the arke was a prepariÌ„g Mâ—lachi c. 3 v. 3 and he shall sit is a refiner and a puriâ—â—er of silver and â—e shall purifie the sons of Levi and â—urge them as gold and silver that they may offer unto the Lord an offeriÌ„g in righteousnesse Which text signifies the punishment of Purgatory as the following Fathers do testifies Origines hom 6. in Exod. S. Ambrose in his commentary on the 36. psal St Hierâ—me in the exposition of this text and St. Augustin in his 20th book of the city of God c. 25. we find in the 2 book of Machabees c. 12. v. â—3 that Judas Machabeus had sent to Jerusalem twelve thousand peeces of silver to be offer'd for the souls of his souldiâ—rs here are the very words of the scripture and making a â—athering he sent twelve thousand dracmes of fâ—â—ver to â—erusalem for sacrâ—fice to be offer'd for â—â—nne well and religiously thinking of the Resurection for unless he â—â—p'd that they that were slaiâ—e should raise againe it should seem superflous and vainâ—â—â— prayfor the dead and because he conâ—ider'd thaâ— they which had taken their sleep with Godliness had very Good grace lay'd up for them It is therefore a holy and healthfull cogitaâ—ion to pray for the dead that tâ—ey may â—e loose from sinnes perhaps you may Answer saying that this book is not the word of God or canonical and consequently that it's Authority is of no force but in case it wou'd not be canonical it self it ought to be sooner belier'd then either Calvin or Luthers â—nd consequently prefer'd before their Authorityes being Juâ—as was always esteem'd to have â—een a most faithfull servant to God Almighty and then has â—een a high Priest of the true Church Moreover ti 's false that this book is not Canonical for Tradition and the Authority of the holy Catholick Church which is all the testimony we can produce to prove that any book of the whole Bible is canonical or the true word of God expressly affirms that this book is Canonical and consâ—quently the word of God as may â—e seen in InnoceÌ„t the first 's letter to Exuperius in St Cyprian's first book c. 3. in his book de Exâ—orâ—atioâ— Martyry c. 11. in St. Gregorie Nazianzens Oration de Machabaeis in St Ambrose's 2. book de Jacob c 10. 11. 12. in St. AugustiÌ„s 2. book against Gaudentâ—us Epistles c. 23 in his 2 book de Doc. Christ c. 8. in his 18. book of the City of God c. 36. and also in the 47 Chap. of the 3. Council of Carthage celebrated the year 397 whose very words are these Item placuit ut praeter scripturas Canonicas nihil in Ecclesia legatur sub nomine divinarum scripturarum Sunt autem canonicae Scripturae Genesis Exodus Leviticus Numeri Deuteronomium Jesus nave Judicum Ruth Regâ—um libriquatuor Paralipâ—menon libri duo Job psalterium Davidicum Salomonis libri quinque libri duodecim Prophetarum Isaias Jeremia Ezechiel Daniel Tobias Judith Ester Esdrae libri duo Machabaâ—rum libri duo Novi autem Testamenti Evangeliorum libri quatuor Actuum Apostolorum liber vnus Pauli Apostoli Epistolae tredecim ejusdâ—m ad Hebraeos una Petri Apostoli duae JoaÌ„nis Apostoli tres Judae Apostoli una et Jacobi una Apocalipsis Joannis â—iber unus Whereby the reader may plainly see that my adversary can have no kind of tolerable reason to reject the books of Mâ—chabees more than any other book of the whole Bible Now let us heare those texts of the new Testament which speaks of Purgatory Mat. c 5. v. 2â— But I say unto you that whosoever is angry with his brother without a cause shall be in danger of judgment whosoever shall say to his brother Racha shall be in daÌ„ger of CouÌ„cil but whosoever shall say thou fool shall be in danger of hell fire Which text expressly declares the soul to be punish'd after leaviÌ„g this world for three several sinnes and that only for the last of them he shall suffer Eternal fire so that I mâ—y lawfully infer that there must be some other place wherin the souls are punish'd for the two other sinnes but that other place cannot be heaven as is evident neither is it hell as the text makes-out therefore it must be that place of teâ—poral Punishment which the holy Catholick Church commonly call's Purgatory Which may be confirm'd by the 2â— â—6 v. of the same Chap. where we read thus agree with your adversarâ— quickly whilâ—s you are in the way with him lest the adversary would deliver thee to the judge the judge deliver thee to the officer thou be cast in prâ—son verâ—ly I say unto thee thou shalâ— by nâ— means come ouâ— thence till thou hast payed the uttermost farthing Whereby the reader may see that the word of God confirms the premâ—sses by bidding us to make penance in this world lest we shu'd be sent to that prison out of which â—â— cannot go till we pay the last farthing that is to saâ— untill our souls will be purifi'd from all manner of â—innes as the following Fathers do expressly declare â—ertullian in his book de Anima c 17. S. Cyprian in his 4th book Epist 2 Origines hom 35 in Lucaâ— Eusebius Emiâ—senus homâ— de â—piphâ—ia St Ambrose expoundiÌ„g the 12. c of Luke St. Hierome on thee aforesaid text where he sayes the following words this is what St. Matthew declares you shall not go out of the prison till also the small sinâ— be punish'd Matt. c. 12 v. 32. and whosoever speakeâ—h a word against the son of maâ— iâ— shall be forgiven him but whosoever speaketh against the holy Ghost it shall not be forgiven him neither in this world neiâ—herâ—n the world to come Which words S Matthew wou'd â—ot have said If he haâ— not suppos'd that some siâ—â— will be foâ—given in the world to come We fiâ—d also the following words in St. Pauls first Epist to the Corinthians c 3 v. 15. â—f any manâ— wâ—râ—e shall be burnt he shall suffer cosse but hiâ—self shall be sav'd yet so as by fire By which words S. Paul clearly firms that some souls after leaving this world shall be purgâ—d and purifi'd by a temporal fire as the following Fathers do testifie St. Ambrose in his coâ—mentary on this text in his 20. ser on the â—18 psal Sâ— Hierome on the 4. Chap. of Amos St. Augustin on the 37. Psal S Gregorie in his 4. book of Dialogues c. 39. Now let us beare the holy Fathers very words S. Denis who has been St. Paul's Disciple in his book de Eccâ—es Hier c. 7. sayes thus Then the Venerable Bishops do draw near and perform the hoâ—y prayers over the dead beseechâ—ng the divine clemency to forgive the dead all the sinnes which he commitâ—d by his human weaknesse and to place hâ—â— in light and in the region of the living Terâ—ullian who liv'd in the year 230. in his book de Monogamia bids acâ—rtain womâ—n
wou'd translate it into several other languages and the Apostles who had the gift of all tongues Acts c. 2. wou'd not only write the new Testament in Greek Hebrew â—atin as they have done but also in other languages in which they preach'd the gospel through out the universal world accordiÌ„g â—o that of St. Paul to the Romans â— 10 v. 18. neither wou'd S. Paul write in Greeck but in Latin to the Romans whose vâ—lgar language was not the Greeck but the Latin tongue and St. Peter and St. James wou'd not write in Greeck their Epistles to the Jewes buâ— in the languages of those countryes wherein they were dispers'd which then have been the Iewes maternal languages and not the Greeck neither finally wou'd St. Iohn write his first Epist in Greeck to the Parthians whose maternal Language was not the Greeck but another distinct Language whereby it plainly appears that neither the Apostles or the Primitive Church ever believ'd that it was necessary for all nations to have the word of God in their own tongue Now let us see who are those that are oblig'd to expound read and interpret the word of God to thew which I will produce the followinâ— Authorityes St. Basil in his 25 Qvestion sayes that it is the superiors obligatioâ— that is to say the pastors to know and â—earn those things whiâ—h afterwards they ought to teach others but of others not 〈◊〉 know more then behoueth them and S. Augustin in his first book de moribus Ecclefie c. 1. puts the Question inquiring what man if judgment doth not understand that the exposiition of the scripture is to be ask'd of them who by their profession are Doctors of the Church which may be further confirm'd by the Eunâ—ch's example Acts c. 8. v. 30. 31 35 for when Philip ask'd him did he understand what he â—as reading out of Isaiah he answer'd saying how â—an I understand it except some man should guide me wherefore he desir'd Philip to sit with him in order to expound it to him which Philip willingly perform'd knowing that it was his obligation whereby it appears that the Eunâ—ch tho' a man of great Authority with Qeen Candace yet did not presume to interpret the scripture himself but ask'd thê meaning thereof from one of those who were appointed by God in order to instruct and teach others according to that of St. Paul to the Ephesians c. 4. v. 11 12 14 saying tâ—us and he gave some Apostles and some prophets and some Evangelists some pastors and teachers for the peâ—fectiâ—g oâ— the Saints for the worke of the ministery for the edifying of the boâ—â— oâ— Christ tâ—at we hence forth may be no more children toss'd to and frâ— and carri'd about with every wind of Doctrine by the slight of men and cuning craftiness whereby they lie in wait to deceive to prevent which danger St. Paul himselâ—â—â— his Epist to the Hebrewâ—â— 13 v. 17 expresly commands us to obey the pastors and to submit our selves to their judgments â—hom God imploy'd to rule us and watch over our souls for â—hich they must give an account for the want of which submission and due obedience to the lawfull Pastors and Doctors of the true Church ti 's aâ—â—â—st lamentable prospect to behold the miserable condition wherein those of Ireland England Scotland Holland c are ever since they unfortunatly by the aposâ—acy of Luther and Calvin in the 16 age have deserted their true and lawfull mother the Chuâ—â—at â—Rome which is as St. Augustâ—â— affirms in his first book of Symbol to the Cateched c. 6 the holy Church the only Church the true Church the Catholick Church that fights against all hereitcâ—s yet cannot be convine'd all hereâ—ies deserts heâ— even as usless twigs that are cut from the vine but she still remains in her root in her vine and in her charity which character the pretended reformers cannot give to any of their own new Conventicles who are alwayes in a continual confusion never agreeing among themselves for every different sect of them supports the tenets of it's own doctrine by some misinterpreted text of scripture even as those hereticks of the Primitive Church which is so inculeated in their brains that each of them is ready to sacrifice his life for the defence of his own particular Doctrine the Lutherans condemning the Calvinists the modern Prebyterians condemning the reform'd Church of England the Anaâ—aptists and Quakers despising all others in repect of their own purity some of them admiting all the books of scripture to be canonical others affirming part of it to be apocriphall some adding to their Bibles that which they suppose the Apostles either neglected or forgot others diminishing and taking away what in their opinion were first put-in over-plus which now a dayes they fiÌ„d disagreable to their own principles by reason of which alteration several of their Bibles do differ in many places which is to be admir'd for how durst they be so presumpâ—ious as â—e alter or corrupt it being he is curs'd who adds to or diminisheth the word of God Revelation c. 22. v. 18. 19. for since we are all certain that the first Bible which the holy Catholick Church receiv'd from the Apostles and us'd it for the space of 14. hundred and odâ— years after Christs birth was written by the inspiration of the holy Ghost what kind of any tolerable pretence can they have now after so many ages to alter and corrupt it whereas very often the alteriÌ„g of one letter changes the sense of a whole sentence much more wheÌ„ they alter words â—ay whole sentence as if what God ordain'd in the beginig had now need to be corrected by their wisdom to such presumptious people might be we apply'd the following words of Christ Matt. c 7. v. 6. give not that which is holy unto the dogs neither caâ—â—ye â—our pearlâ—s before swine lâ—st they trample them under their feet and turn again and rent you So that it appears if those corrupters cou'd câ—oake â—y any pretention their ungodly design that they wou'd not leave one text in the whoâ—e scripture which they find disagreable to their own principles but what they woud a teror corrupt if in case any zelous Christian shu'd offer to diswade their followers from perusing it after that corruption they wou'd imprudently answer as they do now that if they shud be hinder'd from reading the word of God in their own tongue that they wou'd be keâ—pt in ignoraâ—ce and darkness as the Papists are so that as the serpent deceiv'd Eve perswading her to eat of the forbidden fruit that she might come to the knowledge of good and evil Gen. c. 3 even so the divel by his subâ—ility and ambussâ— deludes the poor ignorant people perswading them to read expound and interpret their corrupted Bibles and not to be beholding to the Church or pastrors who might deceive them in teaching that which wou'd be contrary to the word of God
plainly giveing the lye not only to the Angel Gabriel who dâ—clar'd that â— of Christs Kingdoâ— which is his Church ther shouâ—â— be no end Luke chap. the 1. v. â— but also to Christ himself who expressly promis'd that the Gates of Hell shou'd not prevaile agaiÌ„st his Church Math. chap. the 16. v. 18. and that he wou'd be with his disciples in the administration of their function even to the end of the world Math. chap 28. v. the 20. For a further confirmation of this point it is evident that no Church or society of Christians can shew their lineal and lawfull succession of pastors and Bishops ever since the Apostles time but the present Church of Rome and such as are in communion with her for those that now stile themselves the Church of England cannot for their lives shew any before Cranmer in Edward the fixth time as appears by Goodman the Protestant Bishop of Hereford in his Catalogue of all the Bishops of England since the first plaÌ„tatioÌ„ of ChristiaÌ„ religion amoÌ„gst them where he expressly names Thomas Cranmer to be the first protestant Bishop thaâ— was ever seen in England Upon the whole matter since none but the preseÌ„t RomaÌ„ Catholik Church can pretend to have had since the Apostles time a continued series of Bishops with whom all their coÌ„temporaryes of the orthodox part of Christians alwayes agreed in one faith and comunion it plainly follows that she alone can pretend to the purity of the Christian faith And therefore whosoever desires to find and embrace a Church wherein the old incorrupted principles of Chrstianity are taught and such principles only as were maintain d by the Ancient and pure Church of Rome for upwards of 300. years after Christ let him embrace the present Church of Rome wherein the said principles are duely profess'd as I shall manifestly prove in my Answer to the aforsaid points for being the ancient Father St. Basile in his 63. Epistle declares unto us That we ought not to pase â—â—er calumnyes not out of revenge but lest we shu'd seem to give way to a lyeor suffer men seduc'd to be further decev'd I shall therefore answer my Adversary a challeÌ„ge in the same order that he has laid â—â— chap. 1. Proving both publick and privaâ—â— Masses to have been celebâ—cated in the premitive Church This Challenger seens to lav his main stress upon the word privat Masse but what he means by it he does not explain t is certain that altho' Masses were said privately in all age especially during the persecution of the Heathens when Christians perform'd their Devotions in caves and vaults under ground yet the word privat masse was seldom us'd by Catholick writers either before or since the year 600. until Martin Luther by his book de-Missa privata oblig'd Catholick Divines to write upon that subject and confute to the full Luthers arguments against it but why is the question rais'd about private masse does my adversary own that publick Masses were in use in the primitive church If so he must either quitt the old as well as the present Church of Rome or condemn his own Church of England which declares against all masses both privat publick and indeed whosoever admits one can have no tolerable reason to deny the other contrary to the practice of so many ages But let him deny or own what he pleases t is evident to us by the undeniable testimonyes of several Fathers and Councils more ancient than the year 600 that both publick and privat masses were then in use in the Catholick Church and offer'd to the Almighty both for the living and the dead as occasion requir'd St. James the Apostle speaking to Almighty God in his liturgy sayes we offer unto thee an unbloody sacrifice for our sins and for the ignorance of the people And St. Andrew likewise said as the Priests and Deacons of Achia in the book they writt of this Apostles passion I sacrifice daily unto Almighty God an immaculate lamb who when he is truely sacrific'd and his flesh truely eaten remains still wholy and alive St. Ireneus who liv'd the year 180 in his 4. book against heresies c 32 after speaking of the sacrifices which were offer'd in the old law sayes that our Lord taught the Apostles to offer anew sacrifice which the Church afterwards beiÌ„g taught by the Apostles offer'd through the universal world St. Cyprian who liv'd the year 250. prohibit'd to offer any sacrifice for the soul of Gemininus Faustus because he did not observe the decree of his own antecessors the Bishops Cornelius Bishop of Rome who liv'd about the year 254. complains that the persecution was so great in his own time that they could not say masses either in publick Churches or in Caves under ground which Authority may be seen Tomo 1. Biblia Sanctorum Patrum Tertuiliam who liv'd in the same century sayes in his book decorona miâ—it s c. â— that masseâ— were then offer â— so the souls of the dead and Fusebius Cesariensis who liv'd the year 326 relates in his 4. book c 4â— that there were masses said for the soul of Constant the Great St Cyriâ—l of Jerusalem who liv'd in the same century Catech 5. sayes thus we belive that the holy and dreadfull sacrifice which is offer'd upon the altar is agreat relief to those for whom its offer'd so Zomenus relates in his 7. book c. 5. that St. Gregory Nazianzen said Masse in a privat chappel and Paulinus writing the life of St. Ambrose affirms that St. Ambrose said Masse in a certaiÌ„ Gentel somans house St. Ambrose himself in his commentary on the 38 Psal â— bids the Priests to offer this holy sacrifice for others Theâ—dâ—â—et who liv'd the year 4â—0 in his History c 20. declareâ— himself to have said masse in a Hermits cell and St Gregorie in his 37. Homily affirms that the holy Bishâ—p Cassins was wont to say masse in his oratory being hinder'd from going to the church by reason of his infirmity St. Hierome who liv'd the year 390. in his Commentary on the â— chap of the proverbs sayes the following words It s to be Observ'd that altho' there is no hopes of pardon for the wicked after their death yet there are those who dye with small sins and after their death can be discharg'd either by chastifing them with punishments or by their friends prayâ—rs alms and celebration of masses In his commentary on St. Pauls Epist to Titus he sayes thus If the Laity are commanded to abstaine from their wives in the time of communion what is to be suppos'd of the Bishop who daily for his own and the peoples sins offers to God the underfiled sacrifice he hath such an other Authority in his first book against Jovinian c. 19. speaking of the priests St. Chrisostome who liv'd in the later end of the 4. century in his homily on St. Pauls Epist to the Philippians speaking of those who dye in the fear of God
peoples owne Devotion but in the time of the aforesaid solemnityes specifi'd by the council of Agatho all which may be confirm'd by St. Chrysostomes words who in his 3. Homily on Saint Pauls Epistle to the Ephesians complains that then the people were so undevout that tho' there was Masse daily celebrat'd yet none of them Communicated There are several other Authorityes that might be produc'd for the further proof of this point but to avoide tediousnesse J will conclude with the following passage 'T is not pertinent to the Essence of a Sacrifice the standers by or those for whom 't is offer'd to be partakers of it but Masse is a Sacrifice therefore 't is not pertinent to the essence of Masse the standers by or those for whom it 's offer'd to be partakers of it The major is evident out of the 6. 7. chap. of Leviticus where we read that the Priests of the old law were commanded to offer Sacrïfices that the standers by or any of those for whom they were offer'd did not take the least particle of them the minor also is evident out of the 9 thâ— canon of the Apostles and out of the 24 chap of the 3 Council of Cartage who sate in the year 397 and declar'd masse to be a lawfull sacrifice as for the consequence t is undenyable being the argument is in forme Chap. 2 Provâ—ng that the Communioâ— was admiÌ„nistred under one kind in thâ— Primitive Church The Authorityes which my adversary defies to be produc'd doe clearly make-out the ancient pratice of Receiving the Communion under one sole species in the Primitive Church therefore this doctrine was not first brought in by the present Chuch of Rome either in the 6 7 8 or 9 age the consequens is manifest as will appear hereafter As for the anticedent it may be prov'd by the example of Christ himselfâ— Luck c. 24 v 30. 35 where we read the following words It came to passe as he sate at meâ—t with them he tooke bread bless'd iâ— bâ—ake gave to them And they told whaâ— things were done in the way how he waâ— knowâ—n by them in breakiÌ„g of bread But there is no mention made of the cup no not in the whole Chapter St. Hierome in Paula's epitaph St. Augustin in his 3 book dâ— consensu Evangelistarum c 23 venerable Bede Thèophilactus and several others in the commentary of this chapter doâ— plainly affirmâ— that our saviouâ— gave then the blessed sacremenâ— to those two disciples moreoveâ— we read in the acts of the Apostles c 2 v 42 that the beliverâ— Continued stedfastly in the Apostleâ— Doctrine and fellowship in breakinâ— of bread and in prayers but wâ— see no kind of mention made oâ— the cup but rather a confirmation of the contrary as is manifest bâ— the 46 verse of the same Chapter wherefore I may lawfully iÌ„feâ— that our Saviour Jesus Christ did not oblige all the belivers to Communicate in both species otherwise certainly himself wou'd not be the first transgressor of his own law neither wou'd he promise everlasting life to those who wou'd receive the communion under the forme of bread as he did John c. 6 v 51 saying thus I am the living bread which came down from heaven if any man eat of this bread he shall live for ever where by we see plainly that everlasting life is promis'd to us for eating worthily that heavenly bread Now let us see did those of the primitive Church ever practice to give the communion in one sole species to prove which will produce the Authoritye and examples of those Fatherâ— who then liv'd Tertulian whâ— Liv'd thâ— year 230 in is boâ—â— of Oration c. 14 and in his book ad Uxorem c. 5. gives â—â— understand that it was then custom to carry the Eucharâ— home for private Communiâ—â— St. Ambrose who liv'd in the Century relates in his Oration â—â— Obitu Satyri that then the peopâ—â— were wont to keep the Eucharâ— about them and that his oâ—â— brother Satyras once in a shiâ—â—â—rak was miraculously Saâ—â— from being drown'd by the vâ—tue of the blessed Eucharâ— which was ty'd about his neâ—â— St. Basil who liv'd in the same Century expressly affirms in his Epist to Caesaria Patricia that it was a common practice to bring the Eucharist home to their houses and to receive it when they pleas'd which is a manifest sign that then the people did not alwayes receive the Communion in both species for those who tooke it under the forme of wine receiv'd it in the Church from the Priests or Deacons as St. Cyprian relates in his ser De lapsis and those who pleas'd to bring it home under the forme of bread for privat Communion were not hinder'd until by reason of several abuses which happen'd the Father of the Council of Caesaragust who sate the year 382 Can 3 prohibit'd it St. Denis who liv'd in the 2 〈…〉 in his book de Eceles 〈…〉 Chap affirâ—s that it was 〈…〉 custom to give the Communion to the children under the 〈◊〉 of wine and St. Cyprian who liv'd the year 250 in his sermon Delapsis makes mention of acertain child who receiv'd the Communion under the forme of wine and also of three more who receiv'd it under one sole species St. Denis of Alexandria who has been St. Cyprians contemprory in his Epists to Tobias tells of a certain Priest who gave a particle of the consecrat'd host to aboy in order to bring it to serapion who waâ— desparate ill in his dying bead Paulinus who has been very familiar with St. Ambrose and present at his deah relates writing his life that he receiv'd the Communion only under the form of bread and St. Basil did the same as also we read in his Life which neither of them wou'd offer to do if they had believ'd it to be either agaiÌ„st the doctrine of the Church or the institution of Christ Sozomenus in his 8 book c 5 Nicepherus in his 13 Book c 7 writes of a certain womaÌ„ who was infected by the Macedonian heresie but thinking to conceal her wickedness and pretending before the people to be a Catholick she receiv'd the blessed Sacrement under the form of bread from the haÌ„d of St. Chrisostome which afterwards she gave privately to her maid thinking to eat in its sted other bread which shee brought from home but it seems that God Almighty was pleas'd to discover her prophane intention for that bread which she thought to eat was sudeÌ„dly turn'd into a stone before all the coÌ„gregatioÌ„ The Manichees who abhorr'd wine believing it to be the Devils gall never Communicated by only under the forme of bread as St. Leos 4 Ser in â—ent expressly testifies but Epiphanius St. Augustin several others who writt of the Manichean errors never mention'd that they err'd in Receiving the Communion in one sole species But I acknowledge that the Bishops of Italy about the year 444. did much Recommend the
chalice his blood if they acknowledge him not to be the son of the maker of the world Tertullian who liv'd in the year 230 sayes thus in his book of the resurrection of the flesh the flesh is wash'd that the soul may be clean'd the flesh is anointed that the soul may be consecrated the flesh eateth of the body and blood of Christ that the soul may be â—urish'd Origâ—nâ—s who liv'd in the same age sayes thus hom 7th in Eum speakiÌ„g of the old law thâ—n the manna was meat in figure but now the flesh of God is meat inspecie as himself sayes my flesh is mâ—at in deed and in his 5th Hom in diversa loca Evangely speaking of the Centurian he sayes the follwing words whâ—n you receive the holy meat and uncorrupted banquet when you receive the bread and cup of â—ief you eat drinke the body blood of the Lord then the Lord inters into your house you therefore humbling yourself immitate this Centurian sayâ— o Lord I am not worthy that thou shoâ—â—est inter into â—y house St Cypriaâ— who liv'd in same Century in his 5th ser de Lapsis sayes thus Violence is infer'd to his body blood they offend now more the Lord wiâ—â— their hands mouâ—h than when thâ— deny'd the Lord and in his ser oâ— the Lords supper he also sayes the following words the doctrin of this Sacrament is streange â— the Evangelical schooles publiâ—h'd 〈◊〉 this doctrine it first appear'd to thâ— world by Christ the teacher thereof thâ— Christians should drinke blood who drinking is most strictly forbidden â—â— the Authority of the old law but â—â— Gospel commends to drinke it Befoâ—â— I shall proceed further I muâ—â— take notice of St. Cyprian's words positively affirming that this Doctrine of the real presence has been first taught by Christ and his Disciples and also that Christians are commanded to drinke blood which was prohibited by the old law for the old lawâ— did not prohibit to drinke blood in figure or in remembrance for the Jewes did drinke the blood of Christ figuratively in drinking the water which flow'd our of the Rocke therefore that which was prohibited by the old law was only to drinke true and real blood but St. Cyprian clearly affirms that the Gospel commaÌ„ds the Christians to drinke that which was prohibited by the old law therefore St. Cyprian affirâ— that the Christians are commanâ—ed by the Gospel to drinke tâ—â— and real blood and consequenâ— not in figure as my adversaâ— would faine perswade St. Hilaâ—us who liv'd in the 4th Centâ—ry in his 18th book of the Tâ—nity says thus If the word be tâ—â— incarnate we do truly receive the wâ—â— flesh of the flesh blood 's â—â—â— there is noe roome left for being doubt for by the Lord 's own confesâ— and by our faith it is truly flesh truly blood let us read what is wriâ—â— and let us understand what we râ—â— and then we will perform the dutâ— perfect faith for according to the tural truth of Christ in us what â—â— we learn unless we learn it fâ—om â— we learn it imprudently impiously fâ—r he said my flâ—â—h is meat in deed c. St. Cyril of Ierusalem who liv'd in the sâ—me Century Catech 4 sayâ—â— the following words This of St. Paul's Doctrine can sufficiently make ye most certain coâ—cerning the divine mysteries seeing Christ himself so affirms sayes of the bread this is mâ— body whâ— afterwards can presume to doubt the same also saying confirming this is my blood who I say can doubt say that it is not his blood St. Ambrose who also liv'd in the same Century in his book de Mysterys Initiandis c 9th sayes the following words Perhaps you may say I see the contrary how can you affirm to me that I can receive Christ's body this now we are to prove therefore wâ— use great examples that we may prove this not to be what nature form'd but what benediction consecrated the benediction to be of more power than the naturâ—s because even â—he very nature is converted by the benediction Moses threw a rod which he converted into a serpent aftâ—rwards he tooke the serpent's tail converted the same into a rod therefore you see the nature of the serpent of â—he rod to have been twiâ—e chang'd by a Prophetical benediction If human benediction be of such power that it can change nature what do we say to the divine consecration where the very words of the Lord our Saviour do worke for the SacrameÌ„â— which you receive is perfected by the words of Christ what if Elias's words were of such force that they cou'd draw fiâ—e out of heâ—ven will not Christs wâ—rds be able to change the nature of the elements Of all the workes in the world you have read because he said they were made he commanded they were created therefore Christ's words which cou'd make that which was not of nothing can they not change these things which are into that which they were not for it is not less to give things new beings than to change their natures but why doe wâ— use arguments but let us use his own examples prove the truth of this mysterie by the IncarnatioÌ„'s example did the course of nature take place when the Lord was born of Mary it is manifest that the Virgin conceiv'd contrary to the order of nature this body which we perform is of the Virgin Why do you iâ—quire here thâ— câ—uâ—se of 〈…〉 Châ—â—st's body when the Lord himself wâ—â—â—orâ— of the Virgin beyond the coâ—rsâ— of nature Surâ—ly the true flesh of Christ was crucifi'd buri'd truly thâ—n the sâ—crament iâ— of that same flesh Tho' what I have already produc'd of this eminent Doctor 's Authority might satisfie any impartial reader yet I will adde these other Authorityes of his confirming the same in his 4th book de Sacram c 5. he sayes thus The Lord Iesus Christ declar'd unto us that we receive his own body blood why shu'd we doubt of his Authority testimoney and in his 6th book c 1 he also sayes thus as our Lord Iesus Christ is the true son of God even so it is true flesh which we receive as himself said St. Gregory Nazâ—anzen who liv'd in the same age in his 2 Oration de Paschaâ—e sayes the followings words eate the body drinke the blood with-out confusion doubt be constant firm stedfast you need not be any thing troubl'd in mind for the adversary's discourse St Ephrem who liv'd in the year 365 in his book de Natura Dei minima Scrutanda c 5 sayes the following words why do you track-out unsearchable things If you search curiously these things new you will not be call'd faithfull but curious be faithfull innocent partake of the immaculate body of thy Lord with full faith being sure that you do eat the intire lambe the mysteries of Christ are everlasting fire do
the other not Now letus héare the holy Fathers Authorityes and the practice of the Primitive Church St Ireâ—aeusâ— who liv'd in the 2 Century in his 5th book against hereses sayes thus and as Eve was seduc'd that the might avoid God even so maâ—y was advis'd to obey God that she might become Eves advocate Origines who liv'd in the 3 Century in his first homily on Ezech sayes thus come Angel and receive the converted from the former error from the devilish Doctrine call the rest of your compaâ—ions that ye may together instâ—uct in the faith all those who formerly has â—een deceiv'd more of Origen's Authorityes may be seen hom 3. in Diversa Loca Novi Tâ—estamenti hom 16. in â—osue and hom 26 in Nume Cornelius who liv'd in the same century in his first Epist sayes thus we are Praying God our Lord Jesus Christ that by the intercessions of his own holy Apostles he may purge out the blemishes of your sinnes St. Cyprian who also liv'd in the 3. Century in his book de Disiplina et Habitu Virginum speaking to the Virgins sayes thus peform spiritually come prosperously and be mindfull of us Eusebius Caes who liv'd the year 326. in his 13. book de Evang. Praep. c. 7. sayes we â—ouldiers of true pieâ—y do daily practise these thing honouring the friend s of God praying to them by whose intercession to God we do freely acknowledge to be much favour'd S. Athansius wâ—o liv'd in the same Century in his ser in Evangelium speaking of the blessed Virgin Mary sayes the following words incline they hearing to our prayers and do not forget they people we cry to thee be mindfull of us most holy Virgin who also after your delivery contâ—nu'd a Virgin Lady Mistress and Queen and Mother of God intercede for us St Hilarius who liv'd the year 355. in psal â— 9 sayes that the nature of God dose not want the intercession of Angels God being ignorant of nothiÌ„g that we do but our own weakness wants it he has such another Authority speaking of the Apostles and Prophets intercession expounding the 124. Psalm St. Basil who liv'd in the same age in his Oration of the 40. Martyâ—es sayes thus whosoever is oppress'â— with trouble let him sly for refuge tâ— these martyres that he may be ridd oâ— his troubles and whosoever rejoyces let him Pray to them â—hat he â—ay continue in his prosperityes And in his 205. Epist which is to Julian after specifying several points of faith which himself beliv'd he sayes the following words and I do embrace the holy Apostles Prophets and invocate them in my supplication to God that by their intercession he might be mercyfull to me S. Cyrill of Jerusalem who liv'd about the same time Catech. 5. sayes thus when we offer this sacrifice we also make mention of those who dâ—'d before us first of the Patriarchs Prophets Apostles and Martyres that God may receive our prayer by their intercession S. Ephraem who also liv'd in the same Century in his ser de Laudibus Martyrum sayes the following words we beseech ye most holy Martyres who for the sake of the Lord readily and willingly suffer'd torments for which ye are all now most faâ—â—liar with God that ye may be pleas'd to intercede to the Lord for us poor sinners that the grace of Christ might light upon us St. Gregorie Nazianzen who liv'd the year 370 in his Oration speaking to S. Athanasius after his death sayes thus and look upon us favorably from alove and govern this holy people nuâ—ish and feed us in peace direct and take us up in the battel and place us with your self and with those who are in the same condâ—tion with you he implores also St. Cyprian St. Basil's assistance in his Orà tions of them after their death St. Ambrose who liv'd the same time sayes the following words the Angeâ—s who are employ'd to asist us ought to be pray'd to and the Marâ—yres they can intercedâ— for our sins who with their proper blood wash'd a way if they had any sins let â—s not be asham'd to apply them a intercessors of our weakness More of this holy Doctors Authority may be seen in his 2. book de Virg. in his 10 book in Lucam expounding the 21. â— and in his Preparation before mass where he begs the assistance and intercession of the Apostles Martyres CoÌ„fessors S. Gregorie Nysen who liv'd the year 380 in his Oration of St. Theodâ—r Mâ—râ—yer sayes thus we stand iâ—â—â—ed oâ— great favours intâ—rcâ—de aâ—d pâ—ay eaâ—nâ—stly to the â—niversal Kiâ—◠〈◊〉 Lord for the Counâ—ey for we 〈…〉 â—e exâ—â—ct dangers the wicked Sâ—ithioâ—s are â—t far oâ— dâ—clariâ—g war against â—s 〈◊〉 for us as a Souâ—dier as a marâ—yer â—se the liberty of 〈◊〉 for your fellow â—rvant altho' you haâ—e â—eâ—s the world 〈◊〉 you knâ—w thâ— disposition interest â—â—d 〈◊〉 of 〈◊〉 nâ—ture beg 〈◊〉 that these â—ublick assemblyes â—ay not give over 〈◊〉 the â—urious wiâ—â—ed and â—orbâ—rous 〈◊〉 woâ—'d â—aise agaiÌ„st us and assâ—â—ls our Churchâ—â— and Altars but if it be requisite â—â— have more assistance and prayers gather your consorts the Martyres and pray along with them for the prayers oâ— many righteous doth wash away the 〈◊〉 of many admonish Peter move Paul and John thâ—t beloved Disciple thaâ— they may take care of those Churches for whose sake they endur'd chains suffer'd dangers and death S. Hierome who liv'd the year 390 in his OratioÌ„ on Paula sayes thus â—earwel O Paula and help with your prayers thy worshipper in his old age foâ— you who is present will more easily obtain what you demand S. Chrisostome who also liv'd the same time in his 45. homily speaking of St. Meletuis sayes thus therefore let us all together men and women both young and old pray to holy Miletius c. In his ser speaking of the blessed Lady he sayes the followiÌ„g words â—t us recurr to the most holy Virgin Mary Mother of God that by her interâ—â—ssion â—e may obtain our request we beseech â—â—ee to intercede for us daily to our Lord Jesus Christ thy own son that â—y thee thro' his grace and benignity â—e may be pardon'd in his 66. hom to the people of Antioch he sayes thus he who gose in his purple â—d royal crown laying by his pride â—raws near the Saints sepulchres humbly beseeching them to intercede for him â— God c. More of St. Chrysostoms Authorityes may be seen in his 5th hom in Matt. in his ser de Juventio and Maximio and in his first hom on St. Paul's first Epist â—o the Thessalonians where he Numbers several benefitâ— graÌ„ted by the Saints intercession thro' their merits S. Augustin who liv'd the year 4â—0 in his 7 book against the Donaâ—â—sts 〈◊〉 speaking of St. Cyprian sayes the â—ollowing words we beseech him to aâ—â—â—â—â— us with his prayers c. in his 84. Treatise in John he sayes that it was therefore they did not pray
for the Martyres as they did for other people who dy'd because they knew that they did not want their payers but they wanted the Martyres â—rayers and in his 29. Ser of the Saints speaking of St Peter's Miracles he sayes thus If then the shadow of his body coul'd relieve how much more now the plenitude of his vertue If then a certain noise of him passing â—prevaic'd to these who beseech'd him â—â— much 〈◊〉 â—his 〈◊〉 graâ—s â—f the 〈◊〉 〈◊〉 he may see â—ore of St 〈◊〉 Aâ—thorities 〈◊〉 〈◊〉 Vâ—rbis Aposâ—oli â—â— his 〈◊〉 Qâ—â—◠〈◊〉 his book 〈◊〉 〈◊〉 〈◊〉 c. 4. and in â—◠〈◊〉 â—n the 19. â— of 〈…〉 〈…〉 proâ—◠〈…〉 with the Authâ—◠〈◊〉 〈◊〉 General Coâ—cil of 〈…〉 Faâ—ers 〈◊〉 â—â—â—â— earnest◠〈◊〉 Flâ—â—ianus then 〈…〉 themselves as 〈◊〉 â—â— by the â—â— Action we â—â—reâ—d in the Bishopâ— of Euâ—â—ps 〈◊〉 to â—â—eo the Empâ—â—â—r 〈…〉 in the â—ater end of this Council that they declar'd themselves to acknowledge that holy Proâ—erius was register'd in the Cathologue of Marty res that they beg'd God Almighty to be favourable mercifull to themselves thro' his intercessioÌ„ all which Authorityes do evideÌ„tly make out that the Catholicks of the Primitive Church where accustom'd to invocate Saints Chap. 10 Proving that Purgatory was believ'd by those of the Primitive Church For the better intelligence of this point let the reader know that altho' the sinners crime is forgiveÌ„ yet the sinner under gose some temporal punishment as is manifest Numb c. 12. v 1. 2 10 14 where we read that when the sin of murmuring was forgiven to Mary by Moses intercession yet in punishment thereof she had the leprofie for the speace of seven dayes and was oblig'd to levâ— the whole camp during that time When the Israelites sinn'd against God and offer'd to rebel against Moses tho' their sinnes â—eâ—e forgiven thro' the Lord's infinite mercy and by the intercession of Moses yet in punishmeÌ„t of their crime several of them dy'd in the wilderness and never â—as admited to come to the land of promise Num â— 14 v. 19. 20 â—â— â— 24 3 7. also when David sinn'd against the Lord his crime was forgiven but in punishment thereof his son dy'd the â— book of Kings â— 12 v 13 14 18 finally we read in St Paul's first Epist to the Cormthians â— 11 v 30 that several of the Cormthians were mortifi'd by the Lord and also that some of them dy'd because they receiv'd unworthily the holy Sacrament but then their sins has been forgiven as is evident by the 32 v where St. Paul sayes the following words but when we are judg'd we 〈◊〉 chastized by the Lord that we shu'd not be condemn'd â—hereby the reader may plainly 〈◊〉 that God dose not 〈◊〉 the punishment as 〈…〉 forgiven the 〈…〉 â—emency and infinite mercy changes that eternal punishment into some temporal affliction 〈◊〉 if the sinner dose not undergo in this world he must suffeâ— for it after his dâ—ath before ever he shall enter into the KiÌ„gdom of â—eaven for nonâ— is receiv'd there untill he is even as clean fâ—om all manner of sin and fault as he was immediatly after his Baptism as witnesseth that of Iohn 〈◊〉 c 21. v 27 This presuppos'd I may lawfully inferr that therâ— must be some place of temporâ—l punishment â—â— order to purifie and cleanse nosâ—â—ouls who doe not perform 〈…〉 world and 〈…〉 sins to which â—ternal punishmeÌ„t is not due for it wou'd be a most uÌ„reasonable thig of us to believe that he who immediatly has been in the state of grace and dyes suddenly after speaking an idle word or committing some other smal offence shu'd be oblig'd to everlasting torments even as he who suddenly dyes without any kind of repentance after committing murder adultry or some other great crime therefore being he cannot inter the into heaven by reason of that small offence he must go to some other place untill he is purâ—â—i'd which I shall prove by the following argument what ever the old and new Testament the holy Fathers and Doctors of the Primitive Church several Councils true and wonderfull revelations affirms ought to be believ'd by all Christians but the old and new Testament the holy Fathers and Doctors of the Primitive Church several Councils true and wonderfull revelation affirms that which the Church of Rome calls Purgatory to be a place of temporal punishment wherin some souls are chastiz'd and purifi'd after leÌ„ving this world therefore Purgatory ought to be believ'd by all Christians the consequence is evident â—s we shall see hereafter and the major cannot be deny'd by any true Christian as for the minnor I will prove it after the same order wâ—ereiâ—â—â—'s fâ—â—â—'d therefore I â—ill begâ—n 〈◊〉 the Auâ—â—oâ—â—es of the old Testament We finâ— in the 6â— Psâ—â—â— which is the 〈◊〉 â—n the 〈◊〉 English 〈◊〉 3. 〈◊〉 in 〈◊〉 â—18 〈◊〉 O sâ—â— c. 〈◊〉 â—8 â—t 〈…〉 his perpetualâ—y and â—o câ—asâ—en one in his 〈◊〉 〈◊〉 is â—o punish hiâ— seveâ—ly 〈◊〉 this â—ite iâ— order 〈…〉 and so concluds wâ—â—â— the following words O Lord 〈◊〉 pâ—eas'd to 〈…〉 in this woâ—ld thâ—â— I 〈◊〉 â—ot wâ—nt thaâ— correctiÌ„g â—ire And it â—hall 〈◊〉 to pâ—sse that he that is leâ—t iâ— zâ—â—â— and â—e that remaineth in Jerâ—salem shaâ—l be call'd â—oâ—y when tâ—e Lord that haâ—e wash'd away the 〈◊〉 of the daâ—gâ—â—ers of zion shall have puâ—g'd the bloâ—d of Jerusalem from the â—idâ—t the â—o by the spirit of jugedment and by the spirit of burning Isaih c. 4. v 3. and 4. which text according to St. Augustin in his 20th book of the City of God c. 25. mâ—â—ns the releasment â—hich souls do get from the burning fire of Purgatory Micah c. 7. v. 7. 8. and 9 â— will look unto the Lord. I will wait for the God of my salvation my God will heare me rejoice not against me O! mine enemy when I fall I shall arise when I sit in darknesse the Lord shall be light onto me I will beare the indignatioÌ„ of the Lord because I have sinn'd against him untill he plead my case and execute judgement for me he will bring me forth to the light and I shall behold his righteousnesse Which words as St. Hierome affirms in his commentary on the last c. of I saiah means the releasment of those souls who do suffer in Purgatory fire Zechariah c. 9. v 11. you also by the blood of they covenant have brought forth your prisoners out of the pâ—t wherein there is no water Sâ— Peteâ— speakïg of those Prisoneâ—s in his 〈◊〉 Ep. c. 3. v. 18. 19 20 sayes thus for christ also hath once suffer'd for sins the just for the unjust that he might briÌ„g us to God beiâ—g put to death in the flesh but quickened by the spirit by which also he went and preach'd unto the spirits in prison which sometimes were disobedâ—ent when once the long suffering of God waited in the dayes of Noah while
to pray and give offerings for the soul of her deâ—â—ased husband Origenes who liv'd in the year 220. hoâ— 6 on Exod. speaking of the soul's progresse when it comes to Purgatory sayes the following words and when it is arâ—â—slâ—d there 〈…〉 willbriÌ„g many good worâ—s aâ—d alâ—â—tle iniquity that 〈◊〉 is purg'd and disolv'd even as lead is by â—â—re St. Athanasius who liv'd in the 4 age in his 34. Question to Antâ—â—chus speaking of the Prayerâ— and oblaâ—ions offer'd for the dead sayes thus If they wouâ—d â—ot receive some benefit by this certainly there wou'd be â—â—no commemorat on made in grief â—orrâ—â— and â—nerals we know the â—oâ—ls â— sinners to receive somâ— bâ—â—efit by the â—â— bloody sacriâ—iâ—e by the graâ—ific â—iâ—â— offer'd for them â—s our Lord who hâ—â— the dominion of both the quâ—ck aâ—â— the dead â—rdeâ—'d and commanded Sâ— Cyrill of Ierusaâ—em who liv'd iâ— the same age Catech. Myst â— sayes the following worâ—is we â—â— pray fâ—r all â—hose who dy'd amongâ—â— us believing the oblâ—tion of the holy terrible sacrifice to be a gâ—eat help to those souls for whom it is offer'd St. Ephrem who liv d the â—ame time in his laâ—t will earnestly be â—eches the people to be alwayes mindfull of himâ—elf in their Prayers St. Baâ—il who also theÌ„ liv'd instituted an Oration in his Liturgie in order to â—e said for the dead and on the 9. â—â—p of Isaiah he sayes thus there â—â— if we wâ—â—l discover the sinne by â—infession we shall drâ—â— even aâ— the â—â—y which is eaâ—eâ— and it is â—â—t that â—urrasory fire soâ—uld make anâ— eâ—d of 〈◊〉 â—dose not treaten peâ—pâ—tuaâ— death â—â—d exile but it grants purginâ— a corâ—ng to that of the Apostle buâ— hâ—mâ—elf shall be sav'd yeâ— so as bâ— fâ—re Gregorie NaZâ—anzâ—n who livâ—d the year â—70 in his Funeral Oraâ—tion of Caesâ—rius most humbly beseecheâ— the Câ—ristians to pray for the souâ—s of the dead and himself prayes for the soul of Caeâ—arius in the same Oration St. â—pâ—phanius who as been conâ—emporary to St Gregorie in thâ— end of his â—ork against Heresis â— numbers the prayers for the dead amongst thâ— doctrine of the holy Catholicâ— Church and Heresie 75. he callâ— Aerius an heretick for denying it to be â—awfull to pray for the deâ— ad St. Ambrose who also liv'd about the same time in his 2 booâ— Epist 8. which is to Faustus concerning his sisters death sayeâ— thus therefore I do judge that she iâ— not as much to be moan'd as she iâ— to be oblig'd bâ— prayers neither is sâ—â— to he griev'd by your tears but rathâ— hâ—r soul is to be recommended to Gâ—â— by â—blations in his Oratiâ—s of The odosius ValeÌ„tinianus Satyrus death he prays most fervently â—o their souls promisses to offer sacrifices for them And expoundâ— the 3 Chap. of St. Paul's Epist â— â—orinthians he sayes the folloâ—ing words but whâ—n â—aul sayes â—so as by fâ—re indeed â—e decâ—ares it he shall be sav'd but he will sufâ—r the punishmeâ—t of fire that he may â—purg'd bâ—â—ire and maâ—e sound and musâ— not be tortur'd perpetually by â—nal fire aâ— the traitouâ—s â—re he has â—ch a nother passage in his 20th â—â— in psal â—â—8 St. Gregorie Nysâ—n who liv'd the year 380 in is Oration of the dead sayes â—us wherefore that both the digniâ—â— of human nature and free will miâ—ht left and that the evil might cease â—ivine wâ—sdom invented this means â—t either in this pesent life one must â— purg'd by prayers and exercise of â—rtue or after his death to be cleaâ—s'd the forâ—ace of purging fire he cannot be capâ—ble to enjoye Câ—d unleâ—â— Puâ—gatory fire will take away the spiâ—â— dispeâ—s'd on the soul St Hieromâ— who liv'd in the year 390. in hiâ—â—pist to Pammachus concerning â— the death of Paulina sayes thus other husbaâ—ds dospread violets roseâ— lilyes and flowers â—pon the toâ—bs 〈◊〉 their wifes but our Poâ—machus â—â— uses the balâ—om of almsâ— knowing 〈◊〉 to be written that as water quenchetâ— fire even so alms quencheth the sinnâ—s and expounding the 4. chap. of Amos he also sayes thus according to thaâ— whiâ—h we read in St Paul heâ— shall be sav'd yet so as by fire therefore he â—ho is sav'd by fâ—re is hurry'd away as if â—â— were a fire-brand out of the buâ—niâ—g slame St Chrisostoâ—e who liv'd in the year 398 hom 41 on St â—uls first Epist to the Corinthiâ—s speaking of the dead sayes â—e following words lâ—t us assâ—st â—um not with tears but with prayers â—â— supplicaâ—ions alms and oblations â— these things has not been rashly vâ—nted neither is it in vain that we â—â—ember those wâ—ody'd in the diviâ—â— Mysteries and that we pray for â—â—m beseâ—ehing the expos'd lambe â—ho takes away the sinnes of the world â—at thence forth they might have some â—â—solation therefore let us help â—â—m and let us perâ—orm their commeâ—nation for if â—obs sacrâ—fice made saâ—sfaction for his â—ons what do you â—â—ubt if thoâ—e who dyâ— haâ— some â—â—solation we effeâ—ing sacrifice for â—â—m More of St. Chrisâ—stom 's Authority may be seen in my answer to the first point and in his â— hom in Ioann 2â— in act a Aposâ— St Augustin who liv'd in thâ— year 426. in his 21. book of thâ— Câ—ty of God c. 27 sayes that theâ—â— are some Saints who aâ—ter theiâ— death gose straight to heaven anâ— afterwards can help othâ—rs anâ— that there are others of such a bad life who after their death are noâ— sav'd neither can they help others and finally that there are others who after their death cannot goâ— straight to heaven by the vertue of their own proper merits but that they can be reliev'd by the merits and good works of their friends and in the 16th chap of the same book speaking of the infants who immediatly dye after â—â—eir Baptism he sayes thus It is â—â—t only that Eternal punishment is â—â— prepar'd for them but neither shall â—â—ey suffer Purgatory torments and â—â— tâ—e 24 Chap. he puts a question â—quiriÌ„g why dose not the Churâ—h pray for those who dye withâ—ut repentance answers sayiÌ„g â—hus Ti 's because they are computed be of the divels party but the â—hurch faithfull's prayers are heard â—â— the behalâ— of others who did not â—have themselves so ill in this life â—ither did they deserve to go directly â—heaven In his bookâ— of Homil yes â—om 16. he sayes that those who â—â—s sinnes deserving temporal â—unishments shall go thro' purâ—â—tory fire according to that of â—â—ul he shall be sav'd as by fire And expounding the 37. psalm he sayes thus that â—ire is slighted because ti 's said he shall be sav'd ti 's sure but altho' he shall be sav'd by fire yet that fire is more grievous than any thing that a man can suffer in this life In his 2. book de Genesi c. 20 speaking of him who makes not good use of his life he sayes thus after this life he shall either suffer the
purging fire or eternal punishment in his book de Cura pro Mortuis e. 1. he sayes the â—ollowing words we read in the Machabees that sacrifice has been offer'd for the dead but altho' it wou'd never be read in the old Testament yet the Authority of the whoâ—e Church which is manifest in this custom is not weaks where in the priests prayers which are offer'd to God at his Altar the commemoration for the dead has also it's one place and in the 4 c of the same book he sayes thus supplications for the souls of the dead ought not to be omttted which are to be made for all those who dy'd in the Châ—istiaâ— and Catholick society tho' their names be nâ—t specifi'd the Church receives it vnder a Generalâ—â—mmemoration that it might be offer'd by the holy publick mother for them even as for those who has not parents oy children relation or friends to remember them and in the 18. c. â—speaking of the sacrifices prayers and alms which are offer'd for the dead he sayes the folloâ—ing words they do not avaiâ— to all those for whom they are offer'd but only to those who deserv'd it when they liv'd but because we can not discern who are those it must needs be offer'd for all Christians in his 9th book of Confession c. 13. he earnestly beseeches others to pray for the soul of his mother Monica and in his book of heresie c. 53. he calls Aerius a heretick for not allowing sacrifice to be offer'd for the dead more of his Authority may be seen in my answer to the first point Now let us heare the Councilâ— decrees It was enacted in the 29 Chap. of the 3. Council of Carthage the year 397. that the holy sacrament shu'd not be receiv'd by any but by those who wou'd be fasting and in case that there wou'd be any office to be perform'd in the afternoon for the dead that it shu'd be only perform'd in prayers without offering the holy sacrifice It was also decreed in the 47. â—hap of the 4. Council of Carthage celebrated the year 398 that in prayers and oblations there shu'd be a commemoration made of those who accidentally would dye in their Journey or by sea Jf they executed attentively the law of penance Likewise it was enacted in the 34 chap of the first Council of Bracara now call'd Braga a City in Portugal the year 412. not to pray for the souls of those who wou'd kill themselves and in the 39 chap. of the same Council the clergy where commanded to divide the ablations which wou'd be offer'd amongh themselves that equaly they might be oblig'd to pray for the dead It was also decreed in the Council of Cavaillon a town in France the year 4â—0 that they shu'd pray in their solemn Masses for the souls of the dead c. 16. which may be seen de Consee Dist 1. Can. Visum est and the same was practis'd before in France as is evident by the 6. Canon of the Council of Vasens produc'd in my answer to the first point But that I may not be too tedious in proving the minor I shall conclude with the following revelations St. Gregorie relates in his 4th book of Dialogues â— 40 that the soul of Paschasius appear'd to the holy Bishop St Germaâ—â—â—s and â—ould him that God was pleas'd to release himself ouâ— of Purgatory by his prayers he also relates c. 55 that the soul of a certain monke appear'd to himself and â—ould him that it â—as releas'd by the vertue of thirty masâ—es which he order'd to be said for him St. Gregorie the bishop of Tours in his book de Gloria Confesâ—orum c 5. affirms that the soul of Vitulina appear'd to St Martin and â—ould him that it suffer'd the punishment of Purgatory by reason of a smal siâ—ne which she commited ted in this life Venerable Bede in his 5. book of the Historie of EnglaÌ„d c 13 relates that terrible vision of Driethelme who after his death reviv'd and tould wonderfull things concerning hell Purgatory and Paradise Petrus Damianus in his â—pist to Desiderius relates that the soul of Severinus the Bishop of Coliein appear'd to a certain Priest and tould that he sufferd in purgatory because when he was a live he did not use to say his canonical hours in distinct times but said all in the morning that he might spend the whole day attending temporal affairs also St. Bernard writing the life of St. Malachias relates that his Sisters soul appear'd to St. Malachias and tould him that it suffer'd the pains of Purgatory and Gulâ—â—â—â—us Abbas wâ—iâ—iÌ„g the life of St. Bernard in his first book c. 10 sayes that one of St. Bernards monks â—ho dy'd appear'd to St Bernard and tould him that he was relâ—ast out of purgatory by his prayers It is also to be seen in the life of St Anselmus that he was for a â—â—ole twelve-mouÌ„th offering sacrifices for the releasment of a certain friends soul who was punish'd in Purgatory but was releast thro' the merits of God and by his continual prayers several other revelations might be produc'd which for brevity sake â— omit to inseâ—â— here for I suppose what I have already produc d to have evidently made out the verity of my minor and also to have fully satisfi'd the reader Chap 11 Proving that all those of the Primitive Church had not the word of God in their Mother toâ—gue and that the reading thereof is not profitable or generaâ—ly allowed to all people There were severall nations in the first five centuryes who did not generally understand either the Syriack Hebrew Greeck or Latin Toâ—gue therefore there were several nations in the first five centuryes who had not the word of God in their own tongue the antecedent is evident Acts Cap 2. as may be seen in my answer to the adversary's 3. point And â— prove the consequence thus the word of God was neither written or translated into any other language in the first five Câ—nturyes but only in the aforesaid as all ancient writters do unanimously affirm therefore there were several natâ—ons in the first five Centuryes who had not the word of God in their own tongue who conseqently cou'd not reaâ— the Scripture nav those who cou'd understand some of these languages had no General accesse to the reading thereof for in those times there were but few examplâ—s â—â— of it which were only in Manu-script for the art of Printing was not then found-out nor in a long tâ—me after researv'd by the Church as St Denis the Areâ—pagite declares in his book de Eccles. Hier. saying that the â—acred mysteries were keâ—pt secred from the commonality whereby it appears that it was then needlesse to prohibit them to read the scrpture whereas they were otherwise â—â—nder'd by the aforsaid impediments It also appears that the reading thereof in the Mother tongue is not necessary for all nations for if it were certainly those of the Primitive Church
to prevent which now their very tinkers coblers butchers tailers and all sort of curious and ignorâ—nt mechaâ—icks do take the liberty of interpreting and expounding the whole Bible to their own ruine and destruction 2. Petri c. 3. v. 16. for how can such ignorant people understand or expound either â—o themselves or to others the prophesie of Ezekiel of Daniel the Revelaâ—ions of St. Iohn where aâ— S. Hâ—erome affirms every sentence is a misttery which of them can expound the Canticles or what Salomon meaÌ„t by those similitudes of Gods Church or the following texts I am the Lord they God visiting the iniquit of â—he Fathers upon the children unto the 3. 4. Generation Exod. c. 20. v. 5. which seems to be contradicted by that of Fzekiel c. 18. v. 20 saying thus the soul that sinneth it shall die the son shall not bear the iniquity of the Father we are expressly commanded by the 20 c. v. â—2 of Exodus to honour our Fathers and mothers But it is said in the 14. Chap. of Luke v. 26 that he 〈◊〉 heats not his Father and mother cannot be the disciple of Christ Moreover Deuteronomie c. 6. v. 13. it is written that thou shall fear the Lord thy Gâ—d serve him and â—wâ—ar by his Name Which seems to be conâ—radâ—cted by that of St. Mat. c. 5. v. 34. where we read thus I sa untâ— yoâ— swear not at all these and several other texts which â—ight seem to the unlearned to contradict each others and also the misterâ—es of the holy scripture do exceeâ— the poor ignorant people's understanding and weake capacity nay the very Disciples of Christ cu'd not understand the prop esiâ—s of the old Testament untill their understanding were open'd whereby they came to their true knowledge as evidently appears Luke c 24. v. 27. and 45 where we read the following words and begining at Moses and all the prophets he expâ—uâ—ded unto them that things concerning himself then he opened their understanding that they might understand the scriptures For want of which understanding in the law of God the pretended reformers and also the ancient hereâ—â—â—ks of the Primitive Church deserted their true Mother the holy Catholick Church by misinterpreâ—ing the word of God as for example the Aerians denâ—ing tâ—e 2. person of the Blâ—ssed Tâ—inâ—tâ— to be God and alleâ—ging for their ground that of St. John c. 17. v. â—â— saying thus holy Father keep through thine own Name thoâ—e whoâ—â—â—ou hast given me that they may be one as we are the Eunomians asserting the holy Ghost not to be God and producing for their Authority that of Christ Matt. c. 11. v 27. where he sayes thus all things are deliver'd unto me by my Father neiher knoweth any man the Father save the son ' and he to whomsoever the son will reveal him the Eutychians affirming the divine nature in Christ to have been converted into his human nature and alleaging for their ground that of St John c. 1. v 14. where we read the following words the word was made â—lesh and dowleth among us The Berengarians Wicklefians Husites Lutherans and Caluinists err'd so grossly in so many texts of scripture by reason of the great liberty they tooke in interpreting and expounding it to the advantage of their own design that their errors iâ— they were all related woud require a whole book to themselves so that it plainly appears that the reading and interpreting of the serâ—pture is not profitable to all people specially to those who do not â—ecur for the interpretation thereof to the holy Catholick Church which has a promise of the infallible asistance of the holy Ghost to the consumation of the world Matt c. 2â— v. 2â— so that the Church of Rome had great reason to hunder the ignorant sort of people who might easily be deceiv'd â—rom perusing it with-out having license from their respective Bishops especially in those countryes where heresie abounds and where Bibles are corrupted fearing lest that instead of acquiring more knowledge thereby they might peradventure fall into greater ignorance or some heresie as the aforsaid sectaries have done in so prohibiting she imitateâ— the example of fond parents who keeps all sort dangerous weapons from the hands of their children forbids them all kind of dieaâ— which might occasion or creat any ill distemper Chap. 12 Proving that the pretended reformers Doctrines are but a heap of several old heresies lawfully condemn'd by the Primitive Church Having sufficiently made-out by the same Authorityes which my adversaâ—y in his Challenge defies to be produc'd that the old and present Church of Rome is still the same in priÌ„ciples ti 's now fit that I shu'd let my adversary know what principles himself the rest of the new reformers do embrace I will only produce the following point 1 The Aerians demolish'd and threwdown the Altars where upon the holy sacrifice were wont to be offer'd as the following Fathers do relate St. Athanasius in his Epist de fuga sua Theodoretus in his 4th book of History c. 19. 2â— and Ruffinus in his 11. book c. â— Martin Luther who apostated from the Church of Rome the year 1517. and John Calvin who did the same the year 1538. caus'd alâ—o the Altars of those Churches which ere under their jurisdictions to be throwdown demoâ—ish'd as may be seen in Luther's booâ— de Formula Missa pro Ecclesia Wittâ—mbergenâ—i in Calvin's 4th book of Institutions c. 18. 2 The Aâ—rians rejected all traditions which were not written in the word of God as St. Augustin in his first book against Maximiâ—us c. 2. last testifies which heresie the Nestorians â—utychians held afther-wards as appears by the first Action of the 2 General Council of Nice the Nâ—itorians errors were condemn'd by the General Council of Ephese the year 4â—1 as may be seen Tomo 3 Coâ—ciliorum Luther in his commentary on St. Pauls â—pist to the Galaâ—â—ans c 2. and Calvin in his 4. book of Institutions â— 8. held also the same heresie 3 The Aerians and Eunomians deny'd that Images ought to be venerated as the Fatherâ— of the 2 Council of Nice do relate in the 6. Action John Calvin in his first book Chap. 11. and in his â— 4 book c. 9. and now all the reformers do teach the same 4 The Aerians held that there is no difference between Bishops and Priests but that they are of equal dignity and jurisdiction As St. Epiphanius heresie 75. St Augustin heresie â—3 do write Luther in his book of the Captivity of Babylon cap. de Ordinis Sacramento and adversus falso nominatum ordinem Episcoporum and Calvin in his 4. book of Instutions c. 3 held likewise the same hereâ—ie which now the presbyterians and several others doe embrace 5 The Aerians did not judge it lawfull to pray for the dead or to offer any sacrifice or alms for their releasment and did not believe that there was any place
Peâ—er â—nd therefore it was he pray'd that his faiâ—h should not faiâ—e Luke c. â—2 v. â—â— Whealy expresly contrâ—dicts himself in this matter for in his very last point he slaâ—ly denyes that our Saviour comâ—itted any particular charge to Peter more than to any other of the â—pâ—stles for want of the word only and here he owns that our Saviours words were particularly apply'd to Peter more than to any other of the Apostle which is a manifest contradiction for things signify'd by words must of necessity be apply'd to him to whom the words are apply'd as Philosophers commonly teach as for Whealy's explication saying that it was particularly apply'd to Peter because he was in danger of sweariÌ„g cursing c. t is nonsence at lest if he pretends to be a Christian for our Saviour spoake these words of John c. 21. to Peter after he deny'd him after his resurrection so that there was no daÌ„ger of Peter's cursing swearing and denying Christ the second time if our Saviour was not to suffer again after his resurection which would be an abominable Doctrine to thinke of that his first Passion sufferings was not suficient to redeem all mankiÌ„d If it was in order to give Peter some consolation our Saviour spoake to him also pray'd to his heavenly Father that his faith should not faile according to that of Luke c. 22 v. 31. aâ— Whealy alleages why did he exclude St. Thomas who by noe perswasion would believe our Saviours resurrection untill he saw the wounds in his hands and put his finger into the same and trust his hand into his side John c. 20. v. 25 for really Peters error was of less coÌ„se queÌ„ce than that of Thomas for he only deny'd that he knew Christ personally and that out of human fear for which act he immediatly repented and wept betterly as appears Mat c. 26. v. 75. but we find nothing of Thomas's repentance tho' he would not believe one of the chiefest Misteryes of faith nor do we find in Scripture that our Saviour spoake so favourably to him or pray'd his heavenly Father that his faith should not faile so that there must needs be some other thiÌ„g uÌ„derstood by the said texts which Whealy ought not to deny since he cannot shew scripture Authority or reason but impiously strives to misinterpret the plain words of our Saviour to favour his owne wicked design I see he passes over slightly one of the convincing argumeÌ„ts that he fouÌ„d in that manuel of coÌ„troversie which he pretends to confute and denyes the major minor and consequence with-out giving any manner of reason only alleaging that thâ— râ—st of the Apostles are nam'd before Peter in several places of Scripture but because he could not poiÌ„t any of those places he was forc'd to leave the whâ—le argument in it's vigor and run to an other of his owne as commoÌ„ly all sectaryes do when they find themselves at a stand saying that if Christ had invested Peter with any such dominion either Peter or â—ome of the Evangelists would upon some occasion or other mention'd it but Peter is no where in scripture said to be invested therefore Peter had no such dominion as they preteÌ„d he had the major passes yet it may be absolutly deny'd for all the actions of Christ are not individually mention'd in scripture as evidently appears by the following words of John C. â—1 v. 25 there are also many other things which Jesus did which if they should be written every one I suppose that even the world it self could not contain the bookes that should be written So that it appears that if the scripturâ—s were silent in this matter as they are not that it would not follow that no such thing hath been as I have shew'd by several other examples before now the minor also is false as evidently appears by what I have produc'd onâ—â—f St. Mathew c. 16. S. John c. â—â— the consequence cannot be true for out of false premisses there cannot follow but a false consequence As for that frivolus argument wherewith the adversary falsly accuses the Catholicks alleaging that they conclude Peter to have been bishop of Rome because he remov'd his sea from Antioch let the reader be pleas'd to observe that consequence to be only some of his calumnies and not that consequence which the Catholicks do infer but this which follows Peter remov'd his sea from Antioch to Rome therefore Peter was bishop of Rome so that the other is but some of his ill infer'd consequences As for these two reasons which he alleages first saying that it would be more reasonable to conclude that in case Peter had been Bishop of Antioch and would from thence remove that it was to Ierusalem he remov'd because his following calculation proves S. Peter to have been often there secondly because he was Apostle of the circumcision I retort his first reason thus It were more reasonable to conclude that all shoe-makers would apply themselves in makeing of shooes thaÌ„ to impeach themselves in matters of divinity contraversye therefore it were more reasoÌ„able to coÌ„clude that Whealy who is a shoe-maker would apply himself in makeing of shooes thaÌ„ to impeach himself in matters of divinity and controversie this consequence does not happen as is manifest by what Whealy publishes in his Almanack so that it appears that that which is more reasonable to conclude does not alwayes happeÌ„ for if it thou'd indeed we would never wrong our neighbours or commit any sinne against our creator redeemer for it would be more reasonable to conclude that we ought to obey his commaÌ„dmeÌ„ts than to be come rebells against him yet we see by daily experieÌ„ce that this happens noâ— that which is more reasonable to conclude As to that removing of Peter let Whealy know that it was convenient that the chiefest sea of Christianity shoud be fixd and florish in that City of Rome which formerly was the chiefest City head of Idolatry it 's the General opinioÌ„ of â—everal holy Fathers that Peter was commanded by a special revelation to fix his sea there but if in case he had fixâ—d it in Jerusalem his successours the Bishops of Jerusalem would in haeâ—i St Peter's suprâ—macy have the same jurisdiction that now those of Rome have as to the adversary's second reasoÌ„ I say thaâ— there was no such compact between Peter Paul viz that oâ—â— should only preach to the Jewes the oâ—ner to the Gentiles otherwise Peter would not have declar'd in the assembly that the Apostle◠〈◊〉 is had at Jerusalem that God 〈…〉 among them that the GeÌ„tiles by his mouth should hâ—are the word of God belâ—eve Acts c. 15. v. 7. neither would Paul preach to the Jeâ—â—s when he came to Rome Acts c. 28. v. 2. 3 c. So that the agreement between them was that Peter shoud preach where ever he pleas'd but principally to the Jewes and that also Paul wou'd