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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	believe_v	body_n	death_n	4,734	5	5.3285	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25225	The additional articles in Pope Pius's creed, no articles of the Christian faith being an answer to a late pamphlet intituled, Pope Pius his profession of faith vindicated from novelty in additional articles, and the prospect of popery, taken from that authentick record, with short notes thereupon, defended.	Altham, Michael, 1633-1705.; Altham, Michael, 1633-1705. Creed of Pope Pius IV, or, A prospect of popery taken from that authentick record.	1688 (1688)	Wing A2931; ESTC R18073	87,445	96

the Eucharist an unbloody Sacrifice i. e. A Sacrifice of praise and thanksgiving His last Reserve is St. August who l. 9. Confess c. 13. speaks of his Mother Monica desiring to be remembred at the Altar after her death because she knew that thence was dispens'd the Holy Victim by which was cancelled the Hand-writing which was contrary unto us And Serm. 32. de Verb. Apost where he speaks of a propitiatory Sacrifice and Alms offered for Souls departed and of commemorating the Dead at the Sacrifice and of a Sacrifice being offered for them That Christians did usually meet to celebrate the memorial of Holy Martyrs and others departed in the Faith of Christ and that some kind of prayers were in St. Austin's time used for the dead we deny not But these are not the things in question but whether in the Mass there be offer'd a true proper and propitiatory Sacrifice for the living and the dead To prove this he produceth these passages of St. Austin wherein he seems to call the Eucharist the holy Victim and the Sacrifice Now what St. Austin meant by these words he himself shall tell you In his Book of Faith he calls it A Sacrifice of Bread and Wine offered in Faith and Charity August ad Petr. Diac. c. 19. and A Commemoration of the Flesh of Christ which he offered for us and of the Blood which he shed for us Id. de Civ Dei l. 17. c. 17. And in another place To eat the Bread in the New Testament is the Sacrifice of Christians And again This Flesh and Blood of Christ was promised before his coming Id. contr Faustum l. 20. c. 21. by the resemblance of Sacrifices in the Passion of Christ it was truly exhibited After the Ascention of Christ it is celebrated by the Sacrament of Commemoration Id. Epist ad Bonifac 23. And again Was not Christ once sacrificed in his Body and yet he is sacrificed to the people in a sacred sign every day Id. de Civ Dei l. 10. c. 5. And again That which we call a Sacrifice is a sign or representation of the true Sacrifice Thus doth St. Austin explain himself and if thus explain'd the Vindicator can any way avail either himself or his cause by his testimony he hath free liberty so to do I believe and profess That in the Holy Sacrament of the Eucharist is truly really and substantially the Body and Blood together with the Soul and Divinity of our Lord Jesus Christ and that there is a change or conversion of the whole Substance of the Bread into the Body and of the whole Substance of the Wine into the Blood which Conversion or Change the Holy Church calls Transubstantiation THIS Doctrine he saith is founded in the express words of Christ who said This is my Body This is my Blood. To this I answer These and the other words of Institution having been considered already and no new matter here offered I shall not need to trouble my self nor the Reader with the Repetition of what hath been already said And this being the only Scripture proof he here alledgeth I shall only referr you to what I have said of it in the foregoing Article and so wait upon the Vindicator to his Authorities The Authorities which he here produceth if they be any thing to his purpose must be acknowledged to be ancient and the Authors of good Credit Whether therefore they will serve the end which he aims at we shall now enquire His first Evidence is St. Ignatius Martyr in Ep. ad Smyrn where speaking of some Hereticks of his time he saith They do not allow of Eucharists and Oblations because they do not believe the Eucharist to be the Flesh of our Saviour Jesus Christ which suffered for our Sins and which the Father in his mercy raised again from the dead These words are indeed thus cited by Theodoret Dial. 111. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do not receive the Eucharists and Oblations But in the Copy of this Epistle which is to be seen in the Florentine Library and is generally thought to be the most genuine we find this passage thus worded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They recede or abstain from Eucharists and Prayer But this only by the bye the stress of his Argument lies not in this but in the reason of their recession and refusal which was Because they did not confess that the Eucharist was the Flesh of our Saviour Jesus Christ which suffered for our Sins and was raised again These words at first sight to an unthinking Man may seem to conclude the point but if we consider who they were that refused the Eucharist for this reason it will much abate the force of them That they were Hereticks the Vindicator owns and what their Heresie was Ignatius will tell us They denied Christ to be a perfect Man they held that he had not a true humane but only a fantastical Body That he did not really but in appearance only suffer upon the Cross and rise again from the Dead Against these the holy Martyr in the beginning of this Epistle bends his whole discourse his whole business being to make it appear That Christ was truly born of the Virgin Mary truly baptized of John in Jordan truly suffered under Pontius Pilate and was truly raised again from the Dead Now what wonder is it that those who did believe that he never had any real Body should refuse and reject with scorn his Sacramental Body when offered to them For what Sacrament what Sign what Remembrance what Representation can there possibly be of that which in truth never had any Being The whole importance therefore of these words is only this These Hereticks would not believe the Eucharist to be the Sacramental Body of Christ because they did not believe that ever he had any real Body St. Chrysostome speaking of some such in his time who would not believe that Christ really suffered Chrysost in Matth. Hom. 83. tells us in what manner they used to convince them When they say How may we know that Christ was offered bringing forth these Mysteries we stop their mouths For if Christ died not whose Sign and Token is this Sacrifice Where he calls the Eucharist a Mystery a Sign and a Token i. e. A Representation of the Death of Christ and in this sence are we to understand the Holy Martyr Ignatius in this place His next witness is St. Hilary l. 8. de Trinit where he saith My Flesh is Meat indeed and my Blood is Drink indeed There 's no place left for doubting of the Reality of his Flesh and Blood for now both by the Profession of Christ himself and by our Faith 't is truly Flesh and truly Blood. Is not this Truth It may indeed not be true to them who deny Christ to be God. To this I answer That the words which St. Hilary here quoteth are in John vi 55. In which whole Chapter our Saviour speaketh not

one word of the Eucharist that not being instituted till two years after or thereabouts Nor doth he there speak of a Corporal eating which is done by the Mouth of the Body but of a Spiritual eating which is done by Faith. For He is there speaking to the Capernaitan Jews who followed him for the Loaves and takes occasion from their gluttonous Appetite to instruct them better to acquaint them with another kind of Food a Celestial Bread of which whosoever eateth liveth eternally and that Bread is Himself And of this it is that he saith My Flesh is Meat indeed and my Blood is Drink indeed And lest they should understand him carnally he closeth up his Discourse with these words The words which I speak unto you are Spirit and Life v. 63. And that in this sence St. Hilary is here to be understood I do not doubt for in these very words he saith It is so by our Faith i. e. to them that believe and the truth of it will not be denied by any but those who deny the Divinity of Christ i. e. who deny him to be the Bread which came down from Heaven v. 50. For it was not his Flesh and Blood but his Divinity that came down from Heaven But if we should grant that St. Hilary in this discourse had an eye to the Sacrament of the Eucharist as I do believe he had yet doth he very well explain himself and give us to understand that he doth not speak of Bodily but Spiritual Meat not of Corporal but Spiritual eating not of receiving Christ by the Mouth of the Body but by the Mouth of the Soul which is Faith. For in the very same Book that is here quoted he saith Christ is in us not bodily Hilar. in Matth. Can. 30. Chrysost in Matth. Hom. 83. but by the Mystery of the Sacraments And again We receive Christ truly not substantially but under a Mystery And in another place he speaks of drinking of the Fruit of the Vine Which as St. Chrysostom saith Doth certainly produce Wine not Water And I may add nor Blood. His next Quotation is out of St. Chrysostom l. 3. de Sacerd. where that Holy Father in an Ecstacy crys out O Miracle He that sits above with his Father at the very same instant of time is here in the Hands of all he gives himself to those that are willing to receive him To this I answer That it was usual with the Ancient Fathers by vehement Expressions and Rhetorical Amplifications to ravish the Minds and inflame the Devotions of their Hearers we very well know and that it was as frequent with St. Chrysostom as any other cannot be unknown to any who have been conversant in his Writings I shall only trouble you with one Instance which the Vindicator may find in the same Book which he here quotes Christ is Crucified before our Eyes his Blood gusheth out of his side and streameth and floweth over the Holy Table and the People are therewith made red and bloody Did St. Chrysostom intend to be understood plainly and literally here Surely the Vindicator will not say so nor if he well consider will he think it fit to understand him so in the place by him alledged for if so then must he grant That the People do verily and indeed see Christ's very Body and handle and touch it with their Fingers which some of his own Doctors will be ready to tell him is not only false but a worse Heresie than ever was defended by Berengarius The Miracle therefore which St. Chrysostom here speaks of is not the fleshly or bodily presence of Christ in the Sacrament but the wonderful Effects that God worketh in the Faithful in that dreadful time of the Holy Communion wherein the whole Mystery of our Redemption by the Blood of Christ is expressed But if this place of St. Chrysostom doth not so fully express the bodily presence of Christ in the Eucharist the Vindicator hath another which he thinks will sufficiently do it and that is in his 83. Hom. in Matth. where he saith He that wrought those things at the last Supper is the Author of what is done here We hold but the place of Ministers but he that sanctifies and changes them is Christ himself Of what change St. Chrysostom here speaks he himself doth plainly intimate for in the same Homily he immediately adds So is it also in Baptism as if he should have said As in the Sacrament of Baptism the Water is changed from common to sacramental Water so in the Sacrament of the Eucharist the Bread and Wine are changed from common to sacramental Bread and Wine And that he meant only this and not any substantial Change is plain for in the same Homily he saith When he would represent the Mysteries he gave Wine And in another place he saith Chrysost Ep. ad Caesar As the Bread before it is Sanctified is called Bread when by the Intercession of the Priest divine Grace hath sanctified it it loseth the Name of Bread and becomes worthy to be called the Body of Jesus Christ although the Nature of Bread abides in it And in another place he saith If it be dangerous to employ the Holy Vessels about common uses Chrysost in Matth. Opere Imperf Hom. 11. wherein the true Body of Jesus Christ is not contained but the Mysteries of his Body how much rather the Vessels of our Bodies which God hath prepared to dwell in By all which we may plainly understand what St. Chrysostom's Thoughts were of a substantial Change or of Christ's bodily presence in the Eucharist when they were cool and calm and free from any Ecstatical Rapture His next is St. Cyril of Jerusalem in Catech. whence he quotes these Words Since therefore Christ himself thus affirms and says of the Bread This is my Body and This is my Blood who can doubt of it and say it is not his Blood No body certainly for in the same sence that Christ said it was so there is no doubt to be made but that it is so i. e. Sacramentally and in a Mystery but here is to be noted that if St. Cyril be to be understood literally he will be no good Evidence for the Vindicator for he doth not say of the Bread it is changed into his Body but it is his Body c. So that according to him the Bread must be Christ's Body and the Cup his Blood which as yet they have not had the confidence to affirm nor indeed will it consist with their notion of Transubstantiation And if it be to be understood Figuratively it will less serve his purpose for then it will import no more than what Tertullian saith Tertul. contra Marcion l. 4. Christ took Bread and made it his Body by saying This is my Body i. e. The Figure of my Body But he further enforceth his Argument saying In Cana of Galilee he once by his sole Will turned Water into Wine which

endured before an actual entrance into Heaven 3. That they did use Prayers for the Dead and did think those Prayers might be advantageous to Souls departed All which we can readily grant him and yet reject this Article of a Popish Purgatory For the two first of these he quotes St. Austin St. Greg. Nyssen and Theodoret and he might have cited a great many more who speak of an Intermediate State and a Purgatory Fire But if he had attended to what they say he might have found that the middle State they speak of is not a State of pain and torment but of rest and ease and the Fire they mention is only that at the day of Judgment when their Purgatory Fire must be extinguished As for St. Austin it must be acknowledged that he speaks of a purgatory Fire and that he sometimes seems to speak of a Purgation between Death and Judgment But he might have observed also with what doubting and uncertainty he speaks of it For thus he writeth Aug. in 8. Qu. ad Dulcitium Qu. 1. That there may be some such thing as the Fire of Purgatory after this Life is not incredible And whether it be so or no it may be a Question And again Aug. de Civit. Dei l. 21. c. 26. That the Spirits of the Dead may find a Fire of Transitory Tribulation I deny not for perhaps it is true And again Aug. de Fide Operibus cap. 16. Whether Men suffer such things only in this Life or else some such Judgments follow even after this Life as much as I think the understanding of this Sentence disagreeth not from the order of the Truth Aug. de Civit. Dei l. 21. c. 27. And again What Mean that is and what Sins those are which so hinder a Man from coming unto the Kingdom of God that they may notwithstanding obtain Pardon by the Merits of Holy Friends it is very hard to find and very dangerous to determine Certainly I my self notwithstanding all my search and Study could never attain to the knowledge of it And as St. Austin here doubteth so in other places and at other times he might have found him fully resolved Aug. Hypognost l. 5. Aug. de verb. Apost Serm. 18. Aug. advers Ebrietat Serm. 232. and positively declaring himself against it For thus he delivers himself Any other third Place after this Life besides Heaven and Hell we know none neither can we find in the Holy Scriptures that there is any such And again There are two Habitations the one in the eternal Kingdom of Heaven the other in the eternal Fire of Hell. And again Let no man deceive himself my Brethren for there are two places and no third Place He that shall not merit to reign with Christ in Heaven without doubt shall perish with the Devil in Hell. As for Greg. Nyssen if his Works were not corrupted by the Origenists as some suspect we confess that he speaks of a Purgatory Fire but the Fire that he speaks of is the Fire of the last Judgment for that there is no place of pain and torment for the purgation of Souls between Death and Judgment seems to be his settled Opinion for saith he Greg. Nyssen lib. de dormient The war that is in us being ended by Death our Souls rest having left the Field wherein the Battle was fought i. e. The Body As for that of Theodoret in his Scholia's upon 1 Cor. cap. 3. it is a gloss directly contrary to the words of the Text. For 1. The Apostle there speaketh of a Fire which trieth the work and not of a Fire which punisheth the person 2. He speaks of every Man's work not excepting the Apostles and Martyrs and yet the Church of Rome exempts them from Purgatory By the Fire therefore here spoken of some understand the Fire of Tribulation or the fiery Trial which is to be undergone in this Life others understand it of the fiery Trial at the last Judgment which must pass upon all neither of which will favour a Popish Purgatory and therefore if Theodoret understood it of that he was besides his Text. For his other Foundation upon which he pretends to build his Purgatory viz. The practice of praying for the Dead he quotes Tertullian St. Cyril of Jerusalem Epiphanius Chrysostom and St. Austin but without any direction where to find his Quotations But that is not much material for we willingly grant that this was an ancient practice in the Church but that they intended thereby to deliver Souls out of Purgatory we deny for it is certain their Prayers were made for the best Men for the Holy Apostles the Martyrs and Confessors of the Church and for the blessed Virgin her self all which they thought were then in complete happiness and who the Papists themselves say never touch'd at Purgatory by the way And though it was frequently practised yet was there no determination of the Church in that point but it was wholly left to the Piety and Opinion of particular Men. But if the Vindicator have a mind to be better informed in this matter I would commend unto him a little but learned Treatise printed at London this last Year intituled A short Summary of the principal Controversies between the Church of England and the Church of Rome In which he will find these two Points fully cleared 1. P. 45. That a middle State between Death and Judgment which is neither Heaven nor Hell does not prove a Popish Purgatory And 2. P. 61. That the ancient practice of praying for Souls departed does not prove that thereis a Popish Purgatory or that those ancient Christians did believe that there was Which are the two Foundations upon which he here builds I hold that the Saints reigning with Christ are to be Honour'd and Invocated that they offer Prayers to God for us and that their Relicks are to be had in Veneration I most firmly hold That the Images or Pictures of Christ of the Blessed Mother of God always a Virgin and of other Saints ought to be kept and reserved and that due Honour and Veneration ought to be given them IN the former of these Articles we are required firmly to believe and stedfastly to hold 1. That the Saints reigning with Christ are to be honour'd 2. That they are not only to be honour'd but invocated and prayed unto 3. That those Saints do offer Prayers to God for us And 4. That their Relicks are to be had in Veneration In the other it is required that we firmly hold 1. That the Images or Pictures of Christ c. ought to be kept and reserved And 2. That due honour and veneration ought to be given them That the Saints reigning with Christ are to be honoured we willingly grant we hold their Memories to be very precious and we think we ought to follow those pious Patterns and imitate those holy Examples which they have left us which is the greatest

Elementum fit Sacramentum And now let us see Catech. ad Parochos pars 2. Tit. de Sacram. n. 5. p. 113. Aug. l. 10. de civ Dei. c. 5. And Epist 2. how far they agree with us in this notion of a Sacrament The Trent Catechism which always speaks the sence of that Council gives us this definition of a Sacrament It is a visible Sign of invisible Grace instituted for our Justification which it grounds upon the Authority of St. Austin and the compliance of all the School Doctors with him therein The Doway Catechism saith * P. 49. A Sacrament is a visible sign of invisible Grace instituted by Christ our Lord for our Sanctification And their † P. 4 5. Summ of Christian Doctrine c. printed at London 1686. saith A Sacrament is a visible Sign instituted by Jesus Christ to convey his Grace into our Souls and to apply unto us the merits of his death So then it is agreed between us that these three things viz. The word of Institution a visible Sign and a promise of invisible Grace are absolutely necessary to make and constitute a Sacrament And it is acknowledged on all hands that these three are to be found in the Sacrament of Baptism and the Lords Supper The dispute therefore between us is concerning the Five additional Sacraments of the Church of Rome Of which we say That they want either the Word or the Element or both Matrimony Order and Penance have the word of God but they have no outward Element Extream Vnction and Confirmation have neither Word nor Element But this Gentleman contends That these Five as well as the other Two are founded upon the Doctrine of the Fathers and the Sence of the Scripture And here I confess the Vindicator hath taken a great deal of pains but to little purpose he hath sweat and toil'd and at last found out a great many Fathers who have called them Sacraments which is a thing that no body would have deny'd him upon his own bare word For That many things which indeed and by special property are no Sacraments may nevertheless pass under the general name of a Sacrament he must be a very great stranger to the Writings of the Fathers who will not acknowledge it We very well know that it was usual with the Fathers to call any sacred Sign or Mystery in Religion or any holy significant Rite by the name of a Sacrament And in this Sence he might reckon not only seven but seventy or more if he pleased for he may furnish himself with great variety Tertullian calls the Stick which Elisha cut down cast into the water Tertul. advers Judaeos and made the Iron swim Sacramentum Ligni the Sacrament of Wood. And the same Father calls the whole State of the Christian Faith Contr. Marcion l. 4. Aug. in Sermone de Sanctis 19. Leo de Resurrect Domini Serm. 2. Hieron ad Oceanum Inter Decreta Leonis c. 14. Aug. de peccat merit remiss l. 2. Religionis Christianae Sacramentum The Sacrament of the Christian Religion And St. Austin speaks of the Sacrament of the Cross And Leo calls the Cross of Christ both a Sacrament and an Example And St. Jerome calls the Water and Blood which issued out of the side of the blessed Jesus the Sacraments of Baptism and Martyrdom And Leo calls the vow of Virginity a Sacrament And St. Austin calls the Bread that was given unto the Novices or Beginners in the Faith called Catechumens before they were baptized a Sacrament And if he will but consult St. Hilary he may find in him these expressions Hilar. in Matth. Canon 11 12 23. The Sacrament of Prayer the Sacrament of Hunger the Sacrament of the Scriptures The Sacrament of Weeping and the Sacrament of Thirst Bern. in Sermone de Coena Domini And St. Bernard calls our Saviour's washing of the Disciples Feet the Sacrament of daily sins I suppose he will not call all these Sacraments of the new Law instituted by our Lord Jesus Christ and if not then must he aknowledge that there are Sacraments to be found in the Fathers besides those that are properly so called The truth is the Fathers sometimes spake Metaphorically and sometimes properly sometimes they spake more loosely and sometimes more closely sometimes they spake of things as they were in themselves and by specially property such and sometime by way of allusion and as in a general sence they might be called such And if we be not careful to difference these several ways and manners of speech in the reading of them we may unawares fall into great errors and mistakes This is plain in the matter now before us All are not Sacraments properly so called which they call so we are therefore to distinguish between their expressions when they speak of a thing obitèr and by the bye and when they treat of it designedly and on set purpose And if we consider their Writings when in the latter way they treat of this subject we shall find that they mention no more Sacraments but only two St. Cyprian saith Then may they be throughly sanctified Cypr. l. 2. Ep. 1. ad Steph. Aug. de Doctrina Christiana l. 3. c. 9. and become the Children of God if they be new-born by both the Sacraments And St. Austin saith Our Lord and his Apostles have delivered unto us a few Sacraments instead of many and the same in doing most easie in signification most excellent in observation most reverend as is the Sacrament of Baptism and the Celebration of the Body and Blood of our Lord. And again the same holy Father speaking of Baptism and the Supper of the Lord saith Aug. de Symbolo ad Catechumenos Paschasius de Coena Domini Bessarion de Sacrament Eucharistiae These be the two Sacraments of the Church And Paschasius saith These be the Sacraments of Christ in the Catholick Church Baptism and the Body and Blood of our Lord. And Cardinal Bessarion saith We read that these only two Sacraments were delivered us plainly in the Gospel Here you have Both the Sacraments and the Two Sacraments and the Only Two Sacraments of the Church Whence it is plain that though the Fathers sometimes either in heat of this discourse or for a Rhetorical flourish might call those Sacraments which properly speaking were not so yet when they did designedly and on set purpose speak of them they mentioned only Two which I think may be a sufficient answer to his Authorities But he has yet another Reserve to bring up and that is That all these are founded upon the sence of the Scripture Let us see how whether this will any more avail him than the Authority of the Fathers hath done Of the pretended Sacrament of Confirmation TO establish this he produceth Acts viij 17 18. where it is said Then laid they their hands on them and they received the Holy Ghost And when Simon saw that

that I was sometimes a Monk a mad Papist so drunk so drown'd in Popery that I was ready to kill every one or assist and consent to their death if in any things they differed therefrom c. I hold That there is a Purgatory and that the Souls there detain'd are help'd by the Prayers of the Faithful THE Vindicator here tells us that he doth verily believe and is fully satisfied that there is a Purgatory but where it is or whether there be a true and proper Fire there or how long that punishment lasts these are no Articles of his Faith. He might have added Or what it is For the Council of Trent upon which he builds his Faith doth not tell him that So that to subscribe to this Article is in effect to subscribe to he knows not What nor Where nor Whether nor How long nor indeed Why. It may not be amiss therefore to acquaint you what the Doctrine of the Church of Rome is concerning Purgatory which I shall do out of their most Authentick Record viz. The Council of Trent Sess 25. Decret de Purgator Wherein it is declared That there is a Purgatory and that the Souls detain'd there do receive assistance from the suffrages of the Faithful but especially from the acceptable Sacrifice of the Altar And all who do not believe the same are by that Council anathematized which makes it a necessary Article of Faith. For thus the Council determineth If any one shall say that after a Man hath received the Grace of Justification the guilt of his Sin Sess 6. Can. 30. and the eternal punishment due thereto is so remitted that there remains no temporary pain to be satisfied for by him either in this World or in Purgatory before he can enter into the Kingdom of Heaven let him be Anathema And in another place the same Council tells us Sess 22. cap. 2. That the Sacrifice of the Mass is a truly propitiatory Sacrifice for the Living and for the Dead who are not yet throughly purged And to confirm this there is a Canon of that Council in the same Session in these words Can. 3. If any one shall say that the Sacrifice of the Mass is only a Sacrifice of Praise and Thanksgiving or a bare Commemoration of the Sacrifice of Christ upon the Cross and not a propitiatory Sacrifice Or that it is profitable only to him that receives it and ought not to be offered up for the sins pains satisfactions and other necessities both of the quick and the dead let him be Anathema And the Catechism ad Parochos which always speaks the sence of that Council teacheth the same Doctrine telling us Part. 1. Art. 2. n. 5. That there is a Purgatory Fire wherein the Souls of the Godly being tormented for a certain time are expiated that so the Gates of the eternal Country may be opened unto them into which nothing defiled can enter This is the Doctrine of the Romish Church touching Purgatory which we are required to subscribe unto in this Article wherein we are taught and it is expected that we should steadfastly believe 1. That there is a middle state for the reception of Souls departed which is neither Heaven nor Hell. 2. That this state is a state of pain and punishment 3. That in this state they are to satisfie for some temporary punishments which were not accomplished nor accounted for in this life 4. That those tormented Souls may be assisted and relieved by the Prayers and Alms-deeds of their Friends here but especially by the acceptable Sacrifice of the Altar Now this Doctrine we cannot subscribe to having as we think great reason to reject it For 1. We do not find in holy Scripture any mention made of any other place for the reception of Souls departed besides Heaven and Hell and therefore we look upon it as a fond thing vainly invented 2. Nor do we find any the least footsteps of a Popish Purgatory among the Primitive Fathers nor for many hundred years after Christ In lib. advers Luther There own Martyr Roffensis deals plainly with us telling us That so long as there was no care of Purgatory which fairly implies that there was a time when Purgatory was either not known or not much cared for no Man sought after Indulgences for upon that depends all the opinion of Pardons If you take away Purgatory wherefore should we need Pardons Since therefore Purgatory was so lately known and received of the whole Church viz. not till the time of Boniface VIII about the Year 1300. who can wonder that there was no use of Indulgences in the beginning of the Church But though there was not then there is great use made of them now and would you know for what reason Erasmus in a witty Expression of his will give you a true account They do wonderfully affect the Fire of Purgatory because it is so profitable for their Kitchins But the Vindicator will tell us That both Roffensis and we are mightily out in our Calculation for he hath found very plain Footsteps of this Purgatory both in Scripture and Antiquity Which whether he hath or no is the thing now to be examined He produceth only one Scripture viz. Matth. xij 32. where it is said Whosoever shall speak against the Holy Ghost it shall not be forgiven him neither in this World nor in the World to come Whence he thinks it follows by a necessary consequence That there are some Sins which shall be forgiven in the next World though not in this To this I answer 1. That if we should allow him this Exposition yet will it not thence follow that there must of necessity be a Purgatory Fire in which the Souls departed must be purged and have their sins pardoned For 1st Whether there be any true and proper Fire there this Gentleman knows not it is no Article of his Faith. 2. The Purgatory they speak of is not a place of pardon but of pain and punishment For according to their Doctrine Sin is already pardoned before the Souls enter into Purgatory only they are to remain there for some time to make up some satisfaction which was not completed in this Life But 2dly We cannot allow him this Exposition for it is so far from being a necessary consequence from these words that a contrary one seems to be plainly designed therein It shall not be forgiven neither in this World nor in the World to come i. e. It shall never be forgiven but shall certainly be punished both in this Life and in that to come So that whether we allow or disallow of this his Exposition this Scripture will not serve his purpose His Argument from Antiquity makes indeed a greater shew which is built upon these Foundations 1. That the ancient Fathers did frequently speak of an Intermediate State between Death and Judgment 2. That they did often make mention of a Purgatory and a Purgatory Fire which was to be