The Novelty of Popery Opposed to the Antiquity of True Christianity, Book 7 · Controversy 3 – Controversy 4
Third Controverſie, OF THE SEVENTH BOOK. In Anſwer to the third inſtance of the fourth Book of Cardinal DU PERRON. Of PRAYER for the DEAD.
CHAP. 1. Of Prayer for the dead, and of Purgatory. What Scripture ſaith of it. And of the Purgatory of the Primitive Church.
WHoſoever is a little verſed in Antiquity, knows that prayer for the dead hath been many ages uſed in the Chriſtian Church, therefore the great labour of(a)Pag. 931: Cardinal du Perron to gather teſtimonies to prove that, is more then needed, and a ſuperfluous diligence about a vulgar thing.(d)De corona militis cap. 3. (b) Tertullian who writ in the end of the ſecond age, is the antienteſt Author that ſpeaks of it; We make (ſaith he) anniverſary offerings for the dead, and for the natalitia, that is, for the commemoration of the ſufferings of Martyrs.
But upon that we ſay two things, The one, that this cuſtom ſprung from the unwritten tradition, and that in Gods word there is neither command nor example for it: But rather that in the Scripture there are many teſtimonies that the ſouls of the godly after this life, are preſently tranſported into the heavenly reſt. Bleſſed are they which dye in the Lord; from henceforth [foreign, from this very time, if they dye now] ſaith the Spirit they reſt from their labours, and their works follow them, Rev. 14.13. Chriſt tells us Luke 16.9. Make to your ſelves friends of the Mammon of unrighteouſneſs, that when ye fail, they may receive you into everlaſting habitations: that is, that when you dye, they may receive you into heaven. He tells us alſo John 5.24. Verily, verily I ſay unto you, He that heareth my word, and believeth on him that ſ…nt me, hath everlaſting life, and ſhall not come into condemnation, but is paſſed from death unto life. How ſhould that man be ſent into a burning flame, who in this very life hath eternal life, and is paſt from death to life? Iſa. 57.1. & 2. ſaith, that the righteous dying, is taken away from the evil to come, and enters into peace. Wherefore Simeon being near his death, was ſaying, Lord now letteſt thou thy ſervant depart in peace. And Chriſt ſaid to the repenting thief crucifyed with him, This day thou ſhalt be with me in Paradiſe. Yet that thief according to the doctrine of the Roman Church ſtood in great need of purgation. And the Apoſtle Paul preparing himſelf for death, and laying his hand already upon the crown, was ſaying 2 Tim. 4.7. I have fought a good fight, I have finiſhed my courſe, I have kept the faith. Henceforth there is laid up for me a crown of righteouſneſs. For there is no condemnation for them that are in Chriſt Jeſus. Rom. 8.1. If no condemnation, then neither eternal in Hell, nor temporal in Purgatory. The blood of Jeſus Chriſt cleanſeth us from all ſin, 1 John 1.7. And of other purgation there is no need; for Chriſt having fully ſatisfied for us unto Gods juſtice, there is no need of any other ſatisfaction. God will not take two payments for one debt, when the firſt payment is ſufficient. By Chriſt God hath forgiven us [foreign, freely and gratis] all our treſpaſſes, Col. 2.13. God being our Father and having given his Son for us, would he delight to burn his children in a vehement fire, for ſins already pardoned? Should not that Father be altogether wicked and unnatural that would torment his children with puniſhments of no uſe for their amendment; only to content himſelf, and to ſatisfie his own wrath and revenge? Now ſuch is the puniſhment of Purgatory, where they hold that the ſouls amend not, and are never the better for their ſufferings.
Note.It is very conſiderable that in the Law of Moſes there are ſacrifices and propitiations for all kinds of ſin and pollution, even for leproſie, and for the touching of a dead body; but that the Law preſcribes no ſacrifice or propitiation for the dead, nor any ſervice for their eaſe or releaſe. Which M. du Perron freely acknowledgeth,Pag. 939. & 943. in the eighth chapter of the third inſtance of the fourth book, where he groundeth the prayer for the dead upon the unwritten word only.
The other point is, that our Adverſaries cannot accuſe us of deſpiſing the cuſtom received in the antient Church, ſince themſelves alſo in this point oppoſe themſelves to the antient Church, and reject that praying for the dead, practiſed by the old Chriſtians: For it was of another nature, and for another end then that which is uſed in theſe dayes. And if one would now pray for the dead after the manner of the antients, he ſhould no leſs be accounted an heretick then Aerius who did abſolutely reject all prayers for the dead.
All the prayers which the Roman Church makes for the dead, are intended for the eaſe of the ſouls which are thought to be in Purgatory. For although in the publick forms of prayers, in the Maſſes for the dead, no mention is made of Purgatory, becauſe thoſe prayers are more antient then the invention of Purgatory, yet the intention of all that pray for the dead, is to releaſe their ſouls from Purgatory, according to the inſtruction which the people receive from their Paſtors.
That then the Cardinal may not here object Antiquity to us, it is expedient to ſhew how the Roman Church in this point is departed from the opinion of the Antients, and hath forſaken the antient cuſtoms, forging a new ſort of prayer for the dead, which all Antiquity never thought on, making the prayers for the dead which then were uſed, not only uſeleſs, but alſo wicked and erroneous.
I ſay then that the Church of the third and fourth ages after Chriſt prayed for the Saints departed, even for the Prophets, Apoſtles, and Martyrs,(c)Etiam offerimus tibi pro omnibus qui à ſaeculo placuerunt tibi Sanctis, Patriarchis, Prophetis, Juſtis Apoſtolis, Martyribus, &c. which is no more done in our dayes. The form of thoſe Prayers is found in the eighth book of the Apoſtolical Conſtitutions of Clement, chap. 18. We offer unto thee for all the Saints that have been pleaſant unto thee from the beginning of the world, for the Patriarchs, the Prophets, the Righteous, the Apoſtles, the Martyrs, &c. The like prayers are found in the Liturgies attributed to St. James, to Baſil, and to Chryſoſtom.
Epiphanius in the hereſie of Aerius, which is the ſeventy fifth, puts this among his errours that he approved not the commemoration of the dead, which was done in the celebration of the Euchariſt. Againſt that Aerius, Epiphanius diſputeth thus,(d)foreign; As for relating the names of the departed, what is to better purpoſe or more ſeaſonable and admirable then to make them that are preſent to believe that they that are gone, are alive ſtill, and are not brought to nothing, but that they are and live with the Lord? Obſerve, that Epiphanius believed that the dead, of which commemoration was made in the Euchariſt, enjoyed life and were with God. He addeth,(e)foreign. Alſo that the venerable preaching be expounded, that there is hope for them that pray for their brethren as being in a pilgrimage. In all this there is nothing whence one may gather, that they prayed in thoſe dayes for the dead to eaſe them of their torment in the fire of Purgatory. Thoſe whom he ſaith to be in a pilgrimage are not the dead, but the living that pray for the dead.(f)foreign. Epiphanius goeth on, The prayer thus made for them profiteth, though it do not cut off all the ſins, but to ſignifie a greater perfection, becauſe often while we are in this world, we offend both willingly and unwillingly. He holds that prayer made for the dead, ſerveth to ſhew that in their life time they did not attain unto perfection, and that having many times offended in their lives, they had need to attain after this life to a greater perfection. His next words are theſe,(g)foreign, &c. foreign, &c. For we make mention both of righteous and of ſinners: For ſinners looking to the mercy of God; And for the righteous, Fathers, Patriarchs, Prophets, Apoſtles, Evangeliſts, Martyrs, &c. that we may ſeperate Chriſt from the rank of men by the honour that is deferred unto him, and that we may defer veneration unto him, meditating in our ſelves that the Lord is not equalled unto any of men. In all that diſcourſe is there any thing favourable unto Purgatory? For as for the Saints, Apoſtles, Prophets, and Martyrs for whom they prayed, Epiphanius ſaith not, that they prayed to fetch them out of Purgatory, but to put Chriſt out of their rank, becauſe he is the only one for whom, &c. they prayed not. As for others, he ſaith that they prayed for them looking to the mercy of God, that is, either to the mercy which God had ſhewed to them, or to the mercy which God would ſhew them in the day of judgement, as St. Paul ſpeaketh, 2 Tim. 1.16. & 18. The Lord grant to Oneſiphorus, that he may find mercy of the Lord in that day.
To the ſame purpoſe we have ſuch another diſcourſe of Dionyſius the Author of the Eccleſiaſtical Hierarchy, in the third chapter, where he giveth a reaſon why in the ſacred myſteries, the Church made commemoration of the dead. Theſe are his words(h)foreign, &c. foreign. After the kiſs of peace comes the reading of the holy [Eccleſiaſtical] tables, wherein the names of thoſe that have led a holy life, and are gone to the perfection of a vertuous immutable life, are pronounced with a loud voyce, exhorting and conducting us to the beatifical habit which is acquired by reſembling them, and to an end growing to a divine likeneſs; and celebrating thoſe as living, not as dead, as Theology ſaith, but as paſt from death to a moſt divine life, &c. For as Scripture ſaith, God knoweth them that are his, and the death of Saints is precious before him, [In which text] the death of Saints is put for the perfection which is in holineſs. Alſo conſider holily, that when the venerable ſigns whereby Chriſt is ſignified and communicated, have been laid upon the ſacred Altar, immediately after comes the deſcription of the Saints, whereby the inſeparable bond of their ſupernatural and ſacred union with him is declared. This Author though he entangle his ſtyle with terms borrowed out of Plato's ſchool, yet is antient, and may be read with profit. His deſcription of the publick ſervice of his time, ſheweth that the Chriſtian Church did then live in peace, and had Temples and publick ornaments with ſplendour. It is like enough that he lived about the year 400. of Chriſt. All this diſcourſe ſheweth that the prayer which was then made for the dead, was only for perſons whom they held to be happy and holy; not to draw them out of the fire of Purgatory.
Auſtin who writ about the year 420. was the firſt that ſaid that(i)Auguſt. de verbis Apoſtoli Serm. 17. & de 8. qu. Dulc. qu. 2. Martyrs muſt not be prayed for; That he doth injury to a Martyr, that prayeth for a Martyr. And that the uſual prayers when they are named at the Altar, are rather thanksgivings.
The ſame appears, in that the Antients prayed for the ſouls that reſted in a quiet ſleep, and that conſequently were held not to be in torment. Which form of prayer remaineth in the Canon of the Maſs, where the Prieſt ſaith every day,(k)Memento Domine famulorum & famularum tuarum quae nos praeceſſerunt in ſigno fidei, & dormiunt in ſomno pacis. Lord remember the ſouls of thy ſervants and haindmaids which went before us in the ſign of the faith, and now are ſteeping in the ſleep of peace. Whileſt that prayer is ſaid by the Prieſt, the names of the deceaſed for whom his friends have paid, are ſaid with a low voyce, requeſting that their ſouls tormented in Purgatory may be relieved by that Maſs. But that old clauſe by Gods permiſſion remaineth in the Maſs to condemn Purgatory: For there is no reaſon why one ſhould give money to awake his friends ſoul which is ſleeping quietly, or why we ſhould believe that ſouls tormented in a burning fire, which they ſay to be ſeven times hotter then our ordinary fire, can ſleep in the ſleep of peace whileſt they are thus tormented.
Pag. 950.The Cardinal in the ſecond chapter of the fore-alleadged inſtance is ſore troubled to make that prayer agree with Purgatory, and ſaith things ſo unreaſonable, that it is not like that he had any hope to be believed. Firſt he ſaith, that the ſouls of the dead which are in that torment are ſaid to reſt in peace, becauſe they departed in the peace of the communion of the Church. It is true, that ſuch as are received into the communion of the Church, are ſaid to be in the peace of the Church; But that peace of the Church is not called a ſleep; Now the Maſs prayeth for thoſe that ſleep in peace. The intention of the Church receiving a man into her communion, is not to lay him aſleep, and that peace of the Church may happen and be given to many who are damned nevertheleſs.
This ſhift not contenting him, he brings another, ſaying that theſe ſouls tormented in Purgatory are ſaid to be reſting and ſleeping in peace, not in reſpect of themſelves, but of the Church. This conceit is ſomewhat extravagant. For it is hard to comprehend, how a man who is burnt and tormented in a fire can ſleep in peace, not in reſpect of himſelf, but of another; For every one that ſleepeth, ſleepeth for himſelf, not in reſpect of another. If they that are burning in the fire of Purgatory ſleep peaceably in reſpect of the Church, the Church hath a ſenſe contrary to the truth, and to Gods will. And truly when the Church prayeth for one that is tormented, ſhe conſidereth him as being in torment, not as ſleeping in peace. Would it not be a jolly reaſoning, if one ſaid, that Philip is dead or blind in reſpect of himſelf, but living and clear ſighted in reſpect of his friends? Truly in that conceit of the Cardinal there is either jeſting, or want of common ſenſe.
All that was ſaid before, ſheweth ſufficiently that the Antient Chriſtians prayed for the dead, whom they believed not to be in any place of torment. This is confirmed by the prayer of Ambroſe for the ſoul of Theodoſius. For he ſpeaks of Theodoſius as certain that he was enjoying heavenly felicity. Being free from the doubtfull combat, he enjoyeth the heavenly light. Again,(l)Ambroſ. Orat. de obitu Theodoſii. Et ille quidem abiit ſibi regnumque non depoſuit, ſed mutavit in tabernacula Chriſti, jure pietatis aſcitus in illam Jeruſalem ſupernam. He was received into Chriſts tabernacles becauſe of his piety, and into Jeruſalem which is above. Again, Theodoſius dwelleth in light, and glorieth in the brightneſs of the Saints: And for all that he prayeth for him.
But upon that it may be demanded, What good then did the antient Chriſtians hope to procure unto their departed friends by their prayers for them? I anſwer that their prayers ended to theſe ends. Firſt, they prayed to God that the departed might one day riſe again to ſalvation; Such was the prayer of Judas Maccabee, 2 Mac. 12.42. For (ſaith the Author) Judas did very well and honeſtly, in that he was mindfull of the reſurrection. For if he had not hoped that they that were ſlain ſhould have riſen again, it had been ſuperfluous and vain to pray for the dead.
To that prayer many prayers are conformable which are ſaid in the Maſs, for the dead; As this,(m)Abſolve quaeſumus Domine animas famulorum tuorum ab omni vinculo delictorum, ut in reſurrectionis gloria inter ſanctos & electos tuos reſuſcitati reſpirent. We beſeech thee, Lord, that thou abſolve the ſouls of thy ſervants from every bond of ſin, that being riſen in the glory of the reſurrection, they may breath among thy Saints and elect.
Alſo that was a conſtant belief among many of the Antients, that the dead ſhould not all riſe again at the ſame hour, but ſome ſooner, ſome later; and that ſins were expiated by the delay of the reſurrection; Modicum quodque delictum mora reſurrectionis luendo, ſuffering the pains, even of the leaſt ſins by the delay of their reſurrection, (n)Lib de anima cap. ult.as Tertullian ſaith, who will have a wife to pray for her departed husband, and(o)Idem l. de Monogam. cap. 10. Refrigerium ei adpoſtulet & in prima reſurrectione conſortium. to beg refreſhing for him, and that ſhe may bear him company in the firſt reſurrection. Which is Ambroſes prayer for Gratian and Valentinian; (p)Te quaeſo ſumme Deus ut chariſſimos juvenes matura reſurrectione ſuſcites & reſuſcites.I beſeech thee, Soveraign God, that thou raiſe and bring up again theſe moſt dear young men with a timely reſurrection. They prayed then for the haſtening of their reſurrection.
Then the ſolicitous care which the antient Chriſtians had for their dead friends was increaſed by a belief received among many, that the Saints were not received into the heavenly glory preſently after their death, but remained in underground receptacles, which they called Abrahams boſome, unto the day of the reſurrection: Which Cardinal du Perron acknowledgeth pag. 994. ſaying, that then ſome perſons believed that the ſouls of the godly enjoyed not the ſight of God before the final judgement, and that in Auſtins time the Church had not yet pronounced any deciſion upon that. For that reaſon then the old Chriſtians thought it to be their duty to pray for the dead. That ſuch was the opinion of moſt part of the Antients concerning the ſtate of departed ſouls, we have ſhewed it in the third chapter of our Treatiſe of the Invocation of Saints.
We find alſo in the writings of the Fathers, that they ſtood in fear of the fire of the day of judgement, through which they believed that all muſt paſs and be burnt more or leſs, according as every one had more or leſs ſinned, not excepting the Prophets, and Apoſtles, nor the Virgin Mary. Ambroſe in the twentieth Sermon upon Pſal. 118.(q)Omnes oportet tranſire per flammas ſive ille Johannes Evangeliſta ſive ille Petrus, &c. All muſt paſs through the flames, though it be John the Evangeliſt whom the Lord loved, though it be Peter, &c. And in the third Sermon upon Pſal. 36.(r)Igne purgabuntur ſilii Levi, igne Daniel, &c. The ſons of Levi ſhall be purged by fire; Ezekiel, Daniel, and theſe having been tried by the fire, ſhall ſay, We have paſt through fire and through water. Hilary upon Pſal. 118. in the letter Gimel, (ſ)Emundatio puritatis etiam poſt Baptiſmi aquas repoſita quae nos ſpiritus ſancti ſanctiſicet adventu judicii igne nos decoquat.That purification which is reſerved to us after the Baptiſm of water, may ſanctifie us by the coming of the Holy Ghoſt, and perfect us by the fire of the judgement. In the ſame place(t)An cum ex omniotioſo verbo rationem ſcimus praeſtituri diem judicii concupiſcimus, in quo nobis eſt iudefeſſus ignis obeundus? &c. Do we deſire (ſaith he) that day of judgement in which we muſt go through the unwearied fire? in which we muſt undergo thoſe grievous pains to expiate the ſouls from their ſins? And a little after(u)Si in judicii ſeveritatem capax illa Dei virgo ventura eſt, deſiderare quis audebit à Deo judicari? If that Virgin that conceived God muſt undergo the ſeverity of that judgement, who is ſo bold as to deſire to be judged by God? And in the ſecond Canon upon Matthew, *Baptiſatis in Spiritu reliquum fit conſummari igne judicii.To them that are baptized by the Holy Ghoſt it remaineth yet to be perfected by the fire of the judgement. Irenaeus ſaith the ſame in the fourth book chap. 9. And Lactantius in the ſeventh book chap. 21.(x)Juſtos cum judicaverit Deus, igne eos examinabit, tunc quorum peccata vel pondere vel numero praevaluerint perſtringentur atque amburentur. When God ſhall have judged the righteous, he will examine them by fire. Then they whoſe ſins ſhall prevail, either in weight or number, ſhall be ſinged and lightly burnt. Origen in the third Homily upon Pſalm 36.(y)Ʋt ego arbitror omnes nos venire neceſſ… eſt ad illum ignem, Etiam ſi Paulus aliquis vel Petrus, veniet tamen ad ignem. I think that we muſt all come to that fire, though it were a Paul or a Peter, yet ſhall he come to that fire. And in the fourteenth Homily upon Luke, (z)Ego puto quod & poſt reſurrectionem à mortuis indigeamus ſacramento eluente nos atque purgante; Neque enim abſque ſordibus reſurgere quiſquam poterit.I think that after the reſurrection we ſhall have need of a waſhing and purging Sacrament, for none can riſe again without pollution.
Of that fire ſpeaks Gregory Nazianzen, in the 42. Sermon, where he ſaith,(a)foreign. Who can warrant that the judgement ſhall not overtake us, as being yet indebted, and needing the fire that ſhall be there? And Ambroſe in the book of widows ſaith, that(b)Aurum quod judicii die nequeat ignis exurere. God requireth of us gold, which the fire of the judgement is not able to burn. And Baſil, in chap. 26. of the book of the Holy Ghoſt, ſpeaks of one Arthenogenes, who(c)foreign. tended to that perfection which ſhall be made by fire; and in chap. 15. he interpreteth that Baptiſm of fire of which John the Baptiſt ſpeaks, foreign, the tryal that ſhall be made in the judgement.
That fire is meant in the Texts which*Pag. 990. M. du Perron alleadgeth, not the fire of Purgatory, which the Roman Church believeth. He alleadgeth Gregory of Nyſſa, who ſaith in the book of the ſleepers, that man is purged after this life by the furnace of purging fire. And Hierom upon Iſa. 66. ſaying, Of thoſe whoſe works muſt be purged by fire, we hold the Judges ſentence to be moderate, and mingled with clemency. And Auſtin ſaying,(d)Lib. 1. de dulcit. quaeſt. & de vera & falſa penitentia, cap. 18. that the fire whereby they ſhall be ſaved, ſhall be more grievous, then any thing we can ſuffer in this life.
I anſwer, that theſe Fathers ſpeak not of a fire where the ſouls be burnt when they come out of the body, but of the fire of the day of judgement, which muſt (after the opinion of the Fathers) purge the elect after the Reſurrection. Auſtin is expreſs to that purpoſe, in chap. 34. of Book 16. of the City God.(e)Significatur iſto igne dies judicii dirimens carnales per ignem ſalvandos & igne damnandos. By this fire is meant the day of judgement, which ſhall ſeparate the carnal that muſt be ſaved by fire, and thoſe that muſt be damned by fire. And in chap. 25. of book 20.(f)Ex his quae dicta ſunt videtur evidenter apparere in illo judiciò, quaſdam quorundam poenas purgatorias futuras. Out of the things that were ſaid, it ſeemeth evidently to appear, that in that judgement, ſome pains of ſome perſons ſhall be purging pains. The title of the Chapter declareth that he ſpeaks of the fire of the laſt judgement. So the fear of that fire was a reaſon why they prayed for the dead. Neither doth Auſtin contradict this, in Book 21. of the City of God, chap. 16. when he ſaith, that(g)Purgatorias poenas nullas futuras opinatur niſi ante illud ultimum tremendumque judicium. none is of opinion that there ſhall be any purging pains, but before that laſt and fearfull judgement: For by the judgement, he underſtands only the pronouncing of the laſt ſentence, before which he holds that the purgation ſhall be made by fire. By theſe words he condemneth Origen's purgation, who extended it till after the laſt judgement.
I could alſo bring places out of antient Authors, to ſhew that in their time the damned ſouls alſo were prayed for, at leaſt to eaſe their torments; and of late Authors, which ſay that the Emperour Trajan was fetcht out of Hell at Saint Gregories prayer. The anſwer to the 34th Queſtion to Adriochus, which is put among the works of Athanaſius, ſaith, that(h)foreign. ſinners (ſo he calls the damned) receive ſome benefit and eaſe by the prayers of the Church. And we ſhall ſee hereafter, that Chryſoſtom in the third Homily upon the Epiſtle to the Philippians, is of the ſame opinion.
Note by the way, that M. du Perron ſheweth ſufficiently, that he believeth not the fire of Purgatory,(i)Pag. 950. when he doubteth whether it be a real or a metaphoricall fire. I think not that he durſt ſpeak ſo at Rome.
Out of all that was ſaid, it is made manifeſt, that the prayers of the Antients for the dead, were not to fetch ſouls out of Purgatory, but that they might riſe to ſalvation, or that they might riſe ſoon, or that in their peaceable ſleep they might receive ſome greater refreſhing, or that they might be but lightly burnt by the fire of the laſt judgement, or that the damned might receive ſome diminution of their pains in hell. And that the Cardinal doth wrongfully challenge the protection of Antiquity, ſince the Roman Church hath long ſince rejected theſe antient prayers, and altogether changed their uſe and their end.
Of that imaginary fire, into which the Roman Church ſends the ſouls preſently after death, and whence the Pope fetcheth them by indulgence, looſing under the earth, where he cannot bind, and extending the power of the Keyes, even to the dead, which are none of his flock, we may affirm that there is nothing more remote from the belief of the Antients. For many of them hold, that the ſouls while they are out of the body, can ſuffer nothing. Tertullian in chap. 48. of his Apologetick,(k)Neque pati quicquam poteſt anima ſola ſine ſtabili materia, id eſt carne. The ſoul alone cannot ſuffer any thing without a ſolid matter, that is, without the fleſh. The ſame he ſaith in chap. 4. of the book of the teſtimony of the ſoul. Gregory of Nyſſa is of the ſame mind, in the III. Oration of the Reſurrection of Chriſt. That fire can never touch the ſeparated ſoul; neither can darkneſs be troubleſom to her, ſeeing that ſhe wanteth eyes: By theſe probable reaſons, we are moved to believe the Reſurrection of the dead. (l)Animam per ſe ſcparatam ignis nunquam at…igerit, nec te…ebrae quid…m ei moleſtae fuerint, utpore quae oculis caret.And ſo Ambroſe in the book of Penitence, chap. 17.(m)Neque animam ſine carne, neque carnem ſine anima, cum ſint ſibi geſtorum operum conſortiis copulatae, ſine conſortio vel poenae eſſe vel praemii. Vide & orationem de fide reſurrect…onis. The ſoul without the body, and the body without the ſoul, cannot be partakers of puniſhment and reward. And Chryſoſtom in the 39. Homily upon the firſt Epiſtle to the Corinthians, (n)foreign.The ſoul without the fleſh, ſhall not receive theſe hidden goods, as alſo it ſhall not be puniſhed. And Arnobius, in the ſecond book, ſpeaking of the ſoul ſeparated from the body, maintaineth,(o)Quis non videt quod ſit immortale, quo… ſimplex, nullum poſſe dolorem admittere? That a ſimple [ſubſtance] cannot feel pain, and that all that can feel pain, cannot be immortall.
It would be an endleſs labour to gather all the places of Fathers, contrary to the Purgatory of the Roman Church: We have produced a great number of them in another place,(p)In the Buckler of the Faith. Read Cyprians book againſt Demetrian, and his book of Mortality. And Ambroſe, in the book of the good of death. This ſentence of Auſtin, in the 232. Sermon, which is the ſecond againſt drunkenneſs, may ſerve inſtead of all.(q)Nemo ſe decipiat, fratres, duo enim loca ſunt, & tertius non eſt ullus. Qui cum Chriſto regnare non meruerit, cum diabolo abſ que dubitatione ulla peribit. Let none deceive himſelf, Brethren, for there are two places, and there is no third. He that ſhall not merit to raign with Chriſt, ſhall without doubt periſh with the Devil. Obſerve by the way, that meriting in Auſtins ſtyle; ſignifieth only acquiring. For that Father denyeth merits in many places, attributing all the merit of our ſalvation to Gods grace.
In the Dialogues of Gregory the I. who writ in the end of the ſixth age, it is evident, that the Purgatory which is believed by the Roman Church, was not yet forged. For that Pope puts the purgation of ſouls in bathes, in the wind, and in rivers. And yet the ſame Pope in his thirteenth book upon Job, chap. 20. ſpeaks thus,(r)Quia authoris noſtri gratia redempti ſumus, hoc jam coeleſtis muneris habemus, ut cum à carnis noſtrae habitatione ſubtrahimur, mox ad coeleſtia praemia ducamur. Becauſe we are redeemed by the grace of our Creator, ſo much we have of heavenly gift, that when we are withdrawn from the habitation of our fleſh, we are preſently brought to the heavenly recompence.
The Greek Churches of our time, pray for the dead, but deny Purgatory; herein conforming themſelves to the example of the Antients.
(ſ)The Cardinals falſe dealing, pag. 588:Here I muſt not forgive a notorious falſification of the Cardinal. He alleadgeth a place of Chryſoſtom, but quoteth not the Book or the Homily whence he takes it, leſt that his falſe dealing ſhould be perceived. That place is found in the third Homily of the Epiſtle to the Philippians. The words are theſe,(t)foreign. It is not in vain that the Apoſtles have conſtituted, that in the dreadfull myſteries commemoration be made of the departed, for they knew that much benefit ariſeth unto them from that. The Cardinal corrupteth that place, putting offering ſacrifice for the dead, inſtead of making commemoration of them. For he tranſlateth thus, It is not in vain that the Apoſtles have given by tradition, the offering of a ſacrifice for the dead; They knew how much profit they get by it. Note that Chryſoſtom had ſaid a little before, that the help that can be given to the dead is very ſmall, and that the dead for whom we ſhould weep and give alms, are the infidels, and they that are dead without Baptiſm. So that the Cardinal corrupteth this place, both in the ſenſe and the words.
Obſerve alſo, that Gregory the I. in the 63. Epiſtle of the ſeventh book, contradicteth Chryſoſtom. For, he ſaith that the Apoſtles conſecrated with the Lords Prayer only, and that the other prayers were added ſince at ſeveral times. Beſides, Chryſoſtom in this place ſpeaks only of the commemoration of the dead, not of praying for them.
The ſame Father did not believe that one can repent after death, or that after this life one may ſatisfie for his ſins. For ſo he ſpeaks in the ſecond Sermon upon Lazarus, (u)foreign.Pay all here, that thou may without trouble ſee that judicial ſeat; For while we are here we have good hopes, but when we are gone thither, it is no more in our power to repent, or to be purged from ſins committed. Cyprian ſpeaks the ſame language towards the end of his Book to Demetrian. (*)Quando iſtinc exceſſum fuerit nullas jam penitentiae locus eſt, nullus ſatiſfactionis effectus, hîc vita aut amittitur aut tenetur.When one is gone hence, penitence hath no more place, and ſatisfaction is without effect. Here life is either had or obtained. And a little after, When one is yet in this world, no penitence is too late: The acceſs to Gods mercy is open, and the acceſs is eaſie to them that ſeek and underſtand the truth. (x)Tu ſub ipſo licet exitu & vitae temporalis occaſu pro delictis roges, & Deum qui unus & verus eſt confeſſione & fide agnitionis implores, venia confitenti datur, & credenti indulgentia ſalutaris de divina pietate conceditur, & ad immortalitatem ſub ipſa morte tranſitur.If thou pray for thy ſins, though upon the point of thy departing, and of the end of temporal life, and implore the only true God by confeſſion, and with an acknowledging faith, the pardon is given to the confeſſing [ſinner] and the ſaving indulgence is granted to the Believer by the divine compaſſion, and in death it ſelf, one paſſeth to immortality. Of a third place, where penance is made after death, the Fathers ſpeak not,(y)Auguſt. de peccatorum merito & remiſſione, cap. 28. Nec eſt ullus ulli medius locus ut poſſit eſſe niſi cum Diabolo qui non eſt cum Chriſto. There is no middle place (ſaith Auſtin) for any perſon; ſo that he that is not in Chriſt, could not be any where elſe but with the Devil. And in another place,(z)Quinto Hypognoſticon. Tertium penitus ignoramus, nec eſſe in Scripturis ſanctus invenimus. We are totally ignorant of a third place, and find none at all in the holy Scriptures.
The Fathers indeed ſpeak often of a purging fire, both in this life and after. But by the purging fire in this life, they underſtand the afflictions, of this preſent life, or the length of the penance, which Penitents make publickly in the Church.(a)Auguſt. De Civitate Dei, l. 22. c. 13. Nos quidem in hac vita eſſe quaſdam poenas purgatorias confitemur. We confeſs (ſaith Auſtin) that in this mortal life there are purgatory pains. And a little after, he reckons among the pains of that purgative fire, the loſs of friends, and the calamities of this life.(b)Lib. 22. c. 16. Aliud eſt pro peccatis longo dolore cruciatum emendari, & purgari diu igne, aliud peccata omnia paſſione purgaſſe. Thus Cyprian Epiſt. 52. comparing Martyrdom, with the publick penance which ſinners do in the Church, calls that penance a purgation by fire.
The ſame Fathers ſpeak alſo of a purging fire after this life, through which they make all Saints, and even the Virgin Mary to paſs. By which fire they underſtand that of the laſt day of judgement, and in that fire, they believed that both bodies and ſouls muſt be purged, according as they have more or leſs ſinned, as we proved before. They commonly call that purging fire of the day of Judgement, the Baptiſm by fire, and the flaming ſword at the entry of Paradiſe. But as for a fire, into which the ſouls of the faithful enter immediately after death, and the way to deliver thoſe ſouls out of that fire by Indulgences or Maſſes, no trace of that is found in Antiquity.
Pope Gregory the I. in his Dialogues, about the year 595. began to ſpeak of the purgation of ſouls in bathes, in rivers, and in the wind. Whence by degrees that Purgatory was formed, which is now believed, and which feeds ſo many idle bellies, who as far as in them lieth, diminiſh the benefit of Chriſts merit for their temporal encreaſe.
I will add here, the prayers uſed for the ſoul of a Cardinal, in his Obſequies and Funeral, as they are ſet down in the firſt Book of the Sacred Ceremonies, in the XV. Section, chap. 1. that the Reader may judge, whether thoſe prayers may help to fetch their ſouls out of Purgatory.
(c)Deus cui omnia vivunt & cui non pereunt moriendo noſtra corpora, ſed mutantur in melius, te ſupplices deprecamur ut ſuſcipi jubeas animam famuli tui per manus ſanctorum Angelorum deducendam in ſinum amici tui Abrahae Patriarchae, reſuſcitandam in noviſſimo judicii magni die, & quicquid fallente diabolo vitiorum contraxit, tu pius & miſericors abluas indulgendo, per Chriſtum, &c.O God to whom all things live, and to whom our bodies periſh not when they die, but are changed to a better condition, we humbly beſeech thee to command that thy ſervants ſoul be led by the hands of thy holy Angels into the boſom of the Patriarch Abraham thy friend, to be raiſed up in the laſt day of the great judgement; and that thou who art meek and mercifull blot out all the vices which he had got by the Devils deceit. And a little after,(d)Domine quando veneris judicare terram, ubi me abſcondam à vultu irae tuae? Quia peccavi nimis in vita mea, commiſſa mea paveſco & ante te erubeſco, dum veneris judicare, noli me condemnare, &c. Lord, when thou comeſt to judge the earth, where ſhall I hide my ſelf from the face of thy wrath? For I have offended thee very much in my life. I am frighted with mine offenſes, and am confounded before thee. When thou comeſt to judge, do not condemn me. And a little after,(e)Abſolve quaeſumus animam famuli tui ab omni vinculo delictorum ut in reſurrectionis gloria inter ſanctos & electos tuos reſuſcitatus reſpiret. We beſeech thee, Lord, abſolve the ſoul of thy ſervants from every bond of ſins, that being riſen again in the glory of the reſurrection, he may be refreſht among thy Saints and Elect. Then the quire ſinging, anſwereth,(f)Libera Domine de morte aeterna in die illa tremenda. Quando coeli movendi ſunt & terra, dum veneris judicare ſaeculum per ignem. Tremens factus ſum ego & timeo dum diſcuſſio venerit atque ventura ira, Quando coeli, &c. Dies illa, dies calamitatis & miſeriae dies magna & amara valde. Deliver, Lord, from eternal death, in that dreadfull day, when heaven and earth ſhall be moved, when thou wilt come to judge the world by fire. I am become trembling, and dread the coming of the examination, and of the wrath to come. When the heavens ſhall be ſhaken, that day, that day of calamity and miſery, that great and very bitter day.
All theſe prayers are but words of a ſoul frighted with the fear of hell and eternal death, and they are requeſts that the departed perſon may not be eternally damned, and that he may riſe to ſalvation. Of releaſe from Purgatory, not one word. For theſe prayers are more antient then the invention of Purgatory. Indeed as the Cardinal doubteth whether the fire of Purgatory be real or metaphorical, which is as much as doubting whether it be true or imaginary; ſo I believe not that half the people of the Roman Church believe it. No doubt but moſt of them laugh at it in their heart.
CHAP. 2. Of Indulgences given unto the dead, and generally of Indulgences.
IF the Fathers of the firſt ages of the Church had made any mention of the Popes power to fetch ſouls out of Purgatory, and of the Indulgences, which the Pope ſcattereth abroad, not ony upon the living, but upon the dead, we may be ſure that the Cardinal would not have omitted it in his Treatiſe of the prayer for the dead: For the principal end of his book is, to exalt the Popes power. But he durſt not ſtir that matter, knowing that it is a ſink, which the more it is ſtirred, the more it ſtinks; and that no mention of the Roman Indulgences is found in all Antiquity. It is a noli me tangere, a ſore fiſtula, which they dare not touch. This was it that gave occaſion to Luthers preaching. It was the firſt means that God uſed to diſcover the abuſe, the tyranny, and the ſhamefull traffick of the Roman Prelat. Whereupon it will be to good purpoſe to hear that famous Preſident Thuanus in the firſt book of his hiſtory.(a)Leo cum alioquiad omnem licentiam ſponte ſua ferretur, Laurent…i Puccii Cardinalis hominis turbidi cui nimium tribuebat impulſu, ut pecuniam ad immenſos ſumptus undique corrogaret, miſſis per omnia Chriſtiani orbis regna diplomatis omnium delictorum expiationem ac vitam aeternam pollicitus eſt, conſtituto pretio quod quiſque pro gravitate peccati dependeret. In eamque rem per provincias quaeſtores & aeraria ordinavit, quibus additi praecones qui tanti benificii magnitudinem apud populos commendarent, &c. Quod licentioſe nimis a Pontificiis Miniſtris paſſim atque in Germania praecipue fiebat. Ʋbi qui redimendam pecuniam Romae à Pontifice conduxerant per luſtra & per popinas quotidie ſine pudore in alea uſum uſuſ que turpiſſimos poteſtatem extrahendi animas functorum ex igne expiatorio profundebant. Pope Leo, a man of himſelf given to all licentiouſneſs, by the inſtigation of Cardinal Laurentio Puccio, a turbulent man, to whom he deferred too much; that he might ſcrape up from all parts money to maintain his infinite expenſes, ſent Bulls over all the Kingdoms of Chriſtendome, promiſing the expiation of all ſins and eternal life, and taxing the rate which every one was to pay, according to the grievouſneſs of the ſin. To which end he ſent receivers of money, and eſtabliſhed places of receipt in all Provinces. And to the receivers Preachers were joyned, which recommended the greatneſs of that high benefit unto the people, and by Sermons compoſed with much art, and by the publiſhing of certain Pamphlets exceſſively exalted the efficacy of theſe Bulls. Which was executed too licentiouſly in many places by the Popes Miniſters, especially in Germany, where thoſe that had taken the farm of thoſe profits from the Pope did laviſh out the benefit of that power they had from the Pope to fetch ſouls out of Purgatory, ſpending it every day without ſhame, in bawdy-houſes, and Taverns, upon dycing and moſt filthy uſes. Then aroſe Martin Luther. Pollydorius Virgilius in the eighth book of the inventours of things giveth the ſame account of that buſineſs.
To know out of what ſtock the Popes bring forth that ſpiritual liberality, we muſt know that the Pope boaſteth that he keeps the keyes of the Churches treaſure, wherein are laid up the ſupererogatory ſatisfactions of Chriſt, of the Saints, and of the Monks. By that account Chriſt ſuffered more then needed for our redemption. And the Saints and Monks have ſuffered and done more then was requiſite for ſatisfaction for their own ſins. Pope Clement the ſixth(b)Extravagante Unigenitus. Ad cujus quidem theſauri cumulum beatoe Dei genitricis & omnium electorum à primo juſto ad ultimum merita adminiculum proeſtare noſcuntur. ſaith, the diſpenſation of that treaſure is committed unto him, and that the merits of the bleſſed Mother of God, and of all the elect from the firſt to the laſt, ſerve to heap up that treaſure, and that one muſt not fear that ever it be conſumed or diminiſhed.
That Pope makes Chriſts merit to ſerve to make up a ſtricken meaſure, and the merits of the Saints to make it a heaped meaſure, which is not a ſmall augmentation of the treaſure, and addition to Chriſts benefit. Chriſt then is very much in debt. Is he not?
In that treaſure the Pope turns his hand, and diſpenſeth theſe ſuperabounding ſatisfactions of Chriſt and his Saints, when, and to whom, and in what meaſure he thinks fit. And this is called pardons and indulgences, which are very lucrative to his Holineſs, and to the Clergy. Of which pardons the Pope takes what part he pleaſeth for himſelf, as the Jeſuite Emanuel Sa (c)Eman. Sa Aphoriſmis in verbo Indulgentiae. Indulgentia utitur etiam qui eam conceſſit. Soto Navarr. Bellarm.ſaith after Soto, Navarrus, and Bellarmin, ſo that the Pope pardoneth himſelf. And whether theſe indulgences be given upon juſt or unjuſt cauſe, one muſt not enquire, as the ſame Jeſuite ſaith, Some ſay that the indulgence given without cauſe is valid. Others ſay that the cauſe muſt be juſt and proportionate to the indulgence. For my part, I hold that one muſt not at all doubt of the Indulgence given by the Pope. And theſe indulgences are of ſuch force, that he that commits a reſerved ſin (which ſort of ſin is held to be moſt horrible) in hope that the Jubilee will come, may be abſolved by the Jubilee; as the ſame Jeſuite ſaith(e)Id. ibid. Reſervatum crimen patrans, ſpe Jubilaei, poteſt per Jubilaeum abſolvi. after Navarrus and Bellarmin, That is, a man that hath ſet a Church on fire, or killed a Prieſt, truſting upon the approaching Jubilee, (d)Id. ibid. Ego de indulgentia à Papa data non cenſeo quicquam dubitandum.in which he ſhall have plenary indulgence, ſhall not be diſappointed of his expectation, and ſhall be abſolved, ſo that he may be wicked without danger. Cardinal Tolet a Jeſuite defineth thus a plenary indulgence.(f)Tolet. Inſtruct. ſacerd. lib. 6. cap. 24. §. 3. Indulgentia plena remittit totam poenam & culpam. It is that which remitteth all the pain and all the fault.
To proceed with order, every five and twentieth year the Pope celebrates a Jubilee, in which he opens that treaſure, and nameth certain Churches of the City of Rome, where he placeth thoſe pardons and plenary indulgences, upon condition of making certain devotions upon certain dayes in the ſaid Churches. He that ſhould do the ſame devotions in other Churches nearer to him, or lying more conveniently for him, yea though he ſhould do ten times more devotions, yet ſhould have no part in thoſe indulgences, for being ſo ſimple as to ſeek the remiſſion of ſins in a place where it is not to be found. That year the inhabitants of Rome have two great advantages; The one, that they have the remiſſion of ſins at their door and near home, whereas thoſe that live in Poland, in Ireland, or in Portugal, come from very far to ſeek it. The other, that they grow fat by receiving pilgrims, whoſe blood and marrow they ſuck, and that the Churches of Rome are inrinched with the offerings of ſtrangers.
The next year, if it be his Holineſſes pleaſure, he tranſports the Jubilee into the remote Provinces, and puts it in one or two Cities of France for the conveniency of the French. They that live near, or that have good legs or good horſes, and money to travell, get that plenary pardon at an eaſie rate, but the poor, and the lame, and they that want horſes are deprived of that ſpiritual liberality.
The Pope doth more, for he giveth indulgences to the dead, and appoints certain Altars, upon which whoſoever gets a Maſs ſung on certain dayes, draws a ſoul out of Purgatory, ſuch as he will chuſe; which is not done without paying.
And that one may not doubt of the certainty of the pardon, the Pope gives pardons to ſeveral Churches,(g)Tolet. de Inſtruct. Sacerd. lib. 6. cap. 24. Sect. Secund. Cum conceditur limitata indulgentia temporis ut mille annorum & bis mille & plurium. with an exact reckoning of years and dayes, as if they had caſt account with God. For example, the book of Roman indulgences ſaith, that at the Church of St. Euſebius of Rome there is for every day ſeventy eight thouſand years of free pardon, and as many forties. Here is another out of the ſame book, of ſingular vertue for recreation.(h)Nel meſe de Febraro, la Domenica delle Sertuageſima é ſtatione à S. Lorenzo fuori d'elle mura é indulgentia plenaria é undieci milla anni d'indulgentia é quaranta, otto quarentene é la remiſſione d'ella terza parte di tutti peccati, é ſi libera una anima d'elle pene del purgatorio. In the monethmonth of February upon Septuageſima Sunday, there is a ſtation at St. Laurence out of the walls, and plenary indulgence, and eleven thouſand years of indulgence, and forty eight forties, and the remiſſion of the third part of all ſins: and there a ſoul is delivered from the pains of Purgatory. I cannot comprehend what good it doth to a man who hath got full pardon of all ſins, to grant him over and above the pardon of the third part of his ſins.
There is a book well known(i)Printed at Paris chez Abraham Saugrain rue S. Jaques aax deuz viperes. 1604. of the Indulgences of St. Francis his coard, to which the indulgences of Rome are added. There among many the like abſurdities, this is found page 251. Every day (of the monethmonth of Auguſt, untill the Nativity of our Lady) there are eight hundred threeſcore thouſand two hundred threeſcore and two years, and a hundred dayes of indulgence, and the remiſſion of the third part of ſins, granted in many Churches; He that needs but a hundred thouſand years of pardon, what ſhall he do with the ſeven hundred thouſand that remain to him? And to what purpoſe thoſe hundred dayes added to the eight hundred thouſand years?
Here is worſe, for the Pope diſtributes indulgences at random, throwing them among the multitude, as if one caſt a handfull of farthings among a company of beggars. The Pope doth this on the day of his coronation, ſitting upon throne a ſet upon the top of the ſtairs of St. Peters Church; There he ſcattereth upon the people ſtanding in the place of St. Peter, a plenary indulgence, that is, a full and whole pardon, as it is written in the firſt book of the ſacred ceremonies, in the laſt chapter of the laſt Section, in theſe words,(k)Diaconus à dextris tiaram quod regnum appellant triplici corona ornatū Pontificis capiti imponit. Populo acclamante Kyrie eleiſon Diaconus àdextris Latine, à ſimſtris vero vulgariter publicant plenarias indulgentias. The Deacon that ſtands on the right hand, ſets upon the Popes head the tiaera, which is called the reigne, adorned with a triple crown; And the people crying, Kyrie eleiſon, the Deacon which ſtands at the right hand, in Latin, and the Deacon ſtanding at the left, in the vulgar tongue, publiſh full indulgences. That being done, a banket is brought for the refection of his Holineſs. That ſpreading of Indulgences, is an imitation of Kings, who in the day of their coronation ſcatter ſome handful…s of money upon the multitude. As Kings take that liberality out of their temporal treaſure, ſo doth the Pope take that gift of indulgences out of his ſpiritual treaſure. And that ſcramble of Indulgences being thrown upon the crowd, every one catcheth what he can.
Obſerve what advantage the Pope giveth to himſelf over other Biſhops in the power of Indulgences. For whereas the Pope diſtributes Indulgences, by hundred thouſands, Biſhops cannot give above forty dayes pardon ordinarily, and one years pardon in the dedication of a Church. Then there are many ſins, of which the abſolution is reſerved unto the Pope, although Chriſt ſaid unto all the Apoſtles, and conſequently unto all their ſucceſſors,*Matth. 18. John 21. Whatſoever you looſe on earth, ſhall be looſed in heaven, reſerving no particular advantage unto St. Peter.
The Lord Cardinal du Perron hath been imployed for the diſtribution of that kind of wares. For when he was yet but Biſhop of Eureux, being Embaſſadour at Rome to Clement the VIII. and having born the penance and ſatisfactions enjoyned unto his King by the Pope, as repreſenting the Kings perſon; the Pope to appeaſe the King (who might have taken that uſage unkindly, as one who had never yet learned that leſſon to be beaten by Atturney) gave to M. du Perron ſome bags full of little croſſes, and bleſſed grains to beſtow among the people of France, with this indulgence, that every Frenchman that ſhould have ſome of theſe grains in his beads, ſhould get a hundred years of pardon every time that he ſhould kiſs them.
At the ſame time that M. du Perron was venting abroad thoſe light wares▪ and that theſe Indulgences were ſet in the ſtreets, and publick places of Paris, I was Chapplain in Ordinary to(l)Catherine de Bourbon. Madam the Kings ſiſter, who being then at Fontainebleau, I had ſome ſpeech with M. du Perron about that ſubject, and told him, that it was not credible that a man of ſuch an excellent wit as he, ſhould believe that by kiſſing thoſe grains, he might get a hundred years of pardon, and that he had little care of his …eputation, when he brought ſuch wares out of Italy. Upon this he grew angry, ſaying that I accuſed him of Atheiſm: Then he alleadged the example of Chriſt, who ſent the leprous to the pool of Siloam to make them clean, although he could have cleanſed them without that; That the Pope alſo without theſe means could forgive ſins, but it pleaſed him to make uſe of theſe means. But upon further conference, I could not get from him any command of God, for that practiſe, nor any example of the Apoſtles, nor of their Diſciples, nor of any antient Doctor. It is not found, that the High Prieſts of the Old Teſtament laid up in their treaſure the merits or ſatisfactions of Noah, or Abraham, or Moſes; or that they gave any Indulgences. Yea, the Pope exerciſeth a power, which Chriſt did never exerciſe. Neither the Apoſtles nor their Diſciples gave any indulgence. There was no ſpeech then of pardons of a hundred thouſand years, nor of priviledged Altars to deliver ſouls out of Purgatory. Neither is it like, that the Apoſtles having taught the Church, that the blood of Chriſt cleanſeth us from all ſin, believed that the Biſhop of Rome ought or might gather the overplus of the merits or ſatisfactions of the Saints, thereby to purchaſe the remiſſion of ſins. For who gave him commiſſion to gather that overplus of their ſatisfactions, and lay it up in his treaſure? Who hath inſtituted that treaſure? Who hath intruſted him with the diſpenſation of the ſame? When did that diſpenſation begin?
Let us hear, what the moſt famous of our Adverſaries ſay of this point.
Cardinal Cajetan chap. 2. of the Treatiſe of Indulgences,(m)De ortu ind…lg…ntiarum ſi cert… tudo hab…ri poſſet veritati indagendae opem ferret, rerum quia nulla Sacrae Scripturae nulla priſcorum Doctorum Graecorū aut Latinorum authoritas ſcripta haec ad noſtram dedaxit notitiam, ſed hoc ſolum à trecentis annis Scripturae commendatum eſt de vetuſtis patribus, quod Beatus Gregorius indulgentias ſtationum inſtituit. If one might have ſome certainty of the origin of Indulgences, it would help us to the ſearch of the truth; but we have not any written authority, either of the holy Scripture, or of the Antient Greek or Latin Authors, that bring us the knowledge of it. Only, ſince theſe three hundred years it was written concerning the antient Fathers, that St. Gregory inſtituted the Indulgences of the ſtations. He ſaith, that ſome, as Thomas (n)Thomas in 4tum Sententiarum.have written that of Gregory, yet in Gregories writings no ſuch thing is found. And for many ages after that Gregory, who writ in the year 595. no mention of it is found.
Navarrus in the Comment of the year of the Jubilee pag. 545. ſpeaks thus, That moſt holy man John of Rocheſter, reverend for his dignity of Biſhop and Cardinal, taught us why the Antients speak ſo ſeldom of Indulgences, and the modern Authors ſo often. And theſe are his reaſons(o)Multa de Evangeliis & aliis Scripturis ſunt excuſa luculentius, & intellecta perſpicacius quam fuerant olim. Quod nemo jam dubitat orthodoxus an Purgatorium ſit, de quo tamen apud priſcos illos nulla vel quā rariſſima fiebat mentio. Many things of the Goſpels and other Scriptures are now more splendidly printed, and more clearly underſtood then they were in old time. No Orthodox man doubteth now whether there be a Purgatory, of which yet the Antients speak not at all or very ſeldom, &c. For when they made no mention of Purgatory, no body ſought for indulgences.
Biel ſpeaks to the ſame purpoſe,(p)Gabriel Biel Lectione 57. in Canonem miſſae. Dicendum quod ante tempora beati Gregorii modicus vel nullus fuit uſus Indulgentiarum. Nunc autem cr…breſcit earum uſus, quia ſine dubio Eccleſia habet Spiritum Sponſi ſui Chriſti, & ideo non errat. It muſt be confeſt, that before Gregories time the uſe of Indulgences was very little or none at all. But now the uſe of them grows frequent, becauſe without doubt the Church hath the Spirit of her Bridegroom and therefore erreth not. Upon this the Cardinal of Rocheſter is very expreſs, whoſe words are alleadged by Polydorus Virgilius chap. 1. of the eighth book of the Inventors of things,(q)Multos fortaſſe movet indulgentiis iſtis non uſ que adeo fidere, quod earum uſus in Eccleſia videtur eſſe recen…ior, & admodum ſero apud Chriſtianos repertus. Quibus ego reſpondeo non admodum certum eſſe à q…o primum tradi coeperint, &c. De Purgatorio apud priſcos vel nulla vel rariſſima fiebat mentio. Sed & Groecis ad hunc uſque diem non eſt creditum eſſe. Quandiu enim nulla fuerat de Purgatorio cura, nemo curabat Indulgentias. Perhaps that which moveth many perſons not to put much truſt in Indulgences, is that the uſe of them in the Church ſeems to be new, and very lately found among Chriſtians. To which I anſwer, that it is not very certainly known by whom they began firſt to be given. Then he addeth, No Orthodox man makes a doubt whether there be a Purgatory, of which yet there is either no mention or very little among the Antients: And to this day the Grecians do not believe it. For as long as no man cared for Purgatory, no man alſo cared for Indulgences: For hence depends all the value put upon Indulgences. Take away Purgatory, what need of Indulgences? At that time then began Indulgences when men began to be afraid of the torments of Purgatory.
Bellarmin doth not contradict this, but ſaith(r)Bellarm. lib. 2. de Indulgentiis cap. 1. Sect. Quarta. If we had nothing certain about the treaſure of Indulgences (which yet we do not grant) before Clements conſtitution: Yet we might be certain enough of the truth of that treaſure, by the declaration of the High Prieſt Clement: For we know that God gave him to be a Maſter, and a Doctor. Now that Clement lived but three hundred years ago.
Navarrus goeth further, for although he was the Popes Penitentiary, yet when he writ for Indulgences he could not abſtain from ſpeaking ill of them, ſaying that(ſ)Navarrus de Jubilaeo pag. 548. A…otat. Gloſſa ea ratione quod quaeſtores non quaerunt commodum animarum ſed pecuniarum. the grant of them is odious, becauſe the Collectors ſeek not the good of the ſouls, but the profit of money, as the Gloſs of the rules of Chancery obſerveth in the fifty ſixth rule. He ſaith alſo that(t)Per eam multum enerva…ur ſatisfactio poenitentia…is. by Indulgences the penitential ſatisfaction is much enervated. (u)Concedens ind…lgentiam, de alieno ſoluit alterius debita, & indecorum eſſe id fuſius facere ſignificat illud barb…rum proverbium, De alieno corio corrigias longas.Yea, he ſnibs the Pope his Maſter very ſmartly, ſaying that he that giveth Indulgences payeth the debts of the one with the eſtate of another, according to the Provorb; It is cutting large thongs out of another mans leather. Which he ſaith, becauſe the Pope by his Indulgences turneth the merits and ſatisfactions of Saints and Monks into a payment for others.
It is true that the word Indulgence is often found in the Fathers, but taken in another ſenſe, for the remiſſion of ſins, and for the eaſe from penances impoſed upon penitents by the Eccleſiaſtical Canons.
Eſpecially of Indulgences given to the dead, we have ſeen above, that Pope Gelaſius (x)Gelas. Commonitorio ad Fauſtum Leg…tum.who lived towards the end of the fifth age doth formally condemn them, and denyeth that the Biſhop of Rome can give any abſolution to the dead, becauſe it is written, All that thou ſhalt looſe upon earth, not under the earth. And how can the Pope pretend to be the Paſtor of them that are no more in the world, ſeeing that they are no more of his flock, and that no charge of them is committed unto him? For the power of binding and the power of looſing were given together unto the Apoſtles, and theſe two things are inſeparable. Yet the Pope uſeth not the power of binding towards the dead. Of which the reaſon is evident.*Note. Even that none would give money to bind the ſouls of his departed friends, and to increaſe their torment, or condemnation. (y)Navar. Comment, de Indulg. & Jubil. pag. 570. I…f rior Papa non …oteſt indulgentiam intendere ad mortuos Purgatorii.The Pope then hath reſerved that which is lucratiVe unto himſelf, for he gets an incredible revenue that way. Obſerve, that this is the moſt important point of religion, namely the remiſſion of ſins. Wherefore Satan was moſt buſie about it, and into ſuch a holy matter, brought ſuch an horrible corruption.
About this point there is a diſſent among the Doctors, ſome ſay that the Pope draws ſouls out of Purgatory by a power of juriſdiction. Others ſay, that he doth it by way of ſuffrage; But all agree, that ſouls come out of Purgatory by vertue of the Indulgence. The firſt ſort hath reaſon to mock the ſecond. For he that intercedes for a ſinner, doth not forgive him. To pardon by interceſſion is an expreſſion that contradicts it ſelf. Now every indulgence is a pardon.
Obſerve alſo that the Pope being able (if we may believe him) to deliver as many ſouls as he pleaſeth out of Purgatory, yet leaveth them by millions, and for ſo many ages in that burning torture, which is an unmercifull and moſt cruel part.
I will add for a corollary ſome expreſſions of Bellarmin, which will ſhew how Indulgences derogate from the merit of Chriſt, and clip the benefit of the ſame. That Cardinal Jeſuite ſpeaks thus,(z)Bellarm. l. 2 de Indul. cap. 1. Sect. Tertiâ, Merita Chriſti partim ſunt omnibus neceſſaria partim non neceſſaria, ſed utilia, atque hoc modo ad fundamentum indulgentiarū pertinent, &c. Ac ſi quis poſt gratiam reconciliationis adeptam adhuc ſit reus luendae poenae temporalis, is non neceſſario eget meritis Chriſti ut per ea reatus illi ſimpliciter condonetur, &c. Chriſts merits are partly neceſſary to all, partly not neceſſary, but uſefull; and in that ſecond respect they belong to the ground of Indulgences. Now to ſhew how the merits of Chriſt are only uſefull, not neceſſary, he addeth, If any after he hath obtained the grace of reconciliation is yet in guilt and debt, as for the temporal pain, that perſon hath no need of the merits of Chriſt, that by them that obligation to the pain be abſolutely remitted. Not that without the merits of Chriſt that obligation to the pain can be abſolutely remitted, but becauſe he may perhaps not ask of God ſo great a liberality, and be content to make himſelf the ſatisfaction by his own labours and pains, either in this life, or in Purgatory, the merit of Chriſt alwayes working together. Of which he giveth the reaſon in the third chapter, becauſe it is a thing more honourable to us, and more uſefull, that the ſecond cauſes be not idle, but contributing with the firſt cauſe. That Jeſuite ſeems to perſonate a ſinner ſpeaking thus unto God, It pleaſeth thee to give me an abſolute pardon by Chriſt, and remit the whole pain, both the eternal and the spiritual: But I will not accept ſuch a great liberality. I chuſe rather to be burnt for ſome hundredths of years, and to ſatisfie thee my ſelf. For it is honourable for me to ſatisfie in perſon. Is not that a magnanimous part, to ſend back unto God his gift, and refuſe to be too much obliged unto him? Upon that account the Devils who make the whole ſatisfaction unto God by their puniſhment, are the moſt honourable. And it is not credible that a man who hath taken that generous reſolution, will deſire the Popes indulgences to ſhorten his ſufferings, unleſs he chooſe rather to be obliged to the Pope, then to God.