Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	body_n	sin_n	soul_n	3,674	5	5.2011	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07805	The encounter against M. Parsons, by a revievv of his last sober reckoning, and his exceptions vrged in the treatise of his mitigation. Wherein moreouer is inserted: 1. A confession of some Romanists, both concerning the particular falsifications of principall Romanists, as namely, Bellarmine, Suarez, and others: as also concerning the generall fraude of that curch, in corrupting of authors. 2. A confutation of slaunders, which Bellarmine vrged against Protestants. 3. A performance of the challenge, which Mr. Parsons made, for the examining of sixtie Fathers, cited by Coccius for proofe of Purgatorie ... 4. A censure of a late pamphlet, intituled, The patterne of a Protestant, by one once termed the moderate answerer. 5. An handling of his question of mentall equiuocation (after his boldnesse with the L. Cooke) vpon occasion of the most memorable, and feyned Yorkeshire case of equiuocating; and of his raging against D. Kings sermon. Published by authoritie	Morton, Thomas, 1564-1659.	1610 (1610)	STC 18183; ESTC S112913	342,598	466

birth-dayes Must Oblations for the dead once a yeare necessarily imply a Purgatory torment or wil our aduersaries allow the whole testimony of Tertullian Neither of both for their Renatus answering vnto places of S. Cyprian l. 3. cap. 6. l. 4. cap. 5. That saying of Cyprian saith he that Oblations are offered for Martyrs if I be not deceiued signifieth the commemorations and remembrance of them according to the custome of those times which was after the repeating of the Creede to giue vp the names of godly men departed in a scrowle to lay it on the Altar there to be recyted not without some praise and commendations of their vertues which shined in them whilst they were aliue What can be more plaine to infringe the necessity of this consequence which is from Oblations for them to infer a Purgatory punishment and torment of them That which Tertullian addeth concerning the yearely celebrations of their Birth-dates Was as both Rhenanus and Rhenatus acknowledged an Heathenish custome and for a time onely by indulgence tollerated in the Church but afterwards condemned by the Councell of Nice 56. The third De anima cap. vlt. speaking of a little offence which as the vttermost farthing must be paid in that morà resurrectionis That is in the time of the delay of the Resurrection Coccius should haue considered that Tertullian is reckoned by their owne Doctors among the erroneous Chiliasts who held that the Saints should liue a Thousand yeares in this world in all spirituall delights at what time men should rise as Ribera expoundeth them according to their merits some sooner then others Therefore if we take Mora resurrectionis in the last day for lingring and delay in the time of their resurrection this we see is twelue score wide of Romish Purgatorie 57. The fourth De Monogamia cap. 11. De caestitate cap. 11. are bookes which both Pammelius and Posseuine confesse to haue beene written when he was a Montanist euen against the Church And the testimonies themselues talking but of Prayers and Oblations and refreshing will not carry leuell to the scope that Coccius aymeth at as by many examples we haue proued 58. The next Authour concerning whom I may haue some direction from our Aduersaties is Zeno Veronensis in whose testimony In Serm. de Resurrect there is no mention eyther of Fire or of Purgatory And the booke it selfe is of so small credite that their Notaries of auncient writings viz. Trithemius Senensis Posseuine Baronius and others doe not so much as vouchsafe this Author the naming 59. The third is Lactantius lib. 7. Instit. cap. 21. Perstringentur c. That is God wil examine the iust wtth fire and the sinnes of men shal be burned Which testimony also Bellarmine vrgeth to prooue their Purgatory fire after death not considering that Lactantius speaketh as their Iesuite Suarez confesseth of the fire in the day of the resurrection Which is saith their Senensis the fire of conflagration in the last day Which is not saith Bellarmine that Purgatory now controuerted And Suarez doth furthermore call this a false erroneous opinion to thinke that there shall be some iust men in the day of the resurrection who being not perfectly purged of their sinnes must bee ioyned to their bodies and so purged with fire in their bodies and soules before that they can be blessed 60. Hilarius Pictauiensis in Psal. 59. where he speaketh of purging of sinnes with fire alluding vnto that of 1. Cor. 3. of many That shall be saued as it were by fire according as elsewhere In Psal. 118. vpon those wordes My soule hath desired thy iudgements We saith he must passe thorow that indefatigable fire wherin we must vndergoe those grieuous punishments for the expiation of the sinnes of our soules and is obiected by Bellarmine for confirmation of Romish Purgatorie notwithstanding the same Bellarmine repeating the same place of Hilary in Psal. 118. vpon the same text My soule hath desired thy iudgements c. where Hilary saith that All except Christ yea the Virgine Mary must passe thorow the fire sheweth that Hilary seemeth not to meane the Purgatory fire but the fire of Gods iudgement thorow which indeede all Saints must passe And their Senensis will haue vs vnderstand that herein Hilarius followed the opinion of Origen who taught that all except Christ must passe thorow the fire of conflagration at the last day which opinion Bellarmine condemneth for a manifest errour 61. S. Ambrose his worthinesse mooued Coccius to be plentifull in alleadging diuers testimonies out of him but if I be not much deceiued very vnfortunately The first place is his Orat. de exitu vitae Theodosy praying thus Thou Lorde giue perfect rest vnto thy seruant Theodosius let his soule come where it may not feele the sense of death What then did Ambrose thinke that the soule of this godly Emperour was now in a Purgatory fire This is indeede Coccius his ayme and M. Parsons his consequence but behold good Reader the vertigo of these men for in the beginning of that Oration Ambrose professeth publiquely of Theodosius that He hath not lost his Kingdome but changed it being assumed into the Tabernacles of Christ which testimony destroyeth Purgatorie What then meant Ambrose will some say by this Prayer for Theodosius after his death surely nothing but as he meant in praying for other Emperors Gratian and Valentinian which was as their Iesuite Salmeron confesseth To pray for their speedie resurection 62. A second place is Epist. 8. ad Faustinum wherin there is onely Prayer for the soule departed which breth as wee haue heard is not stronge enough to kindle a Purgatorie fire 63. We descend vnto a third testimonie which is Orat. 1. praeparans ad Missam which I iudge saith Erasmus to be none of the Writings of Ambrose and therefore we may dismisse it for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neuerthelesse the testimony it selfe cannot euince the Romish Purgatory as may appeare by comparing it with the third obseruation 64. The last place is the Authour of the Comments vpon S. Pauls Epistles which passe vnder the name of Ambrose teaching that A man must suffer a purging fire lest that hee be tormented in the fire eternall but hee telleth not what purging fire he meaneth whether the fire of the spirite or the fire of tribulation in this life or the fire of examination or the fire of conflagration as he meaneth in Psal. 118. by the confession of Senensis by all which the Romish Purgatorie is excluded And although Coccius could fashion his owne meaning out of that place yet may it be as lawfull for vs to answere in this case according vnto the iudgement of their Iesuite Salmeron who proueth those Comments by many Arguments to bee none of S. Ambroses Which as he censureth are infected with the errours of the Pelagians 65.

praefixed before his workes expounding the fore-named sentence Tres sunt c. thus Tertullian saith he calleth that a State which the Schoolemen cal the substance that he calleth a Degree which they cal Notion that he nameth a form which they terme properties he taketh that to be Species or kinde which they note to be the maner of being Will not now M. Parsons blush to perceiue his malady detected whil'st that he chose that Tertullian should bee rather condemned then that as I may so say his sonne Bullinger a Protestant should not be condemned Here is malice SECT V. The fift slaunder vsed by Bellarmine 34. BEllarmine said of Protestants said I that They teach that the soules of faithfull men departing this life doe not goe directly vnto heauen In another place he together with his fellowe Iesuite hath publickely recorded that it is a common Obiection of Protestants prouing from Scriptures against the doctrine of Purgatory that the soules of the faithfull presently after death go directly vnto heauen Hereunto Master Parsons doth aunswere Octaua ob Gregor de Valent. de Purg c. 8. Rhemists Annot. in Apoc. Mr PARSONS his Reckoning I Haue consulted with Bellarmine at leastwise with his booke and hee answereth that the word Protestants twise heere repoated is not found in him in the place by you cyted for that hee ascribeth not this heresie vnto all Protestants in generall but onely vnto three in particular of our time viz. Luther Cornelius Agrippa and John Caluine So as M. Morton hath made him to taxe all Protestants and to say They doe teach c. Whereas he taxeth only three particular men Neyther haue I yet read any other that defendeth the same The Reueiwe 35 Neyther did I say that Bellarmine did accuse All Protestants as you inferre but onely Protestants as you confesse In whom then is the fraude But you say he noted Caluine and Luther by name As though in them hee did not often condemne Protestants in generall although not in vniuersall And because you say you haue consulted with Bellarmine or with his booke I must tell you that either your outward or inward sight hath deceiued you for if you shall for your better information consult againe with the 4. cap. of the same booke § Primus you shall finde these wordes At secundùm errorem Caluinistarum non ad Deum ibant namely the Martyrs sed ad inferos aut ad alium locum extra coelum That is According to the errour of the Caluinists the Martyrs went not vnto God but vnto some other place without heauen Doe you not see that Calumists are here generally charged with this error And in the margent I said Caluinists After that you haue examined this it may be you will confesse that by your former Consultation you made no Sober Reckoning 36. Furthermore I neuer read say you of any other but the aboue-named Luther Agrippa who was no Protestant and Caluine that defended the same and yet your Bellarmine hath not feared to charge not onely Caluine but also Caluinists for defending this doctrine Doost thou not see good Reader what an vnhappy Proctor M. Parsons is become in Bellarmines behalfe who will seeme to haue consulted in this point with Card. Bellarmine and yet yeeldeth no better satisfaction then that which may bee a confutation both of him and of his booke If the Card. should know this it may be M. Parsons should heare that non eris vltrà villicus and be presently put out of this office of Reckoning Let vs come neerer vnto Bellarm. his accusation of Caluine Mr. PARSONS his Reckoning CAluine cheifly maintained this errour saying that the Saints doe expect without in a certain Porch or Entry vntil the consummation of the world From whence Bellarmine infcrreth that The Saints by Caluines doctrine are shut out of Heauen The Reuiew discouering the manifolde fraudes vsed by Bellarmine and the integrity of Caluine in this Article of entrance into Heauen 37. This I say and auerre to be an vngodly and vnconscionable slaunder and so may you know if you will haue the patience but to heare eyther the accused or the accuser speak first Caluine who is the party accused deliuereth vnto vs as part of his Creed saying Credimus quòd c. We beleeue that which Paul speakes viz When our earthly house is destroyed we shall haue a permanent house In Heauen therefore doe we desire to flit out of this life that we may be with the Lord and enjoy all good things For if the soules of the faithfull as soone as they are out of this body doe liue with God and enioy the happinesse of that Kingdome yet the perfect felicity whereby Caluin meaneth that which is the consummation of blessednes both in body and soule which cannot be vntill the generall Resurrection God hath referred vntil the second comming of Christ. What better Comment would any require of one Article of faith concerning the direct passage of soules into the reall Kingdome of God in heauen Thus much the accused partie for himselfe 38. But what if Bellarmine who is his Accuser shall also free him from excluding the soules of Saints out of Heauen Si quis petat c. If any saith Bellarmine doe aske Caluine where the soules of the iust were before the comming of Christ he answereth that they were in Heauen although they sawe not God nor shal see him til the day of iudgment By which Bellarm might know he meant the perfect sight of God both in soule and body as he himselfe expoundeth Irenaeus Lib. I. de beat c. 4. § Quod ergo vntill the day of iudgement Here is a plaine confession that Caluine taught a locall presence of the soules of the faithfull who before Christs comming entred into Heauen And would he then exclude the faithfull of the new Testament from the same hope No for Caluine himselfe reasoneth thus Quod si Latroni c. If the theefe vpon the Crosse had entrance into heauen much more will Christ now after he hath conquered death put out his hande out of his Throne to apprehend vs to gather vs into the fellowshippe of life seeing he receiued the thiefe into his bosome and did not abandon him into purgatory Who seeth not now the wilfull Slaunder which Bellarmine hath committed against Caluine 39. Furthermore that his malice heerein may better appeare we shall finde that first he depraueth the sentences of Caluine notoriously by wresting his obscure sentences rather then by acknowledging his most plaine conclusions 40. Secondly by peruerting the testimony alleaged out of Caluine for whereas Caluine said Christus solus ingressus est Sanctuarium Christ onely entred into the Sanctuary of heauen distinguishing the Sanctuary of heauen from the Atrium Bellarmine maketh his conclusion to haue beene Christum solum esse in caelo that is Christ onely to be in heauen as

to alter the speech which was lawfull being spoken vnto the incompetent hearer such as was his seruant to be vnlawfull sinnefull and damnable when it was spoken to a Magistrate iustly examining him because the examinate is bound in conscience not to delude the Magistrate who is the Minister and Officiall of God in that businesse yet this difference of Competent and Incompetent doth not chaunge a true speech into a lie For there is a double kind of a true speech the first is direct the second indirect as is plaine in the former Verball Equiuocation of the Bull which being vnderstood of the naturall Bul is a truth because that word Bull in that sense agreed with the vnderstanding of the Speaker but yet an indirect truth because it accordeth not vnto the intention of the hearer So that that which Mr. Parsons calleth the principall difference consisting in being Bound or not Bound is nothing else but the singular fallacie of Mr. Parsons by confounding of two truths and by not distinguishing an indirect trueth from a lie 18. To make this yet more familiar vnto my Reader A boy in the Schoole who shot at a Hart which was in the Parke of a neighbour Knight is asked thereof by his schoole-fellow vnto whom he is not tyed in any bond of duetie to yeeld a direct aunswere and he aunswereth I shot not at the Knights heart meaning the heart which was in the Knights bodie which sense although it be not direct yet euen in the iudgement of Mr. Parsons it is true the same boy is asked the same question of his Schoolemaster who hath charge ouer him to instruct and correct him and with whom he is bound to vse no collusion and he aunswereth I shot not at the Knights Hart vsing the same indirect sense 〈◊〉 before Afterward the fact is discouered the Boy is whipped and that iustly but why Not because he spake lesse truely vnto his Schoolemaster then vnto his Schoolefellow but because he spake not more directly when he was challenged thereunto by the bond of duetie and obedience SECT IIII. Another Reason taken from Master PARSONS his Confession concerning the Clause of Reseruation 19. MAster Parsons is content to repeat my next Reason where I sayd That In mentall Equiuocation P. R. saith that the Clause of Reseruation mixed with the outward speech maketh but one proposition which is as true in the mind of the Speaker as if it were wholly deliuered in the outward speech As for example I am no Priest mixed with this clause conceiued in mind To tell it you is as true in the iudgement of P. R. as if it had beene without Reseruation fully expressed with the mouth saying I am no Priest to tell it you Now then Say P. R. for I meane to fetter you in your owne shacles the woman whē she said to S. Peter I haue sold it but for so much if she had reserued in her mind this clause To giue it vnto you either had it beene by vertue of Reseruation a truth or els notwithstanding that Reseruation it had been a lie If the clause of Reseruation might haue made it a truth then hath not P. R. said truth in concluding That no clause of Reseruation could sauc it from a lie If contrariwise the trick of Reseruation could not saue it frō a lie then doth not the reserued clause To tell it you being mixed with the outward speech I am no Priest make vp one true proposition and consequently it must be concluded of the Priestly Equiuocation as is heere by P. R. confessed of the womans viz. that no clause of Reseruation can saue her speech from a lie For if she had said vnto Saint Peter in plaine words I haue sold it but for so much to giue it in common or such like this euery one knoweth had beene a true speech yet the saying I sold it for so much with mentall Reseruation reseruing in her mind to giue it in common Or To tell it vnto you was notwithstanding this Reseruation euen by the iudgement of P. R. a flat lie Thus farre Mr. Parsons in repeating my argument which if he haue aunswered sufficiently then shall I conceiue better of his euill cause Mr. PARSONS his Reckoning for his owne discharge THis is his 〈◊〉 and greatest argument whereof as presently you shall heare he vaunteth exceedingly conquering me first in his margent writing there An 〈◊〉 conuiction of P. R. and then againe A plaine demonstration To say nothing of the fetters and shacles in the text it selfe And I haue thought good to lay foorth his whole Discourse as it lieth together in his booke that hereby you may see with what manner of substance he filleth vp Paper and what sort of shacles he hath to fetter men withall which are as strong as the nets of cobwebs for that in this place his whole Discourse and argument is founded vpon a manifest false ground and principle to wit vpon the meere mistaking or fond supposition that the two aunsweres of the Priest and the Woman viz. I am no Priest with obligation to tell it vnto you And I sold it for no more with obligation to giue vnto you are of equall falsitie which we still denie and he cannot proue and yet himselfe doth often heere repeat that I do hold the aunswere of the Priest to be true and hers to be false for that his was made to an incompetent Iudge and hers to a competent so as she was bound to haue answered directly vnto Saint Peters meaning Which being so what needed all this long obscure speech of Mr. Morton which might haue bene spoken in foure lines for I grant that the aunsweres of the Priest and the Woman do make each of them in themselues being mixt with your Reseruation a whole perfect proposition as if they had bene vttered without Reseruation The Reueiwe 20. You are exceeding tedious M. Parsons when will you come to the aunswere of the former argument which was grounded vpon your owne Grants The first was this that The clause of Reseruation mixed with the outward words doth make a whole perfect proposition or speech which agreeing with the minde of the Speaker is as true said you as if it were wholly vttered with the mouth Now the womans supposed Mentall Equiuocation had beene a true speech if it had beene wholly vttered with the mouth thus Sir I sold it but for so much to deliuer in common c. which being concealed by a Mentall Reseruation Mr. Parsons hath called a Lie Whereupon I haue inferred and that necessarily that the Mixture of the Clause of Reseruation with an Outward speech doth not of it selfe make the speech true and consequently their doctrine of Equiuocation and Mentall Reseruation is not onely a lying Doctrine but also a Doctrine oflying By this time we haue him in such straits that he must either denie his answere of Obligation or els condemne his former position of Reseruation I

do I doe earnestly challenge him herein requiring at his handes that of the first 60. mentioned by Coccius within the first 600. yeares he doe really and sincerely 〈◊〉 31. at least which is the major part to bee so tortured and so graunted by the iudgement of our Writers or else he faileth wholly in his cause The Reueiwe 2. There is none I thinke but will holde it a point of wisedome in M. Parsons to set mee rather to combate with Coccius then to suffer me to Encounter himselfe by manifesting his owne singular falsifications which notwithstanding by his leaue I must performe before we end our Reckoning In the meane time I willingly yeelde vnto his present challenge wishing that I had him in a good Obligation by oath that he will as willingly accord vnto the euidence of those things which shall be reuealed And now I enter the Lists That the testimonies of Fathers and other Antiquities alledged by Coccius for defence of Romish Purgatorie are for the most part eyther out of bookes falsly fathered and vnwarrantable or else out of true testimonies falsly applyed The tryall of both which dependeth vpon certaine general Obseruations The two first 3. For my more plaine and expedite discharge of this Challenge I shall request the Reader to passe along with me in reuiewing some confessed Obseruations which will make clearely for the conuiction of Coccius whereunto the particular testimonies must haue a necessary relation which may be thus distinguished The first Obseruation is that the Authors and testimonies which shall be confessed to bee eyther forged or corrupted with heresies or else Apocrypha may not be thought to be of sufficient credite 4. The second Obseruation may bee taken out of their Iesuite Suarez where he saith that They that thinke that the soules of men are not iudged in death nor that they receiue eyther paine or reward but are reserued in secret receptacles vnto the vniuer salliudgement they doe consequently acknowledge non purgarj i. e. That men are not purged before the generall resurrection and iudgement whereupon it must follow that they are to be purged in the day of the Conflagration c. but to say that some soules of the iust are not purged vntill they be vnited with the body and so receiue pur gation in the fire of conflagration both in their bodies and soules although it doe not contradict the principles of our Faith yet is it vtterly false and erroneous So Suarez His Consequence is plaine They that taught secret receptacles of soules voyd of paine or of reward vntil the day of the general resurrection do denie the Romish doctrin of Purgatorie torment before the last day but diuers Fathers by our Aduersaries confessions taught such kinde of Receptacles of soules of all the faithfull as namely Lactantius so saith Suarez And Senensis where he relateth the sentences of diuers Fathers who seeme to haue inclined to the same opinion after that he had excused some by name he leaueth Irenaeus Iustine Martyr Tertullian Clemens Romanus Origen Lactantius Theodoretus Theophylact Oecumenius Euthymius vnto the descretion of his Reader thus farre to excuse them if he cannot acquit them because in their dayes the Church had not defined any thing concerning that Article Which is by Suarez his consequence to graunt that in that auncient time Romish Purgatory was no Catholicke doctrine of faith The third Obseruation is concerning the diuers significations of the word Fire 5 We are furthermore necessarily to consider the confessed differences of the word Fire vsed in the testimonies of Fathers as first by Fire vnderstanding the Holy Ghost which purifieth and purgeth the soule from sinne And of this Bellarmine confesseth that it Doth not signifie that Purgatorie fire which is now controuerted Or secondly signifying the Tribulations of this life whereof he likewise confesseth that It maketh not for the now questioned Purgatory Or 〈◊〉 betokening The seuere iudgement of God euen after death by onely trying and examining the actions which men haue committed in this life which as our Aduersaries accordingly confesse doth not concerne the question of Purgatory fire which they hold to be not onely an Intellectuall fire of trying and examining but also of tormenting and purging because the Trying and examining iudgement is in regard of the workes by iudging them vnprofitable but the purging and tormenting fire doth seaze onely vpon the Workers Or Fourthly noting fire of conflagèration in the day of Doome when all the world shall be on a flame which as Bellarmine acknowledgeth is not that Purgatory fire which he in the name of their Church vndertooke to defend because as some thinke all mettals as well Gold and Siluer as Wood and Siubble that is as well the godly Saint as the lesse sanctified must passe thorow the fire of conflagration Or Lastly specifying the fire of Hell of the damned which is eternall as it is onely a Tormenting fire but not purging for the purging fire saith Bellarmine is temporall and not eternall 6. If then Coccius shall bee found to abuse the testimonies of Fathers so notoriously as to mistake the fire of the Holy Ghost which purgeth the soule by sanctification in stead of the fire of vexation or the fire of Tribulation which is in this life in stead of fire after death or the fire of Gods iudgement which is onely in the examination of workes in stead of the fire of torment or the fire of conflagration which is onely in the last day in stead of fire presently after death or the fire of the damned in Hell which is eternall in stead of the fire which is temporall then I suppose Mast. Parsons will be ashamed of his choyce in making Coccius his Champion in this cause of Purgatory The fourth Obseruation in remoouing our Aduersaries Obiection taken from Prayers Sacrifice and Oblations for the dead 7. The generall and most popular Argument wherwith our Aduersaries vse to vnderproppe the ruinous structure of their Purgatory is this that The Fathers saith Bellarmine prayed for the dead Ergo they beleeued Purgatory and from this he saith that Purgatory is euidently collected wherein M. Parsons is peremptory saying that To pray for the soules departed doth necessarily suppose Purgatorie and this seemeth to be the scope of Occius in most of his allegations wherein nothing will be found more frequent for the proofe of their Purgatory then onely the offering prayers Oblations and Sacrifice for the dead 8. For consutation of our Aduersaries Consequence it wil be sufficient to appeale vnto our Aduersaries confessions who doe readily graunt that Prayers Sacrifices Commemorations and Oblations haue beene vsed for the dead without all respect of their Purgatory torment as first in regard of the soules of the Damned whom Bellarmine denieth to be in Purgatory and there is good reason thereof because the fire of the hell of the damned is

a fire of Satispassion onely and not of Expiation And yet not withstanding we read that some Ancients prayed for the damned ones especially such as died in the profession of Christian faith whether it were for their absolute deliuerance out of hell which was the errour of Origen or else as some others haue done for the mitigation of their torment which euen in the opinion of our Aduersaries is reiected as erroneous so that from prayers made for the damned to conclude that there is a Purgatory fire of them who are to be saued is by M. Parsons leaue but a wide and wilde consequence and an abuse of such testimonies because in case of bearing witnesse both a condemned opinion and a condemned person are equally incompetent 9. The second state of soules departed is of the Saints in Blessednesse who are not in Purgatory and yet haue some Fathers offered both Sacrifice and Prayers for them for of Sacrifice Bellarmine confesse th Sacrifice saith he was offered for Saints but how Not saith he that we may aske any thing for them but that we may giue thanks to God for the glorie which he confirred vpon them And this prayer was found in their Romish Missall to wit Grant O Lord we beseech thee that this Prayer may profit the Soule of blessed Leo. Bellarmine will haue vs to vnderstand that these kind of requests were Possibly for the glorifying of the bodies of the Saints albeit the Prayer is said to be for his soule in the day of Resurrection 10. This confession likewise strangleth Bellarmines euidence and M. Parsons his Consequence except they will iudge it no impietie to thinke and that necessarily that Pope Leo and other glorious Saints are tormented in Purgatorie Furthermore It was an vsuall custome as saith Cassander that oblations were made for Martyrs when as thankesgiuing was vsed for them and when the mysticall action wherein Christ his body is presented there was mention made of them as it appeareth out of Cyprian and Augustine and as it is expressed in the Greeke Liturgie saying that the vnbloody worship is offered for the Virgine Mary and for the Apostles and Martyrs And all the good which their Suarez will acknowledge to accrew vnto the blessed Saints by our Oblations and Sacrifices which are saith he our giuing of thankes for them is not any degree of essentiall glory but onely an extrinsecall such as they knowing our Prayers doe retoyce thereat By this also Master Parsons his necessarie consequence concluding from offering of Prayers and Sacrifice for the dead a Purgatorie torment of them is found to bee a notable falshood and delusion by confounding Prayers of thankesgiuing with Prayers of supplication and the state of the Blessed with the condition of men tormented and in effect heauen with hell 11. The third respect of soules mentioned by the Fathers is when the Soule entreth either into the Examination of Gods seuere iudgement or else thorough the flame of the conflagration of fier in the last day through which all Soules must passe with their bodies In both which respects wee heare some Fathers praying for the dead depàrted albeit neither of these conditions doe imply the Romish Purgatorie as Bellarmine hath confessed 12. If therefore Coccius shall bee found to cite for defence of their imagined Purgatorie Prayers made for the damned in stead of Prayers for the Godly or made for the Blessed to prooue that men are Tormented or Sacrifices and Prayers of Commemoration and Thankesgiuing in steade of Prayers of Deprecation or Supplications for the perfect consummation of happinesse in the eternall rest of both body and soule in stead of Prayers for redemption out of an hellish Prison and other such like incongruities and abuses Then must M. Parsons wish that he had made some other challenge And now I betake my selfe vnto the particular Examination of his Allegations First of Liturgies and then of Fathers SECT 11. Coccius his Allegations of ancient Liturgies for proofe of Romish Purgatorie abused Mr. PARSONS his Reckoning COccius alleadgeth ten Liturgies as that of Ierusalem Rome c. All which were in vse in the Churches of the Christian Countries aboue the space of a thousand yeeres agone in all which there is Prayer for soules departed All which doe necessarily infer Purgatorie The Reuiew 13. This Consequence for Purgatorie we haue prooued to be so drousie that it may seeme to neede a Purgatorie fier to purge it which may be further confuted by the same Liturgies But first seeing Cardinall Bellarmine in answering vnto an obiection taken out of the Liturgie of Hierusalem passing vnder the name of Saint Iames which Liturgie Coccius rangeth in the forefront of his battell could say that All things which are contained in the Liturgie of Saint Iames and others are not taken from the example and precept of Christ for it is manifest saith he that many things haue beene added by others They may bee as iustly excluded by vs with an Eare-marke of Apocrypha Which were no hard matter to euince by many reasons if M. Parsons his Challenge would suffer me to vse that weapon and not force me as hee hath done to insist vpon the Collections from the confessed principles of the Romanists 14. Notwithstanding to admit for the present these Liturgies alleadged by Coccius I will begin at the last the Liturgie of the Armenians because it may best explaine the rest In it we reade thus Giue eternall peace O Lord vnto all that before vs haue departed in the Faith of Christ the Holy Fathers Patriarkes Apostles Prophets Martyrs c. Pray yee vnto the Lord for the Soules that rest in peace Here is a Prayer wee see for Peace vpon soules euen Apostles Martyrs c. whom it prooueth to bee in Peace Which cannot signifie any thing but the desire of the consummation of blessednesse in their bodies and soules at the day of the generall Resurrection And plainely demonstrateth that M. Parsons his former consequence which from the Prayer concluded a Purgatorie punishment is marueilously false because in this Liturgie we heare of Prayers for the peace of Apostles and Martyrs whom no Christian heart can fancie to be in Purgatorie Torment The Liturgie of Alexandria attributed to Saint Marke and praying for Requiem that is Arest for the Soules of Fathers and Brethren who are a sleepe in Christ being mindfull of our Ancestors Fathers Patriarkes Prophets Apostles c. may seeme to admit the former Exposition So likewise the Liturgie of Constantinople ascribed vnto Saint Chrysostome carieth this tenour Be mindfull O Lord of thy seruants who haue sinned and pardon them for there is none but they haue sinned excepting thee O Lord who canst giue rest to them that sleepe The Liturgie of AEthiopia is for all that rest in a true faith Of Cappadocia for all that sleepe in the hope of the Resurrection vnto eternall life Of Rome Giue place

out of an angrie and paffionate Epistle written by certaine Schismaticall Priests of Liege that were commanded by Pope Paschalis to be chastised by Robert Earle of Flanders for their rebellious behauior in the yeare 1102. which Priests together with Henry the Schismaticall Bishopp wrote a passionate inuectiue against this acte and Commission of Pope Paschalis inueighing against Pope Hildebrand who was not long before deceased for the like cause All which M. Morton concealeth and cyteth the wordes of Espencaeus himselfe Your Bshop Espen saith he 〈◊〉 of Hildebrand c. which he could not but know to be false if he read the booke and place by himselfe cyted for that Espen doth not onely in the beginning of his citation vse this sentence Extat in secundo Tomo Conciliorum Edit Colon. Cleri Leodiensis ad Pascalem 2. Quaerimonia There is extant in the second Tome of Councels a complaint of the clergie of Liege to Pope 〈◊〉 2. But in the end also of al his speech which containeth a long Discourse he concludeth thus Hactenus Leodiensium verba sensa c. And presently for himselfe saith that he wil not meddle with the Controuersie of fighting betweene Popes and Emperours Now for M. Morton to come and auouch this as affirmed by Espencaeus whereas he must needes know that he saith it not but relateth it onely out of others without approouing the same is to adde preuarication vnto preuarication and neuer to make an end of wilfull lying The Reueiwe 70. Let me entreate your patience Mr. Parsons but to heare my answere and then I doubt not but you will waxe more calme and sober and consequently a farre fitter Reckonner to see more clearely whether of vs is the true lyar 71. You haue said that Espencaeus did but onely relate it and not approue of it You may not now fetch skippes as you vse to doe to escape from your owne sayings Heare now the wordes of Espencaeus He speaking of the same Epistle of the Clergie-men of Liege beginneth thus Querimonia grauitatis subiectionis plena that is A complaint saith Espencaeus full of grauity and of subiection Neyther could you be ignorant of these wordes for they goe immediately before the words which you haue mentioned out of Espencaeus Hath hee then onely related it good Sir hath he not also commended it 72. Espencaeus proceedeth to shewe the cause of the displeasure of Pope Paschalis against them Quòd c. That is Because they were obedient vnto their Bishop Henry who stucke vnto the Emperour In the end I forbeare saith Espencaeus to vse any discourse about the temporall contentions which fell betweene the Popedome and the State imperiall from that time Marke I pray you when euen after a thousand and an hundred yeares after Christ. Hee meant therefore to note his beginning of the Papali turbulency to haue beene at that time May not now M. Parsons perceiue how bolde he hath beene with himselfe to affirme that Espencaeus did not approoue the Epistle of those Priests but seemed rather to hold them Schismaticall And how to this end he quoted the Author booke digression page place and time of impression as though hee had studied to set himselfe vpon a publique Stage of reproach for his open leesing Which that my Reader may know to be spoken of me in true sobriety I propound further vnto him the expresse iudgement of the same Espencaeus out of two places of his workes 73. The first place is in the page going immediately before where comparing the more auncient times of the Church with the latter concerning the Clergies disposition to war-fare in their owne persons saith thus Et tales 〈◊〉 fuerunt in 〈◊〉 Deipopulo Sacerdotum inermium pacificorū erga seculi Dominos fideles infideles mites barbaros victoria nonminus gloriosae quā incruentae c. j. e. such indeed were the victories of vnarmed and peaceable Priests among both sort of people namely of the olde and new Testament towards their temporall Lords whether they were faithfull or Infidels gentle or barbarous Which their victories were no lesse glorious then vnbloudy Namely atchieued by teares and Prayers But what afterward Quibus c. For after that lawlesse necessitie had exercised not only the minde but also the hand of the Clearg ie to fight it came to passe that they with time which corrupteth all things did play their part as soone as they had adioyned vnto ministeriall places secular Seigniories and that some lesse peaceable Vicars of our Lord God did wage Warre not onely against the Barbarous but euen against the Princes of the same blood sometime of the same Countrey yea and of the same faith giuing examples full of infinite scandals and no way warrantable by any Scriptures or Canons And then beginning at the yeere 770. when Adrian and other Popes raised Warre against the Sarracens and Lombards he descended vnto Pope Vrbane the second Who although he would not iudge them to bee murtherers speaking of Ecclesiasticall men who had killed certaine Excommunicate persons yet did he inioyne them Penance And at length he fasteneth vpon the foresaid Epistle of the Priests of Liege vnto Paschale the second condemning the practise of Hildebr and alias Gregorie the seuenth which Epistle hee commended as we haue heard Hee hath compared former vnarmed Bishops with the Souldierly Romish Popes of after-times and iudgeth the ancient sort peaceable and the other to haue caried themselues after an heathenish and slanderous manner 74. Therefore M. Parsons when you say that Espencaeus did onely relate the passion of other men against Pope Gregorie Good Sir to returne your owne Rhetoricke vpon you will you stand vnto this Is it true Is this sincere seeing that Espencaeus both condemneth all such bloody Prelates and approoueth of the Epistle of those Priests against Gregorie himselfe Is this good dealing Nay is it not altogether perfidious 75. Elsewhere the same Author Espencaeus expresseth his iudgement more fully concerning this point of Subiection saying that The Apostle doth teach all the faithfull to be subiect vnto the powers saying Let euery soule be subiect c. that is as Chrysostome speaketh Whether Prophet or Apostle or Bishop let him be subiect And accordingly doeth Euthymius Theod. Theoph. and other Greeke Fathers teach And Saint Bernard doth collect as much out of the same sentence Let euery soule c. When writing vnto the Archbishop of Sans he saith Be you subiect also hee that offereth to exempt you doeth offer to tempt and deceiue you Thus farre Espencaeus The former Assertion concerning Gregorie the seuenth confirmed by the testimonte of their owne Archpriest and others 76. M. Blackwel your late Archpriest alleadged to the same purpose Bish. Vincentius who receiued his testimonie from Sigebert Anno 1088. saying with relation vnto Gregorie the seuenth and to him who succeeded next but one to wit Vrbanus Vt pace