâ—ient part 1. lib. 1. c. 6. n 10. and S. Austin says they are to be taken off by daily saying the Lords prayer and therefore being so easily so readily so many ways to be purg'd here it will not be worth establishing a Purgatory for such alone but he admits not of any remaining punishment due to greater sins forgiven by the bloud of Christ. But concerning S. Gregory I shall say no more but refer the Reader to the Apology of the Greeks who affirm that S. Gregory admitted a kind of Purgatory but whether allegorically or no or thinking so really they know not but what he said was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by way of dispensation and as it were constrained to it by the arguments of those who would have all sins expiable after death against whom he could not so likely prevail if he had said that none was and therefore he thought himself forc'd to go a middle way and admit a Purgatory only for little or venial sins which yet will do no advantage to the Church of Rome And besides all this S. Gregory or whoever is the Author of these Dialogues hath nothing definite or determin'd concerning the time manner measure or place so wholly new was this doctrine then that it had not gotten any shape or feature Next I am to account concerning the Greeks whom I affirm always to have differed from the Latins since they had forg'd this new doctrine of Purgatory in the Roman laboratories The letter pag. 14. and to prove something of this I affirm'd that in the Council of Basil they publish'd an Apology directly disapproving the doctrine of Purgatory Against this up starts a man fierce and angry and says there was no such Apology publish'd in the Council of Basil for he had examined it all over and can find no such Apology I am sorry for the Gentlemans loss of his labour but if he had taken me along with him I could have help'd the learned man This Apology was written by Marcus Metropolitan of Ephesus as Sixtus Senensis confesses Biblioth lib. 6. and that he offered it to the Council of Basil. Annot. 259. That it was given and read to the deputies of the Council Lib. 2. p. 186. June 14. 1438. is attested by Cusanus and Martinus Crusius in his Turco-Graecia But it is no wonder if this over-learned author of the letter miss'd this Apology in his search of the Council of Basil for this is not the only material thing that is missing in the editions of the Council of Basil for Linwood that great and excellent English Canonist made an appeal in that Council and prosecuted it with effect in behalf of King Henry of England Cum in temporalibus non recognoscat superiorem in terris c. But nothing of this now appears though it was then registred but it is no new thing to forge or to suppress acts of Councils But besides this I did not suppose he would have been so indiscreet as to have look'd for that Apology in the editions of the Council of Basil but it was deliver'd to the Council by the Greeks and the Council was wise enough not to keep that upon public record however if the Gentleman please to see it he may have it among the Booksellers if he will please to ask for the Apologia Graecorum de igne purgatorio published by Salmasius it was supposed to be made by Marc Archbishop P. 93. but for saving the Gentlemans charge or trouble I shall tell him a few words out of that Apology which will serve his turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For these reasons the doctrine of a Purgatory fire is to be cast out of the Church as that which slackens the endeavours of the diligent as perswading them not to use all means of contention to be purged in this life since another purgation is expected after it And it is infinitely to be wondred at the confidence of Bellarmine for as for this objector De purgatâ—rio lib. 1. c. 15. Sect. it matters not so much that he should in the face of all the world say Ad secundum dico that the Greek Church never doubted of Purgatory whereas he hath not brought one single true and pertinent testimony out of the Greek Fathers for the Roman doctrine of Purgatory but is forc'd to bring in that crude allegation of their words for prayer for the dead which is to no purpose as all wise men know Indeed he quotes the Alchoran for Purgatory Bellar. lib. 1. c. 11. Sect. de Mahumetanis an authentic author it seems to serve such an end But besides this two memorable persons of the Greek Church Nilus Archbishop of Thessalonica and Marc Archbishop of Ephesus have in behalf of the Greek Church written against the Roman doctrine in this particular And it is remarkable that the Latines were and are so put to it to prove Purgatory fire from the Greek Fathers that they have forg'd a citation from Theodoret * In 1 Cor. 3. which is not in him at all but was first cited in Latin by Tho. Aquinas either out of his own head or cosen'd by some body else And quoted so by Bellarmine * Lib. 1. de purgat c. 5. Sect. ex Graecis which to wise men cannot but be a very great argument of the weakness of the Roman cause in this Question from the Greek Fathers and that Bellarmine saw it but yet was resolv'd to run through it and out-face it but Nilus taking notice of it says that there are no such words in Theodoret in the many copies of his works which they had In Greek it is certain they are not and Gagneius first translated them into Greek to make the cheat more prevalent but in that translation makes use of those words of the wisdom of Solomon Sap. 3. v. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as gold in the fornace meaning it of the affliction of the righteous in this world but unluckily he made use of that Chapter In the first verse of which chapter it is said The souls of the righteous are in the hands of God and no torment shall touch them which is a testimony more pregnant against the Roman Purgatory than all that they can bring from the Greek Fathers for it And this Gentleman confutes the Dissuasive as he thinks by telling the story according as his own Church hath set
poenas nullas futuras opinetur nisi ante illud ultimum tremendumque judicium Cap. 16. Whoever therefore desires to avoid the eternal pains let him be not only baptiz'd but also justified in Christ and truly pass from the Devil into Christ. But let him not think that there shall be any Purgatory pains but before that last and dreadful Judgment meaning not only that there shall be none to cleanse them after the day of judgment but that then at the approach of that day the General fire shall try and purge And so himself declares his own sense In Psal. 6. All they that have not Christ in the foundation are argued or reproved when in the day of Judgment but they that have Christ in the foundation are chang'd that is purg'd who build upon this foundation wood hay stubble So that in the day of Judgment the trial and escape shall be for then shall the trial and the condemnation be But yet more clear are his words * De C. D. lib. 16. c. 24. lib. 20. c. 25. in other places So at the setting of the Sun that is at the end viz. of the world the day of judgment is signified by that fire dividing the carnal which are to be sav'd by fire and those who are to be damned in the fire nothing is plainer that that S. Austin understood that those who are to be sav'd so as by fire are to be sav'd by passing through the fire at the day of judgment that was his opinion of Purgatory And again out of these things which are spoken it seems more evidently to appear that there shall be certain purgatory pains of some persons in that judgment For what thing else can be understood where it is said who shall endure the day of his coming c. 3. S. Austin speaks things expresly against the doctrine of Purgatory know ye that when the soul is pluck'd from the body presently it is plac'd in Paradise according to its good deservings or else for her sins is thrown headlong in inferni Tartara Aug. tam. 9. de vanitate saeculi c. 1. de consolatione mortuorum Serm. 2. cap. 1. into the hell of the damned for I know not well how else to render it And again the soul retiring is receiv'd by Angels and plac'd either in the bosom of Abraham if she be faithful or in the custody of the infernal prison De Dâ—gmat 6. Eccles. cap. 79. if it be sinful until the appointed day comes in which she shall receive her body pertinent to which is that of S. Austin Aut Augustini aut Gennadii if he be Author of that excellent book de Eccles. dogmatibus which is imputed to him After the ascension of our Lord to the Heavens the souls of all the Saints are with Christ and going from the body go unto Christ expecting the resurrection of their body But I shall insist no further upon these things I suppose it very apparent that S. Austin was no way confident of his fancy of Purgatory and that if he had fancied right yet it was not the Roman Purgatory that he fancied There is only one objection which I know of which when I have clear'd I shall pass on to other things S. Austin speaking of such who have liv'd a middle kind of an indifferent pious life saith Constat autem c. but it is certain that such before the day of judgment being purg'd by temporal pains which their spirit suffer when they have receiv'd their bodies shall not be deliver'd to the punishment of Eternal fire here is a positive determination of the article by a word of confidence and a full certificate and therefore S. Austin in this article was not a doubting person To this I answer it may be he was confident here but it lasted not long this fire was made of straw and soon went out for within two Chapters after he expresly doubts as I have prov'd 2. These words may refer to the purgatory fire at the general conflagration of the world and if they be so referred it is most agreeable to his other sentiments 3. This Constat or decretory phrase and some lines before or after it are not in the old books of Bruges and Colein nor in the copies printed at Friburg and Ludovicus vives supposes they were a marginal note crept since into the Text. Now this objection being remov'd Contra Pharis tit 8. there remains no ground to deny that S. Austin was a doubting person in the article of Purgatory And this Erasmus expresly affirm'd of him In exposit precationis missae Advers haeres lib. 12. tit Purgatorium and the same is said of him by Hofmeister but modestly and against his doubting in his Enchiridion he brings only a testimony in behalf of prayer for the dead which is nothing to the purpose and this is also sufficiently noted by Alphonsus a Castro In Cathol Romao pacifico 9 de purgat and by Barnesius Well! but suppose S. Austin did doubt of Purgatory This is no warranty to the Church of England for she does not doubt of it as S. Austin did but plainly condemns it So one of my adversaries objects To which I answer that the Church of England may the rather condemn it because S. Austin doubted of it for if it be no Catholic doctrine it is but a School point and without prejudice to the faith may be rejected But 2. I suppose the Church of England would not have troubled her self with the doctrine if it had been left as S. Austin left it that is but as a meer uncertain opinion but when the wrong end of the opinion was taken and made an article of faith and damnation threatned to them that believed it not she had reason to consider it and finding it to be chaff wholly to scatter it away 3. The Church of England is not therefore to be blamed if in any case she see more than S. Austin did and proceed accordingly for it is certain the Church of Rome does decree against divers things of which S. Austin indeed did not doubt but affirm'd confidently I instance in the necessity of communicating infants and the matter of appeals to Rome The next Authority to be examin'd is that of Otho Frisnigensis concerning which there is a heavy quarrel against the Dissuasive for making him to speak of a Purgatory before whereas he speaks of one after the day of judgment with a Quidam asserunt some affirm it viz. that there is a place of Purgatory after death nay but you are deceiv'd says E. W. and the rest of the adversaries he means that some affirm there is a place of Purgatory after the day of judgment Now truly that is more than I said but that Otho said it is by these men confess'd But his words are these I think it ought to be search'd Esse quippe apud inferos locum purgationum in quo