Of 150. Bishops in the first Council of Constantinople anno 381. Where the Bishop of Constantinople is decreed to be the chief next the Bishop of Rome Thirdly Of 200. Bishops in the first council of Ephesus anno 431. where in the third action it is defined that saint Peter was the head and prince of the Apostles and that the power of binding and loosing is granted to him who in his successours liveth and exerciseth judgement unto this very day Fourthly Of 600. Bishops in the Chalcedon council in the year 451. where in the third action also Pope Leo is called universal Bishop Patriarch of old Rome and sentence is pronounced against Dioscorus in the name of Leo and sunt Peter to acknowledge Leo Peters successour The Fathers in particular I do not cite for their citations in this would make a volumn Only I engage that of a 100. there be 90. clear for this And not one against it Is not Popish faith resolved into a lie say you viz. the infallibility of Pope or Council You should have said Pope and Council putting tâ—em together as the head and chief members which represent the whole body of the Church As the Parliament doth the whole Kingdome and then if you doubt of their infallibility you deny the express words of Scripture which calleth the Church the ground and pillar of truth 1. Tim. 3. and which assureth us that the gates of hell shal not prevail against her Math. 16. 18. Yea you take away all possible means to know infalliblie what is true Scripture what is the true sense thereof which is to make us doubt of all and leave us no sufficient ground to believe undoubtedlie any thing You take away Christs promise to be with the Church to the end of the world Matth. 28. 20. Yea you take away an Article out of the Creed I believe in the holy Catholick Church and leaving men either to the dead letter of Scripture which killeth many or the privat spirit which deceiveth more or natural reason which can be a motive of faith to none you cast loose all Religion every one reâ—ecting or receiving Scripture as he pleaseth Expounding Scripture as he pleaseth and following in both no infallible rule or guide but his own opinion fancie imaginatioÌ„ In the fourth part you say that all the positives of the reformed Religion were mantained in the primitive Church the first 300. years But if this were true it would be made good no otherwise but by the Fathers writtings in the first three ages after Christ Now if they had all your positive tenets why do your learnedest writters openly disclaime them as I have shewed formerly Why saith Luther your Apostle lib. deserv arbitrio cap. 2. the authority of the Fathers is not to be reguarded and in his Collâ—q cap. de patribus In the writtings of Hierom there is not aword of true faith of Chrysostom I make no account Basil is of no worth he is wholly a Monk Cyprian is a weak Divine But I must not insist on this because you may in some measure deny the greatest parts of controverted points betwixt you and us to be positive tenets Albeit there be none of them but justly may be called so For you not only deny for example the real presence invocation of Saints use of Images that a man is justified by faith and works c. But ye positively believe that Christs Body and Blood is not reallie present in the Sacrament that to invocat the Saints is to give Gods worship to creatures that to make use of Images is idolatrie that a man is not justified by faith only Therefore I instance only two upon which all your visible reformation is grounded First That the whole visible Church may erre Secondly That we should believe nothing but what is in the written Word Now I have made it appear reflecting on your sixt answer that both these positive tenets are against the express wordes of Scripture and Fathers How then did the Church in the first 300. years hold all the positives and what you affirme As for your negatives and what you deny you grant they cannot be there because the controversies were not then stated But this is a bold and open calumnie for not one point is denyed by you but the Fathers in the first 300. years have clearlâ—e asserted And so the controversie betwixt you and us was sufficientlie stated even then You deny real presence and transubstantiation but in the second age Justin Martyr Apol. 2. ad Antonium saies as Jesus Christ incarnat had flesh and blood for our redemption so are we taught that the Eucharist is the flesh and blood of the same Jesus incarnat And in the third age Cyprian serm de coena Domini saith the bread which the Lord gave to his Disciples being changed not in shape but in nature by the omnipotencie of the Word is made flesh Secondlie Ye deny the sacrifice of the Masse asserted in the first age by St. Andrew in the book of his passion written by his Disciples I daily saith he sacrifice the immaculat Lamb to Almightie GOD who when he is truelie sacrificed and his flesh eaten remaineth intire and alive And in the third age by Origen hom 13. on Exod. Ye think your self guiltie and worthilie if any part of the consecrated Hoste be lost by your negligence Thirdlie Ye deny Purgatory asserted in the second age by Tertullian lib. de anima cap. 58 seeing we understand Matthews prison which the Apostle demonstrats to be places below and the least farthing is every smal fault delayed to be paied till the resurrection none will doubt but the soul will recompence something in places below And in the third Age It is one thing being cast into prison not to go out thence till he pay the uttermost farthing another presently to receive the reward of faith One thing to be affected with long pains for sins to be amended and have all sins purged with suffering sayeth Cyprian ep 52. ad Antonium Fourthly ye deny Prayer for the dead allowed in the first Age by S. Clemens ep 1. de sancto Petro where he saith Peter there taught to give almes and pray for the dead And in the same age by Tertul. lib. de cor militis we make yearly oblations for the dead Fifthly ye deny invocation of Saints and Angells recommended in the secong Age by S. Dennis Eccl. hierarch part 3. cap. 3. saying I constantly affirm with the divine scripture that the prayers of the saints are profitable for us in this life after this manner when a man is inflamed with a desire to invocat the saints and distrusting his own weakness betakes himself to any saint beseeching him to be the helper and petitioner to God for him he shall obtaine by that mean very great assistance And in the third Age Origen on the Lambent sayeth I le begin to fall on my knees and pray to all the saints to succour me
and baptize all Nations To ordain Pastours for edifying the body whose power and calling it is to preach the Word purely to administrat the Sacraments of Baptism and the Supper of the Lord as it was first delivered to rule their flocks as they that watch for souls and should stand and feed in the strength of the Lord to administer discipline according to the word of GOD and to do every thing commanded there which may bring men near GOD and help them forward in their journey to Heaven That Magistrats should be obeyed in the Lord. Parents honoured and husband and wife dwel together according to knowledge as heirs of the grace of life That Masters should remember they have a Master in Heaven and Servants be subject to their Masters for the Lords sake That the Lord to whom we owe all should be loved with the whole heart and have the flower of our affection and that we love our neighbour as our self That we should rather suffer then sin and glorify GOD in every station wherein he placeth us This is the summe of the positives which we mantaine he who will deny that all this is contained in Scripture and consented to by the Fathers hath no understanding either of Scripture or antiquity The negatives of our Religion are points of Popery denyed by us and condemned in the Scripture contrar to all antiquity Such as these That the Pope of Rome is supream infallible Monarch of the Christian Church That he and these who follow him cannot erre in matters of faith That he hath preheminence above the scripture and may dispence with the law of GOD concerning incest murder perjury c. That he may depose Kings Their service in an unknown tongue is contrary to all pure antiquitity so much is confessed by Thomas Cajetan and Lyranus writting on 1. Cor. 14. Their praying on beads a late invention Polid Virgil lib. 5. invent cap. 9. Their carrying of the Hoste by a pompous procession is praeter veterem morem saith Cassander consult art 22. not according to antiquity That Christ is bodily present there and should be worshâ—pped and that bread and wine is no longer there after consecration is not older then the Lateran Council That the cup should be holden from the People is of one age with the council of Constance That the Mass iâ— a proper propitiatory sacrifice for the sinnes of dead and living was unknown to Peter Lombard who saith from Augustin lib. 4. disp â—â— that which is offered is called a sacrifice because it is a commemoration and representation of the true sacrifice made on the altar of the Cross Augustin lib. 20. cap. 21. against Faustus the Manichaean the flesh and blood of Christ before his comming into the world was promised by the similitude of the legâ—l sacrifices in the suffering of Christ 〈◊〉 his flesh and blood was in the veritie and antitype it self exhibited after the asâ—â—â—tion of Christ it is celebrated in the Sacrament of commemoration That none should communicaâ— except such as make aâ—ticulat consession to a Priest was not known in the ancient Church saith Maldon sum qu. â—â— art 11. Where there was only publick confession That Images should be set up in Churches and worshipped was abominated till the second council of Nice The like may be said of Purgatorie worshipping Saints and Angels with-holding the Bible from people c. So the Romish Religion is new and ours the good old way quod primum verum saith Tertul. lib. 4. contra Marc. cap. 5. It is true that the enemy did sow tares quickly in the Church and the mysterie of iniquity did encrease by degrees Yet these were not holden to be de side and made articles of the Christian Creed under the paine of Anathema till the council of Trent then indeed in stead of reformation which occasioned that convention the Trent Doctors oâ— at least the plurality of them gathered the crotchets of some Fathers the disputable opinions of some School-men and making a bundle of all together did obtrude them to be believed by all Christians under the pain of excommunication So that the church of Rome as new dogmatized is no older then the council of Trent and ours is as old as Scripture sensed by the purest antiquity For further clearing beside all I have said formerly you may hear this more how Suarez telleth us that the council of Florence did at first insinuat that there were seven Sacraments but it was no article of faith till the council of Trent the like may be said of the rest So Popery is a superstitious superstructure like an ulcer on the body which was long in growing at last did break out and stain the garments of many in a world When our Lord Jesus dyed he left a Testamen behind him which being opened directeth all his subjects how to carry Papists not content with this rule for ordering his legacâ—e upon a pompous design have formed a dative which they make equal to his Testament which we disclaim and honestly adhere to the first Testament here is the rule of our Negatives It is â—â—â—rasonick bragge for you to say That of an 100. Fathers ye have 99. for your tenets and as untrue that the four first general Councils were for the Popes universal supremacie The Fathers though the mystery of iniquitie was then in the cradle being taken up with other controversies did not purposely fall on these tares which scarcely were come to the blade then For instance the Fathers in the first 300. years whose books are extaÌ„t were Iust Mar. who did writ 150. year after Christ an Apology for the vindication of Christians to the Senat of Rome after another of the samekind to Antonius the Emperor a Dialogue concerning the verity of Christian Religion called Tryphon and some other letters exhorting to moral duties holding forth the Roligion of Christians against Jews and Gentiles but that which is Poperie the source of controversies in the Christian Church was unknown to him The next is Ironaeus who lived about the year of Christ 178. He did write five books against the heresies of his time as the Valentinians Gnosticks Ophites the heresie of Simon Magus Menander Basilides So Popery is not to be found in them unless some of these heresies be found in their skirts The â—hird is Clemens Alexandrinus who flourished in the year of Christ 196. who was a Presbyter of Alexandria the subject he handleth is in three parcels an exhortation to the Gentiles to renounce their Idols a Paedagogy to the Christians instructing them about their carriage and his Stromara which is a Miscellany work against the followers of Basilides Gnosticks c. Origen lived about the same time whose writtings are so imperfect and vitiated that we scarce know what to make of them as Erasmus witnesseth in his edition Tertullian did writ about the same time several books as concerning Patience the Resurrection against the Jews against Marcion Hermogenes
with naked persecuted truth in our Church as the Marques of Galeacia Mr. Smeton c. yea sundry have gone to Rome been converted by taking a distaste at their worship and way Fourthly Our run awayes runagads have to mourn before the Lord for their Apostacie seeing they cannot deny that the Ordinances in our Church have been by the Lords blessing instrumental to beget children to God This they must graunt unless they will say that all the reformed Church is unconverted which they have no confidence to averre Now how gross is it to spit in the face of her who did bear and foster them which I wish the Lord may lay to the consciences of such revolters But not to insist further I desire you in the fear of God to pause and consider well whether you are going to heaven or hell and by what rule you walk If the will of man or the revealed will of God have the power of your consciences or whether it be safer to take the scriptures way in which the Prophets and Apostles walked to heaven or the way of your own traditions and vaine inventions He who walketh according to the scripture rule peace and mercy shall be upon him and upon the Israell of God Reply In your last answer you say our Papists Reply pelf and policie is greater then yours both which I grant but glories in neither Yet if Ministers augmentations hold on they will shortly equal our pelf but not our Christian policit in employing it so well our glorious and goodly edifices of Churches Hospitals Monasteries dispersing and distributing their rents to pious uses But the thrusting down of Churches Hospitals Monasteries dispersing and dissipating their rents testifie your want of policy blind avarice mad passion Secondly You say we give indulgencies for looseness as if in Catholick times there had been greater looseness then since the Reformation Whereas the keeping of Lent and Fasting dayes were abolished Pennance and satisfaction for sin taken away Celibacie in Church men thought a crime Laicks allowed after divorcement to marry all good works thought impossible the Commandments thought impossible to be keeped and that men sin of necessity in their best actions which as it excuseth all wickedness and sin so it giveth way to all looseness and prophainness Thirdly You say many quit Rome in the integrity of their heart such as the Marquess of Galeacia and closed on their peril with naked truth in your Church To which I answer that all Hereticks and Schismaticks have quit Rome not in the integritie of their heart but in the blindness of their mind and that with their own peril eternal damnation closing with a very naked faith and Religion not well cloathed with the least colour of truth but not with naked faith or belief which Catholicks confidently and constantly assert what ever you say to the contrar And it is no where else to be found for they know there is but one faith and one GOD and one true Church Consequentlie united in the same faith in all which points as she was established by Christ and his Apostles hath continued since their time visible in her Pastours and People in all Ages holy and incorrupted in her Doctrine religious in her Sacraments and ceremonies powerful and glorious in her wonders and miracles conversion of Infidels in the which the holy Fathers have lived and all true Martyrs have died Which only all new upstarts and Sects do persecute and oppose as Protestants at this day under the pretence of Reformation and upon the same ground of wresting Scripture against the common consent of the Church and Fathers with them For as all divisions in Christianity have been from the Roman Catholick Church so all have turned both their armes and pennes chiefly against her but in vain she is builded on a rock against which the gates of hell shal not prevail against her And so who return from you to her are neither run-awayes nor run-agads as you call them but like the forlorn child or lost sheep return'd Whose example undoubtedly many more would follow if they would consider Faith without unity amongst Protestants a Church without a Head a Body without united Members a Law without a Judge a Temple without an Altar Religion without Sacrifice Divine service without Religious ceremonies Sacraments which do not sanctifie Doctrine without infallibility Belief without a ground Preachers without a call Commandments impossible to be keeped Exhortation to what is not in our power Reprobation without workes Reward without Merits Sin punished where there is no Free-will Scripture received or rejected upon the catalogue of the Jewes GODS word patched up by men Reformation without authority New-lights against old received veâ—iâ—ins the Privat-spirit against the whole Church single mens opinions against the unanimous consent of the Fathers in a word wavering Pastours unsetled Government unstable Faith In the post-script there be a parallel patched about our Reformations which being composed of the gall of bitterness without verity or reason deserveth no answer but that which Hezekiah commanded Is 36. 21. Duply You graunt that ye are rich and politick this is true there is much prophain Prote ∣ stants Duply 1 policie where Jesuited equivocation is mantained But tell me if this be like the Godly sinceritie and Gospell simplicitie which was the old Apostolick way and ground of their rejoicing 2. Cor. 1. 12. If ye exceed us in sumptuous buildings which politickly you mistake for the policie mentioned by me though your pelf be greater then ours we want not Hospitalls Bridges Temples according to our abilitie But what is that to the doctrine which is according to Godliness The Turks exceed you as farre that way as ye doe us And the Temple of Diana at Ephesus exceeded you and them also Secondly You deny that Poperie fostereth prophanness but it is too apparent and Duply 2. how can it be otherwise If indulgencies bought and sold like an horse in a market tend not ex natura operis in it self to make men loose and prophane let any sober man judge For thus may they reason shall I quite my lusts for a little money I know what will do the bussines and put me in favour with God Why should I pluck out my right eye and cut off my right hand when a little time in puâ—gatorie will do the turne and a soulemasse which I can have for the Legacie of a summe of money will free me thence But we with the scripture forbid men to deceive themselves for they who do such things shall not it herit the kingdom of heaven So with us nothing less will satisfie then Gospell repentance and the least ground of hope is not granted to those hereafter who turne not away hore from their iniquities How can this be denyed seeing your latest Casuists such as Escobar Busenbaius and Diana the Sicilian have purposly devised latitudes for rendring prophane men secure about Duells Sodomy and other acts of
Command and that precept stolne from the rest of your Catechism is proved and granted We shall now hear what more you will say in the defence of your Idolatrie albeit it being far from the first question and answer deserveth no answer It is alleadged we break all the Commandments because we hold that no faln man can perfectly fulfil them To this I answered formerly in my return upon the 7. question But giving and not granting that this were our errour Two blacks makes not a whit None of us ever repealed any of the ten Commandments or refused obedience to them only we say it is not perfect obedience as was required under the Covenant of Works And this is our regrat but blessed be he who sent our Saviour to help us As for the Cherubs and the Ark I referre you to Esthius on Heb. 9. 5. who will tell you that the Images of the Cherubims on the Ark were placed not to be worshipped but set there for signs of things to come And the word Psalm 99. 5. worship at his fooâ—-stool is not worship it but before it for it was a type of the Church in which we worship And it is clear the people could not worship them for they were in the Holy of Holies whâ—re the people did not enter nor ever see them And admit all were true which you alleadge suppose there were a command for this yet there is an express command against graven Images And this rule is our reason of doing or not doing This is Tertullians answer to some in his days who framed the same objection lib. de Idololatria by his generâ—l law he forbade any Image to be made and by his special injunction commanded the Cherubims to be set up Advert he saith not to be worshiped stay thou till thou get the like warrand and make no Image against the law for worship unless he command thee as he did Moses As for bowing at the Name of Jesus we in this Church take not these words literally for there be no kneeâ— under the earth to bow but he was exâ—lâ—ed thâ—t all should acknowledge hiâ— to be Lord and Christ And they wâ—o take it othâ—rwise will not admit of your consequence for if it be commanded it is not an Image nor Will worship For out pictures of friends and persons whom we respect they are like the hangings about our walls The ornaments of our houses are forbidden by no law â—s your Images are And your bitter expression concerning our love to the Devil is an unchristian sentence and non-consequential for iâ— amounteth to this only we will not bâ—eak the second Command of the Loâ—d oâ—t GOD therefore we love the Devil Hear O Heâ—vens and give ear O Earth Now Reader if this dool be noâ— based the fâ—â—lt iâ— in me not in the cause For it is clear as the Sun that the worship of GOD is â—uch leavened by the Romish way And albeit there were nothing else to say against them serious Christians who study holiness and tender their salvation and consolation must scâ—mner at their course Yet for further satisfaction to the Reader I shal handle here this point more fully and digest it methodically This controversie if it deserve to be called one seeing it should rather be esteemed the denyal of a principle in Christianity then a controverred point amongst Christians is of great consequence First Because Idolatrie as saith Tertullian lib. de Idololatria is exitium seculi omne peccatum the vuine of the generation infected and a complex of sin an Idolater is Homicida saith he he killeth himself It was that said Luther as Melchior Adamâ—s testifieth in his life which brought the Turk into Christendom The Jews are reported in time of their captivity to reflect with sed sighs upon that as the chief ingredient in theiâ— cup. Albeit an Idol be nothing in the world 1. Cor. 8. 4. noâ—hing of that it pretendeth to be nihil formaliter Yet the Lord is a gracious GOD and jealous and that is a grievous sin which cannot go unpunished long against which he hath in his word declared indignation â— and served inhibition Deut. 4. 12. Deut. 5. 8. Deut. 16. 22. 2. Chro. 33. 17. Ps 97. 7. Ezek. 43. 8. Acts. 17. 22. 23. Rom. 1. 23. 1. ep Iohn 5. 21. c. Secondly If the Romanists be such we had reason to leave them What agreement hath the Temple of GOD with Idols 2. Cor. 6. 16. we had a fair call to leave her by a voice from Heaven Rev. 18. 4. as the Christians had to slâ—e from Jerusalem to Pella Thirdly If Idolatrie be in the skirts of Rome it must be high madness in any who live in the reformed Church to hanker after and cleave to them What will ye go to a Pest-house Idolatrie is a plague learn to keep a distance and take the wind of them For if ye joyn again in affinity Will not the Lord be angrie Ezra 9. 14. In following forth this debate a method for our better clearing is to be observed First What Idolatrie is And how it differeth from supeâ—stion and will worship Secondly Whether there be any difference betwixt an Image terminating religions worship and an Idol or if in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be promiscuously taken Thirdly What is the true state of the question and whither the Papists be guilty of the breach of the first and second Command according to the definition of Idolatrie Idolatrie is to be defined here by uncontroverted writters for if Protestant Divines should only define the case partiality might be alledged as if we made a definition to inferre our own conclusion Therefore to stopp the moâ—ths of adversaries in this I shal define Idolatrie from Scripture antiquitie Popish writters the testimony of a Jew and a Pagan this is fair aâ—d square dealing against which none can justly make any exception Idolatrie is religious worship tendered to that which is not GOD. It is called religious worship for it is not civil relating to the fifth Command which is here handled But that which is comprized in the first and second consisting in adoration trusting prayer vowes worship swearing dedication of Temples and dayes When men give that to Images Saints Crosses Reliques which is due to GOD that is idolatry by the mouth of the spirit speaking in Scripture Ex. 20. 5. Thou shalt not bow down thy self to them to serve them Psam 97. 7. Confounded be all they who serve graven Images who boast themselves of Idols worship him all ye Gods Psalm 115. 8. They that made them are like them so is every oâ—e that trusteth in them Now then service bowing trusting in or to images is Idolatry cursed and confounded by the word of GOD. Secordly Ancients desine it thus Idolatrie is that Quae DEO fraudem sacit honorem debitum DEO denegans conferens aliis So saith Tertullian lib. de idololatria that is Idolatrie which
speaketh 1. Pet. 4. 17. your own Pererius interpreteth not this place 1. Cor. 3. of purgatorie You say Ancients interpret these Scriptures so namely Augustin Tertullian Hierom Cyprian I would first enquire at you how you can cite the Commentars of any privat men on Scripture Seeing you averre before confidently that the sensing of Scripture and interpretation thereof belongeth to the Church of Rome and to no privat persons Augustin Cyprian c. were not the Church of Rome but privat Doctours Yea they were never members of this Church as it is now constituted being great strangers to supream infallibility and universal Monarchy engrossed in the person of the Pope They lived in Africk the one at Hippo the other at Carthage and were Bishops there Tertullian was a Presbyter and forced to leave Rome for the aspersions cast upon him by some envyous Doctors there which was the first thing tempted him to Montanism as it is told in his life he was formerly free of it When you interpret Scripture you are bound to bring one of the Popes decretals or a Canon authorised by him for the meaning of a text otherwise you are inconsistent with your own opinion But that which now you bring from these ancients is as I conceive fully satisfied and explained in the eight Duply to whâ—ch I referre the Reader You bring back hither and thither with your impertinencies All you have to do here if you would keep rule is to answer Scripture arguments seeing these taken from antiquitie have been debated formerly in their own room Yet to tell Augustines mind about the sense of the 1. Cor. 3. it is not so as you cite it he thinketh the text hard and difficult but doth not build Purgatory on it he is in that at a stand what to say and will not define the interpretation but modestly thus Non ideo confirmo quoniam non refello Aug. de Civit. DEI. lib. 21. cap. 24. Tertullian is so far from it that he saith lib. de patientia Christum laedimus c. We wrong Jesus Christ if we shal say that these who have their sins forgiven are in a state to be pitied But in Purgatory if the suffering be so great they are to be pitied Cyprian de mortalitate is of the same mind all who are in Christ when they go hence reign with Christ Ejus est mortem timere qui ad Christum nolit ire Let him fear death who will not go to Christ You say these in Purgatoty are in Christ then saith Cyprian they go to Christ not to Purgatory Justin Martyr saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediatly after death the souls of the righteous go to Paradise and of the unrighteous to hell resp ad Orthod quast VVhen you would have them then holding Purgatory you bring them under contradiction and are bound to reconcile them with themselves for any such clashings you may thank your Index Expurgatorius The Fathers indeed speak of probatory mending fire here of loca refrigerii before the Resurrection of Fluvius igneus after it this is the opinion of some Hence ariseth your citations but for Purgatory they knew it not It is the Blood of Jesus Christ which taketh away the guilt and filth of sin Now that this erroneous opinion maketh men loose reason proveth it For men who believe that they may live loosely here and yet go to heaven are tempted to prophainness ipso facto whatever be pretended to the contrar especially when it is told them withall that some Soul-Masses for a little money may be had to free them quickly thence And our experience in this land maketh it out also because many loose livers hanker after Poperie and hate to be reformed You answere just nothing to the 9. Heb. for if judgement cometh immediatly after death where is Purgatorie then That judgement is not temporane but eternall it is one with Eccl. 11. 9. And I would gladly know if this Tenet can hold with that scripture Rev. 14. 13. They who die in the Lord rest from their labours And if so they are not punished henceforth This purgatory fire of your own kindling maketh a hot kitchin to the Pope but purgeth no soul at all For Purgatory was noâ— decreed to be de side till the Councill of Lateran under Innocent the 3. the Florentine under Eugentus the 4. and the Tridentine under Pius the 4. so it is not old Many of the Fathers supposed that the saints received not full reward till the resurrection Aug. though dubious about it else where yet in one place De verbis Apostoli serm 18. sayeth There be two places there is not a third we are ignorant of a third meaning Purgatorie yea we find in scripture that there is none such In the Greek Fathers there is no mention of it saith Roffensis And whereas it is objected that Augustin said Masse for his mother Monica He sayeth only that seeing she prayed so frequently for him he was bound to send his best wishes after her if they could avail But speaketh very doubtfully of the matter in his book de civit DEI. Beside the Ancients prayed for these whom they thought to be in Abrahams bosom for a joyful Resurrection and full fruition to them The prayers of the Romanists are for men in miserie prisons in a place next to hell So the one and other differ much But the matter is that your gold groweth here it is your livelyhood your Mexico this maketh you so contend for it Seventeenthly Ye commit murther and § 17 Inst. allow it contrar to the sixt Command witnes the Massacre at Paris commended by the popish Oratour Muretus whose book is Printed by authority Reply The testimonie of a privat Oratour doth not make the articles of our faith And Papists Reply if this fact was done by privat Animosities neither Religion nor reason can allow it Nor do any Catholicks approve it except they who think it was done by the Kings authority to punish rebellious subjects whom he could not otherwise crub Duply This Oration of Muretus wherein he commendeth the Massacre is licensed Prote ∣ stants Duply and Printed by authority so it is not the meer testimonie of a privat Oratour but publickly allowed And whereas you say that no Catholicks approve it except these who think it was done by the Kings authority I answer the fact was clearly murther a breach of the sixth Command and admit the French King who then was young had consented to it will that justifie the breach of a divine precept How can that consist with Acts 4. 19. I am bound actively to obey my Superiours in the Lord ad aras religion reason craves no more Your own Thuanus hath not this poor evasion for justiâ—ying this murther but calleth it a bloody barbarous fact to murther men living peaceably And that universal flux of blood which flowed so aboundantly from all the passages of that young King at his death proclaimeth more lowdly to the world