Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	authority_n	church_n	particular_a	1,635	5	6.7687	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07763	Fovvre bookes, of the institution, vse and doctrine of the holy sacrament of the Eucharist in the old Church As likevvise, hovv, vvhen, and by what degrees the masse is brought in, in place thereof. By my Lord Philip of Mornai, Lord of Plessis-Marli; councellor to the King in his councell of estate, captaine of fiftie men at armes in the Kings paie, gouernour of his towne and castle of Samur, ouerseer of his house and crowne of Nauarre.; De l'institution, usage, et doctrine du sainct sacrement de l'Eucharistie, en l'eglise ancienne. English	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; R.S., l. 1600.	1600 (1600)	STC 18142; ESTC S115135	928,225	532

spoke in the verse going before For why shall it in that place signifie vnto Bellarmine the seuere iudgement of God examining and making triall of workes and doctrines and in this place a materiall fire of Purgatorie which burneth not workes or doctrines whereof the question is but the soules of men And in deed S. Augustine and S. Gregorie haue taken both these two fires for one that is to say tribulations Chrysostome and Theophilact for one that is the euerlasting fire and many of the late writers for one namely Purgatorie The distinction came not to be knowne vntill such time as it was espied that the former word could not bee auouched in this signification and therefore they haue restrained it to this latter Now we say that this commeth to passe in many good Doctors and Teachers who haue built and brocht many friuolous doctrines of a good intention vpon this foundation of Christian faith and cease not notwithstanding to be happie by the mercies of God because they haue retained and held it fast especially at the time of the approaching of the pangs of their death as is recorded of many in writing and which doe now ioy and reioyce in heauen to see them burnt and deuoured yea euen this pretended fire also by the effectuall power of the word of God whome they see and well perceiue to bee glorified in the destruction of their workes Now whosoeuer he is that shall reade this text without preiudice wil easily rest satisfied with this interpretation And in deed that of Bellarmines for it doth not agree with any of the old writers cannot free it selfe frō many inconueniences We are very neere at agreement with him concerning that which is to be vnderstood by the foundation builders and that which is diuersly built thereupon But we still differ cannot agree about the day of fire which trieth and proueth the doctrines nor yet vpon the fire from which the Teachers doe escape and saue themselues hee confuteth the opinion of Caietanus who vnderstandeth it to be the day of euerie particular mans iudgement that is to say his last day or deathes day And for mine owne part I agree with him therein as holding it absurd without bringing any further witnesse for the same But hee would vnderstand by the same the latter iudgement presupposing still that it is that day of the Lord. Now the Apostle saith that day simply He saith also that in that day it shall bee manifested which side hath the truth by the proofe and tryall which shal be made and that before such as it concerneth to know the same This then shall be in this present life as S. Augustine and S. Gregorie doe vnderstand it Thus far we both are agreed vppon the fire which proueth the doctrines namely that it is not any materiall fire contrarie to that which they affirme that would haue it the fire of Purgatorie but the effectuall working of the Iustice and seueritie of God in the day of iudgement whereas we vnderstand it with S. Ambrose of the word of God accompanied with his holy spirit exercising his authoritie power in the Church And this we hold to be so much the more agreable because the triall is by nature to go before the sentence of iudgement as also for that this triall is made for the instruction of the Church by manifesting and making knowne on what side the truth standeth and therefore in this life and therefore also before the iudgment But neuerthelesse Bellarmine in all this portion of Scripture hitherto hath not found out Purgatorie About the fire from which the Teachers do saue themselues we doe especially square and disagree for therein he findeth his Purgatorie but we say vnto him that there is no apparance that from one verse to an other this fire should suffer such an alteration and chaunge in his nature as of a spirituall to become materiall and of a powerfull worke of the iudgement of God to become a reall and substantiall flame That these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe note out vnto vs a meere metaphoricall fire That seeing as he himselfe saith the question here is of the day of iudgement that therefore here is no more to doe with Purgatorie that seeing the fire of iudgement hath alreadie consumed and eaten vp the wood haye and strawe that there is not left behind any manner of thing to be burned in this no not the Author himselfe seeing that hee must by this iudgement goe presently to life or to death eternall For as concerning that Bellarmine saith he shall be saued but so as it were by fire that is to say he shall be saued prouided alwaies that he must first haue passed and gone through the fire This is the begging of the matter in question and this is to set downe for graunted the thing that is in controuersie In the end he commeth to seeke his defence from the old writers who how contrarie they are one to an other wee haue alreadie seene and it will not stand him in any seruice Chrysostome vnderstandeth by this latter fire the eternall fire and to be saued to be as much as not to be consumed in the said fire Saint Augustine and Saint Gregorie the tribulations of this life Theodoret and Oecumenius they setting of the vniuersall world on fire which shall be accomplished in the day of the last iudgement And as concerning the place which Saint Thomas alleadgeth out of Theodoret vpon this Epistle it is not to bee found either in the Greeke or Latine Copie but hee affirmeth verie well that the Teacher shall bee saued from the fire of the last iudgement which shall goe before the face of the Iudge Which saith hee will not burne the iust Alcuinus de Trinit l. 3. c. 21 Orig. hom 3. in Psal 26. but make them shine more cleare and bright Alcuinus and the ordinarie Glose doe iumpe together with the former sence Origen vnderstandeth it of Purgatorie but it is a Purgatorie of his owne deuise in that he maketh it not to be till after the last iudgement and through which both Saint Peter and Saint Paul are to passe holding that none can be free from the same but Christ himselfe no not the Diuels for by it hee holdeth that they shall be purged Ambros in Psalm And Saint Ambrose holding the same from and with him speaketh after the same sort and yet notwithstanding he addeth thereunto how that the euill Teachers shall bee for a certaine time after the last iudgement in Hell and yet in the end they shall be saued To the end saith he that it may yet turne to some profit to haue belieued in Christ But what proueth all this for our Purgatorie And what will themselues say of Gregorie Gregor l. 4. Dial. c. 39. who durst not deale or meddle with the expounding of the place If any man saith hee thinke good to vnderstand it of the fire of that Purgation which

and qualitie that their doctrine and pure life hath aduaunced them vnto in the Church for there is some such a one that is worth manie according to their times according I say as they haue beene nearer or further off from the true light seeing that Saint Ierome complaineth himselfe S. August ad Ianuarium Bed l. 4. in Sam. c. 2. that he was in his time come vnto the lees Saint Augustine That all was now become full of presumptions preiudicate opinions and more then Iudaicall Ceremonies Beda likewise That it was a lamentable thing and not to bee vttered without teares how that in his time the Church grewe worse and worse euery day And this will proue true in counting cleane contrarie to our Iesuites for they to cast dust in the eyes of the world doe tell vs Such a one who liued 800. or 1000. yeares since hath said this or that whereas they should say such a one who liued 200. 300. or 400. yeares next after the Apostles hath spoken thus c. For our question is not how long time a lie hath indured The diuell saith the Lord is a liar from the beginning but what manner of doctrine that was which was first that is according to Tertullian the truth then when how by what degrees falsehood and lying sprung vp increased and grew great aduaunced it selfe against Vincent Lyrinens c. 39. and aboue this truth c. And this is that which Lyrinensis saith For the expounding of the Canonicall Scripture we must summon and call togither the aduises of the fathers but preferre that euermore which they haue spoken either all or the greatest part of them and that verie manifestly often constantly assuredly c. what hath beene otherwise deliuered what Saint Martyr or Teacher soeuer he hath beene let vs hold it inter proprias occultas priuatas opiniunculas for Apocrypha and priuate opinions Furthermore we are euer to proceed forward to the fifth that they are to be read as great personages That we must reade them in such sort as they will be read but neuerthelesse as men whose writings cannot be equall with the Scripture as little as their spirits can match the holy Ghost yea such on the contrarie as must be iudged by the scripture examined one by another euen the old with those which in regard of them are new as they haue sufficiently learned in some places to reproue them of whom they had beene instructed in many things Cyr●l in Leuit. l 5. according to the rule which S. Cyril giueth vs. If there be any thing in the scripture to be decided besides the two Testaments let vs know that we haue not any third the authoritie whereof we are bound to receiue This also is the same that the Fathers say vnto vs. S. Ierome Let euery thing that shall haue bin spoken after the Apostles time be cut off Hieronym in Psal 86. let it not carrie any authoritie with it how holy or eloquent soeuer the Author may bee Saint Augustine Augu. de vnit eccles c. 6. Reade to me of the Law Prophets Psalms Gospel and Epistles reade we wil beleeue c. Al others saith he how holy or learned soeuer they be I read them not to belieue that which they affirme to bee true because they say it but in as much as they proue it vnto me by these canonical Authors Ep. 19. ad S. Hieronym Ep. 111. 112 c. For how Catholike so euer they may be there is alwaies something in their writings which their honour reserued it is lawfull for vs to reproue if it doe not agree with the truth Thus am I affected in other mens writings and such wish I them to be in mine c. And if you would know of what manner of men hee purposeth to speake he speaketh of his owne bookes Rest not thy selfe saith he in my books Lib. 3. de Trinit contr Crescon l. 2. c 21 Ep. 112. but correct them by the reading of the Scriptures Of those of Saint Cyprian I doe not hold them for Canonicall but I examine them by the Canonicall Wherein I find them conformable I praise him where otherwise there with his good leaue I reiect and forsake him Of these namely Saint Ambrose and Saint Ierome Contr. Faust l. 11. c. 5. l. 2. Contr. Donat. c. I purposed not saith he to intermingle their opinions that so thou maiest not thinke that wee should follow the sence of any man as the authoritie of the Scripture Of all them in generall that haue written since the time of the Apostles In them all saith be the reader or hearer hath free iudgement to approue or disprouethem not being bound of necessitie to belieue them but with libertie of iudging c. Yea saith he elswhere All the letters of Bishops without any exception to those of the Bishops of Rome which haue beene written or are written after the Canon of the Scriptures may be reprehended by the Councels and the prouinciall Councels giue place to the generall and the first generall are oftentimes amended by the latter Sine vllo typo sacrilegae superbiae without any swelling of wicked pride In like manner saith hee to Maximinus Bishop of the Arrians August contr Maxim l. 3 c. 14. I alleadge not vnto thee the Councell of Nice though the worthiest that euer was by way of preiudice neither alleadge thou against me that of Rimini For as I hold not my selfe bound to the authoritie of the one so neither doe I take thee to be bound to the authoritie of the other wherefore let vs reason the matter together by the authoritie of the Scriptures c. Of which onely saith hee against the Donatists by a speciall priuiledge denied to all others that come after it is not lawfull to doubt And in the meane time Peter Abbot of Clugnt Petr. Cluniac l 2. amongst the pretended errours for which Peter Bruits who read the Diuinitie Lecture at Tholosa was burned about the yeare 1200. obserued this That hee belieued in the Canonicall Scripture only and would not consent that the Fathers had the same authoritie with it And that this was the errour of that time appeareth in Gratian who liuing at this time maketh the Decretall Epistles of the Popes equall with the Epistles of Saint Paul and falsifieth Saint Augustine to fortifie his owne saying How farre better dealt Gerson and the Count Picus of Mirandula who doe more accompt of a lay man an idiot an olde man a child with a place of Scripture then a Pope or vniuersall Councell without Scripture Now who so shall read the Scriptures and the Fathers vpon the Scriptures furnished with these rules calling vpon the name of God and bringing a right zeale to the searching out of the truth let vs not doubt but that hee may easily discerne of the controuersies of this time as to know on which side truth or

had no calling to doe it There the first booke stayeth without speaking of any sacrifice or praier for the deade The second book goeth further Iuda saith it hauing beaten Gorgias came to carry away the bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his countrimen which had beene slaine before for to burie them who found vnder the garmentes of euery one of them which had beene slaine things sacrificed to idols Euery man iudged them worthily punished and gaue glory vnto God praying him that he would blot out this sinne or rather as it is in the best copies that they might not bee quite raced out that is to say that they might not bee vtterly rooted out for this sinne But Iuda did openly make knowne vnto the people this notable iudgement to the end they might beware and keepe themselues from sinne c. he maketh a collection of twelue thousand groates or rather according to the Greeke of two thousand which he sendeth into Ierusalem for to offer in sacrifices for the sinne For the sinne simply that is to say of the people to the end that it might not be as that of Achan namely imputed to all in generall and not for the sinnes of the dead Biblia impressa madatu Concil Trident ●ub Sixt. 5. Clem. 8. Missal in anniuersariis defunctorum triginta Missale reformatum Pii 5. as our aduersaries haue corruptly falsly turned the same in certaine of their Bibles and those imprinted by the authoritie of the Councell of Trent and as they reade it as yet vnto this day in their Masse bookes Hitherto according to the law Iosua 7. Deuteronomie 21. That which followeth goeth further that is that it pretendeth also that the oblation of these groates did serue for the purging away and blotting out of the prouocation of that sinne committed by the dead But now we are to see how farre this may make for purgatorie It appeareth that Iuda ought not to belieue or doe this either by reason of the law or in respect of any example of the fathers or yet by reason of any custome receiued in the church for it is not spoken of in all the scripture And in deed the Author himselfe giuing his iudgement theron sheweth sufficiently that he doth it by way of a particular discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dealing verie honestly and ciuillie saith he in discoursing vppon the resurrection And it is likewise as apparant that it was not in any consideration of Purgatorie but rather saith he of the last resurrection In so much as that the intention and drift of this prayer properly was that this sinne might not be imputed vnto them in the day of the iudgement of the Lord which shall bee at the generall resurrection a praier which conueieth not either good or euil vnto the dead no more then that of Paul for Onesiphorus when hee was aliue 2. Tim. 1. Ingolstadienses The Lord giue him to find mercie with the Lord in that day For as for that which certaine Iesuites say that hee speaketh of the mysticall resurrection from sinne and not of the actuall there needes no more but the reading of the text to refute them It appeareth likewise by our aduersaries their doctrine that this praier and sacrifice could not be to draw them out of Purgatory For the sinne according to their owne distinction was mortall being idolatrie which is treason against the Maiestie of God that in the highest degree Now purgatorie is not for mortall sinnes Againe God say they doth neuer punish one and the same thing twise But it was saith the Author for this sinne that they had beene slaine and that euerie man did iudge it so wherefore they were not to haue inflicted vpon them any more temporall punishment that is to say any purgatorie Againe purgatorie say they doth not satisfie for the fault but for the punishment and notwithstanding Iudas doeth there offer a sacrifice for sinne which was neuer offred in the law for the punishment onely but for the fault wherefore it followeth that in that his action hee had no mind of purgatory so much as to thinke once thereof so farre was he from the thing For the Author addeth He considered that those which were dead in a true godly sort could not faile to find grace and fauour which is saith he by a parenthesis a sound and wholesome thought And so it is in the Greeke text far differing from that which they pretend namely that all lesse or more may bee supposed to stand in need to bee freed from purgatorie But say they yet he praid for the dead let it be so How beit we shal see by and by that it is but an euill argument to go about to proue purgatory because of such praiers And on the contrary we haue reason to belieue seeing that according to the doctrine of the Church of Rome it selfe this place cannot stand with purgatory that this sacrifice hath no other end as may appeare by the text but to pray vnto God that in the last resurrection he wold be fauorable vnto thē But there is more in the matter Iudas did it say they therefore it is wel done That we deny How many actions do we reade of in the scriptures of famous men which notwithstanding are not to be imitated In the church of God men liue by his lawes not by our owne examples neither do we see in deed since the time of the Machabees vnto the comming of Christ that this example was euer followed in the Church The mourning also and lamentation made for Lazarus is contrarie hereunto Ioh. 11. And as concerning that the author of this booke doth approue it so hee did the fact of Razias who murthered himselfe And this is the cause why S. Augustine sayeth to the Donatistes which woulde haue made it a good consequent That these bookes ought to be read soberlie and the same libertie haue wee to aunswere our aduersaries after the same sort in a different and diuerse cause but about the same author To bee short this seconde booke of the Machabees doth approue prayer for the dead but to bring them to bee allowed by the Church it is requisite that they should first bee allowed of by the word and all this notwithstanding as wee haue seene doth not make any thing for Purgatorie Insomuch as that of so manie textes alleadged out of the olde Testament wee haue seene them by the confession of Perion to haue not so much as one left them besides this same as being put besides all holde and proofe in the Canonicall and tyed to one onelie Apocrypha text and that such a one as is the most Apocrypha of all the rest and yet euen that cannot stand match with Purgatorie Whereupon wee conclude here That Purgatorie hath not anie one foundation or ground in all the olde Testament not anie one in all the Church of Israel where notwithstanding it seemed to haue beene most

bee so purged by this fire as that in the end they shall proue and trie the clemencie of God And he alleadgeth Origen thereupon concealing in the meane time the rest of his opinion for that it finally extended vnto the Deuils But what helpeth all this for the prouing of the purgatorie whereof wee speake which is made for the faithfull penitents and not for them which die in their sinne for to fulfil the punishment Sixt. Senens l. 5 and not to cleanse or wipe away the fault where sinnes haue no entrance much lesse merites where the wicked haue no place much lesse the Saints much lesse also the Apostles and much lesse the holy virgine which taketh his beginning so soone as death hath made an end and is imployed about his office euerie day without ceasing and without attending the day of iudgement And notwithstanding they are not ashamed to alleadge vnto vs these places which themselues condemne in their bookes That it was a disputable doctrine and which to be short cannot make any thing for them or against vs. Yea and that furthermore this was but an opinion wherein men were let alone and left to range according to the pregnancie of their wit and capacitie and not any doctrine receiued and admitted into the Church it appeareth clearely for Saint Augustine doth not faine or dissemble the gainsaying and disallowing of it neither yet the publike confutation thereof in his bookes and that not onely without all checke or dislike August de Genes contr Manich l. 2. c. 10 In Psalm 37. but with much praise and to the good liking of men for the same In a certaine place he suffered it to escape according to the opinion then currant As that after this life such as haue not husbanded their ground well are in daunger either of the fire of purgation or of eternall fire notwithstanding that hee vseth these wordes Videri apparere that it seemeth to be apparant and that these purgatorie punishmentes according to his owne iudgement De ciuit Dei l. c. 10.25 De ciuit Dei l. 21. c. 13. l. Cor. 3. are reserued vnto the last iudgement But in the booke of the Citie of God hee reckeneth vp all the opinions of Origen and others depending on him who carried themselues in his time in the Church as those who had founded themselues vppon the mercifull clemencie and fatherly mildnesse of God misexpounded and confuteth them all bringing them backe from their pretended likelihood of truth vnto the truth it selfe and from their conceited fantasie to the infallible scriptures Thou wilt saith he that the wicked Christians may in the end be saued by these pains of purgatorie because that God is mercifull it must then also follow that the Deuils may also bee saued that so hee may bee so much the more mercifull for it is said equally and indifferently to the one and the other 2. Cor 3. Goe into euerlasting fire c. If thou demandest the cause this it is and then the which there is none more iust neither yet more holy namely that the scripture which deceiueth not hath said so Some haue abused the place of the 1. Corinth 3. for Purgatorie but hee sheweth that this fire cannot bee vnderstood of hell because that so it should become common both to the good and euill but rather of tribulations and afflictions August de ciuit Dei l. 21. c. 16. seq Dicuntur which are the exercises by which God maketh cleane his floure in this world that after this iudgement also contrarie to Origen there is not any paines of purgatorie And as concerning those punishmentes and paines which men might imagine to happen betwixt both hee saith If in this distance of time which is betwixt the death of the bodie and the day of iudgement men say that the soules of the deceased doe suffer some such fire Secularia venialia August de fide operibus Quantum arbitror Idem in Enchirid c. 69. Idem in quaest ad Dulcitium and that whether it bee there onely or whether it be here and not there or whether it bee here and there both they find a fire of transitorie tribulation burning the veniall thinges of this world I find no fault with them for such their assertion because it may bee that it is true And in another place hee saith This exposition as I suppose doth not wander farre from the way of truth Againe That some such thing may be after this life it is not incredible Againe writing to Dulcitius after he had handled the question We haue written these thinges but in such forte as that wee would not haue any canonicall authoritie giuen vnto them Whereby wee see in the first place that hee condemneth Origen Saint Ambrose and Hillarie their purgatorie c. Secondly that what hee sayeth of that space betwixt death and the day of iudgement hee speaketh doubtfully and as it were interrogatiuelie affirming And thirdly That by the same hee doeth not vnderstande any materiall fire of the same nature with Hell-fire as our aduersaries doe but a fire of tribulation or temptation such as may fall out and happen in this life And it is not to be omitted how that the good fathers of Trent did not forget to cause to be raced out many good places of Viues Index Expurg pag. 38.39 August de tempore serm 66. De verb. Apostol serm 18. In ep 80. ad Hesich Hypognosticon l. 5. Hieronym in Ecclesiast Olympiod in Prouerb c. 11. intreating of this matter in his commentaries vpon Augustines booke of the Citie of God But in another place wee haue shewed that hee hath made but two places of abode as in heauen or in hell and that hee shutteth out all manner of purgation after this life and that hee cutteth it off quite and cleane As concerning the third place we know not any thing at all thereof we find not any thing at all thereof in the scriptures And what shall we say if S. Ierome speake no lesse resolutely Jn what place soeuer saith he the tree falleth there it lyeth be it towards the South or be it towards the North In like manner looke in what place death doth take thee in the same thou abidest for euer be it that thy last day do find thee cruell and vnappeasable or otherwise courteous and mercifull And Olympiodorus doth cleare him vpon the same place In whatsoeuer place whether light or darke a man is surprised and seazed vppon by death bee hee following after vice or bee hee following after vertue he continueth in the same state and condition and in the same degree for euer For either he resteth in the light of euerlasting happines with the iust and righteous men and Christ our Lord or els he is tormented in darknes with the vnrighteous and the Deuill which is their prince They obiect vnto vs that Saint Ierome saith in his commentaries vpon the Prouerbes That soules