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
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
not rashly searâ—â— them over â—est you should burn in their search St. Epiphanius who liv'd in the year 370 in his book nam'd Ancoratus sayes thus We see thaâ— our Saviour tooke in his hands as thâ— Evangelist hath when he gave thanks he said this is my body none mistrusts his words for he whâ— dose not believe it to be his true fleâ—h falls from grace life and in a nother place cited by the Fathers of the 7th General Council in the 6th Action he sayes the following words Never shall â—o find our Lord or his Apostles or the Fathers saying that the unbloody sacrifice which is offer'd by the Priests is an Image but his very body blood St. Hierome who liv'd in the year 390 Epist to Hedib sayes thus but let us know that the bread which the Lord brake gave to his Disciples was the Lord our Saviours body himself saying to them take ye eat this is my body St Chrysostom who liv'd the year 398 Hon â—1 in Matt sayes the following words he who bestowed his own life for you why will he sâ—orn to give you his own body therefore let us hâ—arken the Priests how noble how admirable is that thing which is granted unto us he has given us his own flesh c. He also sayes thus Hom 53 Let us believe God let us not contradict him altho' what he sayes may seem strange to our sense imagination for it surpasâ—es our sense reason I beseech you what may we suppose of his words in all things chiefly in mysteries not only considering â—hese things which layes before us but also his words for we cannot be deceiv'd by them but our senses may easilie be deceiv'd his words cannot be false therefore because he said this is my body let us he convinc'd by noe ambiguity but let us believe perceive this with the eyes of our understanding O how many now sayes I wou'd fain seâ— his face countenance I wou'd wish to see his garments therefore you see him you feele him you eat him you desire to see his garmeÌ„ts truly he deliver'd himself to you not only that you may see him but also that you may touch him intertain him in yourself In his 3. book de sacerdotio he sayes thus he that â—its above with his Father even in the same instant of time is touch'd by the hands of all gives himself to all those who are willing to receive him whereas Christ leaving his flesh to us yet ascending to heaven there also he hath it More of St. Chrysostom's Authorityes plainly confirmiÌ„g the same may be seen in his 8â— Hom. on Matt. 45th on John 3 on St. Paus's Epist to the Ephes in his 2. to those of Antioch and in his 6th book de Sacerdotio St. Augustin who liv'd the year 420 expounding that of the 33. Psal he was carri'd in his own hands puts the question inquiring how can these words be understod aÌ„swers sayiÌ„g thus we cannot find this in David according to the litteral sense but we may find it in Christ for Câ—râ—s◠〈…〉 in his own haâ—ds wâ—e gâ—v◠〈…〉 body he said thi◠〈…〉 he caâ—rid that bâ—d◠〈…〉 In his â— book 〈…〉 legis eâ— Prophet c 9 he sayes â—he following wâ—rds wâ— receive the Mediator of God man Ieâ—us Christ with a fuâ—l heart mouth gâ—vâ—ng us his own flâ—sh blood to be 〈◊〉 dranke Here the Reader may take notice of the word mouth that thereby he may understand S. Augustin to have openly declar'd that we do not receive the flesh blood of Christ in figure and by faith only as my adversary believes which may be further confirm'd by S. Augustin's own words in his 2. ser de verbis Apostoli where he sayes thus we understâ—nd the true master divine redeemer kiÌ„d Saviour recommending unto us our price his own â—lood for he spoke of his own body blood More of S. Augustin's Authorityes proving the Real presence may be seen in his 11th 26th 27th 31 Treatise in John in his commeÌ„tary on the 98th psal in his 2. book agaiÌ„st PetiliaÌ„s letters in his 17th book of the City of God c. 20. In his 3. book or the Trinity c. 4. 10. in his book super Leviticum â— 57. In his 2. ser de Temp. anâ— in several other places which wouâ—d be too tedious to produce here therefore I will conclude only with the two following Authorityes S. Cyrâ—ll of Alexandria who liv'd in the year 430 in his Epist to Nestor which Epist was aprov'd of by the Fathers of the General Council of Ephesiâ— sayes thus so immediatly we come to the mystical blessings we are sanctifi'd being partakers of the holy body precious blood of Christ the Redeemer of us all not taking it to be common flesh God forbid But made the proper flesh of the word himself that â—s to say of the son of God It was defin'd in the 18. Can. of the first General Council of Nice That Deacons who have no power to offer sacrifice ought not to give the body blood of Christ to Priests who have that power All which proofs do evidently make-out that it was alwayes believ'd iÌ„ the Primitive Church that Christ's body and blood were really and substancially preseÌ„t in the holy sacrament and consequently that our Saviour had no mystical or figurative meaning in the institution of this sacrament So that it is to be admir'd what pretence can my adversary aleadge for denying the real presence If he has not a mind to deny all mysteries that surpasles his own weake understanding if so he may be the same rule Presume to deny that of the blessed Trinity Incarnation ResurrectioÌ„ c. for they surpasse his understanding and capacity as well as this of the reall presence Chap. 6 Proving that the holy Eucharist was ador'd worshipp'd by those of the Primitâ—ve Church If it was lawfull to fall down and worship our Saviour Jesus Christ with Godly honour when he was in this world t is also lawfull to fall-down and worship the holy Eucharist with Godly honour but it was lawfull to falldown worship our Saviour Jesus Christ with Godly honour when he was in this world therefore t is lawfull to fall down worship the holy Eucharist with Godly hoÌ„our The coÌ„sequence is most certain as we shall see hereafter and the minor is manifest Mat. c. 2 v 11. c. 14. v. 33. Jo. c 9 v. 38. as for The major it may be prov'd tâ—us the same Saviour Jesus Christ who was worship'd in this world is really substâ—ntially present in the holy Sacrament as I have prov'd in my answer to the adversarys 5th point and will confirm it in my answer to his 7th therefore if â—t was lawfull to full-down and worship our Saviour Iesus Christ with Godly honour wheÌ„ he was in this world t is also lawfull to fall-down and worship tâ—e holy Eucharist with
mount â—alvary which Image in the reign of Tiberius the Emperour was brought to Rome and there honourably reserv'd and shew'd to the people every munday and thursday Several other Images of Christ were made even by those who liv'd in his one time as for example there was one made by the woman whom he heal'd of the bloody flux which was set up in the city Penades where several miracles were wrought upon the account of it as Eusebius in his 7 book c. 14th Sozomenus in his 5th book c. 20 and Damascenus in his first book de Imaginibus do relate for a certain herbe which grew at the foot of that Image when it came to be so high that it cou'd touch the hem of the Image it receiv'd vertue to heal all kind of distempers and as Sozomenus testifies when Juliaâ— the Emprour order'd to fall it down and to place his own Image in stead of it his was immediatly consum'd by fire from heaven which miracle the Pagans seeing most impiously by the instinct of the divel brake our Saviours Image not considering that he who caus'd their Emprours Image to be burn'd might by the same power cause also fire to come down from heauen in order to burn both themselves and thier Emprour too only that his divine goodness and clemency had more patience to expect their conversion of which the Emprours Image was uncapable another Image of Christ was made by Nicodemus which a Christian 43. years after it was made carri'd from Jerusalem to Berith a Village in Syria where in deâ—ision of our Saviour's Passion it was by the Jewes crown'd whipp'd pierc'd c vs'd it with all manner of villany as they us'd our Saviour himself but not with out great miracle for as they pierc'd it there issu'd out of it aboundance of water and blood by which divers maladyes were cur'd and several Jewes conver ted seeing these miracles as Athanasius in his book de Passione Imaginis Domini c. 4th and Gregorie of Tours de gloria martyrum c. 21. do relate To which examples may be also added those Images of our blessed Lady one made by S. Luke which is to be seen at this very day in the Church of Loretta in Italiâ— and an other of hers whâ—ch Eudoxia sent from Jerusalem to Pulcheria which shee plac'd near her own seat in the Church that shee built in Constantinople as Nicepherus writes in his 14th book c. 2. Iâ— might Produce several other Images which were made worshipp'd by those of the Primitive Church If I had not suppos'd that any impartial reader might plainly perceive by what I have already produc'd that the vse of Images is no new Doctrine iâ— the holy Catholick Church and consequently that their worship and veneration is not prohibited by the second commandment as my adversary and his adherence do falsly teach for that which is prohibited by this commandment and also by the scriâ—ture in several places is to worship or adore any creature with that honour which is due to the Almighty God as formerly the Gentiles did when they made Idols and false Gods which afterwards they worshipp'd and ador'd even as if every one of them had been a true and an Eternal God wherefore they are alwayes believ'd by those of the Church of Rome to have been Idolators impious for soe doing which they wou'd not judge if themselves were guilty of the same crime or of any other of that kind therefore the worship which is peculiar to God is commonly call'd by the divines Cultus â—atriae that is to say a soveraign honour and the Church of Rome most strictly forbids all her members to give it to any creature therefore the honour veneration which shee alowes to be given to Images is not that of Latria or severaign as all the Fathers of the 7th General Council do declare in the 7th Action but it is an inferior kind of veneration call'd relative that is to say that they are worshipp'd in as much as they represent unto us Godly thingâ— and are instruments apt to move the people to thinke of what our Saviour the Saints have suffer'd done in this world so that they serve in a maÌ„ner as books to those who cannot read excites the people to great devotion pietv which other wise wou'd not have inter'd into their thoughts or imaginations â—o that the reader may take notice how uncharitable the pretended reformers do continually preach to their poor ignorant flock that the Papists are Idolators and impious by worshipping graven Images as Gods that thereby they might render the holy Catholick Church odious and abominable to the very simple people fearing that any of theâ— wou'd embrace her principles oâ— offer to find out the real verity of her uncorrâ—pted doctrine Chap. 9 Proving the invocation of Angels and Saints to be lawfull â— practis'd by those of the Primitive Church The Angels and Saints his a special care of us and we receive several benefits by their assistance and merits therefore it is lawfull to invocate them that they may interced for us to God the antecedent is manifest by the following texâ—s And the Angâ—â— of God call'd tâ— Hagaâ— ouâ— of heaven and said unto her what aileth thâ— Hagaâ— fear not for God hath haâ—â— the voice of the child Genesis c. 17. and the Angel of the Lord call'd unto him out of heaven and said Abraham Abraham lay not their hand upon the child neither do thou any thing unto him for I know that thou fearest God Genesis c. 22. v. 11. 12. The Angel which redeem'd me from all evil blesse these boyes Genesis c. 48. v. 16. Then the Angel of the Lord went forth smote in the camp of the Assytian an hundred and fouâ— score five thousand Isaiah c. 37. v. 36. Then the Angel of the Lord Answer'd said O Lord of hosts how long will thou not have mercy in Jerusalem and â—n the cityes of Juda against which thou hast indignation these three score and ten years Zechariah c. 1. v. 12. Michael one of the Princes come to help me there is none that holdeth with me in these things but Michael Daniel â— 10. v 13. 21. But while he thought â—â— these things behol'd the Angel of the Lord appear'd unto him in a dream saying Ioseph son of David fear noâ— to take unto thee Mary they wife for that which is conceiv'd in her is of the holy Ghost Matt. c. 1. v. 20. Take heed that ye despise not one of these little ones for I say unto ye that in heaven their Angels do alwayes behold the face of my Father which is in heaven Matt. c. 18. v. 1â— And four twenty elders felldown before the lambe having every one of them harps and golden vials full of odours which are the prayers of the Saints Revelations c. 5 v. 8. and c. 8. v. 3. 4. and an other Angel came stood at the altar having a
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
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