defiance and embraces nothing but what is securely founded on the Scripture and the Doctrine of the Primitive Fathers Upon these solid and lasting Supports stand every Article of his Faith And that of Transubstantiation has nothing less than these to rely on This has an undoubted claim to Antiquity and is so far from being contrary to the sentiments of the Primitive Fathers that nothing contrary to it can be discover'd in them by the most critical Observers Many and express are the Testimonies found in their Works upon this Subject because a confident Undertaker has in a late Phamplet endeavour'd to stamp this Doctrine with Novelty and to shew that the Primitive Fathers believ'd the direct contrary we 'll set down the Testimonies he produces for the advancing this Position and for clearing the matter place on the other side of the Ballance other Sayings out of the same Fathers and then leave it to the impartial Judge to determine whether side out-weighs that is whether the Doctrine of Transubstantiation be direct contrary to the Belief of the Fathers as is pretended or else agreeable to it Testimonies of the Fathers cited in the Pamphlet against Transubstantiation Testimonies of the Fathers in behalf of Transubstantiation Dionys c. 3. Eccl. Hier. By those reverend Signs and Symbols Christ is signified and the Faithful made partakers of him DIonisius in the same chapter prays thus to Christ in the Sacrament O most Divine and Holy Sacrifice open those mystical and signifying Vails wherewith thou art cover'd shew thy self clearly unto us and replenish our spiritual eyes with thy singular and reveal'd brightness Justin Mart. Apol. 2. Our blood and flesh are nourished by the conversion of that food which we receive in the Eucharist Justin Martyr This place of this Father is thus at length For we do not receive this as common Bread or common Drink But as by the Word of God Jesus Christ our Redeemer being made Man had both Flesh and Blood for our Salvation So also we are taught that this food by which our blood and flesh are by a change nourish'd being consecrated by the prayer of the Word is the Flesh and Blood of Christ Jesus himself incarnate Tertul. adv Mar. l. 4. c. 4. Christ taking the Bread and distributing it to his Disciples made it his Body saying This is my Body that is to say a Figure of my Body Tertullian Christ taking the Bread and distributing it to his Disciples made it his Body saying This is my Body that is to say a figure of my Body Which means that he made that to be his Body which had been a Figure of his Body in the Old Law to wit the Bread as is evident from the context and is prov'd at large by Perron who shews the design of Tertullian in that discourse against Marcion to be that Christ came to fulfil all the Types and Figures of the Old Law and so that he made the Bread to be his Body which in the Old Law had been only a Figure of it The same Tertullian l. de Resurr Car. c. 8. says thus Our flesh feeds on the Body and Blood of Christ that the Soul may be fill'd with God. Id. l. de Anima That if we question our sences we may doubt whether our Blessed Saviour was not deceiv'd in what he heard and saw and touch'd He might says he be deceiv'd in the voice from Heaven in the smell of the Ointment with which he was annointed against his Burial and in the taste of the Wine which he consecrated in remembrance of his Blood. Chrysostom Homil. 83. in Mattheum Let us give Credit to God every where and not contradict him altho what he says seems contrary to our Apprehension and our Eyes Let his saying master our Understanding and our Eyes And thus let us behave our selves in the Mysteries not only looking upon what is before us but holding fast his Words For his Words cannot deceive but our sence may be easily mistaken his Words cannot be untrue but our sence is very often deceiv'd Since therefore he has said This is my Body let us be convinc'd and believe and behold it with the Eyes of our understanding Cyril Hier. Cat. c. 4. Do not therefore look on it as meer Bread only or bare Wine for as God himself has said 't is the Body and Blood of Christ Notwithstanding therefore the information of sence let Faith confirm thee and do not judge of the thing by the Tast but rather take it for most certain by Faith without the least doubting that his Body and Blood are given thee Origen contra Mar. Calls the Bread and the Chalice the Images of the Body and Blood of Christ Origen Hom. 5. in div lo. Evang. When you receive the holy Food and that incorruptible Banquet when you enjoy the Bread of Life and Cup you eat and drink the Body and Blood of our Lord then our Lord enters under your Roof do you therefore humble your self and imitating the Centurion say Lord I am not worthy thou shouldst enter under my Roof For where he enters unworthily there he enters to the judgment of the Receiver Id. in Mat. That which is consecrated by Gods Word and Prayer as to the matter of it goeth into the belly and is voided into the draught Ambros de sacr l. 4. c. 4 The Bread and Wine are what they were and yet are changed into another thing St. Ambrose de Myst init c. 9. How many examples do we produce to prove that this is not what Nature fram'd but what the Benediction has consecrated and that the power of Benediction is greater than the power of Nature because by Benediction Nature it self is chang'd Moses held a Rod in his hand he cast it from him and it became a Serpent The Rivers afforded no drink at the prayers of the Prophet they ran no longer Blood but the Nature of waters return'd Now if Blessings given by Men were of so great efficacy as to change the Nature of things what shall we say of the divine Consecration where the very Words of Christ our Saviour are operative For this Sacrament which thou receivest is made by the Words of Christ And if the words of Elias were so powerful as to draw fire from Heaven shall not the words of Christ be powerful enough to change the nature of things Thou hast read of the Creation of the World that God spake and the things were made he commanded and they receiv'd a Being If therefore Christ by his Word was able to make something of nothing shall he not be thought able to change one thing into another For it is no less a work to give a Nature or Being to things than to change them from one Nature to another 'T was above the order of Nature for a Virgin to conceive and this Body which we make in the Sacrament is that which was born of the Virgin. Why do you require here the order of Nature
in the Body of Christ when as above all Nature Christ was born of a Virgin Theod. Dial. Christ honour'd the Symbols and the Signs with the Title of his Body and Blood not changing the Nature but to Nature adding grace for neither do the Mystical Signs recede from their nature for they abide in their proper substance figure and form and may be seen and toucht Theodoret immediately after the words cited in the adverse Column goes on in these words The Mystical Signs are understood to be that which they are made and they are believ'd and ador'd as being those very things which they are believ'd And in his Comment in ep ad Cor. he says That Christ gave his pretious Body and Blood not only to the eleven Apostles but also to the Traytor Judas And That they contemn and affront Christ who take his most sacred Body into their unclean hands and receive it within their polluted mouth Of this Theodoret the Protestant Centuriators Cent. 5. c. 10. say That he spoke dangerously of the Sacrament because he affirms that the Symbols of the Body and Blood of Christ after the invocation of the Priest are chang'd and made other things than they were before Eusebius Christ gave his disciples the Symbols of divine Oeconomy commanding the Image and Type of his Body to be made Eusebius l. 1. Dem. Evang. c. 10. Being now prefer'd to a more excellent Sacrifice and Office than that was of the Old Law we think it unreasonable any more to fall back to those first and weak Elements which contain certain Signs and Figures but not the truth it self Id. As cited by St. Jo. Damas. Many sinners being Priests do offer Sacrifice neither do's God deny his assistance but by the holy Ghost consecrates the propos'd Gifts And the Bread indeed is made the Pretious Body of our Lord and the Cup his pretious Blood. Greg. Naz Orat. 2 in Pas Now we shall be partakers of the Paschal Supper but still in a Figure tho more clear then in the old Law for the legal Passover I will not be afraid to speak it was a more obscure Figure of a Figure St. Greg. Naz. Lest any one should think he speaks in the place cited of a mere Figure without the substance in the same Oration thus exhorts his Auditors Eat says he without confusion and without doubting the Body and drink the Blood of thy Saviour If thou desirest to have life and refuse not to give credit to the words which are spoken concerning his Flesh neither be scandalized at his Passion Be constant firm and stable not wavering in any thing for the sayings of thy Adversaries And in Orat. 11. he says thus of his sister Corgonia She prostrates her self with Faith before the Altar and with a great cry calls upon him who is worship'd on it S. Austin Indeed this is a miserable Bondage of the Soul to take the Signs instead of the things Signified And in the Person of Christ speaking to his disciples says thus You are not to eat this Body which you see or to drink that Bloud which my Crucifiers shall pour forth I have commended to you the Sacrament which being Spiritually understood shall quicken you St. Austin in his explication of the 98 Psalm where expounding these words Adore his foot-stool he says thus I enquire what this his footstool is and the Scripture makes me answer The earth is my foot-stool Here now wavering I turn my self to Christ because 't is he I seek here and I am forthwith satisfied how the Earth may be ador'd without sacrilege and his foot-stool without the guilt of Idolatry For he took Earth of Earth Flesh being of Earth and he took Flesh of the Flesh of Mary And because he convers'd here with us in that Flesh and gave us that very Flesh to eat for the Salvation of our Souls and there is nobody eats that Flesh without adoring it first 't is evident how that foostool of our Lord may be ador'd and that we are so far from sinning in adoring it that we sin if we do not adore it Id. Christ brought them to a banquet in which he commended to his Discipâ—es the Figure of his Body and Blood for he did not doubt to say This is my Body when he gave the Sign of his Body And L. 12. con Faust c. 10. he says For the Blood of Christ upon Earth has a loud Voice when all people receiving it answer Amen This is the plain Voice of the Blood which the very Blood it self speaks out of the mouths of the Faithful who are redeâ—m'd by the same Blood. And c. 2c He calls the Eucharist The Sacrament of Hope by which the Church is at this time united as long as That is drunk which flow'd from the side of Christ Id. How shall l lay hold on him who is absent How shall I reach my hands unto the Heavens and touch him who sits there Send thy Faith thither and thou hast him sure Id. in Com. Psal 33. where he speaks thus of Christ And hè was carried in his own hands And can this my Brethren be possible in man Was ever any man carried in his own hands He may be carried by the hands of others but in his own no man was ever yet carried How this can be literally understood of David we cannot discover But in Christ we find it verified For Christ was carried in his own hands when giving his own very Body He said This is my Body For that Body he carried in his own hands Such is the Humility of our Lord Jesus Christ S. Chrysost in 1 Cor. c. 10. What is that which the Bread signifies The body of Christ S. Chrysost Hom. de Euchar. where speaking of the Blessed Sacrament he says thus Do you see Bread Do you see wine Does this go into the Draught like other Food God forbid don't think so For as Wax when joyn'd with the Fire is likned unto it so that nothing of the Substance of it is left nothing remains So here conceive the Mysteries to be consumed with the Substance of the Body And Hom. 83 in Matt. Christ did not think it enough to become Man be scourged and murdered but he incorporates himself with us and not by Faith only but in reality makes us his Body Many Mothers there are who seed their Insants at a Strangers Breast but Christ not so he nourishes us with his own Bloud The things we propose are not â—one by humane Power He that wrought those things at the â—ast Supper is the Author of what is done here We hold but the place of Ministers but he that sanctifies and changes them is Christ himself Id. ad Caes Monach. After Consecration the Bread is worthy of the Name of the Body of Christ altho the Nature of the Bread remains still in it  And Hom. 24. in Ep. 1. ad Cor. That which is in the Chalice is the same that flow'd from his Side and we
are Partakers of it He pour'd out this very Bloud that we might not remain in Error and he not only pour'd it out but he has likewise given the very same to us Wheresore says he to us If you desire Blood do not colour the Altars of Idols with the Bloud of Beasts but upon my Altar offer up my Blood. And Lib. 3. de Sâ—câ—â—d O Miracle He that sits above with his Father at the very same instant of Time is here in the Hands of all he gives himself to those that are wâ—lling to receive him And Hom. 46. in Joan. The Devils when they behold the Bloud of Christ within us are put to Flight and the Angels come in This Bloud purified the Holy of Holies and if the Figure of it had so great Vertue in the Temple of the Jews and when sprinkled on the Doors of the Egyptians it has much greater now being the Truth Macar 27. Hom. 27 In the Church Bread and Wine are offer'd the Type of his Flesh and Blood and they who are Partakers of the visible Bread do Spiritually eat the Flesh of the Lord. S. Cyril Alexan Ep. ad Colos Cited by S. Thomas That we should not feel horror to see Flesh and Bloud on the Sacred Altars God condescending to our Frailty flows into the things offer'd the Power of Life converting them into the verity of his own Flesh to the end the Body of life be found in us as a certain quickning seed S. Greg Nyss c. 37. I do now rightly believe that the Bread sanctified by the Word of God is chang'd into the Body of God by the Word Pope Gelasius l. de 2. Nat. The Sacraments which we receive of the Body and Blood of Christ are a divine Thing by means whereof we are made Partakers of the divine Nature and yet the Substance of Bread and Wine doth not cease to be Here the Author has made a new Pope for this was another Gelasius as is prov'd at large by Bellarmin and if the words immediately following the text cited in the same Author be added the difficulty is remov'd which are these They the substance of Bread and Wine do pass into a Divine Substance the Holy Ghost effecting it yet remaining in the propriety of their Nature Here 's a short account of what the Primitive Fathers say as to the Point under debate which may be seen more at large in such volumes as designedly treat of this Subject And what think you now Misrepresenter Take both sides into your hands and weigh them and see to which part the Fathers incline Consider the matter a little and tell me whether the Fathers are such strict Protestants in this affair as is pretended Do you think They could have taken the Test Do their express belief of the real Presence of Christ in the Sacrament their plain assertion of the supernatural change of the Bread and Wine into the Body and Blood of Christ agree with that Parliamentary Divinity Come Misrepresenter it argues a great Stock of Confidence in you thus to pretend positively that the Fathers believ'd direct contrary to our Doctrine whereas 't is evident to any Eye that is not blinded like yours They deliver themselves most largely and fully in its behalf and that amongst all the Ends of Text you have pick'd out of them there is not so much as one directly contrary to what we hold Misrepresent You press too many Questions at once You bid me Consider and would have me Answer too But the best on 't is I need no consideration here for without it I know what I am to return and 't is that tho you heap up fifty times more express Testimonies than these yet the Fathers still believ'd direct contrary to your Doctrine They speak of the Sacrament and call it a Figure a Symbol a Sign an Image a Remembrance and this is a contradiction to your Belief and as long as these Words are to be found in them the People I have to deal with will take it so Represent This is thine own true self Misrepresenter to prove a thing by halves and call that consuting of Popery is your Master-piece Why these expressions of the Fathers terming the Sacrament a Figure a Symbol a Sign an Image a Remembrance are so far from being contrary to our Belief that they are as agreeable to it as to the Articles of the very Protestant Church it self For the Catholic Church teaches that the Body and Blood of Christ are in the Blessed Sacrament really and substantially and so indeed not only as in a Sign Symbol or Figure But it do's not deny the Sacrament to be a Figure for the Eucharist is a Figure or Representation of the Death of Christ It do's not deny it to be a Sign for the outward and visible species of Bread are a Sign of the Heavenly Bread that is within It do's not deny it to be a Remembrance or Commemoration for whosoever receives it shews forth according to St. Paul the Passion and Death of our Redeemer It do's not deny it to operate by a Vertue for it has Vertue and Power there to work in the Soul. What our Church denys and condemns is that the Body and Blood of Christ is there only as in a Sign or in a Figure or a Vertue and not according to the Verity and Substance of it You prove therefore nothing against us in producing Testimonies of the Fathers owning the Sacrament to be a Figure a Sign c. For this is not to shew Them contrary to us but positively agreeing with our Belief especially if taken together with what you see cited out of them in our favour If you will make good your Pretences and not abuse your Followers with half-demonstrations you should see first to understand the Doctrine of your Adversaries before you undertake to confute it Shew that the Fathers maintain the Sacrament to be only a Sign only a Figure c. and you may do something but till then don't pretend They believ'd contrary to us Misrepresent This is a put off with a piece of New Popery But let that go Some of the Fathers positively say that the Nature or Substance of Bread remains after Consecration I hope this too do's not agree with your Doctrine Represent What I have declar'd to you has nothing new in it 'T is asserted positively by Bellarmine and that every Sacrament is a Sign has been the constant Doctrine of our Divines who make that an essential part of the Definition of a Sacrament As for what some of the Fathers mention of the Nature or Substance of Bread remaining any one that is vers'd in their Writings is not ignorant that by those terms they often mean no more than the Natural qualities or visible appearances of things as you your selves can tell us upon occasion when it serves your turn to have it so and in this sence it do's not at all disagree with our Belief But suppose the worst
those expressions of the Fathers are only occasional or accidental but where they treat professedly of this Subject they speak plainly in our behalf and to follow the Rule of one of the Lights of your Church as you stile him in this Pamphlet I would fain know whether a mans judgment must be taken from occasional and incidental passages or from design'd and set discourses which is as much as to ask whether the lively representation of a man by Picture may best be taken when in haste of other business he passes by us giving only a glance of his Countenance or when he purposely and designedly sits in order to that end that his Countenance may be truly represented There 's no Book treats so fully and demonstratively of any Subject in one place but occasionally speaking of the same elsewhere from some obscure or dubious expression furnishes matter for an Objection against the Doctrine before designedly establish'd This is true even of the Bible it self which teaching Christ to be True Man do's yet by the occasional expression of St. Paul saying that he appear'd in Habit as a Man and in the Likeness of a Man give occasion to some to object that he was no Real and Substantial Man which strikes at the very Fundamental Truth deliver'd in that Sacred Volume and if this be true even of the Word of God it self what wonder to find it in the Works of the Fathers much more ample and voluminous Misrepresent This is another shift with a help of a Logical distinction however let this pass too But as long as you don't believe your sences but deny the certainty of those Powers which God has given us to lead us to the Belief of all the Mysteries of Christian Religion I am sure you contradict the Fathers and are in a fair way of undermining the very foundation of Christianity Represent This is the Cock-Argument of the other Light of your Church and it so far resembles the Light that like it it makes a glaring shew but go to grasp it and you find nothing in your Hand Why Misrepresenter even in this Mystery I believe more of my Sences than you do my Eyes tell me there is the colour of Bread and I assent to them my Tongue that it has the tast of Bread I agree to it my smelling that it has the smell of Bread I yield to it my Fingers that it feels like Bread I accept of the Information my Ears tell me from the Words spoken by Christ himself That it is the Body of Christ I believe these too Is not here Misrepresenter one Sence more than you believe And yet you would fain perswade the World I do not believe my Sences The Sence by which Faith comes is that of Hearing S. Paul possitively affirming that Faith comes by Hearing and how do I overthrow the certainty of Christian Religion by hearkning to that Sence by which all Faith is to be conveyed into my Soul Misrepresent You don't believe your Eyes which assure you of the Substance of the Bread being there even after Consecration Represent If your Eyes see the Substance of things they are most extraordinary ones and better than mine For my part mine never saw farther than the Colour or Figure c. of things which are only accidents and the entire Object of that Sence 'T is Reason or Judgment acquaints me with the Substance and this Judgment 't is true I frame generally from the Information of my Sences excepting when they are indisposed or some Divine Revelation intervenes For in this case I choose rather to judge from This than from my Sences as Abraham did who being told by his Sences That those three that appeared to him Gen 18. were Men and by a Revelation from God that they were Angels judged of them and their Nature according to the Revelation and not according to his Sences Misrepresent You are all upon Quirks and Philosophy to day and I am tired with your Distiactions and so farewel till the Holy-days are over Represent Fare you well but do you hear don't forget to send your People to the Chappels to Morrow Morning to see the Nursing and Rocking the Child in the Cradle This is one of your April-Errands for Christmas Morning and you don't think much of making the Papists ridiculous though it be at the expence of making your own people Fools Publish'd with Allowance London Printed by Henry Hills Printer to the Kings most Excellent Majesty for His Houshold and Chappel 1686. THE PAPIST Misrepresented and Represented SECOND PART CHAP. IIII. The Form of the Catholic Church establish'd by Christ No hopes of Salvation out of it The Practice of the Apostles and Primitive Church in this point Good at this day The Protestants as uncharitably damn the Papists as These are said to do the Protestants In reference to the Preface of Wholsome advises from the B. V. c. THe Papists Misrepresented is Member of a Church which excludes all others from the hopes of Salvation besides those who are within the Pale of her own Communion And no doubt his Church is True if uncharitableness be but a Mark of the True one if it be but safest to be on the uncharitable side he 's beyond all question in the right But certainly this is to leave the Rule of Christ and his Apostles and of the Primitive Church who taught none of this damning Doctrine but ever recommended Charity as the necessary foundation of a Christian life THe Papist Represented is taught that Christ our Saviour before his Ascension into Heaven establish'd a Church consisting of all True Believers amongst which he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministery for the edifying of the Body of Christ till we all come in the Vnity of Faith. Ephes 4. 11 12 13. These Apostles Evangelists Pastons and Teachers he constituted over the Faithful to over-see rule and direct them to whom he gave them in charge by the mouth of St. Paul Act. 20. 28. Take heed therefore unto your selves and to all the Flock over the which the Holy Ghost hath made you Over-seers to feed the Church of God which he hath pnrchas'd with his own blood with a strict Command to the Flock or Congregation of the Faithful to be obedient to these Pastors thus put over them by the Ordinance of God Heb. 13. 17. Obey them that have the rule over you and submit your selves for They watch for your Souls as they that must give account And vers 7. Remember them which have the rule over you who have spoken unto you the word of God whose Faith follow This command of submitting to Pastors was given to the Flock as he is taught by St. Paul for the preventing Divisions and Schisms that so notwithstanding their differing private Inclinations Capacities Sence and Judgment by this Obedience and Submission to those that
Gifts is Christ himself 't is not done by Human Power the Priests hold but the Place of Ministers That they believ'd the Bread Sanctifi'd by the Word of God to be Chang'd into the Body of God by the Word Misrep The Fathers in all these Expressions speak only as Orators Figuratively or Morally but not as Divines and so all this advances nothing for Popery Repres Well hold I le say this for you This is the most artificial Knack of making the Ancient Fathers no Papists that could possibly be invented Luther and the rest of that Age were certainly Dull Souls so severely to Censure the Fathers for being infected with Popisâ— Errors whenas if they had understood the Efficacy of these Three or Four Words RHETORICALLY COMPLEMENTALLY CIVIL-RESPECTFULLY FIGURATIVELY and MORALLY and known the Right Vse of them they might have made the Primitive Fathers to have deliver'd as Good Protestant Doctrine as any Modern Divine has done since the Reformation Misrep You are in the right but such Discoveries as These are not the Product of one Age. This could not be expected from the First Reformers who had their Hands full and many Irons in the Fire 'T was enough for them to condemn all such Expressions and Writings whether of Primitive Fathers or Others that did any ways seem to disagree with the Reform'd Principles But our Modern Controvertists who have had more Leisure and Contrivance and look'd more â—arrowly into the Text have now made all that Sound Protestancy which by the First Reformers was taken for Rank Popery and all this by Interpreting and Declaring what is spoken by the Ancient Councils and Fathers by way of Complement of Civil Respect of Oratory of Figure or Moral Discourse Repres Really this is admirable But pray now tell me May not this Method of Interpreting sometime or other be likely to do Mischief and as you by this Art of Popery have made Protestancy may not some other by the same way of Christianity make Judaism Infidelity or Atheism and at last make every thing of any thing Misrep How so Repres As now if when We as Christians proving Christ to be the Son of God alledge Joh. 10. 30. I and my Father are One any Pretending Interpreter should come and say This is only a RHETORICAL FLIGHT When we quote Luke 1. 11. Thou art my beloved Son he should say This is a COMPLEMENT When we prove Obedience to Superiors by Heb. 13. 17. Obey them that have the Rule over you and Submit your selves he should say This is only for a MUTUAL CORRESPONDENCF or CIVIL RESPECT If to all the Duties of a Christian commanded in Holy Writ of Living Soberly not Bearing False Witness Being Subject for Conscience sake Loving our Neighbour Not making Divisions Honouring Parents Not Stealing c. he should thrust in those little Interpreting Words and make all this to be spoken Figuratively or by way of Complement would not this be a very fair way of turning Christianity out of doors and making the next Generation Infidels by the same Rule as you have made the Ancient Fathers to be Protestants Let any thing be deliver'd never so expresly either in Scripture or Fathers 't is but the Interpreting it by way of Figure Complement or Morally and it changes the whole Sense and makes any thing of any thing There would be no great difficulty by this Art of making the Bible speak the Language of the Alcoran And if this be your Way of making Protestants of the Primitive Fathers 't is but applying your Rule home and you may make the Trent-Fathers as much Protestants as They. Misrep Well I am bound to stand to 't that the Ancient Fathers were Protestants still But suppose They were not I could not tell how to turn Papist A Papist is such an Unreasonable and Absurd kind of Christian that a Man had as good be of no Religion at all aâ— be a Papist Repres It may be so indeed as you understand a Papist If a Papist were really what you seem to render him to the People I should as heartily detest him and his Religion as you and yours do and should not wonder to see you more concern'd at your Neighbour's turning Papist than when he becomes Jew or Atheist Misrep Let 's hear then what Your Papist is and I le tell you what Mine is But let 's have none of these Interruptions and quick Turns When I have said my Say do you take yours I le give you no disturbance I have some Eight or Ten Points to touch at and if you 'l let me have my Humour let 's return to our Old way of Papist Misrepresented and Represented Repres Well as you please but pray consider whether Silence will not be more agreeble to these Times of Peace Do you go Your Way and I 'll go Mine if you think fit Publish'd with Allowance Printed by Henry Hills Printer to the King 's Most Excellent Majesty for his Houshold and Chappel MDCLXXXVI Pap. not Misrep by Prot. p. 5. Answ to Pap. Prot. p. 17. Pref. Catec p. 49. Postscr Prov. 15. 29. Coloss 1. 10. See Nubes Testium which shews this at large S. Ambr. l. de Vid. Obsecrandi sunt Angeli Martyres obsecrandi Dr. St. Serm. at Whitehall pr. 3d. Pref. Idol of the Church of Rome Ed. 1 p. 3. 2 Pet. 3. 16.