the year 390 tomo secundo Conciliorum and so were the Pelagians errors by the following Councils viz by the Milevian Council the year 416 by the Aâican Council the year 4â8 as ây be seen tomo ãâã Conciliorum âand also bâ ãâã âral Council of ãâã which ââe the year 43â ãâã Conciâorum Luther assertione articuli 32 âalvin in his 2 book of Insââuâons c. 18 and in his 3 book c 4 âeld likewise that all sins are morâl 15 Simon Magus and Menander âeld that Christs true flesh is not ââlly present in the holy Euâharist as St. Ignatius declares ââ his Epist to those of Smyrna âf which Theodoretus makes âention in his 3. dialogue other ââreticks of the Primitive Church held the same as Sâ Cyrill writes in his Epist to Calosirius Tho' Luther never expreâslâ affirm'd this point of the old he reââe yet all his Disciples do endeavouâ to defend it and so diâ Calvin in his book de Caena Domini where he reprehends Luther for not holding it and alsâ in his 4 book c. 17. 16 Simon Magus held that faitâ alone is suââicient for salvation and consequently that good woâkes are needless in order to savation as St. Irenaeus in his firâ book c. 20. and Theodoretâ de heretic is fabulis do write Eunomius held the same erroâ as St. Augustin in his book dâ âeresibus declares c. 54 Luther in his book de libertate âhristiana and Calvin in his 3. âook of Institutions c. 19. held âo the same error that thereby âey might provoke others to be âven to all kind of vices as themâlves were 17. The Eunomians held that âe reliques of Saints ought not â be veâerated as Magnes in âs 4 book against Theostines âfirms and Vigilantius held the âe error as St. Hierome writes â his book against Vigilantâus âut the Eunomians errors have âeen condemn'd by the â Counâil of Rome the year 369. by the âeneral Council of Constantinoâe the year 381 tomo secundo by the Council of Calcedon which sate the year 451 tomo 4. CouÌciliorum also by the Council of Constantinople the year 553. tomo 5 Conciliorum Luther in his ãâã de cruce and in his book de missa abroganda held the same and so did Calvin admonitione de reliquiis 18 Vigilancius affirm'd that it is unlawfull to invocate Saints as St. Hierome writes in his book against Vigilantius's errors Luther in his book de Eucharistia ad Waldenses and Calvin in his 3 book of Institutions c. 20. believ'd and held the same error 19 The Massalians rejected the fast commanded by the Church as St. Epiphaniâs heresie 8. and Theodoretus in his 4. book c. 11. do relate the Aerians did the same as St. Augustin declares in his book of heresie c. 33. and so did the Eustachians as St. Epiphanius heresie 75. and Socrates in his 2. book c. 33. do write Calvin in his 4th book of Institutions c. 12 rejected the same which error both his and Luthers Disciples do willingly embrace that théy might indulge their own bodies whilest they are in this world 20 Thë Massaliaâs held that holy order is no sacrament as St. Damascenus relates in his âirst book of haeresie the Massaâians errors were condemn'd by âhe Fathers of the Council of Syda who sate the year 383. as may be seen Tomo 2. Conciliorum and by a nother Council in the Orient the year 417 Tomo 3. Conciliorum Luther in his book of the Captivity of Babylon cap. de ordine held also that holy order is no Sacrament which error his Disciples do now firmly believe 21 Helvidius raught that the Blesled Virgin Mary bore children to Joseph who were brothers to Iesus Christ as St. Hierome relates in his book against Helvidius's errors which were condemn'd in the Council of Milan the year 390. as may be seen Tomo 2. Conciliorum Calvin ad Caput 1. Lucae affirm'd the same error which several of his followers do now certainly believe 22 Eusebius in his 3. book of history c. 25. and St. Hierome in his book de viris illustribus do make mention of certain hereticks who deny'd the Epist of St. James oâ Juda the 2. Epist of St Peter also the 2. 3. of St. John to be canonical Luther in his prologue on these Epist rejects St James and Juda's Epistles and he doubts of the rest to be canonical 23 The Marcionites deny'd the revelations of St. John to be canonical as Tertullian relates in his 3. 4. book against Marcion the Theodotians deny'd the same as St. Epiphanius wriâes hereâie 51. 54. the aforesaid Martionâtes did also deny St. Pauls âpist âo the Hebrews to be canonical as St. Hierome declares in his preface on St. Pauls Epist to Tiâus and so did Arius as Theodâretus relates in his preface on St. Pauls Epist to the Hâbrews Luther in his preface on the old Testament affirms the âevelation not to be canonical and in his prologâe on that to the Hebrews he sayes likewise that it is not canonical 24 The Marcionites Basilidians held that all the old TestameÌt was apocryphal as St. Irenaeus relates in his book c. 20. 22. 29. the Manicheans held the same as St Epiphanius affirms heresie 66. but the Maniâheans errors were condeân'd by the General Ephesian Council the year 431. Toâo â Concilioruâ and also by the Council of Rome the year 444. which is to be ãâã in the saâe Tomâ as for thâ Mâââiâni-teââââors they ãâã bâân câdemn'd by the Geââral Coânâil oâ Calâââoâ the ãâ¦ã 51. âoâo 4. Conciliorum and by the ãâã Council of Constanâinââle the year 553. where also the ãâã errors were condemn'd as may be seen Tomo 5. Conciliorum Luâââr and Calvins Disciples are something milder than the aforesaid hereticks for they do noâ ãâ¦ã thaâ all the old Tâstament is apocriphal yet théy deny several books of it to be canonical and chiefly those books which âvidently do falsifie their own principles If I had not suppos'd that the premisses might sufficiently demonstrate what Doctrines my adversary and the reformers do maintain I wou'd produce several other points of ââold heresies which also they maintain but lest I shu'd be too troublesome to thè reader I will only conclude with the following passage Whosoever maintains or hath for his principles the aforesaid points is lawfully accus'd for maintaining old heresies false and erronious Doctrines confuted by the holy Fathers and lawfully condemn'd by several CouÌcils of the Primitive Church but thâ pretended reformers do maintain and have for their principles the aforesaid points therefore the pretented reformers are lawfully accus'd for maintaining old heresies false and erronious Doctrines confuted by the holy Fathers and lawfully condemn'd by several Councils of the primitive Church the minor is manifest as for the major ti 's prov'd by what I have already produc'd for certaiÌly all those holy Fathers and Doctors wou'd not make it their business to reprehend and confutâ the chief promoters of
plainly giveing the lye not only to the Angel Gabriel who dâclar'd that â of Christs Kingdoâ which is his Church ther shouââ 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 agaiÌst 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 plaÌtatioÌ of ChristiaÌ religion amoÌgst 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 preseÌt RomaÌ Catholik Church can pretend to have had since the Apostles time a continued series of Bishops with whom all their coÌtemporaryes 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 ââer 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 challeÌge in the same order that he has laid ââ chap. 1. Proving both publick and privaââ Masses to have been celebâcated 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 beiÌg 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 miâit 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 Cyriâl 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 Theâdââet who liv'd the year 4â0 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 Bishâp 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 prayârs 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
the arke was a prepariÌg Mâlachi c. 3 v. 3 and he shall sit is a refiner and a puriââer of silver and âe shall purifie the sons of Levi and âurge them as gold and silver that they may offer unto the Lord an offeriÌg in righteousnesse Which text signifies the punishment of Purgatory as the following Fathers do testifies Origines hom 6. in Exod. S. Ambrose in his commentary on the 36. psal St Hierâme in the exposition of this text and St. Augustin in his 20th book of the city of God c. 25. we find in the 2 book of Machabees c. 12. v. â3 that Judas Machabeus had sent to Jerusalem twelve thousand peeces of silver to be offer'd for the souls of his souldiârs here are the very words of the scripture and making a âathering he sent twelve thousand dracmes of fââver to âerusalem for sacrâfice to be offer'd for âânne well and religiously thinking of the Resurection for unless he ââp'd that they that were slaiâe should raise againe it should seem superflous and vainâââ prayfor the dead and because he conâider'd thaâ they which had taken their sleep with Godliness had very Good grace lay'd up for them It is therefore a holy and healthfull cogitaâion to pray for the dead that tâey may âe loose from sinnes perhaps you may Answer saying that this book is not the word of God or canonical and consequently that it's Authority is of no force but in case it wou'd not be canonical it self it ought to be sooner belier'd then either Calvin or Luthers ând consequently prefer'd before their Authorityes being Juâas was always esteem'd to have âeen a most faithfull servant to God Almighty and then has âeen a high Priest of the true Church Moreover ti 's false that this book is not Canonical for Tradition and the Authority of the holy Catholick Church which is all the testimony we can produce to prove that any book of the whole Bible is canonical or the true word of God expressly affirms that this book is Canonical and consâquently the word of God as may âe seen in InnoceÌt the first 's letter to Exuperius in St Cyprian's first book c. 3. in his book de Exâorâatioâ Martyry c. 11. in St. Gregorie Nazianzens Oration de Machabaeis in St Ambrose's 2. book de Jacob c 10. 11. 12. in St. AugustiÌs 2. book against Gaudentâus Epistles c. 23 in his 2 book de Doc. Christ c. 8. in his 18. book of the City of God c. 36. and also in the 47 Chap. of the 3. Council of Carthage celebrated the year 397 whose very words are these Item placuit ut praeter scripturas Canonicas nihil in Ecclesia legatur sub nomine divinarum scripturarum Sunt autem canonicae Scripturae Genesis Exodus Leviticus Numeri Deuteronomium Jesus nave Judicum Ruth Regâum libriquatuor Paralipâmenon libri duo Job psalterium Davidicum Salomonis libri quinque libri duodecim Prophetarum Isaias Jeremia Ezechiel Daniel Tobias Judith Ester Esdrae libri duo Machabaârum libri duo Novi autem Testamenti Evangeliorum libri quatuor Actuum Apostolorum liber vnus Pauli Apostoli Epistolae tredecim ejusdâm ad Hebraeos una Petri Apostoli duae JoaÌnis Apostoli tres Judae Apostoli una et Jacobi una Apocalipsis Joannis âiber unus Whereby the reader may plainly see that my adversary can have no kind of tolerable reason to reject the books of Mâchabees more than any other book of the whole Bible Now let us heare those texts of the new Testament which speaks of Purgatory Mat. c 5. v. 2â But I say unto you that whosoever is angry with his brother without a cause shall be in danger of judgment whosoever shall say to his brother Racha shall be in daÌger of CouÌcil but whosoever shall say thou fool shall be in danger of hell fire Which text expressly declares the soul to be punish'd after leaviÌg this world for three several sinnes and that only for the last of them he shall suffer Eternal fire so that I mây lawfully infer that there must be some other place wherin the souls are punish'd for the two other sinnes but that other place cannot be heaven as is evident neither is it hell as the text makes-out therefore it must be that place of teâporal Punishment which the holy Catholick Church commonly call's Purgatory Which may be confirm'd by the 2â â6 v. of the same Chap. where we read thus agree with your adversarâ quickly whilâs you are in the way with him lest the adversary would deliver thee to the judge the judge deliver thee to the officer thou be cast in prâson verâly I say unto thee thou shalâ by nâ means come ouâ thence till thou hast payed the uttermost farthing Whereby the reader may see that the word of God confirms the premâsses by bidding us to make penance in this world lest we shu'd be sent to that prison out of which ââ cannot go till we pay the last farthing that is to saâ untill our souls will be purifi'd from all manner of âinnes as the following Fathers do expressly declare âertullian in his book de Anima c 17. S. Cyprian in his 4th book Epist 2 Origines hom 35 in Lucaâ Eusebius Emiâsenus homâ de âpiphâia St Ambrose expoundiÌg the 12. c of Luke St. Hierome on thee aforesaid text where he sayes the following words this is what St. Matthew declares you shall not go out of the prison till also the small sinâ be punish'd Matt. c. 12 v. 32. and whosoever speakeâh a word against the son of maâ iâ shall be forgiven him but whosoever speaketh against the holy Ghost it shall not be forgiven him neither in this world neiâherân the world to come Which words S Matthew wou'd âot have said If he haâ not suppos'd that some siââ will be foâgiven in the world to come We fiâd also the following words in St. Pauls first Epist to the Corinthians c 3 v. 15. âf any manâ wârâe shall be burnt he shall suffer cosse but hiâself shall be sav'd yet so as by fire By which words S. Paul clearly firms that some souls after leaving this world shall be purgâd and purifi'd by a temporal fire as the following Fathers do testifie St. Ambrose in his coâmentary on this text in his 20. ser on the â18 psal Sâ Hierome on the 4. Chap. of Amos St. Augustin on the 37. Psal S Gregorie in his 4. book of Dialogues c. 39. Now let us beare the holy Fathers very words S. Denis who has been St. Paul's Disciple in his book de Eccâes Hier c. 7. sayes thus Then the Venerable Bishops do draw near and perform the hoây prayers over the dead beseechâng the divine clemency to forgive the dead all the sinnes which he commitâd by his human weaknesse and to place hââ in light and in the region of the living Terâullian who liv'd in the year 230. in his book de Monogamia bids acârtain womân
purging fire or eternal punishment in his book de Cura pro Mortuis e. 1. he sayes the âollowing words we read in the Machabees that sacrifice has been offer'd for the dead but altho' it wou'd never be read in the old Testament yet the Authority of the whoâe Church which is manifest in this custom is not weaks where in the priests prayers which are offer'd to God at his Altar the commemoration for the dead has also it's one place and in the 4 c of the same book he sayes thus supplications for the souls of the dead ought not to be omttted which are to be made for all those who dy'd in the Châistiaâ and Catholick society tho' their names be nât specifi'd the Church receives it vnder a Generalââmmemoration that it might be offer'd by the holy publick mother for them even as for those who has not parents oy children relation or friends to remember them and in the 18. c. âspeaking of the sacrifices prayers and alms which are offer'd for the dead he sayes the folloâing words they do not avaiâ to all those for whom they are offer'd but only to those who deserv'd it when they liv'd but because we can not discern who are those it must needs be offer'd for all Christians in his 9th book of Confession c. 13. he earnestly beseeches others to pray for the soul of his mother Monica and in his book of heresie c. 53. he calls Aerius a heretick for not allowing sacrifice to be offer'd for the dead more of his Authority may be seen in my answer to the first point Now let us heare the Councilâ decrees It was enacted in the 29 Chap. of the 3. Council of Carthage the year 397. that the holy sacrament shu'd not be receiv'd by any but by those who wou'd be fasting and in case that there wou'd be any office to be perform'd in the afternoon for the dead that it shu'd be only perform'd in prayers without offering the holy sacrifice It was also decreed in the 47. âhap of the 4. Council of Carthage celebrated the year 398 that in prayers and oblations there shu'd be a commemoration made of those who accidentally would dye in their Journey or by sea Jf they executed attentively the law of penance Likewise it was enacted in the 34 chap of the first Council of Bracara now call'd Braga a City in Portugal the year 412. not to pray for the souls of those who wou'd kill themselves and in the 39 chap. of the same Council the clergy where commanded to divide the ablations which wou'd be offer'd amongh themselves that equaly they might be oblig'd to pray for the dead It was also decreed in the Council of Cavaillon a town in France the year 4â0 that they shu'd pray in their solemn Masses for the souls of the dead c. 16. which may be seen de Consee Dist 1. Can. Visum est and the same was practis'd before in France as is evident by the 6. Canon of the Council of Vasens produc'd in my answer to the first point But that I may not be too tedious in proving the minor I shall conclude with the following revelations St. Gregorie relates in his 4th book of Dialogues â 40 that the soul of Paschasius appear'd to the holy Bishop St Germaâââs and âould him that God was pleas'd to release himself ouâ of Purgatory by his prayers he also relates c. 55 that the soul of a certain monke appear'd to himself and âould him that it âas releas'd by the vertue of thirty masâes which he order'd to be said for him St. Gregorie the bishop of Tours in his book de Gloria Confesâorum c 5. affirms that the soul of Vitulina appear'd to St Martin and âould him that it suffer'd the punishment of Purgatory by reason of a smal siâne which she commited ted in this life Venerable Bede in his 5. book of the Historie of EnglaÌd c 13 relates that terrible vision of Driethelme who after his death reviv'd and tould wonderfull things concerning hell Purgatory and Paradise Petrus Damianus in his âpist to Desiderius relates that the soul of Severinus the Bishop of Coliein appear'd to a certain Priest and tould that he sufferd in purgatory because when he was a live he did not use to say his canonical hours in distinct times but said all in the morning that he might spend the whole day attending temporal affairs also St. Bernard writing the life of St. Malachias relates that his Sisters soul appear'd to St. Malachias and tould him that it suffer'd the pains of Purgatory and Gulââââus Abbas wâiâiÌg the life of St. Bernard in his first book c. 10 sayes that one of St. Bernards monks âho dy'd appear'd to St Bernard and tould him that he was relâast out of purgatory by his prayers It is also to be seen in the life of St Anselmus that he was for a ââole twelve-mouÌth offering sacrifices for the releasment of a certain friends soul who was punish'd in Purgatory but was releast thro' the merits of God and by his continual prayers several other revelations might be produc'd which for brevity sake â omit to inseââ here for I suppose what I have already produc d to have evidently made out the verity of my minor and also to have fully satisfi'd the reader Chap 11 Proving that all those of the Primitive Church had not the word of God in their Mother toâgue and that the reading thereof is not profitable or generaâly allowed to all people There were severall nations in the first five centuryes who did not generally understand either the Syriack Hebrew Greeck or Latin Toâgue therefore there were several nations in the first five centuryes who had not the word of God in their own tongue the antecedent is evident Acts Cap 2. as may be seen in my answer to the adversary's 3. point And â prove the consequence thus the word of God was neither written or translated into any other language in the first five Cânturyes but only in the aforesaid as all ancient writters do unanimously affirm therefore there were several natâons in the first five Centuryes who had not the word of God in their own tongue who conseqently cou'd not reaâ the Scripture nav those who cou'd understand some of these languages had no General accesse to the reading thereof for in those times there were but few examplâs ââ of it which were only in Manu-script for the art of Printing was not then found-out nor in a long tâme after researv'd by the Church as St Denis the Areâpagite declares in his book de Eccles. Hier. saying that the âacred mysteries were keâpt secred from the commonality whereby it appears that it was then needlesse to prohibit them to read the scrpture whereas they were otherwise âânder'd by the aforsaid impediments It also appears that the reading thereof in the Mother tongue is not necessary for all nations for if it were certainly those of the Primitive Church
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 Iehoâa 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 PrimitiÌve 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 ChriÌst 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 followiÌg words âye 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 â90 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 bâfoâe 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 Dâmini 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 SecuÌdinus 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 Damsâenus in his first book de Imaginibus do relate that a painter endeavoring to âraw the Image of Christ whose splendour when he cou'd not behold our Saviour himself tooke a peece of white âânen 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 Theopaâes 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