which could not mean the second Nicene and Blondus saith it abrogated the seventh Synod and the Felician Heresie for taking away of Images 83 84 85. He saith it appears in the writings of Clemens Alexandrinus Tertullian and Origen that in those times they would not allow the making of Images when Tertullian saith no such thing and neither of the other two speaks of the Images of Christ or his Saints but of Jupiter and the other Heathen gods Sect. 9. 86 87 88 89 90 91 92. Against picturing those forms wherein God hath appeared which is all that some of ours do allow and practise he quotes Tertullian Eusebius Athanasius S. Hierom Theodoret Damascen Nicephorus and others when divers of these as namely Tertullian Eusebius and Jerom have nothing to this purpose and the rest spake onely against representing God as in his own essence shape or form as appears by their words which it would be too long to set down But to instance in one or two Theodoret Ye saw no likeness c. He saith this instructing them that they should not make any Idol nor at any time attempt to counterfeit the Divine Image when they never saw the species of the archetype c. Nicephorus They made Images of the Father Son and Holy Ghost which is most absurd for Images are of bodies that may be seen and circumscribed not of those who are invisible and incomprehensible by our understanding Sect. 10. 93. To prove that Christ left his Apostles without any Eminency in one above the rest he saith S. Paul gave the Bishops congregated at Miletum caution to take care of the whole flock of God when the Text hath no such thing but rather the contrary The flock over which the H. Ghost hath made you Bishops 94. To the same purpose he quotes S. Cyprian The other Apostles are the same that S. Peter was c. wresting them against that which S. Cyprian did in that very place expresly assert to wit an Eminency in S. Peter above the rest of the Apostles though not in the species of the power yet in the manner and degree of it viz. that Christ gave it first to S. Peters person as the origen of unity as would have appeared had he set down the words immediately before and after which most plainly and solidly maintain S. Peters Primacy notwithstanding that parity Our Lord said to Peter Upon this Rock I will build my Church and again Do thou feed my sheep Upon him one person he builds his Church and to him he commends his Sheep to be fed And although after his Resurrection he gave to all his Apostles equal power and say As my Father sent me so I send you yet that he might manifest unity that the Church was to be one by the unity of the Governour he constituted one Chair in S. Peters person and by his authority disposed the origen of unity beginning from one person S. Peter Then follow the words quoted by the Doctor The other Apostles are the same that S. Peter was c. After which these But the beginning comes from unity the Primacy is given to Peter that one Church of Christ and one Chair may be monstrated That is they were all equal in power and honour but Peter had it with this Eminency above the rest that it was settled first in his single person 95 96 usque 113. To prove that all Antiquity does consent and teach that all the ordinary power of the Apostles descended to the Bishops as their successors though it be a truth and maintained by us yet of his twenty Quotations brought for it no less then eighteen are false or wrested viz. 1. Irenaeus l. 4. c. 43. saith onely We ought to obey the Presbyters that are in the Church that have succession from the Apostles who with succession of Episcopacy have received the certain Charisma of truth 2. Id. ib. c. 44. Hath not a word to this purpose 3. S. Cypr. l. 1. Ep. 6. Hath not a word to this purpose 4. Id. l. 2. Ep. 10. He saith onely this The unity delivered by our Lord and through the Apostles to us successors 5. Id. l. 4. Ep. 9. Saith nothing of Bishops but what is as true of Presbyters Christ said to his Apostles and by this to all that are praepositi who by Vicarious Ordination succeed to the Apostles He that despiseth you despiseth me 6. S. Ambrose de dign Sacred c. 1. Saith nothing but what rather makes against the Doctor viz. That all Bishops received the Keyes of the Kingdom of Heaven in the B. Apostle Peter 7. S. Aug. de Bap. co Donat. l. 7. c. 43. onely sets down the Sentence of one of the African Bishops Clarus a Muscula for the rebaptizing of Hereticks 8. Id. de verb. Dom. Serm. 24. saith nothing but what pertains to Priests as much as Bishops He that despises you despises me If he had said this to the Apostles alone despise us But if his word have come unto us and called us and placed us in their room see that ye despise not us 9. Conc. Rom. sub Sylv. saith nothing but that men should not detract from the Disciples of our Lord that is the successors of the Apostles 10. Anacletus P. Ep. 2. saith nothing but that the Pillars of the Holy Church which the Apostles and their successors are not unrightly called should not be easily shaken or accused 11. S. Clem. P. Ep. 1. saith nothing but that the Bishops supply the place of the Apostles as Priests do of the 72. Disciples whose successors properly they are not 12. S. Hieron Ep. 13. hath not a word to this sense 13. Id. Ep. 54. saith no more but that Bishops with us Catholiques hold the place of the Apostles whereas the Montanists put them down to the third place 14. Euthym. in Ps. 44. hath nothing to this purpose 15. S. Greg. in Evang. Hom. 26. saith no more but that Bishops hold now in the Church the place of them to whom Christ said Whose sins ye forgive c. 16. S. Jerom whom I suppose the Doctor meant for S. Gregory hath no such Epistle Ep. 1. ad Heliodor speaks not of Bishops properly but of Priests God forbid I should speak any sinister thing of them who succeeding to the Apostolique degree with their sacred mouth make Christs Body 17. S. Damasc. de Imag. Or. 2. onely useth the words of the Apostle God hath set in the Church first Apostles then Prophets c. 18. S. Greg. Naz. Orat. 21. de Laud. Athanas. not as he quotes it Basilii hath not a word to this purpose 114 115. He saith Bishops are in express terms called by S. Ambrose Vicars of Christ and quotes two places for it in neither of which S. Ambrose speaks of Bishops but onely of the Apostles We are the helpers of God This pertains to the person of the
in the beginning of the Church there was no use of Indulgences and that they began after the people were a while affrighted with the torments of Purgatory When he hath no such words for this is all he saith That it was not without the very great dispensation of the holy Ghost that after so many curricula of years the faith of Purgatory and the use of Indulgences was generally received by the Orthodox So long as there was no care of Purgatory none sought Indulgences 22. To prove that the Fathers do expresly teach that Pilgrimages to holy places and such like inventions which are now the earnings of Indulgences are not the way of salvation c. he quotes S. Gregory Nyssen in an Oration made wholly against Pilgrimages to Jerusalem when he made it not wholly against Pilgrimages but onely to shew Religious people tending to perfection of piety and counting it a part of piety to visit the holy places at Jerusalem that it was no necessary part of piety and that it was liable to some inconveniences misbecoming Religious people Cum itaque sint aliqui ex iis c. Seeing there are some of those who have chosen to themselves a solitary and private life who count it a part of piety to have seen the places at Jerusalem c. 23. To the same purpose he quotes S Chrysostome who in the place quoted never dreamt of Pilgrimages for he onely saith this That to obtain pardon for our sins it is not necessary to lay out moneys to travel into forreign countreys to undergo dangers and labours c. but onely to have a good will 24. To the same purpose he quotes S. Bernard when he might as well have quoted Moses Deut. 13. 14. for S. Bernard onely alludes to that Text It is not necessary for thee to pass over sea to penetrate the clouds to go beyond the Alps there is I say no great journey proposed to you meet God within your self for the word is nigh unto thee in thy mouth and in thy heart c. 25. To the same purpose he quotes these as S. Austins words God said not Go to the East c. in his Sermon De Martyribus whereof there is but one in S. Augustins Works with that title to wit his 117. Sermon De Diversis and in that there is not the least word to any such purpose Sect. 4. 26. He saith Roffensis and Polydor Virgil affirm That who so searcheth the writings of the Greek Fathers shall finde that none or very rarely any one of them ever makes mention of Purgatory Whereas Polydor Virgil affirms no such thing nor doth Roffensis say That very rarely any one of them mentions it but onely that in those ancient Writers he shall finde none or but very rare mention of it 27. He saith they Roffensis and Polydor affirm that the Latine Fathers did not all believe it but by degrees came to entertain opinions of 〈◊〉 but for the Catholique Church it was but lately known to her When Polydor affirms no such thing nor doth Roffensis say The Latine Fathers did not all believe it but they did not believe it all simul together or at once meaning but by parts nor doth he say That by degrees they came to entertain opinions of it but they conceived the truth of it 28 29 30. To prove that the Prayers and Oblations uesd in the Primitive Church for the Dead that God would shew them mercy c. do not inferre their belief of Purgatory he saith That they also made Prayers and offered for those who by the confession of all sides never were in Purgatory as for the Patriarchs Prophets Apostles Martyrs and even for the B. Virgin Mary and quotes for it Epiphanius S. Cyril and the Canon of the Greeks which if he meant not that they prayed for them in the same sense as for the rest of the Dead in general viz. that God would shew them mercy remit their sins c. which is that alone from whence we inferre their belief of Purgatory it is an abusing of his Reader and inferres nothing to his purpose and if he meant it they are three false Quotations for the Authors quoted precisely and expresly distinguish the Prayers for the one and the other viz. For the Dead in general or the other persons prayed for particularly for mercy and pardon for them But for the Patriarchs Apostles and the B. Virgin Mary c. they begged nothing for them but onely prayed and offered in their honour and for the honour of Christ and that they might be holpen by their intercession So Epiphanius We make mention both of Just and Sinners Of Sinners imploring the mercy of God for them Of the Just the Patriarchs Prophets Apostles c. that prosecuting our Lord Jesus Christ with a singular honour we may separate him from the rank of other men c. So S. Cyril When we offer this Sacrifice we afterward make remembrance of all those that before us have slept First of the Patriarchs Prophets Apostles Martyrs that God by their prayers and intercessions may receive our prayers Then we pray for the deceased Fathers and Bishops and finally all who among us who have departed this life believing it to be a very great help of the Souls for which is offered the obseâ—ration of that holy and dreadful Sacrifice So the Mass of S. James Let us make commemoration of the B. Virgin and of all the Saints and Just that by their prayers and intercessions we may all obtain mercy ... Remember all Orthodox from Abel the just unto this day make them to rest in the land of the living in thy kingdom and the delights of Paradice c. So the Mass of S. Basil. For rest and pardon for the Soul of thy servant N. So the Mass of S. Chrysostom In memory and honour of the B. Virgin Mary by whose intercessions receive O Lord our Sacrifice to thy heavenly Altar Of the B. John Baptist Apostles c. by whose prayers O Lord protect us ... And remember O Lord all those who have afore slept in hope of resurrection of life eternal ... For rest and pardon for the Soul of thy servant N. So the Greek Mass of S. Peter Afore Consecration Worshipping the memory first of the B. Virgin mother of our Lord c. Of the holy Apostles Martyrs c. by whose merits and prayers grant that in all things we may be guarded by the help of thy protection After Consecration Remember O Lord thy servants N. and N. who have gone afore us in the sign of faith c. To them O Lord and to all that rest in Christ we pray that thou indulge a place of refreshing light and peace 31. To the same purpose he saith So it is acknowledged by our own Durantus viz. That the Fathers of the Primitive Church made Prayers also and offered for the Patriarchs Apostles Martyrs B. Virgin
c who never were in Purgatory where if he mean likewise as he must or it was impertinently urged that Durantus acknowledges that they prayed for them as for the rest of the dead and namely that God would shew them mercy or pardon them Durantus saith no such thing but the direct contrary Truly in Epiphanius and Cyril and the Canon of the Greeks is read that they offered Sacrifice to God for the Patriarchs Apostles Martyrs c. which signifies the same as in our Canon Communicantes memoriam venerantes gloriosae semper Virginis c. For when the Greeks say We offer for the Martyrs c. it is not understood that we commend them to God but we commemorate them for their glory and to give God thanks for the glory he hath bestowed on them ... The Priest prayes nothing for them but rather prayes them that he may be helped by their prayers c. 32. He quotes Sixtus Senensis as saying That Pope John 22. not onely taught and declared the Doctrine that before the day of Judgement the Souls of men are kept in certain receptacles c. but commanded it to be held by all as saith Adrian P. in 4. Sent. When Sixtus Senensis saith not so of Pope John but onely reports the opinion of others nor doth he quote Pope Adrian as saying so but onely as reporting also what others said for these are Sixtus Senensis his words It is said that Pope John 22. subscribed to their opinion and decreed that it ought so to be believed Witnesses of this Decree are Occham and Adrian VI. whose words are these Finally it is reported of John 22. that he publiquely taught c. And afterward Sixtus Senensis shewes the uncertainty of that report Know that it is not altogether certain with approved Authors that which Occham being offended with him and in this condemned by the Council of Trent wrote of him yea there want not Authors of highest authority and credit that relate the contrary and among them Benedict XI c. 33. To prove that S. Augustin doubted of Purgatory he quotes these words of his Whether it be so or not it may be enquired and possibly it may be found so and possibly it may be never And he quotes two places for it In neither of which S. Augustin speaks of Purgatory directly but of grief for the loss of temporal good things too much loved burning some just men here and perhaps hereafter too In Enchiridion For this wood hay and straw may not absurdly be interpreted such affections to secular things although lawfully had as they cannot be lost without grief of minde But when this grief burns if Christ have in the heart place of the foundation that is that he who is so burnt had rather want those things which he so loves then want Christ he is saved through fire ... For the grief of the lost things which he loved burns him but consumes him not being guarded by the stability of the foundation That some such thing such a burning grief for loss of temporal things is done even after this life is not incredible and whether it be so or not may be enquired and either be found or lie hid that some faithful men are later or sooner saved by a certain Purgatory fire by how much they more or less loved perishing goods And much to the same sense is the other place quoted If in this interval of time betwixt Death and the Resurrection the spirits of the dead may be said to suffer this kinde of fire which they feel not who had no such manners and loves in the life of this body but others feel which carried these kinde of buildings with them of wood hay and stubble upon Christ the foundation either there alone or both here and there or therefore here that not there they finde a fire of transitory tribulation burning saecularia worldly affections delights offences c. although venial from damnation I oppose or censure it not because perhaps it is true c. 34. To prove that in the time of Otho Frisingens in Anno 1146 the Doctrine of Purgatory was uncertain and gotten no further then to a Quidam asserunt he quotes these words of Otho Some do affirm that there is a place of Purgatory after death shamefully corrupting both the sense and words of this Author for neither doth Otho say after death nor mean it but after the day of general judgement as the Doctor himself could not but see if he read the place For the title of that Chap. is An post judicium extra infernum inferiorem ad leviores poenas locus remaneat Et quid de parvulis qui solo originali tenentur Whether after judgement i.e. the day of doom there remain any place without the nether most hell for lighter pains And what will become of Infants that dye in onely original sin And in the Chapter he treats of it thus His dictis indagandum puto si transacto Judicio extra inferum inferiorem ad leviores poenas locus remaneat Esse quippe apud inferos seil after the day of judgement locum Purgatorium in quo salvandi vel tenebris tantùm assiciantur that is for some time vel expiationis igne decoquantur quidam asserunt juxt a illud Apostoli Ipse autem salvus erit sed quasi per ignem At si terminatis in judicio causis singulorum pro qualitate meritorum aeternis poenis deputatis nullus ultra purgabitur quomodo locus ille superior Purgatorius residuus erit si verò non remanebit ut de aliis taceam quid de parvalis qui solo originali renentur delicto fiet nunquid in puteum inferni inferioris ipsi trudentur 35. He saith that in the Speculum Exemplorum it is said that a certain Priest in an extasie saw the Soul of Constantinus Turritanus in the eves of his house c. when in the place quoted is not a word to any such purpose 36. He saith that the Greek Church did alwayes dissent from the Latines in this particular touching Purgatory and in the Council of Basil publisht an Apology directly disapproving the Romane Doctrine of Purgatory And that how afterwards they were press'd in the Council of Florence by Pope Eugenius and by their necessity how unwillingly they consented how ambiguously they answered how they protested against having that half consent put into the Instrument of Union how they were yet constrain'd to it by their Chiefs being obnoxious to the Pope how a while after they dissolved that Union and to this day refuse to own this Doctrine are things so notoriously known that they need no further declaration All which things are so notoriously false as there needs no further declaration of the falsifying spirit of this Doctor But for the other falsities I must wave them my business at present being onely to note his false Quotations and