mean time let us hear our Saviour's Promise to St. Peter Matt Chap 16. v 18 and I say also untâ— yoâ— that thou art Peter and upon this 〈◊〉 I will â—uild my Church and the Gates of Hâ—lâ— shall not prevail against it By which words our Saviour promis'd the Supream Goverment of the whole Church on Earth to St Peter as all the following Fathers and Doctorâ— do openly Declare Origines Homily 5 in Exoâ—um Tertullian in his book de Praescrip St Cyprian in his Epist to Quintus St Athanasius in his Epist to Felix St. Basil in his book against Eunomius St. Hilarius St. Hierome expounding the aforsaid text St. Chrysostome Hom 55. in Matt St. Cyrill of Alexandria in his 2 book c 1 in Ioann St Ambrose ser 47 and in his book de Isaac c. 3 St. Leo ser 11. of our Saviours Passion and in his 2 ser of St. Peter and St. Paul St Augustin in Psal Contra partem Donati and in his 2 book against Gaudentius Epistles c 23. which promise was effectually fullfil'd after Christ's Resurrection as all the aforsaid Fathers doe Testifie and it manifestly appears by our Saviour's own words Iohn c. 21 v. 15 16. 17 where we read that Christ Commanded St. Peter thrice consequently to feed the flock saying thus feed my Lambs feed my Lambs feed my Sheep which words doe plainly make-out that it was our Saviour's intention to appoint Peter the Supream head and chief pastor over all Christians under himself on earth which is further Confirm'd â—y the following Testimonies S. Denis the Areopagite cited by S Damascen ora 2. de dormitione Deiparae affirms that he and Timothy were both present at the blessed Vâ—rgin Marâ—'s death to be hold that body which gave tâ—e begining of life and that there was also present both fames and Peter the Supream and most anâ—â—ent top of Divines S Irenaeus who liv'd in the 2 Age in his 3 book c 3 says that all Churches round abouâ— ought to resort the Roman Chuâ—ch by reason of her more powâ—rfull Principality Tertullia who liv'd in the yeâ—â— 2â—â— in his booâ— call'â— Scorpiaâ—u◠〈◊〉 speaking to a heretick sayes thus so alâ—ho ' you thâ—â—k heaven to be still 〈◊〉 â—p remember tâ—e Lord to have lefâ— her it's â—eres with Pâ—ter and by Peter to the Church Origines who liv'd about the same time Hoâ— 5 in Exod sayes thus Obâ—â—rve what thâ— Loâ—d said to â—hat gâ—eat fâ—â—ndation of the Church and most solid â—ocâ— upon whom Christ built his Church And oâ— tâ—e 6 Chap. of S. Paul's Epist to the Rome he also sayes the folâ—owing whords when the câ—iâ—f charâ—â— of fâ—â—diÌ„g Christ s sheep was given to S. Peter and the Church foundâ—d upon him there was requâ—r'd of him tâ—e Confessâ—on of no vertue but of Charity S. Cyprian who also liv'd in the same Century Epist to Iulian sayes thus we hold Peter to â—e the hâ—â—d root of the Church Epist 5 he sayes the following words Peter upon whom the Church haâ—â— been buiâ—â— spoâ—e for all asweâ—iÌ„g in the Church's name sayâ—g â—â—nd to whom shall we go and in hiâ— 71. Epist he also saâ—es thus Peter whom thâ— Lorâ— first choes'd and upon whom he built his Church St. Epiphanius who liv'd in the year 3â—0 sayes ' heresie 51 that Christ choâ—s'd Peter first in order to maâ—â— him the Captaine of his Disciplâ—s and heresie 5â— â—e calls St. Peter the â—riâ— of the Apostles St. Ambrose who also liv'd about that same time in his Commentary on St. Paul's Epist to the Gala c. 1 speaking of St. Paul sayes thus Iâ— was â—it that he long'd for to see Peter who was the chiefest of the Apostleâ— to whom our Saviour intrusted the care of all the Churches and also in his Commentary on St Paul's 2. Epist to the Corin c 12 he says Andrew firâ—t fâ—llowâ—â—â—ur Saviour yet Andrew Receiv'd not the sâ—premacy but Peter Optatus who liv'd in the year 365. sayes thus in â—is 2. book against Perminian there is oâ—e chaiâ—â— and you darâ— not deny to â—now that the chaiâ—â— was first bestowed vnto Peter in the City of Rome where Peter the head fâ—ll the Apostles continued S. Basil who also liv'd in the â—ame age in his ser de Iudicio dei calls Peter that blessed one who was prefer'd before the rest of the Apostles â—usebius Emissenus who also liv d about the same time in his ser de nativi St. Joan speaking of Christ says that he first comâ—itted his Lambs afterwards his sheep to Peter becâ—uâ—e he made him not only pastor but pâ—stor of pastors and Ecumenius who like wise then liv'd sayes the following words in his commentary on the 1. Cap. of the acts Not Iames but Peter rais'd up as being both morâ— fervent and also the president of the Disciples S. Cyrill of Ierusalem â—ho liv'd in the same Century Catech 2 sayes thus Peter the Prince and most excellent of all the Apostles St Hierome who liv'd in the year â—90 in his first book against the Pelagians c 14 calls Peter the Prince of the Apostles upon whom the Lord's Church has been built and also in his first book against Jovinian Cap. 14 he sayes That one of the twelve was choesen to be the head of the rest that the occâ—sion of sâ—hisme might be prevented St. Chrysostom who liv'd in the same time in his 2 Hom de paenit in Psal 50 calls St Peter the pillar of the Church the foundation of the faâ—th and the head of the Apostolical quâ—re and in his last Hom on Ioâ—n he sayes that the charge of the brothers that is to say of the Apostles of the whole whâ—â—ld was câ—mmited to Peter and also in his 55 hom on Matt he sayes that the pastor and heâ—d of the Chuâ—ch was oncâ— a poor fisherman Theodoretus who liv'd in the year 430. sayes thus in his Epist to Leo. Paul that preacher of the truth and trumpet of the holy Ghost run'd to great Peter that he might bring his Sentence to those who indeavor d to establish the legals in Antioch S Augustin who liv'd in the same age in his 24 Ser de Temp â— casâ—'s Peter the governer of the Church And in his 68. Epist he calls him the head of the Apostles the gate keeper of heaâ—en c. in his last Treatise in Ioan he sayes thus whom Peter by reason of the Supremacy of his Apostle-ship c. S. Leo who liv'd in the year 440 in his 3 ser de Aslump sua ad Ponâ—iâ— sayes the following words out of the wholâ— world one Peter â—is choâ—sen who is prefer'd before all people and before the Apostles and before all the fathers of the Church and altho' among the people of God theâ— be many Priests and many pastors yeâ— Peter particularly governs them all and Christ governs them principaly S Gregory in his 4. â—ook 32. E. pist which is to Mauritius the Emperor sayes that it was maâ—ifesâ— to all that knew
the â—hosple the charge of the whâ—le Church to have been committâ—d by the â—ord to Peter the Prince of all the Apostle And the General Council of Calcedon wherein 630 Fatherâ— were assembled call'd action 3 S. Peter the Rock and pillar of the Church All which proofs do sufficiently make-out that it was alwayes believ'd and acknowledg'd by those of the Primitive Church St. Peter to have been instituted a supream pastor but the same charge still remains being the office of a pastor is an ordinary and a perpetual office and as long as there are sheep to be feed so long there ought to be a pastor to feed them which because St. Peter did not perform in his own person those many hundred years there must needs be some other lawfull successor to execute the office in his place for we see by daily experience many strifes and contentions to happen amonghst the flock in matters of faith and discipline who then shall appease reconcile them you will say the Bishops but how often doth differences of this sort araise and happen amonghst the Bishops themselfs perhaps you will answer that they ought to appeal to Primates and Patriarches but what if they be also at variance as Flavianus and Dioscorus Cyrill and Nestor were peradventure you may say that they ought to goe to temporal princes and civil Magistrates but t is not their part to ingage themselves in Ecclesiastical affairs and their factions may be more dangerous then any of the former to whom then shall the people appeal it will be said to a general Council but who shall summon who shall order or who shall direct and guide that assembly what if they decline from the true faith of Iesus Christ as the Council of Ariminium the second Council of Ephesiâ—â— ' and several other Schismatical Councils did who then shall Iudge their case who shall deside their dissentions unless some certain head be appointed by the divine providence of the holy Ghost whose decrees are infallible whose censures ought to be obey'd and in respect of whom St. Peter may be still said to performâ— his duty and feed the sheep intrusted to his charge as the premisses do plainly make-out Now let us see if those of the Primitive Church did belive and acknowledge the Popes of Rome successiuely from age to age since Peter's death to have been that Supream head of the Universal Church as St Peter was in hâ—s own time St. Irenous who liv'd in the year 180 in his 3 book Chap 3 sayes the following words The fouâ—ders of the Church deliver'd the Episcopaâ—y of over-seeing the Church to Linus and Anacletus succeeded Linus Clemens Anacletus Evaristus Clemens c. numbring all the rest of the Popes of Rome who govern'd the Church from St. Peter's time to that very instant St. Basil who liv'd in the 4 Century in his 52 Epist which is to St. Athanasius sayes thus It is convenient that we shu'd write to the Bishop of Rome that he might take notice of what is done here and produce his sentence and use his Authority in the case choese some sound men who can câ—rrect those stoburn and crosse people that are here with us and cancel what has been done by force ud violâ—nce in Ariminium St. Athauasius in his Ep written in the name of all the Bisâ—ops in Egypt to Marke Pope of Rome sayes the following words To the holy and Venerable Marke Pope of the Vniversal Church ruler of the holy Apostoâ—ical sea we desire by the Authority of your holy sea which is the Mother and hâ—ad of all Churches that we may know by the present legates what ought to be done for the recovery and correction of the faith full Orthodox foâ— being supported by your Authority and sâ—râ—nthn'd by your Prayers we can escape safe from the enemyes of God's Church and ours and be able to root-out those committed unto us such an other convincing Authority may be seen in St Athanasius's Epist to Felix and also in St Cyprian's Epistles to Cornelius Lucius and Stephen Popes of Rome St Hierome in his Epistle to Pope Damas sayes thus altho' your grandeâ—â— terrisies me yet yâ—â—r mildness invicts me I do crave from the Priest the victim of Salvation from the Pastor succoâ—r to a sheep I speake to the succâ—ssor of the fisher and disciple of the cross following none buâ— Christ I do joyne with your holynesse in communion that is to say with the chaier of Peter for I know the Church to have been built upon that Rocke whosover shall eat the â—amb out of this house is prophane St Crysostome in his first Epist to Pope Innocentius beseeches him to declare the proceedings of the Eastern Bishops void and of no effect and to punish with Ecclesiastical Censure the promoters of the discorde and in his 2 book de Sacerdotio Châ—p â—â— he syes the fallowing words speaking of Christ why did he sâ—ed his own blood certainly it was to purchase those sheep whose care he committed both to Peter and to Peter's succesors Theodoretus in his Epist to Pope Leo sayes thus I do expect the sentence of your Aposlolical sea and I humbly beseech and Pray your holynesse that your just and upright judgment may aâ—de me appealing to you and command mâ— to come before you in his Epist to Renatus he also sayes thus I beseech you to perswade the most holy Archbishop Leo to use his Apostolical Authority and command me to appear at your Council for that holy sea has the Goverment of all Churches thro' the whole world St Augustin in his 262 Epist which is to Pope Caeleâ—stinus sayes the following words I congratulate your merits that our Lord estabâ—ish'd you in that sea without any opposion of the people secondly I do inform your holynesse of what is committed near us here that not only by praying for us but also by advising and assisting us you may relâ—ef us I beseech you thro' the blood of Christ and remembrance of the Apostle Peters who admonish'd the chifest of the Christian people not to sufer these things to be done All which Authorityes do plainly make-out that the holy Fathers and Doctors of the primitive Church firmly believ'd and acknowledg'd the Popes of Rome to have been successively from age to age the Supteam head of the Universal Church on earth Which may be further confirm'd by the coÌ„tinual practice and consent of several Nations who in the primitive Church appeal'd to the Popes of Rome acknowledging each of them in his own time to have been Christ's Vicar-generall on earth As for exemple to whose high tribunal did Flavianus the Patriarch of Constantinople appeal from the â— Ephesian Councilâ— but to that of Leo Pope â— Rome as Liberatus in his breviate c 12. writes whose assistance diâ— Athanasius Bishop of Alexandrâ— depos'd by the Aerians imploreâ— but the assistance of Marke Feliâ— and Iulius Popes of Rome â— St. Athanasiu's own Epistles â— the
the acts of the Apostles â— 5. v. 15. and c 19 v. 11. and St. Paul in his Epist to the Philippians â— 2. v. 10. commands us to honour the name of Jesus which is only asign or Image of our redemptioÌ„ as the name Iehoâ—a is of our creation which was in so great honour with the Jewes that the common people durst not utter it no nor the very Priests but only in the time of sacrifice and solemne benediction as Philâ— relates writing the life of Moses nay the very plate on which the name of God was written on the high Priest's forehead is calld the plate of sacred veneration Exodus c. 18. v 36. 38. and we read in the 22. c. v 26 of Ezekiel that God commanded the temple which was an Image of his heavenly house to be honour'd as a holy place and reprehended those Priest's who poluted it saving thus her Priests have violated my law and have prophaned mine holy thinks they have put no diference betwen the holy and prophenâ— Now let us see did those of the PrimitiÌ„ve Church ever use or worship Images Tertulian who liv'd in the 3 age in his 2 book de Pudici affirms that the Image of ChriÌ„st bearing a lambe on his sholders was graven on the chalices us'd in Churches St Gregory Nysen who liv'd in the 4th Century in his Oration of Theodorus sayes that the silent picture painted on the wall doth declare several things and that it is very profitable this same holy Father was wont to weep contemplating the Image of Abraham facrifizing his son Isaac as himself testifies in his ser preach'd in Constantinople S. Basil who liv'd in the same Century in his Epist to Julian the Emperour after numbering seyeral points of faith which himself believ'd brings in the Apostles Prophets and Martyers then concluds saying thus the characters of their Images I do honour and worship thiefly being this was deliver'd by the Apostles and not prohibited and why shu'd it not be shewed painted in all our Churches in hisser of Barlaam he also sayes the followiÌ„g words â—ye famous painters raise-up and extoll your arts in painting this saint's Image and likwise let Christ's Image be painted St. Hierome who liv'd in the year â—90 writing the life of Paula sayes that shee was wont to prostrate herself before the crucifix and ador'd it as if shee had beheld the Lord crucifi'd bâ—foâ—e her eyes S Crysostome in his ser quod veteris et novi Testamenti unus sit Legislator declar'd that himself lov'd a picture of melted wax full of piery and in his Liturgy he sayes that the Priest was wont to how down his head before the Image of Christ he makes also mention of Christ Image in his ser deferia quintâ— Caena Dâ—mini Paladius who liv'd in the same time in his 11th Epist relates that the Bishop of Jerusalem was wont yearly at the solemnitâ— of Easter to expose the crosse to be ador'd by the people he himself first adoring it St. Cyrill of Alexandria who liv'd in the 5 Century in his homily against Nestor sayes thus hail mother of God through whom the precious crosse is made famous and ador'd throughout the world Caelius Sedulius who also liv'd in the 5 Century in his 5th book sayes the following words neither is there any who dose not know that the Image of the crosse ought to bâ— worshipp'd S. Gregorie who liv'd in the same Century in his 7 book Epist 5 bids the Bishop Januarius to take the crucifix and the Jmage of the blessed virgin from the Jewes who did not give them the due veneration And in his 53 Epist which is to SecuÌ„dinus he sayes thus I do know that you long for our Saviour's Image that by contemplating it you might burn the more with the love of the Lord Eusebius writing the life of Constant the great relates that agreat many of Golden and Silver Images were put up in the Churches which he caus'd to be built in Palestine in his 7. book c. 14. he affirms himself to have seeÌ„ the Apostles Images which then were very old and in great veneration with the people Damas relates writing the life of St. Sylvester that the aforesaid Constantine commanded an Image of pure Gold to be made which he order'd to be put up in the Church wherein he was baptiz'd on the right hand of which he plac'd the Image of our Saviour and on the left hand the Image of St. John the Baptist he also order'd the Image of our Saviour of four Angels and of the twelve Apostles to be put up in the Church of St. John Latran in Rome in order to be venerated by the Christians Evodius in his 2. book writing of S. Stephen's miracles sayes that his Image was put up in the same Church wherein his reliques were pre serv'd and that agreat multitude-of people were vs'd to freqent that Church out of particular devotion who venerated both the Image his reliques The Disciples of S. Epiphanius plac'd his Image in the Church which they built in his honour and were wont to pray most fervently before the same Image as the Fathers of the 7th General Council do declare in the 6th Action St. Ambrose in his Oration of Theodosiu's death sayes that it was discreetly done of Helena to order the crosse where upon our Saviour was crucifi'd to be taken up our of the ground where the Jewes absconded it that it might be worshipp'd by the Christians and in his Epist de invention sanctorum Gervasy et Protasy he declares that he knew him who appear'd to himself to be S. Paul by his Image which he had before S Augustin in his first book de Consensu Evangelistarum affirms himself to have seen in several places Christ's Image painted betwen S. Peter and St. Paul's Images and in his 3th book of the Trinity c. 10. in his 2. de Doct. Christ c. 25. and also in his 3. book c. 9 he sayes that Images are very profitable in order to move the people to devotion Metaphrastes in the life of Constantine the great Euagrius in his 4tâ— book c. 26 and Damsâ—enus in his first book de Imaginibus do relate that a painter endeavoring to â—raw the Image of Christ whose splendour when he cou'd not behold our Saviour himself tooke a peece of white â—â—nen and saving it on his face imprinted there-on the Image of his divine countenance and after-wards sent it to King Abagarus who long'd to see our Saviour which Image after awhile out of of particular veneration was brought by Philip the General of Mauritiuâ—'s army unto the field and gain'd thereby a most glorious victory from the Persians as Theopaâ—es relates in his 17th book Marianus scotus in his Cronicles writing of the 39 year makes mention of an other Image painted after the same manner by our Saviour in a handkerchief offer'd to him by a devout woman call'd Veronica as he sweared carying the crosse to
plainly giveing the lye not only to the Angel Gabriel who dâ—clar'd that â— of Christs Kingdoâ— which is his Church ther shouâ—â— be no end Luke chap. the 1. v. â— but also to Christ himself who expressly promis'd that the Gates of Hell shou'd not prevaile agaiÌ„st his Church Math. chap. the 16. v. 18. and that he wou'd be with his disciples in the administration of their function even to the end of the world Math. chap 28. v. the 20. For a further confirmation of this point it is evident that no Church or society of Christians can shew their lineal and lawfull succession of pastors and Bishops ever since the Apostles time but the present Church of Rome and such as are in communion with her for those that now stile themselves the Church of England cannot for their lives shew any before Cranmer in Edward the fixth time as appears by Goodman the Protestant Bishop of Hereford in his Catalogue of all the Bishops of England since the first plaÌ„tatioÌ„ of ChristiaÌ„ religion amoÌ„gst them where he expressly names Thomas Cranmer to be the first protestant Bishop thaâ— was ever seen in England Upon the whole matter since none but the preseÌ„t RomaÌ„ Catholik Church can pretend to have had since the Apostles time a continued series of Bishops with whom all their coÌ„temporaryes of the orthodox part of Christians alwayes agreed in one faith and comunion it plainly follows that she alone can pretend to the purity of the Christian faith And therefore whosoever desires to find and embrace a Church wherein the old incorrupted principles of Chrstianity are taught and such principles only as were maintain d by the Ancient and pure Church of Rome for upwards of 300. years after Christ let him embrace the present Church of Rome wherein the said principles are duely profess'd as I shall manifestly prove in my Answer to the aforsaid points for being the ancient Father St. Basile in his 63. Epistle declares unto us That we ought not to pase â—â—er calumnyes not out of revenge but lest we shu'd seem to give way to a lyeor suffer men seduc'd to be further decev'd I shall therefore answer my Adversary a challeÌ„ge in the same order that he has laid â—â— chap. 1. Proving both publick and privaâ—â— Masses to have been celebâ—cated in the premitive Church This Challenger seens to lav his main stress upon the word privat Masse but what he means by it he does not explain t is certain that altho' Masses were said privately in all age especially during the persecution of the Heathens when Christians perform'd their Devotions in caves and vaults under ground yet the word privat masse was seldom us'd by Catholick writers either before or since the year 600. until Martin Luther by his book de-Missa privata oblig'd Catholick Divines to write upon that subject and confute to the full Luthers arguments against it but why is the question rais'd about private masse does my adversary own that publick Masses were in use in the primitive church If so he must either quitt the old as well as the present Church of Rome or condemn his own Church of England which declares against all masses both privat publick and indeed whosoever admits one can have no tolerable reason to deny the other contrary to the practice of so many ages But let him deny or own what he pleases t is evident to us by the undeniable testimonyes of several Fathers and Councils more ancient than the year 600 that both publick and privat masses were then in use in the Catholick Church and offer'd to the Almighty both for the living and the dead as occasion requir'd St. James the Apostle speaking to Almighty God in his liturgy sayes we offer unto thee an unbloody sacrifice for our sins and for the ignorance of the people And St. Andrew likewise said as the Priests and Deacons of Achia in the book they writt of this Apostles passion I sacrifice daily unto Almighty God an immaculate lamb who when he is truely sacrific'd and his flesh truely eaten remains still wholy and alive St. Ireneus who liv'd the year 180 in his 4. book against heresies c 32 after speaking of the sacrifices which were offer'd in the old law sayes that our Lord taught the Apostles to offer anew sacrifice which the Church afterwards beiÌ„g taught by the Apostles offer'd through the universal world St. Cyprian who liv'd the year 250. prohibit'd to offer any sacrifice for the soul of Gemininus Faustus because he did not observe the decree of his own antecessors the Bishops Cornelius Bishop of Rome who liv'd about the year 254. complains that the persecution was so great in his own time that they could not say masses either in publick Churches or in Caves under ground which Authority may be seen Tomo 1. Biblia Sanctorum Patrum Tertuiliam who liv'd in the same century sayes in his book decorona miâ—it s c. â— that masseâ— were then offer â— so the souls of the dead and Fusebius Cesariensis who liv'd the year 326 relates in his 4. book c 4â— that there were masses said for the soul of Constant the Great St Cyriâ—l of Jerusalem who liv'd in the same century Catech 5. sayes thus we belive that the holy and dreadfull sacrifice which is offer'd upon the altar is agreat relief to those for whom its offer'd so Zomenus relates in his 7. book c. 5. that St. Gregory Nazianzen said Masse in a privat chappel and Paulinus writing the life of St. Ambrose affirms that St. Ambrose said Masse in a certaiÌ„ Gentel somans house St. Ambrose himself in his commentary on the 38 Psal â— bids the Priests to offer this holy sacrifice for others Theâ—dâ—â—et who liv'd the year 4â—0 in his History c 20. declareâ— himself to have said masse in a Hermits cell and St Gregorie in his 37. Homily affirms that the holy Bishâ—p Cassins was wont to say masse in his oratory being hinder'd from going to the church by reason of his infirmity St. Hierome who liv'd the year 390. in his Commentary on the â— chap of the proverbs sayes the following words It s to be Observ'd that altho' there is no hopes of pardon for the wicked after their death yet there are those who dye with small sins and after their death can be discharg'd either by chastifing them with punishments or by their friends prayâ—rs alms and celebration of masses In his commentary on St. Pauls Epist to Titus he sayes thus If the Laity are commanded to abstaine from their wives in the time of communion what is to be suppos'd of the Bishop who daily for his own and the peoples sins offers to God the underfiled sacrifice he hath such an other Authority in his first book against Jovinian c. 19. speaking of the priests St. Chrisostome who liv'd in the later end of the 4. century in his homily on St. Pauls Epist to the Philippians speaking of those who dye in the fear of God
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
substance was chang'd St. Gregorie Nysen who liv'd the year 380. in his Oration term'd Cateehetica c. 370. sayes thus I do also now rightly believe the sanctifi'd bread to be chang'd into the body of Christ and these things he bestows transelementing the thiÌ„gs that are seen into it by the vertue of his blessings which words do plainly make-out that St. Gregorie positively believ'd the Transubstantiation otherwise he wou'd not have said these words St Ambrose who siv'd about the same time in his 4th book of sacraments c. 4th sayes thus perhaps you may say my bread is ordinary but the bread is bread before the words of consecration but when consecration comes it is the flesh of Christ a nother convincing Authority of St. Ambrose may be seeÌ„ in my answer to the 5th point St Gaudentius who also liv'd in the 4th age in his 2. Treatis on Exod. sayes the following words the Cream and Lord of natures who brought forth the bread out of the earth and again of the bread because he can do it promis'd it made his proper body and who of the water made wine made of the wine his own blood S. Chrysostome who liv'd in the year 398. in his 83. hom on S. Matt. speaking of this mysterie sayes thus these are not the works of human power which the Lord perform'd in that supper the same also offers now the sacrifice he performs we enjoy the office of ministers truly t is he who sanctifies and chaâ—ges these things And in his Homily of the Eucharist in â—â—â—aenys he also sayes the following words do you see the bread do you see the wine do they go like other meat to the privy the Lord forbid you ought not to imagin so for eveÌ„ as after wax is apply'd to the fire nothing of the substance remains even so consider here the mysteries the substance of the body to be consum'd that is to say that the breads substaÌ„ce is annichilated when Christ's body inters under those accidents which formerly the bread had before it was annulâ—d St. Augustin in his â—8 ser de verbis Apostoliâ— sayes thus I told ye that the bread which is offer'd is call'd bread before the words of Christ but as soone as Christ's words are pronounc'd then t is not call'd bread but it is call'd the body And in the book of the IncarnatioÌ„ of Christ we read the following words t is not to be believ'd that the â—ubstance of the bread or wine remains but that the bread is cheang'd into Christ's body and the wine into his blood c St. Cyrill of Alexandria in his Epist to Calosyrius and Eusebius Emissenus Ser. de corpore Domini do affirm the same All which Authorityes do evidently make out the thing signifi'd by the word Transubstantiation that is to say the real change of the substance of bread and wine aâ— the intrance of Christ's flesh blood to have been alwayes believ'd and maintain'd by the holy Fathers and Doctors of the Primitive Church so that it plainly appears that this Doctrine of Transubstantiation was not broughtin by the Church of Rome either in the 6th 7th 8th or 9th age or by the Council of Latran in the year 1215 as some of the preteÌ„nded reformers do falsly aleadge It is not worth my while to answer here the Adversary's 8th point for it is sufficiently answer'd by what I have produc'd in my answers to the three last points for t is manifest that all those who contradicted in the Primitive Church the aforsaid Doctrine that they were esteem'd and beliv'd by the holy Catholicke Churh to have been notorious heretickes as I will shew in the later end of this worke Chap. 8. Proving the use and veneration of Images in the Primitive Church If it be lawfull to worship other creatures t is also lawfull to worship Images but t is lawfull to worship other creatures therefore t is lawfull to worship Images the major is manifest for the saâ—e honour which the scripture forbids to be given to the one forbids it to be given to the other as I will shew hereafter therefore if it be lawfull to worship other creatures t is also lawfull to worshâ—p Images whose making and puting up in Churches is commanded by the holy scripture as evidently appears by the following texts Exodus c 25 v. 18. 19. 22 where we read that God commanded two Câ—erubins to be made of goâ—d which were to be set up on both sides of the Arke before which the people were to pray and promis'd that there he wou'd meet with Moses we read also Numb c. 21 v. 8 and 9 that the Lord commanded Moses to make a fiery serpent and to set it up on a pole and that it shu'd come to passe that if any one would be bitten by a serpent that he wou'd recover when he wou'd looke upon the serpent of brasse more examples may be seen in the 3 book of Kings c. 6. v. 35. c. 7. v. 25. 29. and 36. c. 10. v. 19. in the 2. book of Chronicles c 3. v. 10 and 14. where we read that Salomon caus'd at several times Images to be made but we can never find out that ever he was reprehended for so doing Now let us see is it lawfull to worship other creatures that thereby the minor may be prov'd Lot seeing the Angels bowâ—â— himself with his face to wards the ground Gen. c. 19. v. 1. Baâ—aam did the same seeing the Angel of the Lord Numb c 22 v. 31. and also Joshua as may be seen Joshua c. 5. v. 14. Saul seeing the soul of Samuel stoop'd with his face towards the grouÌ„d and â—bowed himself as may be seen in the first book of Kings c. 28 v. 14. and in the 3. book of Kings c 18 v 7. we read that Abadiah fell on his face and worshipp'd Elyah The sons of the Prophets seeing Elisha they came to meet him and bowed themselves to the ground before him as may be seen in the 4th book of Kings c. 2. v. 15. we also read in the 2. c. v. 46. of Daniel that the King Nebuchad-nezzar fell upon his face and worshipp'd Daniel and commanded that they shu'd offer an oblation and sweetodours unto him Chirist approv'd of the making and exalting of the brazen serpent and owens it to have been the type and figure of himself exalted on the crosse â—ohn c. 3 v 14. S. Iohn the Baptist worshipp'd the very latehet of our Saviours shooe the latchet of whose shooes saith he I am not worthy to unloose John c. 1. v. 27. for which fact St Augustin on that place concluds him to have been full of the holy Ghost the Patriarch Jacob ador'd the top of Joâ—eph's rod a signe or Image of his regal power as we read in S Pauls Epist to the Hebrews c. 1 v 2â— the Primitive Christians venerated the very shadow and garments of S Peter and Paul and receiv'd thereby speciall benefit as may be seen in
wou'd translate it into several other languages and the Apostles who had the gift of all tongues Acts c. 2. wou'd not only write the new Testament in Greek Hebrew â—atin as they have done but also in other languages in which they preach'd the gospel through out the universal world accordiÌ„g â—o that of St. Paul to the Romans â— 10 v. 18. neither wou'd S. Paul write in Greeck but in Latin to the Romans whose vâ—lgar language was not the Greeck but the Latin tongue and St. Peter and St. James wou'd not write in Greeck their Epistles to the Jewes buâ— in the languages of those countryes wherein they were dispers'd which then have been the Iewes maternal languages and not the Greeck neither finally wou'd St. Iohn write his first Epist in Greeck to the Parthians whose maternal Language was not the Greeck but another distinct Language whereby it plainly appears that neither the Apostles or the Primitive Church ever believ'd that it was necessary for all nations to have the word of God in their own tongue Now let us see who are those that are oblig'd to expound read and interpret the word of God to thew which I will produce the followinâ— Authorityes St. Basil in his 25 Qvestion sayes that it is the superiors obligatioâ— that is to say the pastors to know and â—earn those things whiâ—h afterwards they ought to teach others but of others not 〈◊〉 know more then behoueth them and S. Augustin in his first book de moribus Ecclefie c. 1. puts the Question inquiring what man if judgment doth not understand that the exposiition of the scripture is to be ask'd of them who by their profession are Doctors of the Church which may be further confirm'd by the Eunâ—ch's example Acts c. 8. v. 30. 31 35 for when Philip ask'd him did he understand what he â—as reading out of Isaiah he answer'd saying how â—an I understand it except some man should guide me wherefore he desir'd Philip to sit with him in order to expound it to him which Philip willingly perform'd knowing that it was his obligation whereby it appears that the Eunâ—ch tho' a man of great Authority with Qeen Candace yet did not presume to interpret the scripture himself but ask'd thê meaning thereof from one of those who were appointed by God in order to instruct and teach others according to that of St. Paul to the Ephesians c. 4. v. 11 12 14 saying tâ—us and he gave some Apostles and some prophets and some Evangelists some pastors and teachers for the peâ—fectiâ—g oâ— the Saints for the worke of the ministery for the edifying of the boâ—â— oâ— Christ tâ—at we hence forth may be no more children toss'd to and frâ— and carri'd about with every wind of Doctrine by the slight of men and cuning craftiness whereby they lie in wait to deceive to prevent which danger St. Paul himselâ—â—â— his Epist to the Hebrewâ—â— 13 v. 17 expresly commands us to obey the pastors and to submit our selves to their judgments â—hom God imploy'd to rule us and watch over our souls for â—hich they must give an account for the want of which submission and due obedience to the lawfull Pastors and Doctors of the true Church ti 's aâ—â—â—st lamentable prospect to behold the miserable condition wherein those of Ireland England Scotland Holland c are ever since they unfortunatly by the aposâ—acy of Luther and Calvin in the 16 age have deserted their true and lawfull mother the Chuâ—â—at â—Rome which is as St. Augustâ—â— affirms in his first book of Symbol to the Cateched c. 6 the holy Church the only Church the true Church the Catholick Church that fights against all hereitcâ—s yet cannot be convine'd all hereâ—ies deserts heâ— even as usless twigs that are cut from the vine but she still remains in her root in her vine and in her charity which character the pretended reformers cannot give to any of their own new Conventicles who are alwayes in a continual confusion never agreeing among themselves for every different sect of them supports the tenets of it's own doctrine by some misinterpreted text of scripture even as those hereticks of the Primitive Church which is so inculeated in their brains that each of them is ready to sacrifice his life for the defence of his own particular Doctrine the Lutherans condemning the Calvinists the modern Prebyterians condemning the reform'd Church of England the Anaâ—aptists and Quakers despising all others in repect of their own purity some of them admiting all the books of scripture to be canonical others affirming part of it to be apocriphall some adding to their Bibles that which they suppose the Apostles either neglected or forgot others diminishing and taking away what in their opinion were first put-in over-plus which now a dayes they fiÌ„d disagreable to their own principles by reason of which alteration several of their Bibles do differ in many places which is to be admir'd for how durst they be so presumpâ—ious as â—e alter or corrupt it being he is curs'd who adds to or diminisheth the word of God Revelation c. 22. v. 18. 19. for since we are all certain that the first Bible which the holy Catholick Church receiv'd from the Apostles and us'd it for the space of 14. hundred and odâ— years after Christs birth was written by the inspiration of the holy Ghost what kind of any tolerable pretence can they have now after so many ages to alter and corrupt it whereas very often the alteriÌ„g of one letter changes the sense of a whole sentence much more wheÌ„ they alter words â—ay whole sentence as if what God ordain'd in the beginig had now need to be corrected by their wisdom to such presumptious people might be we apply'd the following words of Christ Matt. c 7. v. 6. give not that which is holy unto the dogs neither caâ—â—ye â—our pearlâ—s before swine lâ—st they trample them under their feet and turn again and rent you So that it appears if those corrupters cou'd câ—oake â—y any pretention their ungodly design that they wou'd not leave one text in the whoâ—e scripture which they find disagreable to their own principles but what they woud a teror corrupt if in case any zelous Christian shu'd offer to diswade their followers from perusing it after that corruption they wou'd imprudently answer as they do now that if they shud be hinder'd from reading the word of God in their own tongue that they wou'd be keâ—pt in ignoraâ—ce and darkness as the Papists are so that as the serpent deceiv'd Eve perswading her to eat of the forbidden fruit that she might come to the knowledge of good and evil Gen. c. 3 even so the divel by his subâ—ility and ambussâ— deludes the poor ignorant people perswading them to read expound and interpret their corrupted Bibles and not to be beholding to the Church or pastrors who might deceive them in teaching that which wou'd be contrary to the word of God
of temporal punishments after this life as St Augustin heresie 33 and St. Epiphanius heresie â—5 do relate the Cerinthians held the same as St. Epiphanius writes heresie â—8 the Cerinthians errors were comdemn'd by the General Council of Ephese the year 431. as may be seen tomo 3. Conciliorum as for the Aâ—rians errors they have been condemn'd by all the following Councils viz by the Council of Alexandria the year 3 5. tomo 1. Conciliorum by the Councils of Rome which sate the year â—37 and the year 369. by the first General Council of Nice the year 325. the first General Council of Constantinople the year 381. and by the Council of A reminium which sate the year 359. all which Councils are to be seen tomo 2. Conciliorum their errors were also condemn'd by the General Council of Ephese the year 431 tom 3. Conciliorumâ— by the Council of Calcedon that sate the year 451 tom 4. Counciliorum and by the Fathers of the 2. Council of Constantinople the year 536. which may be seen tomo 5. Conciliorum Luther in his Epist to the Valdinians Calvin in his book of Institutions c. 5. taught also this last point of the Aerian heresie about Purgatory which now all their followers do firmly believe 6 The Novatians believ'd that confirmation was no sacrament as Theodoretus in his 3 book de Haere Fab. writes the Donatists believ'd the same as Optatus in his 2 book against Perminian relates Luther in his book of the Captivity of Babylon cap. dâ— Confirmatione and Calvin in his 4th book of Institutions c. 19 did embrace teach the same heresie 7 The Novatians held that the Church had no power to forgive sins committed after Baptism consequently they did not allow auricular confession or that the Church cu'd grant Indulgence as all the following Fathers do write St Cyprian in his 57. Epist to Pope Cornelius St. Epiphanius heresie 59 St Augustin heresie 38 and Theodoretus in his 3 book de haereticis fabulis the Novations errors have been condemn'd by the Council of Carthage the year 252. by the Council of Rome the year 253. by the Council of Italy the same year by the Council of Arles the year 452. as may be seen â—omo 1. and 4. Conciliorum Luther in his book of the Capitivity of Babylon Cap. de extrema unctione Calvin in his 4. book of Institutions c. 19 held also this point of the Novatian heresie 8 The Donatists gave out that the Catholick Church fell from the true faith of Jesus Christ and that themselves were renewing it again in Africk as Optatus in his 1. 2. 6. book against the Donatists and St. Augustin heresie 69. and in his book de vnitate Ecclesiae c. 12. do relate Luther in his discourse tomo 2. cap. de partibus and Calvin in his 4th book c. 2. likewise gave-out that the holy Catholick Church fell visibly from the true faith and that themselves were reviving it again 〈◊〉 therefore they their followers are call'd reformers 9 The Donatists held that the holy Eucharist ought not to be ador'd they brake-down the Altars and gave the blessed sacrament to their dogs as Optatus in his 2. 6 book against Perminian and St. Augustin in his 2. book against Petilian c. 51. 60. in his 3 â—â— book c. 40. and also in his 163 Epist do relate Luther in his book de Eucharistia ad Waldenses and Calvin de vitand is superstiâ—ionibus held likewise that the holy Eucharist ought not to be ador'd 10 The Donaâ—ists deny'd the Pope of Romes sâ—premacy â—s Opatus and St. Augustin do declare in the aforsaid books Luther in his book de potestate Papae and assertione articuli 25. and Calvin in his 4th book of Institutions c. 6. deny'd the same 11 The Donatists reprov'd the life and vows of monks and religious people as also Optatus St. Augustin write in the aforesaid books Vigilantius and Petilianus reprov'd the same as St. Hierome in his book against Vigilantius and St. Augustin in his 3. book c 40 against Petilianus do affirmâ— but the Donatists errors were declar'd to be false erronious Doctrines by the Council of Rome the year 313. by the Councils which sate in Africk in the time of Jâ—nocentius the first being the begining of the 5. Century and by several other Councils Martiâ— Luther writing of the monastical vows held also this last point of the Donatists hereâ—e that he might have some kind of pretence to dispence with himself in his three religious â—ows merrie Cathrine the Nun whom he deluded out of her monastery our Saviour Iesus Christ most strictly commands us to be ware of the doctrine of such false Prophets and he tells us that we shall know them by their fruits here are his very words Beware of false prophets which come to you in sheâ—ps clothing but in wardly they are ruvening wolves ye shall know them by their â—ruits do men â—ather grapes of thorns or â—igs of thistles even so every good tree bringâ—th forth good fruit but a bad â—ree bâ—â—ngeth forâ—h evil fruit Matt c. 7. v. 15. 16. 17. 12 The Eustachians endeavor'd to demolish and extirpate the Ecclesiastical convents as socrates in his 2 book c. â—3 and sozomenus in his 3. book c. 13 do relate the Eustachians errors have been condemn'd by the Fathers of the Council of Gangris which saâ—e the year 324. Luther anâ— Calvins Disciples did embrace this Eustachian error for they threw-down all the convents and monastarves of those Countryes and Provinces wherein they made any conquest 13 All the following hereâ—icks rejected matrimony denâ—'d it to be a Sacrament as these Fathers do write of their heresie Simon Magus as St Augustin in his book â—e hereâ—ibus c 1. Nicolaites as â—t Epiphanius heresie 25 Titiaâ—us as St. Irenaeus in his first book â—â— 31 Adâ—miani as St. Augustin â—eresie 31 the Manicheans as St. Augustin heresie 46 the â—ustaâ—hians as socrates in his 2. book â— 33. Marcian as St Hierome in â—is first book against Jovinianus and the Prisillanists as St Leos â—â— Epist dâ—clares the Prisillanists errors were condemn'd by all the following Councils viz by the Council of Caesaragust the year â—8â— by the Council of Toleto the year 400 the Council â—f Burdeaux the â—ear 385. and by the Council of Spaine in the year 447 which CouÌ„cils are to be seen â—omo 2 â— Conciâ—â—orum Luther in his book de captivitate cap de matrimoniâ— Calvin in his 4 book of Institutions c 19. held also that matrimony is no sacrament 14 Iovinianus held that there are no venial sins but that all sins are mortal as St. Hierome relates in his 2 book c 15 16. against Jovinianus and also St. Augustin heresie 28 the Pelagians were of the same opinion as St. Hierome writes in his 2 book against them Jovinianus's errors were condemn'd by the Fathers of the Council of Milan which â—ate
denys Peter to have been bishop for it was resolv'd by those that were in that â—ssâ—mbly that it wou'd be expeâ—ient to send Bishop to the Samarians who then receiv'd thâ— faith in order to confirm them in the same so that it was agreed that John and the chifest Bishop viz Peter shoud go thither to perform the same which they did to the Samarians great satisfactâ—on After this Whealy produces an argument which he sound in a manuel of coâ—troveâ—sie priâ—ted at Doway the â—ear 654 proviÌ„g that to be the only Church of God whiâ—h hath had a cotinued succession of Bishops pastors from the time of Christ and the Apostles to this present daâ— which he denys with out giving any Authority or reason but promises in the following page to confute it I will be silent in the matter untill I see what he can alleadge agaiÌ„st it He afterwards â—ites out of the same manuel the following texts Isa c. 59. v. â— c. 60. v 1. 3. 1. c. 62 v. â— Ezâ—â—â—iâ—l c. 37 v. 26 Daniel c. 7 v. 13. 14 proving the infallibility of the Church which in Whealy's opinion can have no relation â—o â—â— they being write long before the Apostles dayes but if this shu'd taâ—e place it would as well prove that all the prophesies of the old Testament concerning Christs passion resurection and assention could have no relation to the said Mysteries they being prophesy'd loÌ„g before any â—f hâ—m came to pass all Whealy's witt can shew noe tolerable reason for denying the one and admitting the other as for the texts which he brings out of Matt c. 28 v. 20 John c 14 v. 16. Ephe c. 4 v. 11. 12 it is but some of Whealy's calumnyes to alleage that the Author of the said Manuel ever Produc'd them in order to prove St Peter supremacy whereas he only â—akes use of them to prove the visibility and infallibility of the true Church and its contiÌ„nued succession of Bishops Pastors from the time of the Apostles till now as appears in the 2. 37 45 page of the same Manuel After this Whealy denyes Peter to have been Bishop of Antioch or Rome for six several reasons and sayes in the first that he cannot grant it because the scriptures are wholy silent in the mattâ—r But if he can grant nothing wherein tâ—e scrâ—ptures are silent he is no true Christian for he does not believe or grant the Apostles creed or tâ—at the present Bible of which he makes use himself to be the uÌ„corrupted word â—f God or the baptism of children before they come to the years of discrection to be lawfull and sufficienâ— for salvatioÌ„ seeing the scriptures are â— holly silent in these matters beside he Possitively swears to several poiÌ„ts that are not mention'd therein and consequently contradicts his owne assertion this is too evident to require a proof for he wickedly swears believes that the true flesh blood of Christ are not really present in the blessed Sacrament that the Virgin Mary Mother of God hath no more power than a nother Woman that the Bishop of Rome hath no spiritual or temporal jurisdiction over England Ireland or Scotland and several other points propos'd by the present goverment therefore he believes and wickedly swears to several points as articles of faith wherein he himself pretends the Scripture to be wholly silent but let Whealy deny or own what he pleases its evident to us by the testimonies of all ancient writers and the following holy Fathers Doctors that Peter was Bishop of Rome viz St. Irenaeus in his 3. book c. 36. Tertullian in his book de Prescrip adversus hereticos St. Cyprian in his first book Epist 3. and in his 4. book Epist 2. Eusebius in his chronicle of the 44. year S. Epiphanius heresie 27. S. Athanasius in his Epist to those who lead a solitary life Dorotheus in his Inventory Sozomenus in his 4. book c. 4. Optatus in his 2. book against PerminiÌ„an S. Ambrose in his book of the Sacraments c. 1. St. Hierome de Viris Illustribus and in his first Epist to Damas St. Augustin in his 2. book against Petilian c. 51. and in his 165 Epist Theodoret in his Epist to Leo. Isidorus writing the life of Peter and all other ancient writers till the year 1400. before which time I defie Whealy to produce any Author that ever write of Peter's not being Bishop of Rome Whealy's second reason for denying this matter the office of an Apostle was deriv'd immediatly from Christ and by consequence more honourable and supream than that of Bishop which was ordain'd by men only it were therefore no less than madness to think Peter so weake of judgment to quitt the more honourable for the lesser or the superiour for an inferior But in this Answer Whealy makes two false suppositions first he supposes that Peter was ordain'd Bishop by men and not by Christ as Aron was formerly ordain'd by God chief Priest over the Isralites secondly he supposes that there is an incompâ—â—â—bility between the office of an Apostle and that of Bishop which â—s also 〈…〉 tho' they be two 〈…〉 they do not tend to incompaâ—ible effects for they both tend to the glory of God propagating the Doctrine of Christ and establishing the holy Catholick Church which no man of sence can deny As to Whealy's third reason wherein he sayes that the commission of an Apostle go ye forth teach all nations c. was then more universal than that of Bishoprick c. If this wou'd prove any thing against Peters being Bishop it wou'd also prove that James was not Bishop of Jerusalen or John Bishop of Ephese because their commission was also to go forth and teach all nations c. which hinder'd them not from being Bishops of the aforesaid seas as all ancient writers do unanimously testifie as to that which he adds saying that 't is epressly agaiÌ„st the special command of Christ to accept of bishoprick at all 't is but some of his presbyterian Doctrine where with he not only attakes the Church of Rome but also the present Church of EnglaÌ„d as manifestly appears by what he produces in his last argument out of Luke c. 12. v 25 26. His fourth reason against Peter being Bishop is that Peter was Apostle of the circumcision and such as write his Epistles from Babylon not to Rome but to the scatered â—eâ—es c. which reason coÌ„tradicts Whealys third Answer where in he sayes that it was agaiÌ„st Christs commaÌ„d that Peter should accept of bishoprick at all because as he alleages he was oblig'd to go fâ—â—th and teach all nations but if Peter was oblig'd to teach all nations he was not only an Apostle of the circumcision for the word all nations compreheÌ„ds both the Jewes and Gentiles by which it appears that Whealy in his owne discourse coÌ„tradicts himself as for Peters being Apostle only of the circumcision and Paul only of the Gentiles 't
2 book of History Orosius in his 7th Eutropius also in his 7th book writing the life of Nero. Isidorus writing the life of St. Peter S. Leo in his first ser de Natali Apostolorum several other Fathers do testifie the same by which it manifestly appears that the Papists do agâ—ee among themselves about the time that St. Peter came to be Bishop of Rome for of all the Catholick writers there are only two who do not agree in this point viz Marianus Scotus who sayes that St. Peter came first to Rome in the fourth year of Claudius's reign and Onâ—â—phrius Panonius who sayes that he first fix't his sea in Rome before he came to Antioch and remov'd again from Antioch to Rome Whealy 's last argument when there was a dispute among the Apostles which of them should be counted greatest Luke c. 22. v. 24. our Saviour tould them v. 25. 26. the King of the Gentiles exercise Lordship over them but sayes he ye shall not be so but he that is greatest among you let him be as the younger and he that is chief as him that doth serve so that it seems Christ himself deny'd them any such supremacy and if Christ was in the right the Church now in communion with the sea of Rome is much in the wrong to exercise a jurisdiction which Christ himself Prohibited This argument proves what Whealy would willingly deny for these words greatest chief do plaiÌ„ly shew that there was one chief among the Apostles whom Christ commanded to be as their minister not obeying serveing them as servants doe but ruling governing them in humility Charity according to that of the Acts c. 20. v. 24. also to that of St. Pauls first Epist to the Corinth c. 11. v. 22. 23. this is the same title that the Popes of Rome give themselves in their buls patents for every one of them stiles himself thus servaÌ„t to the servants of God truely if these words would mean what Whealy pretends to prove they would plainly make-out that it is not oÌ„ly the Church of Rome but also the present Church of England exercises such a jurisdiction as he pretends to be prohibited by Christ for the Church of EnglaÌ„d allows of primates Bishops and several other Ecclesiastical dignitaryes perhaps this is what he would faine prove in order to run them down and make them all Presbyterians who do not allow of such dignitaryes not withstanding that St. Paul in his Epist to Timothy c. 3 v. 1. recomends the office of a Bishop as for that which Whealy adds saying that there was no such thing as suprematy heard of till about the year of Christ 196. 't is but some of his invèntions as may be seen in my Answer to Mr. Jennings fourth poiÌ„t wherein I have shew'd that St. Denis the Apostles Disciple calls S Peter the Supream c. and indeed if Whealy will not give better reasons and grounds for what he promises to prove in his followiÌ„g Almanacks than he has given in what he pretends to prove in this years Almanack he will shew but his owne ignoraÌ„ce presumption as he has done in what he write this year FINIS INDEX MAsses were said in the first five ages after Christs birth p. 20. The communion was given under one kind to the laâ—ty in the first five ages p. 38 Common prayers were said in a language not vulgarly vnderstood by all the hearers in the first five ages p 55 The Pope of Romes supremacy was acknowledg'd in the first five ages p. 68. The reall presence was believ'd in the first five ages p. 98. The holy Eucharist was ador'd in the first five ages p 125. Transuâ—statiation was believ'd in the first five ages p. 133. Images has been venerated in the first five ages p. 142. Saints were pray'd too in the first five ages p. 164. Purgatory was believ'd in the first five ages p. 188. All these of the first five ages had not the word of God in their maternal language p. 224. The reformers Doctrines are but a heap of old heresies lawfully condemn'd in the first five ages p 243 An Answer to what Whealy alleages against St Peters Supremacy at the later end p. 1. Errata PAge 8. 1. 13. r. prayers p. 13. l. 13. r. peaceable p. 16 l. 11. r. espous'd p. 30 l. 13 r. 64. p. 39. l 12. r. Luke p. 66. l. 5. r. Queen p. 85. l. 8 r. sayes p. 86. l. 16. r. relieve p. 109 l. 8. r. Num. l. 17. r life p. 1â—0 l. 4. r. the p. 118. l. 10. 151. l. 9. 172. l. 5. 173. l. 20. 174. l. 6. 175. l. 1â— 79. l. 12. 190. l. 16. 191 l. 4. 209. l 7. r. does p. 148. l. 3 r. things p. 76. l 18. r. a before preiudice p. 78. l. 14. r. souldiers p. 220. l. â— r. were p. 232. l. 4. r catechesed p. 237. l. 13. r. ruine these with â—ome other oversights which â—appen'd in the correction the â—ourteus reader is most humbly â—esir'd charitably to mend with â—is penn