aforsaid do expressly testifiâ— and also Sozomenus in his booâ— c. â— Under whose wings did Sâ— Chrysostome fly for justice beit depos'd by Theophilus and hâ— adherences but under the winâ— of Innocentius the first as appeaâ— by St Chrysostome's 1. 2. Epiâ—â— to the same To whom did Forâ—â— naâ—us Felix being depos'd Africk appeal but to Corneliâ— Pope of Rome as St. Cyprian â—â— his first book Epist 3 declares To whom did Basilideâ— appeal but to Pope Stephen as St. Cyprian testifies Epist 68. To the Pope of Rome Valent and Ursacius came to give an account of their treachery against St. Athanasius and to crave pardon for the same as Epiphanius heresie 68 relates Marcion being excommunicated by his own Bishop in Asia came to Rome to be absolv'd by Pâ—us the first as St. Epiphanius relates heresie 42 who depos'd Anthimus the Patriarch of Constantinople and establish'd in his place Mena but Agapetus the Pope as Liberatus affirms in his bâ—eviatâ— 62. and also Zonarias writiÌ„g the life of Iustinian Who depos'd Flavianus the Patrian of Antioch but Pope Danias Theodoret relates in his 5 â—â—â— c 23 who depos'd Polychronâ— Bishop of Ierusalem about â— year 434 but Pope Sixtus thâ— as appears in the acts of Sixâ— Who depos'd Dioscorus Paarch of Alexandria but the of Rome as Gelatius's Epistle the Dardanian Bishops expreâ—â— declares wherin he also relaâ— that Pope Iulius the first resloâ—â— Athanasius AlexaÌ„drinus Pauâ— Constantinopolitanus Marâ—lus Ancyranus to their own Biâ—â—opricks who re-establish'd Peâ— St. Athanasius successor be wrongfully depos'd by the Aâ—â—ans but Pope Damas as Sozoâ— â—us affirms in his 6 boâ—k c 9. who â—estor'd Theodoretus being also â—rongfullâ— depos'd by the Aâ—â—iâ—ns in the 2 Ephesian svnod but Pope Leo as is manifest by the first action of the General Council of Calcedon It was only the Popes of Rome â—hat had iâ— the Primitive Church their deputies and Vicar-generals in all foraign and remote Countryes viz. Anastasius Bishop of ThesaloÌ„ica in the Orient as aâ—pears by St. Leo's 84 Epist Potentius ' in Africk as the same Leo's 87 Epist declares Aâ—acius Patriarch of Constantinoâ—le in Egypt whom the Pope of Rome commanded to depose the Bishop of Alexandria as Gelatius relates in his Epist to the Dardanian Bishops Celestinus Pope of Rome Authoriz'd St. Cyrill of Alexandria to procâ—ed against Nestor then Bishop of Counstontinople as appears by Caelestinus's Ep to St Cyrill which is to be seen in St. Cyrill's 4. tome where also St Cyrill declares in his Epist to those of Counstantinople that the charge of that Bishoprick was committed unto himself by the Bishop of Rome Pope Hormisda instituted Salustius Bishop of Sevil his Vicar-general through Spain and Portugall as appears by the said Hormista's Epist to the same and St Gregory instituted Vigilius Bishop of Orleance to be his Vicargeneral thro' all France as may beseen in St Gregory's 4th book Epïst 52. It was also the Pope of Rome's Legates that were Presidents in the General Councils of the Primitivc Church as for example Hosius Vitus and Vincentius St Sylvester's Legates have been presidents in the General Council of Nice as Cedrinus in his Compendio Potius in his book de 7 Synodis and St Athanasius in his Epist to those who leade a solitary life do relate St Cyrill of Alexandria Pope Caelestinu's Legate preceded in the Council of Ephesias as Liberatus in his Breviate c 15. Evagrius in his first book c. 4 do write Paschasius Lâ—câ—â—sius and Bonifacius St. 〈◊〉 Legates were Presidents in the General Council of Calcedon aâ— is evident by the â— action of â—he â—ame Couâ—cil and also by S Leo's 47 Epist Archâ—dâ—mus and Philaxenâ—s Iulius the first 's Legates preâ—eâ—â—d in the General Council of Sardâ—s as St. Athanasius in his â— Apology and Theodoretus in his a book c 15 do declare It was only to the Pope of Rome the decrees and Canons of all General and famous Councils where sent in the primitive Church in order to be approv'd and confirm'd by his holynesse as for example it was to St. Sylvester Pope of Rome the Fathers of the Council of Nice sent a letter most humbly beseeching his holynesse to Ratifie and confirme the decrees of the said Council which letter is to be seen in the second Tome of the Councils The Fathers of this Council were in number 318 and sate in the year 325. The Fathers of the General CouÌ„cil of ConstaÌ„tinople being in number 150 assembled in the year 381 writ to Damas Pope of Rome by Cyriacus Eusebius and Prisâ—ianus Bishops praying him to aprove and confirme their Canons this Councils letter is to be seen in Theodoret's 5th book c. 9. The decrees of the General Council of Ephesâ—s wherein 200 Fathers sate in the year 431 were sent to Pope Celestinus in order to be confiâ—m'd as St. Cyrill's Epist testifies which Epistle is to be seen in the 3 Tome of the Councils The Fathers of the General Council of Calcedon being in number 630 and sate in the year 451 sent their Canons to Pope Leo in order to be confirm'd by him as appears by the said Council's Epistle to the same which is to be seen in the 4th Tome of the Councils The Fathers of the Milevian Council sent their CanoÌ„s to Pope Innocentius the first in the year 416 to be confirm'd as appears by this Council's Epistle which is to be seen in the 1 Tome of the CouÌ„cils The Fathers of the Council of Carthage sent their CanoÌ„s the year 356 to be confirm'd by Pope Stephen as is manifest by their own Epistle which is to be seen in St. Cyrill's 2 book and also in the first Tome of the Councils I might produce several other convincing proofs concerning this point but that I may be easie to the reader I will conclude only with these followiÌ„g Councils who sate in the Primitive Church and acknowledg'd in their very Canons the Pope of Rome's Supremacy viz. the 20 chap of the Council of Rome who sate in the year 324. The 3 chap of the 3. 4th Council of Rome who sate in the year 502. The 3 4th 9th Canon of the Council of Sardis wherein 376 Fathers were The 6th Canon of the General Council of Nice The 5 CanoÌ„ of the General Council of Constantinople The 1 2 3 16. Action of the General Council of Calcedon who sayes thus in the 16th we throughly consider â—ruly that all Prâ—macy chief honour is to be keept for the Arch Bishop of old Rome Chap 5 Proving that the Real Presence was believ'd by those of the Primitive Church The very words of Iesus Christ and also the Authentical Testimonyes of the holy Fathers and Doctors of the Primitive Church do clearly affirm that Christ's true body and blood are Really and Substantially present in the holy Sacrament therefore this Doctrine was not newly brought-in since the Primitive Church the consequens is most certain as we shall see here-after
sayes thus It was not in vain the Apostles order'd that they shou'd be remember'd in the venerable and terribile mysteries for they knew this to be a relief and help to them for when all the people with open arms and the priests offer that dreadfull sacrifice full of veneration how shall we not pacific God praying for them he hath such an other Authority in his 41. Homily on St. Pauls first Epist to the Corinthians and in his 7. Homily on his Epist to the Hebrews he sayes thus speaking of Christ we offer alwayes the same truely noe other but still the same therefore it is one sacrifice for this reason because he is offer'd in several places are they many Christs no not at all but one Christ in all places who is wholy and intirely here and there one boâ—â— in his 32. de Consubstantiali â—â— Sharply reprehend those who neglect to hear masse and in his 2â— Homily de baptismo he compare those who leave masse before thâ— last benediction to Judas who the Lords last supper departe before giving thanks More â—â— his Authorityes may be seen nâ— only in his liturgy but also iâ— several places manifestly proving the ancient practice of celebrating masses St. Augustin whâ— liv'd in the begining of the 5. century declares in his 9 book oâ— Confession c. 12. that there wâ— masse said for the soul of his own Mothâ— Monica her body being laid beside tâ— sepulchre In his 32 Ser de verb is Apostoli speaking of the dead he sayes the following words the prayers of the holy church the comfortable sacrifice and the alms which are offer'd for those spirits is not to be doubted that they are help'd by them for this hast been deliver'd by the Fathers which new the universal Church observes that those whodye in the communion of the body blood of Christy are remembr'd when the sacrifice is offer'd who doubts them to be favour'd for prayers are not in vain offer'd for them to God And in his Enchiridion c. 110. he also sayes that it is not to be deny'd that the soul of the dead are oâ—s'd when the holy sacrifice is offer'd for them In his 22. book of the city of God chap. 8. he relates that when Hesperious's couÌ„try house was troubl'd by malignant spirits thaâ— he desir'd one of his priests to go thither by the vertue of whose prayers the spirits might give over one of them went saith he and offer'd there the sacrifice of the body of Christ and afterwards the House was no more troul'd More of St. Augustins Authorityes may be seen in hiâ— 46. Epist in his book de cura promorcuis c. 18. in his book desancta virgin c. 45. in his first book de origine animae c. 9. 11 in his 84. treatise in JoaÌ„nem All which I omit to produce for breviti sake shall only insert that of venerable Bede who in his first book c 29 â—â—lates that St. Gregory had sent Priestly ornaments to St. Augustin the apostle of England and in his 4 book c â—2 he tells that when Jâ—ma was taken captive by the enemyes that he cou'd never bety'd by reason of several masses which his brother Tunna the monke said for his soul believing that he was kill'd in the battel and also in his 5 book c. 13. speaking of that terrible vision of Driethelme who after his death reviu'd and told wonderfull things concerning the pains of purgatory from which said venerable Bede Prayers alms fasts and celebrations of masses doe release many before the day of Judgment Now let us see the councils Authorityes It was decree'd in the 5 can of the council of Vasens atowne in France where 18 Bishops gather'd the year 442 that kyrie eleison shu'd be said in the masses throughout all the Churches of France as it was said long before in the East and in all Italy here are the councils very words quia tam in sede apostolica quam etiam per totas Orientis atque Italiae provincias dulcis et nimis salubris consuetudo in tromissa est ut kirieelcison cum grandi affectu accompuÌ„ctione dicatur placuit etiam ut in ominibus Ecclesiis nostris ista consuetudo sancta et ad matutinum et ad missas et ad vesperam deo propitiante intromittatur Likewise it was enacted in the 6 can of the same council that the following words holy holy holy shu'd be said iÌ„mornig masses iÌ„ the masses of lent and in those masses which were offer'd for the dead as it was accustom'd to be said in solemn Masses the words of the CouÌ„cil are these In omnibus missis sive matutinis sive quadragessimalibus sive in illisquae prodefunctorum commemorationibus siunt semper sanctus sauctus saÌ„ctus eo ordine quo ad missas publicas dici debeat quiatam dulcis et desiderabilis vox etiam die noctuque possit dici fastidium non potest generare et hoc nobis justum visum est ut nomen Domini Papae quicunque sedi apostolicae praefuerit in nostris Ecclesiis recitetur Which Authorieyes doe not only make out the ancient practice of celebreating Masses but also the Popes supremacy of which I shall treate in my answer to the 4 point In the mean time let us hear the Declarations of other old Councils concerning the present point We read in the 18 can of the council of Agato celebreated the year 506 that the seculars were then oblig'd to receive the CommunioÌ„ trice in the year viz at Christemas haster and Whitsuntide and in the 47 can of the same couÌ„cil t is expres'd that they were oblig'd to hear masse every sunday Which plainly makes out that in the primitive Church it was lawfull for the Priest to say masse tho' none else wou'd receive the Communion along with him to confirm which I shall produce the Authorityes of the two following Councils who sate above a thousand years agoe the fathers of the 12 council of Toleto can 5 sharply reprehend'd certain Priests for not receiving the Communion when they said Masses which is asign that they acknowledg'd the Masse to be lawfull tho' none wou'd communicate but onely the Priest And the council of Nant c 30 quoted by Ivo p 3 deer e 70 â— prohibit'd the Priests to say masse alone withoÌ„ut the assistance of one to answer them which Authority proves the ancient practise of celebrating privat masses Tho' Luther and his doctrine aleadges the contrary for the fathers of that Council only obliges the Priests to have clerks to answer them but mentions not a word of a second person to be requisite for receiving the communion along with the Priest for they knew too well that there was no divine or Ecclesiastical precept obliging the Priest not to say Masse if none else wou'd communicate along with him and moreover that there was no Precept commanding others to receive the Communion as often as the Priest wou'd celebrat Masse for that was left to the
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
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
of temporal punishments after this life as St Augustin heresie 33 and St. Epiphanius heresie â—5 do relate the Cerinthians held the same as St. Epiphanius writes heresie â—8 the Cerinthians errors were comdemn'd by the General Council of Ephese the year 431. as may be seen tomo 3. Conciliorum as for the Aâ—rians errors they have been condemn'd by all the following Councils viz by the Council of Alexandria the year 3 5. tomo 1. Conciliorum by the Councils of Rome which sate the year â—37 and the year 369. by the first General Council of Nice the year 325. the first General Council of Constantinople the year 381. and by the Council of A reminium which sate the year 359. all which Councils are to be seen tomo 2. Conciliorum their errors were also condemn'd by the General Council of Ephese the year 431 tom 3. Conciliorumâ— by the Council of Calcedon that sate the year 451 tom 4. Counciliorum and by the Fathers of the 2. Council of Constantinople the year 536. which may be seen tomo 5. Conciliorum Luther in his Epist to the Valdinians Calvin in his book of Institutions c. 5. taught also this last point of the Aerian heresie about Purgatory which now all their followers do firmly believe 6 The Novatians believ'd that confirmation was no sacrament as Theodoretus in his 3 book de Haere Fab. writes the Donatists believ'd the same as Optatus in his 2 book against Perminian relates Luther in his book of the Captivity of Babylon cap. dâ— Confirmatione and Calvin in his 4th book of Institutions c. 19 did embrace teach the same heresie 7 The Novatians held that the Church had no power to forgive sins committed after Baptism consequently they did not allow auricular confession or that the Church cu'd grant Indulgence as all the following Fathers do write St Cyprian in his 57. Epist to Pope Cornelius St. Epiphanius heresie 59 St Augustin heresie 38 and Theodoretus in his 3 book de haereticis fabulis the Novations errors have been condemn'd by the Council of Carthage the year 252. by the Council of Rome the year 253. by the Council of Italy the same year by the Council of Arles the year 452. as may be seen â—omo 1. and 4. Conciliorum Luther in his book of the Capitivity of Babylon Cap. de extrema unctione Calvin in his 4. book of Institutions c. 19 held also this point of the Novatian heresie 8 The Donatists gave out that the Catholick Church fell from the true faith of Jesus Christ and that themselves were renewing it again in Africk as Optatus in his 1. 2. 6. book against the Donatists and St. Augustin heresie 69. and in his book de vnitate Ecclesiae c. 12. do relate Luther in his discourse tomo 2. cap. de partibus and Calvin in his 4th book c. 2. likewise gave-out that the holy Catholick Church fell visibly from the true faith and that themselves were reviving it again 〈◊〉 therefore they their followers are call'd reformers 9 The Donatists held that the holy Eucharist ought not to be ador'd they brake-down the Altars and gave the blessed sacrament to their dogs as Optatus in his 2. 6 book against Perminian and St. Augustin in his 2. book against Petilian c. 51. 60. in his 3 â—â— book c. 40. and also in his 163 Epist do relate Luther in his book de Eucharistia ad Waldenses and Calvin de vitand is superstiâ—ionibus held likewise that the holy Eucharist ought not to be ador'd 10 The Donaâ—ists deny'd the Pope of Romes sâ—premacy â—s Opatus and St. Augustin do declare in the aforsaid books Luther in his book de potestate Papae and assertione articuli 25. and Calvin in his 4th book of Institutions c. 6. deny'd the same 11 The Donatists reprov'd the life and vows of monks and religious people as also Optatus St. Augustin write in the aforesaid books Vigilantius and Petilianus reprov'd the same as St. Hierome in his book against Vigilantius and St. Augustin in his 3. book c 40 against Petilianus do affirmâ— but the Donatists errors were declar'd to be false erronious Doctrines by the Council of Rome the year 313. by the Councils which sate in Africk in the time of Jâ—nocentius the first being the begining of the 5. Century and by several other Councils Martiâ— Luther writing of the monastical vows held also this last point of the Donatists hereâ—e that he might have some kind of pretence to dispence with himself in his three religious â—ows merrie Cathrine the Nun whom he deluded out of her monastery our Saviour Iesus Christ most strictly commands us to be ware of the doctrine of such false Prophets and he tells us that we shall know them by their fruits here are his very words Beware of false prophets which come to you in sheâ—ps clothing but in wardly they are ruvening wolves ye shall know them by their â—ruits do men â—ather grapes of thorns or â—igs of thistles even so every good tree bringâ—th forth good fruit but a bad â—ree bâ—â—ngeth forâ—h evil fruit Matt c. 7. v. 15. 16. 17. 12 The Eustachians endeavor'd to demolish and extirpate the Ecclesiastical convents as socrates in his 2 book c. â—3 and sozomenus in his 3. book c. 13 do relate the Eustachians errors have been condemn'd by the Fathers of the Council of Gangris which saâ—e the year 324. Luther anâ— Calvins Disciples did embrace this Eustachian error for they threw-down all the convents and monastarves of those Countryes and Provinces wherein they made any conquest 13 All the following hereâ—icks rejected matrimony denâ—'d it to be a Sacrament as these Fathers do write of their heresie Simon Magus as St Augustin in his book â—e hereâ—ibus c 1. Nicolaites as â—t Epiphanius heresie 25 Titiaâ—us as St. Irenaeus in his first book â—â— 31 Adâ—miani as St. Augustin â—eresie 31 the Manicheans as St. Augustin heresie 46 the â—ustaâ—hians as socrates in his 2. book â— 33. Marcian as St Hierome in â—is first book against Jovinianus and the Prisillanists as St Leos â—â— Epist dâ—clares the Prisillanists errors were condemn'd by all the following Councils viz by the Council of Caesaragust the year â—8â— by the Council of Toleto the year 400 the Council â—f Burdeaux the â—ear 385. and by the Council of Spaine in the year 447 which CouÌ„cils are to be seen â—omo 2 â— Conciâ—â—orum Luther in his book de captivitate cap de matrimoniâ— Calvin in his 4 book of Institutions c 19. held also that matrimony is no sacrament 14 Iovinianus held that there are no venial sins but that all sins are mortal as St. Hierome relates in his 2 book c 15 16. against Jovinianus and also St. Augustin heresie 28 the Pelagians were of the same opinion as St. Hierome writes in his 2 book against them Jovinianus's errors were condemn'd by the Fathers of the Council of Milan which â—ate
the year 390 tomo secundo Conciliorum and so were the Pelagians errors by the following Councils viz by the Milevian Council the year 416 by the Aâ—ican Council the year 4â—8 as â—y be seen tomo 〈◊〉 Conciliorum â—and also b◠〈◊〉 â—ral Council of 〈◊〉 which â—â—e the year 43◠〈◊〉 Conciâ—orum Luther assertione articuli 32 â—alvin in his 2 book of Insâ—â—uâ—ons c. 18 and in his 3 book c 4 â—eld likewise that all sins are morâ—l 15 Simon Magus and Menander â—eld that Christs true flesh is not â—â—lly present in the holy Euâ—harist as St. Ignatius declares â—â— his Epist to those of Smyrna â—f which Theodoretus makes â—ention in his 3. dialogue other â—â—reticks of the Primitive Church held the same as Sâ— Cyrill writes in his Epist to Calosirius Tho' Luther never expreâ—slâ— affirm'd this point of the old he reâ—â—e yet all his Disciples do endeavouâ— to defend it and so diâ— Calvin in his book de Caena Domini where he reprehends Luther for not holding it and alsâ— in his 4 book c. 17. 16 Simon Magus held that faitâ— alone is suâ—â—icient for salvation and consequently that good woâ—kes are needless in order to savation as St. Irenaeus in his firâ— book c. 20. and Theodoretâ— de heretic is fabulis do write Eunomius held the same erroâ— as St. Augustin in his book dâ— â—eresibus declares c. 54 Luther in his book de libertate â—hristiana and Calvin in his 3. â—ook of Institutions c. 19. held â—o the same error that thereby â—ey might provoke others to be â—ven to all kind of vices as themâ—lves were 17. The Eunomians held that â—e reliques of Saints ought not â— be veâ—erated as Magnes in â—s 4 book against Theostines â—firms and Vigilantius held the â—e error as St. Hierome writes â— his book against Vigilantâ—us â—ut the Eunomians errors have â—een condemn'd by the â— Counâ—il of Rome the year 369. by the â—eneral Council of Constantinoâ—e the year 381 tomo secundo by the Council of Calcedon which sate the year 451 tomo 4. CouÌ„ciliorum also by the Council of Constantinople the year 553. tomo 5 Conciliorum Luther in his 〈◊〉 de cruce and in his book de missa abroganda held the same and so did Calvin admonitione de reliquiis 18 Vigilancius affirm'd that it is unlawfull to invocate Saints as St. Hierome writes in his book against Vigilantius's errors Luther in his book de Eucharistia ad Waldenses and Calvin in his 3 book of Institutions c. 20. believ'd and held the same error 19 The Massalians rejected the fast commanded by the Church as St. Epiphaniâ—s heresie 8. and Theodoretus in his 4. book c. 11. do relate the Aerians did the same as St. Augustin declares in his book of heresie c. 33. and so did the Eustachians as St. Epiphanius heresie 75. and Socrates in his 2. book c. 33. do write Calvin in his 4th book of Institutions c. 12 rejected the same which error both his and Luthers Disciples do willingly embrace that théy might indulge their own bodies whilest they are in this world 20 Thë Massaliaâ—s held that holy order is no sacrament as St. Damascenus relates in his â—irst book of haeresie the Massaâ—ians errors were condemn'd by â—he Fathers of the Council of Syda who sate the year 383. as may be seen Tomo 2. Conciliorum and by a nother Council in the Orient the year 417 Tomo 3. Conciliorum Luther in his book of the Captivity of Babylon cap. de ordine held also that holy order is no Sacrament which error his Disciples do now firmly believe 21 Helvidius raught that the Blesled Virgin Mary bore children to Joseph who were brothers to Iesus Christ as St. Hierome relates in his book against Helvidius's errors which were condemn'd in the Council of Milan the year 390. as may be seen Tomo 2. Conciliorum Calvin ad Caput 1. Lucae affirm'd the same error which several of his followers do now certainly believe 22 Eusebius in his 3. book of history c. 25. and St. Hierome in his book de viris illustribus do make mention of certain hereticks who deny'd the Epist of St. James oâ— Juda the 2. Epist of St Peter also the 2. 3. of St. John to be canonical Luther in his prologue on these Epist rejects St James and Juda's Epistles and he doubts of the rest to be canonical 23 The Marcionites deny'd the revelations of St. John to be canonical as Tertullian relates in his 3. 4. book against Marcion the Theodotians deny'd the same as St. Epiphanius wriâ—es hereâ—ie 51. 54. the aforesaid Martionâ—tes did also deny St. Pauls â—pist â—o the Hebrews to be canonical as St. Hierome declares in his preface on St. Pauls Epist to Tiâ—us and so did Arius as Theodâ—retus relates in his preface on St. Pauls Epist to the Hâ—brews Luther in his preface on the old Testament affirms the â—evelation not to be canonical and in his prologâ—e on that to the Hebrews he sayes likewise that it is not canonical 24 The Marcionites Basilidians held that all the old TestameÌ„t was apocryphal as St. Irenaeus relates in his book c. 20. 22. 29. the Manicheans held the same as St Epiphanius affirms heresie 66. but the Maniâ—heans errors were condeâ—n'd by the General Ephesian Council the year 431. Toâ—o â— Concilioruâ— and also by the Council of Rome the year 444. which is to be 〈◊〉 in the saâ—e Tomâ— as for thâ— Mâ—â—â—iâ—ni-teâ—â—â—â—ors they 〈◊〉 bâ—â—n câ—demn'd by the Geâ—â—ral Coâ—nâ—il oâ— Calâ—â—â—oâ— the 〈…〉 51. â—oâ—o 4. Conciliorum and by the 〈◊〉 Council of Constanâ—inâ—â—le the year 553. where also the 〈◊〉 errors were condemn'd as may be seen Tomo 5. Conciliorum Luâ—â—â—r and Calvins Disciples are something milder than the aforesaid hereticks for they do no◠〈…〉 thaâ— all the old Tâ—stament is apocriphal yet théy deny several books of it to be canonical and chiefly those books which â—vidently do falsifie their own principles If I had not suppos'd that the premisses might sufficiently demonstrate what Doctrines my adversary and the reformers do maintain I wou'd produce several other points of â—old heresies which also they maintain but lest I shu'd be too troublesome to thè reader I will only conclude with the following passage Whosoever maintains or hath for his principles the aforesaid points is lawfully accus'd for maintaining old heresies false and erronious Doctrines confuted by the holy Fathers and lawfully condemn'd by several CouÌ„cils of the Primitive Church but thâ— pretended reformers do maintain and have for their principles the aforesaid points therefore the pretented reformers are lawfully accus'd for maintaining old heresies false and erronious Doctrines confuted by the holy Fathers and lawfully condemn'd by several Councils of the primitive Church the minor is manifest as for the major ti 's prov'd by what I have already produc'd for certaiÌ„ly all those holy Fathers and Doctors wou'd not make it their business to reprehend and confutâ— the chief promoters of