A manuel of controversies clearly demonstrating the truth of Catholique religion by texts of Holy Scripture, councils of all ages, Fathers of the first 500 yeers, common sense and reason, and fully answering the principal objections of Protestants and all other sectaries / by H.T.

The first proposition is granted by all.

The second is proved: Judas Machabe••s sent twelve thousund drachma's of silver to Hieru∣salem for sacrifice to be offered for sins (viz for those that were slain) well and religiously think∣ing of the resurrection, &c. It is therefore a holy and a healthful cogitation to pray for the dead, that they may be loosed from their sins, 2. Machab. c. 12. v. 43, 44, 45. King David mourned, wept, and fasted after the death of Saul and Ionathas, 2 King. 1. The men of Iabes Gal••ad fasted and mourned for it seven dayes together without

reproof, 2 Kings 14. 21. What shall they do who are baptized for the dead (by weeping, fasting, giving almes, and praying for them) if the dead rise not at all? Why then are they baptized for the dead? 1 Cor. 15. 29. In this sense the Fa∣thers expound the word baptism, or baptize, S. Cyprian de coena Dom. Nazianzen orat. de Epiphania. And Christ himself saying, I am to be baptized with a baptism, meaning his passion, and sufferings for our sins.

Fathers for this point.

IN the second Age S. Clement tells us, S. Peter taught them, among other works of mercy, to burie the dead, and diligently per∣forme their funerall Rites, and also to pray and give almes for them; Epist. 1. de S. Petro.

In the second Age Tertullian, We make year∣ly ••blations for the dead, de corona militis.

In the third Age Origen, Though a release∣ment out of prison be promised, (S. Matth. 5.) yet it is signified, that none can get out from thence but he who payes the utmost farthing, in Epist. ad Ro∣man. & Hom. 35. in S. Luc.

In the fourth Age S. Cyril of Hierusalem, We beseech God for all those who have died before us, believing the obsecration of that holy and dread∣ful sacrifice which is put on the altar, to be the grea∣test help of the souls for which it is offered, Catech. mystagog. 5.

In the same Age S. Hierom, These things were not in vain ordained by the Apostles, that in the venerable and dreadful mysteries (the Mass) there should be made a memory of those who have departed this life: they knew much bene∣fit would hence accrue to them, Homil. 3. in Epist. ad Philip.

In the fifth Age S. Augustine; Neither is it to be denied, that the soules of the dead are eased by the piety of their living friends, when the sacrifice of the Mediator is offered for them, in Enchirid. c. 110. & l. de cura pro mortuis, c. 1.

Again, We read in the Books of the Ma∣chabees of sacrifice offered for the dead, but though it were no where read in the old Testa∣ment, yet not smal is the authority of the uni∣versal Church, which shines in this custome, where the commendation of the dead hath its place in the prayers of the Priest, which are powred out to our Lord God at his altar, l. de cura pro pro mort. c. 1.

The first Nicene Council decreed thus, When a Bishop dies, let notice be given of his death t•• all Churches and Monasteries in the Parish, that prayers be made for him, c. 65. Arab. anno Dom. 325.

The second Cabilon Council decreed; I•• further seemeth good to us, that in all the so∣lim••ities of Masses our Lord be prayed to in

due place for the soules of the dead, &c. there∣fore the holy Church keeps antiently this custome, &c. c. 79.

The Council of Florence defined, That the suffrages, Masses, prayers, and alms of the living profit the soules of the faithful departed, that they may be eased of their paines. Sess. ult. An. Dom. 1439.

Obiections solved.

Ob. TThere is a sin to death, for that I say not that any man ask, 1. S. Iohn 5. 16. Therefore we must not pray for the sins of the dead.

Answ. By a sin to death, the Apostle signi∣fies final impenitence, or a mortal sin perse∣ver'd in till death, and for such a sin we are not taught to pray; so that I distinguish your con∣sequence. Therfore we must not pray for the sins of the dead who die impenitent, I grant; who die penitent and confess'd, I deny; and so doth S. Iohn in the words immediately pre∣ceding; He that knoweth his brother to sin a sin not to death, let him ask, and life shal be given him, sinning not to death.

Ob. Whatsoever thy hand is able to do, work it instantly; for neither work, nor reason, nor wis∣dome, nor knowledge shall be in hell, Eccles. 9. 10.

Ansm. S. Hierome tells you that place is

either understood of the impious, who believe there is no hell at all, or of such as go immediately to the hell of the damned, for whom there is no comfort or relief in the prayers and offerings of the Church; (which we grant) Comment, in hun•• locum.

Ob. We must every one receive the proper things of the body, according as he hath done either good or evill 2 Cor. 5. 10. Therefore the pray∣ers of the living cannot profit the soules of the dead.

Answ. Your consequence is false; for as S. Augustine sayes, The soules in Purgatory re∣ceive more or less benefit by the prayers and sacri∣fices of the Church, as every soul is worthy either ••ase or misery, according as she hath wrought living in the flesh. L. de cura pro mort. c. 1.

Ob. Soules cannot merit in Purgatory: Therefore they cannot satisfie in Purgatory. Therefore vain are their sufferings there, and vain our prayers for them.

Answ. Your first proposition is true, but your consequences are both vain and false. A man cannot merit without liberty, but he may satisfie, though compel'd to it by the Judg; and so do soules in Purgatory: Therefore our prayers are available for them, to free them from that compulsorie punishment.

Ob. The very thief that was saved from the cross was in heaven with Christ the very same day: This day thou shalt be with me in paradise,

S. Luke 23. 43. therfore doubtless there is no third place, nor prayer for the dead.

Answ. By Paradise in that place is signified Limbus Pa••rum, or the prison of the antient Fathers, which was then made a Paradise, or place of blessedness, by reason of the presence of Christs humane Soule, and Divinity in it. For Christ, being dead, immediately descend∣ed thither, according to that, He descended into hell.

Ob. I do not believe a Limbus Patrum, or that the Fathers were kept in prison till the coming, and death of Christ.

Answ. No, nor the Scriptures, nor the A∣postles Creed, farther then it pleases your phansie: The Scriptures teach: Thou (Christ) in the bloud of thy testament hast let forth thy pri∣soners out of the lake in which there is no water, Zach. 9. 11. The Fathers of the old Testament di∣ed according to faith, not having received the pro∣mises, Heb. 11. 13. God hath provided for us some better thing; that they without us should not be consummate, Heb. 13. 40. That Christ rose from the dead, the first fruits of them that sleep, I Cor. 15. 20. The first begotten of the dead, Colos. 1. 18. That the way of the Holies (heaven, Heb. 9. 24.) was not yet manifested, the former tabernacle (the old Testament) yet standing, Heb. 9. 8. That the Son of man was in the heart of the earth three dayes and three nights, S. Matth. 12. 40. That God did

not leave his soul in hel, Acts 2. 27. That, ascend∣ing on high, he led captivity captive, and gave gifts to men, having first descended into the lower parts of the earth, Ephes. 4. 8. That he holdeth the pri∣macy in all things, being the beginning and first born of the dead, Colos. 1. 18. That being slain he came in spirit and preached to them that were in prison, who had been incredulous in the dayes of Noah, when the Ark was building, 1 Pet. 3. 19. Yet all this you will not believe, who can help it? All true believers do, and know your consequence to be false.

The fourth Toletan Council defines, That Christ descended into hell, that he might take out from thence the Saints that were kept, and over∣come the power of death, &c. This is the faith of the Catholike Church, &c. c. 1. an. Dom. 681.