purging fire or eternal punishment in his book de Cura pro Mortuis e. 1. he sayes the â—ollowing 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 whoâ—e 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 Châ—istiaâ— and Catholick society tho' their names be nâ—t specifi'd the Church receives it vnder a Generalâ—â—mmemoration 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. â—speaking of the sacrifices prayers and alms which are offer'd for the dead he sayes the folloâ—ing 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. â—hap 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 4â—0 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 Germaâ—â—â—s and â—ould 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 â—ould him that it â—as releas'd by the vertue of thirty masâ—es which he order'd to be said for him St. Gregorie the bishop of Tours in his book de Gloria Confesâ—orum c 5. affirms that the soul of Vitulina appear'd to St Martin and â—ould him that it suffer'd the punishment of Purgatory by reason of a smal siâ—ne which she commited ted in this life Venerable Bede in his 5. book of the Historie of EnglaÌ„d 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 â—pist 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 Gulâ—â—â—â—us Abbas wâ—iâ—iÌ„g the life of St. Bernard in his first book c. 10 sayes that one of St. Bernards monks â—ho dy'd appear'd to St Bernard and tould him that he was relâ—ast out of purgatory by his prayers It is also to be seen in the life of St Anselmus that he was for a â—â—ole twelve-mouÌ„th 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 inseâ—â— 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 toâ—gue and that the reading thereof is not profitable or generaâ—ly 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 Toâ—gue 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 Câ—nturyes but only in the aforesaid as all ancient writters do unanimously affirm therefore there were several natâ—ons 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 examplâ—s â—â— of it which were only in Manu-script for the art of Printing was not then found-out nor in a long tâ—me after researv'd by the Church as St Denis the Areâ—pagite declares in his book de Eccles. Hier. saying that the â—acred mysteries were keâ—pt secred from the commonality whereby it appears that it was then needlesse to prohibit them to read the scrpture whereas they were otherwise â—â—nder'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 arke was a prepariÌ„g Mâ—lachi c. 3 v. 3 and he shall sit is a refiner and a puriâ—â—er of silver and â—e shall purifie the sons of Levi and â—urge them as gold and silver that they may offer unto the Lord an offeriÌ„g 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 Hierâ—me 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. â—3 that Judas Machabeus had sent to Jerusalem twelve thousand peeces of silver to be offer'd for the souls of his souldiâ—rs here are the very words of the scripture and making a â—athering he sent twelve thousand dracmes of fâ—â—ver to â—erusalem for sacrâ—fice to be offer'd for â—â—nne well and religiously thinking of the Resurection for unless he â—â—p'd that they that were slaiâ—e should raise againe it should seem superflous and vainâ—â—â— prayfor the dead and because he conâ—ider'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 cogitaâ—ion to pray for the dead that tâ—ey may â—e 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 â—nd consequently prefer'd before their Authorityes being Juâ—as was always esteem'd to have â—een a most faithfull servant to God Almighty and then has â—een 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 consâ—quently the word of God as may â—e seen in InnoceÌ„t the first 's letter to Exuperius in St Cyprian's first book c. 3. in his book de Exâ—orâ—atioâ— Martyry c. 11. in St. Gregorie Nazianzens Oration de Machabaeis in St Ambrose's 2. book de Jacob c 10. 11. 12. in St. AugustiÌ„s 2. book against Gaudentâ—us 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 Regâ—um libriquatuor Paralipâ—menon libri duo Job psalterium Davidicum Salomonis libri quinque libri duodecim Prophetarum Isaias Jeremia Ezechiel Daniel Tobias Judith Ester Esdrae libri duo Machabaâ—rum libri duo Novi autem Testamenti Evangeliorum libri quatuor Actuum Apostolorum liber vnus Pauli Apostoli Epistolae tredecim ejusdâ—m ad Hebraeos una Petri Apostoli duae JoaÌ„nis Apostoli tres Judae Apostoli una et Jacobi una Apocalipsis Joannis â—iber unus Whereby the reader may plainly see that my adversary can have no kind of tolerable reason to reject the books of Mâ—chabees 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 daÌ„ger of CouÌ„cil but whosoever shall say thou fool shall be in danger of hell fire Which text expressly declares the soul to be punish'd after leaviÌ„g this world for three several sinnes and that only for the last of them he shall suffer Eternal fire so that I mâ—y 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 teâ—poral Punishment which the holy Catholick Church commonly call's Purgatory Which may be confirm'd by the 2â— â—6 v. of the same Chap. where we read thus agree with your adversarâ— quickly whilâ—s 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 prâ—son verâ—ly 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 premâ—sses by bidding us to make penance in this world lest we shu'd be sent to that prison out of which â—â— cannot go till we pay the last farthing that is to saâ— untill our souls will be purifi'd from all manner of â—innes as the following Fathers do expressly declare â—ertullian in his book de Anima c 17. S. Cyprian in his 4th book Epist 2 Origines hom 35 in Lucaâ— Eusebius Emiâ—senus homâ— de â—piphâ—ia St Ambrose expoundiÌ„g 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 speakeâ—h 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 neiâ—herâ—n the world to come Which words S Matthew wou'd â—ot have said If he haâ— not suppos'd that some siâ—â— will be foâ—given in the world to come We fiâ—d also the following words in St. Pauls first Epist to the Corinthians c 3 v. 15. â—f any manâ— wâ—râ—e shall be burnt he shall suffer cosse but hiâ—self 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 purgâ—d and purifi'd by a temporal fire as the following Fathers do testifie St. Ambrose in his coâ—mentary on this text in his 20. ser on the â—18 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 Eccâ—es Hier c. 7. sayes thus Then the Venerable Bishops do draw near and perform the hoâ—y prayers over the dead beseechâ—ng the divine clemency to forgive the dead all the sinnes which he commitâ—d by his human weaknesse and to place hâ—â— in light and in the region of the living Terâ—ullian who liv'd in the year 230. in his book de Monogamia bids acâ—rtain womâ—n
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 Aâ—ican Council the year 4â—8 as â—y be seen tomo 〈◊〉 Conciliorum â—and also b◠〈◊〉 â—ral Council of 〈◊〉 which â—â—e the year 43◠〈◊〉 Conciâ—orum Luther assertione articuli 32 â—alvin in his 2 book of Insâ—â—uâ—ons c. 18 and in his 3 book c 4 â—eld likewise that all sins are morâ—l 15 Simon Magus and Menander â—eld that Christs true flesh is not â—â—lly present in the holy Euâ—harist as St. Ignatius declares â—â— his Epist to those of Smyrna â—f which Theodoretus makes â—ention in his 3. dialogue other â—â—reticks of the Primitive Church held the same as Sâ— Cyrill writes in his Epist to Calosirius Tho' Luther never expreâ—slâ— affirm'd this point of the old he reâ—â—e 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 suâ—â—icient for salvation and consequently that good woâ—kes 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— â—eresibus declares c. 54 Luther in his book de libertate â—hristiana and Calvin in his 3. â—ook of Institutions c. 19. held â—o the same error that thereby â—ey might provoke others to be â—ven to all kind of vices as themâ—lves were 17. The Eunomians held that â—e reliques of Saints ought not â— be veâ—erated as Magnes in â—s 4 book against Theostines â—firms and Vigilantius held the â—e error as St. Hierome writes â— his book against Vigilantâ—us â—ut the Eunomians errors have â—een condemn'd by the â— Counâ—il of Rome the year 369. by the â—eneral Council of Constantinoâ—e the year 381 tomo secundo by the Council of Calcedon which sate the year 451 tomo 4. CouÌ„ciliorum also by the Council of Constantinople the year 553. tomo 5 Conciliorum Luther in his 〈◊〉 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. Epiphaniâ—s 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 Massaliaâ—s held that holy order is no sacrament as St. Damascenus relates in his â—irst book of haeresie the Massaâ—ians errors were condemn'd by â—he 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 wriâ—es hereâ—ie 51. 54. the aforesaid Martionâ—tes did also deny St. Pauls â—pist â—o the Hebrews to be canonical as St. Hierome declares in his preface on St. Pauls Epist to Tiâ—us and so did Arius as Theodâ—retus relates in his preface on St. Pauls Epist to the Hâ—brews Luther in his preface on the old Testament affirms the â—evelation not to be canonical and in his prologâ—e on that to the Hebrews he sayes likewise that it is not canonical 24 The Marcionites Basilidians held that all the old TestameÌ„t 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 Maniâ—heans errors were condeâ—n'd by the General Ephesian Council the year 431. Toâ—o â— Concilioruâ— and also by the Council of Rome the year 444. which is to be 〈◊〉 in the saâ—e Tomâ— as for thâ— Mâ—â—â—iâ—ni-teâ—â—â—â—ors they 〈◊〉 bâ—â—n câ—demn'd by the Geâ—â—ral Coâ—nâ—il oâ— Calâ—â—â—oâ— the 〈…〉 51. â—oâ—o 4. Conciliorum and by the 〈◊〉 Council of Constanâ—inâ—â—le the year 553. where also the 〈◊〉 errors were condemn'd as may be seen Tomo 5. Conciliorum Luâ—â—â—r and Calvins Disciples are something milder than the aforesaid hereticks for they do no◠〈…〉 thaâ— all the old Tâ—stament is apocriphal yet théy deny several books of it to be canonical and chiefly those books which â—vidently 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 â—old 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 CouÌ„cils 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 certaiÌ„ly 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 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
peoples owne Devotion but in the time of the aforesaid solemnityes specifi'd by the council of Agatho all which may be confirm'd by St. Chrysostomes words who in his 3. Homily on Saint Pauls Epistle to the Ephesians complains that then the people were so undevout that tho' there was Masse daily celebrat'd yet none of them Communicated There are several other Authorityes that might be produc'd for the further proof of this point but to avoide tediousnesse J will conclude with the following passage 'T is not pertinent to the Essence of a Sacrifice the standers by or those for whom 't is offer'd to be partakers of it but Masse is a Sacrifice therefore 't is not pertinent to the essence of Masse the standers by or those for whom it 's offer'd to be partakers of it The major is evident out of the 6. 7. chap. of Leviticus where we read that the Priests of the old law were commanded to offer Sacrïfices that the standers by or any of those for whom they were offer'd did not take the least particle of them the minor also is evident out of the 9 thâ— canon of the Apostles and out of the 24 chap of the 3 Council of Cartage who sate in the year 397 and declar'd masse to be a lawfull sacrifice as for the consequence t is undenyable being the argument is in forme Chap. 2 Provâ—ng that the Communioâ— was admiÌ„nistred under one kind in thâ— Primitive Church The Authorityes which my adversary defies to be produc'd doe clearly make-out the ancient pratice of Receiving the Communion under one sole species in the Primitive Church therefore this doctrine was not first brought in by the present Chuch of Rome either in the 6 7 8 or 9 age the consequens is manifest as will appear hereafter As for the anticedent it may be prov'd by the example of Christ himselfâ— Luck c. 24 v 30. 35 where we read the following words It came to passe as he sate at meâ—t with them he tooke bread bless'd iâ— bâ—ake gave to them And they told whaâ— things were done in the way how he waâ— knowâ—n by them in breakiÌ„g of bread But there is no mention made of the cup no not in the whole Chapter St. Hierome in Paula's epitaph St. Augustin in his 3 book dâ— consensu Evangelistarum c 23 venerable Bede Thèophilactus and several others in the commentary of this chapter doâ— plainly affirmâ— that our saviouâ— gave then the blessed sacremenâ— to those two disciples moreoveâ— we read in the acts of the Apostles c 2 v 42 that the beliverâ— Continued stedfastly in the Apostleâ— Doctrine and fellowship in breakinâ— of bread and in prayers but wâ— see no kind of mention made oâ— the cup but rather a confirmation of the contrary as is manifest bâ— the 46 verse of the same Chapter wherefore I may lawfully iÌ„feâ— that our Saviour Jesus Christ did not oblige all the belivers to Communicate in both species otherwise certainly himself wou'd not be the first transgressor of his own law neither wou'd he promise everlasting life to those who wou'd receive the communion under the forme of bread as he did John c. 6 v 51 saying thus I am the living bread which came down from heaven if any man eat of this bread he shall live for ever where by we see plainly that everlasting life is promis'd to us for eating worthily that heavenly bread Now let us see did those of the primitive Church ever practice to give the communion in one sole species to prove which will produce the Authoritye and examples of those Fatherâ— who then liv'd Tertulian whâ— Liv'd thâ— year 230 in is boâ—â— of Oration c. 14 and in his book ad Uxorem c. 5. gives â—â— understand that it was then custom to carry the Eucharâ— home for private Communiâ—â— St. Ambrose who liv'd in the Century relates in his Oration â—â— Obitu Satyri that then the peopâ—â— were wont to keep the Eucharâ— about them and that his oâ—â— brother Satyras once in a shiâ—â—â—rak was miraculously Saâ—â— from being drown'd by the vâ—tue of the blessed Eucharâ— which was ty'd about his neâ—â— St. Basil who liv'd in the same Century expressly affirms in his Epist to Caesaria Patricia that it was a common practice to bring the Eucharist home to their houses and to receive it when they pleas'd which is a manifest sign that then the people did not alwayes receive the Communion in both species for those who tooke it under the forme of wine receiv'd it in the Church from the Priests or Deacons as St. Cyprian relates in his ser De lapsis and those who pleas'd to bring it home under the forme of bread for privat Communion were not hinder'd until by reason of several abuses which happen'd the Father of the Council of Caesaragust who sate the year 382 Can 3 prohibit'd it St. Denis who liv'd in the 2 〈…〉 in his book de Eceles 〈…〉 Chap affirâ—s that it was 〈…〉 custom to give the Communion to the children under the 〈◊〉 of wine and St. Cyprian who liv'd the year 250 in his sermon Delapsis makes mention of acertain child who receiv'd the Communion under the forme of wine and also of three more who receiv'd it under one sole species St. Denis of Alexandria who has been St. Cyprians contemprory in his Epists to Tobias tells of a certain Priest who gave a particle of the consecrat'd host to aboy in order to bring it to serapion who waâ— desparate ill in his dying bead Paulinus who has been very familiar with St. Ambrose and present at his deah relates writing his life that he receiv'd the Communion only under the form of bread and St. Basil did the same as also we read in his Life which neither of them wou'd offer to do if they had believ'd it to be either agaiÌ„st the doctrine of the Church or the institution of Christ Sozomenus in his 8 book c 5 Nicepherus in his 13 Book c 7 writes of a certain womaÌ„ who was infected by the Macedonian heresie but thinking to conceal her wickedness and pretending before the people to be a Catholick she receiv'd the blessed Sacrement under the form of bread from the haÌ„d of St. Chrisostome which afterwards she gave privately to her maid thinking to eat in its sted other bread which shee brought from home but it seems that God Almighty was pleas'd to discover her prophane intention for that bread which she thought to eat was sudeÌ„dly turn'd into a stone before all the coÌ„gregatioÌ„ The Manichees who abhorr'd wine believing it to be the Devils gall never Communicated by only under the forme of bread as St. Leos 4 Ser in â—ent expressly testifies but Epiphanius St. Augustin several others who writt of the Manichean errors never mention'd that they err'd in Receiving the Communion in one sole species But I acknowledge that the Bishops of Italy about the year 444. did much Recommend the
use of the Chalice that the Manichees might be discover'd who lurking amoÌ„ghst the Catholicks alwayes Receiv'd the Communion under the forme of bread but never the Chalice whosoever then during that Heresie wou'd not at the publicke Communion of Easter Receive the Chalice was suspected to be a Manichean whereby the reader may plainly see that the Church has reason to forbid at one time what it permits at an other Christ having left unto it a dispensing power to alter all matters of indifferency in the discipline thereof as the time place and circumstances wou'd require which St Augustin in his 118 Epistle openly declares and it may be confirm'd by St. Pauls first Epistle to the Corinthians c. 11 v. 34. but the Manichean heresie being smothered the Receiving of the â—ommunion under one kind was afterwards CommoÌ„ly practis'd in the Church as Hugo de sancto Victore who liv'd about the year 1130 relates in his book Now before I shall proceed further in my Answer let the reader observe those four points which Commonly have been in practice in the Primitive Church viz. that then the people wou'd bring the Eucharist home to their houses under the forme of bread for private Communion Secondly that the Communion was sent and given to the sick under the same forme Thirdly that infants children Receiv'd the Communion under the forme of wine only Fourthly that the Primitive Christians Receiv'd publickly in the Churches the Communion either under one or both species as they pleas'd untill the Fathers of the Council of Constance about the year 1414. order'd the layties to Receive in one sole species not decreeing that the ReceiviÌ„g thereof in both species was unlawfull or ever prohibited before by the Churâ—h but for several other weighty reasons of which I shall produce only two First that thereby they might supresse and smother the Heresie of certain Germans Bohemiâ—ns who then obstinatly deny'd thâ— integrety of the Sacrement to be contain'd in one sole species Secondly that for the future they might preveÌ„t several abuses prophanations which formerly happen'd when the Chalice was given to the laity who thro their weak zeal and cold Devotion permitted very offteÌ„ drops of the holy blood to be spilt as St. Chrys ostome in his first Epistleto Innocentius Eneas Silviusin his dialogue de utraque specie relateâ— which is against the subâ—ime Reverenâ—e due to this most excellâ—t Sacrament Wherefore it evidently appears that neither the Gâ—â—câ—aÌ„ or Latâ—nes ever believ'd that all which is written in the Gospel touching the Communion under two species is to be so universaly understood that it â—on prehends all Christians but that they alwayes suppos'd and believ'd from the very begining of Christianity that one sole speâ—â—es was sâ—fficient for a true lawfull Communion so that the Council of Constance did but follow the tradition and Doctrine of all precedent ages when it defin'd that the Communion under one sole species was as good and as sufficient as under both species and that those who wou'd Receive it under one kind wou'd neither contradict the institution of Christ or deprive themselves of the fruit of this holy Sacrament for whether we eat or whether we drink or whether we do both togeather we alwayes apply the same Death of Jesus Christ alwayes Receive the same substance of the blessed Sacrament and the same effecâ— of grace for the true flesh and blood of Jesus Christ are whoely and â—ntirly contain'd in everâ— drop of the blessed blood anâ— in every particle of the blesseâ— Host 〈◊〉 as well as he is coÌ„taiÌ„d the whole cup or in the whole Host or in both therefore let no bodie foolishly belive that more benefit is Receiv'd by taking the Communion in two species than in taking it in one alone for being that every drop of the blessed blood and every particle of the divided Host is a maine Ocean of spiritual Blessings many of them by the same moral action Receiv'd affords no more grace then one alone being that one alone contains the whole fountaine intirly therefore it appears that it was never our Saviours intention to oblige all Christians to Receive the Sacrament in both species for if this had been his intention he wou'd certainly institute iâ— in a materia more common to all nations as he did in the institution of the Sacrament of baptism knowing the wine to be so scarce in several parts of the world that the poor inhabitants tâ—ereof couâ—d but very seldom or perhaps never Receive the Communion for the want of wine therefore our Saviours intention was when he said Drinke â—e all of this â—o oblige the Discâ—ples who only then were present and also their successors wâ—o are the Priests that daâ—â—y offer this most holy Sacrifice under both species and when he said to his Disciples John c 6. v. 63. that the flesh profitteth nothing his meaning was that it profitteth nothing â—o believe his bodie to be only human flesh excluding the divine nature as the Jews beliv'd who deny'd Châ—ist to be the son of God Câ—ap 3 proviâ—g â—hat tâ—e Coâ—mâ—n Prayers were 〈…〉 genâ—â—ally undeâ—stood by all â—hose of the Prâ—mitive Chuâ—ch The holy scripture encouragâ—s us to pâ—ay tho' we â—â—deâ—stand â—oâ— what is said theâ—efâ—re â—â—is lawfull and expedient for us â—o prâ—y tho' we understâ—nd no◠〈…〉 is saâ—â— the anâ—â—cedent is manifest by Sâ— Paulâ— fiâ—st Epist to â—â—e Corâ—nthiâ—ns chap. â—4 v. â— wheâ—â—â—e sayes thu◠〈…〉 â—peaâ—eth â—n 〈◊〉 unknown tongâ—â— â—â—eakâ—â—h not 〈◊〉 men but unto God for no man understandeth him Nay some times the speaker did not understand what himself said for the gift of languages and the gift of interpreting languages are two distinct gifts as is evident by the 11. v. and did not alwayes meet togeather as may be seen by the 13. v. of the aforsaid chapter for there the Apostle exhorts him who speaketh in an unknown tongue to pray that he may interpret which is a sign that ordinarilâ— he cou'd not as is manifest by the 14. v where he sayes thus â—â— I pray in an unknown 〈…〉 spirit pâ—ayâ—eth but 〈◊〉 understâ—nâ—â—â—g is unfruitfull where 〈…〉 see that St. Paul 〈…〉 unâ—erstanding to be unfruitfull and not our prayers when we pray in an unknown tongue moreover you see that St Paul gives to understand that it is lawfull and not prohibited to pray in an unknown tongue Now let us prove the consequenâ—e what the Apostles did and practis'd is lawfull and expedient for us to practice but the Apostles publick liturgies have been in languages which were not Generally understood by all the nations they Converted therefore t is lawfull and expedient for our liturgies to be in a language not generally understood by all nations 〈◊〉 use them the major is evident and I shall prove the Minor â—he Apostles publick liturgies were all in Hebrew Greecâ— Syriack or Latine as is manifest by all Ancient writters which were not generally known languages to all
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
aforsaid do expressly testifiâ— and also Sozomenus in his booâ— c. â— Under whose wings did Sâ— Chrysostome fly for justice beit depos'd by Theophilus and hâ— adherences but under the winâ— of Innocentius the first as appeaâ— by St Chrysostome's 1. 2. Epiâ—â— to the same To whom did Forâ—â— naâ—us Felix being depos'd Africk appeal but to Corneliâ— Pope of Rome as St. Cyprian â—â— his first book Epist 3 declares To whom did Basilideâ— appeal but to Pope Stephen as St. Cyprian testifies Epist 68. To the Pope of Rome Valent and Ursacius came to give an account of their treachery against St. Athanasius and to crave pardon for the same as Epiphanius heresie 68 relates Marcion being excommunicated by his own Bishop in Asia came to Rome to be absolv'd by Pâ—us the first as St. Epiphanius relates heresie 42 who depos'd Anthimus the Patriarch of Constantinople and establish'd in his place Mena but Agapetus the Pope as Liberatus affirms in his bâ—eviatâ— 62. and also Zonarias writiÌ„g the life of Iustinian Who depos'd Flavianus the Patrian of Antioch but Pope Danias Theodoret relates in his 5 â—â—â— c 23 who depos'd Polychronâ— Bishop of Ierusalem about â— year 434 but Pope Sixtus thâ— as appears in the acts of Sixâ— Who depos'd Dioscorus Paarch of Alexandria but the of Rome as Gelatius's Epistle the Dardanian Bishops expreâ—â— declares wherin he also relaâ— that Pope Iulius the first resloâ—â— Athanasius AlexaÌ„drinus Pauâ— Constantinopolitanus Marâ—lus Ancyranus to their own Biâ—â—opricks who re-establish'd Peâ— St. Athanasius successor be wrongfully depos'd by the Aâ—â—ans but Pope Damas as Sozoâ— â—us affirms in his 6 boâ—k c 9. who â—estor'd Theodoretus being also â—rongfullâ— depos'd by the Aâ—â—iâ—ns in the 2 Ephesian svnod but Pope Leo as is manifest by the first action of the General Council of Calcedon It was only the Popes of Rome â—hat had iâ— the Primitive Church their deputies and Vicar-generals in all foraign and remote Countryes viz. Anastasius Bishop of ThesaloÌ„ica in the Orient as aâ—pears by St. Leo's 84 Epist Potentius ' in Africk as the same Leo's 87 Epist declares Aâ—acius Patriarch of Constantinoâ—le in Egypt whom the Pope of Rome commanded to depose the Bishop of Alexandria as Gelatius relates in his Epist to the Dardanian Bishops Celestinus Pope of Rome Authoriz'd St. Cyrill of Alexandria to procâ—ed against Nestor then Bishop of Counstontinople as appears by Caelestinus's Ep to St Cyrill which is to be seen in St. Cyrill's 4. tome where also St Cyrill declares in his Epist to those of Counstantinople that the charge of that Bishoprick was committed unto himself by the Bishop of Rome Pope Hormisda instituted Salustius Bishop of Sevil his Vicar-general through Spain and Portugall as appears by the said Hormista's Epist to the same and St Gregory instituted Vigilius Bishop of Orleance to be his Vicargeneral thro' all France as may beseen in St Gregory's 4th book Epïst 52. It was also the Pope of Rome's Legates that were Presidents in the General Councils of the Primitivc Church as for example Hosius Vitus and Vincentius St Sylvester's Legates have been presidents in the General Council of Nice as Cedrinus in his Compendio Potius in his book de 7 Synodis and St Athanasius in his Epist to those who leade a solitary life do relate St Cyrill of Alexandria Pope Caelestinu's Legate preceded in the Council of Ephesias as Liberatus in his Breviate c 15. Evagrius in his first book c. 4 do write Paschasius Lâ—câ—â—sius and Bonifacius St. 〈◊〉 Legates were Presidents in the General Council of Calcedon aâ— is evident by the â— action of â—he â—ame Couâ—cil and also by S Leo's 47 Epist Archâ—dâ—mus and Philaxenâ—s Iulius the first 's Legates preâ—eâ—â—d in the General Council of Sardâ—s as St. Athanasius in his â— Apology and Theodoretus in his a book c 15 do declare It was only to the Pope of Rome the decrees and Canons of all General and famous Councils where sent in the primitive Church in order to be approv'd and confirm'd by his holynesse as for example it was to St. Sylvester Pope of Rome the Fathers of the Council of Nice sent a letter most humbly beseeching his holynesse to Ratifie and confirme the decrees of the said Council which letter is to be seen in the second Tome of the Councils The Fathers of this Council were in number 318 and sate in the year 325. The Fathers of the General CouÌ„cil of ConstaÌ„tinople being in number 150 assembled in the year 381 writ to Damas Pope of Rome by Cyriacus Eusebius and Prisâ—ianus Bishops praying him to aprove and confirme their Canons this Councils letter is to be seen in Theodoret's 5th book c. 9. The decrees of the General Council of Ephesâ—s wherein 200 Fathers sate in the year 431 were sent to Pope Celestinus in order to be confiâ—m'd as St. Cyrill's Epist testifies which Epistle is to be seen in the 3 Tome of the Councils The Fathers of the General Council of Calcedon being in number 630 and sate in the year 451 sent their Canons to Pope Leo in order to be confirm'd by him as appears by the said Council's Epistle to the same which is to be seen in the 4th Tome of the Councils The Fathers of the Milevian Council sent their CanoÌ„s to Pope Innocentius the first in the year 416 to be confirm'd as appears by this Council's Epistle which is to be seen in the 1 Tome of the CouÌ„cils The Fathers of the Council of Carthage sent their CanoÌ„s the year 356 to be confirm'd by Pope Stephen as is manifest by their own Epistle which is to be seen in St. Cyrill's 2 book and also in the first Tome of the Councils I might produce several other convincing proofs concerning this point but that I may be easie to the reader I will conclude only with these followiÌ„g Councils who sate in the Primitive Church and acknowledg'd in their very Canons the Pope of Rome's Supremacy viz. the 20 chap of the Council of Rome who sate in the year 324. The 3 chap of the 3. 4th Council of Rome who sate in the year 502. The 3 4th 9th Canon of the Council of Sardis wherein 376 Fathers were The 6th Canon of the General Council of Nice The 5 CanoÌ„ of the General Council of Constantinople The 1 2 3 16. Action of the General Council of Calcedon who sayes thus in the 16th we throughly consider â—ruly that all Prâ—macy chief honour is to be keept for the Arch Bishop of old Rome Chap 5 Proving that the Real Presence was believ'd by those of the Primitive Church The very words of Iesus Christ and also the Authentical Testimonyes of the holy Fathers and Doctors of the Primitive Church do clearly affirm that Christ's true body and blood are Really and Substantially present in the holy Sacrament therefore this Doctrine was not newly brought-in since the Primitive Church the consequens is most certain as we shall see here-after
Godly honour Tho' the aforesaid argument might be a sufficient answer to this point yet I will produce the following Authorityes to confirm the same St Denis the Areeopagite who liv'd in the Apostles time in his book de Eccles. Hier. c. 3 makes mention of the IncenciÌ„g of the altar of the Priest washing his hands of â—â—â— elevation of the blessed Host â— the adoration thereof Origines whâ— liv'd in the 3. CeÌ„tury in his 3. Hoâ— in Exod. sayes thus I design to â—â—monish ye with the examples of â—â—â— own religion ye know who are accâ—â—â—m'd to be present at the diviâ— mysteries when ye receive the Lorâ— body how with all caution â—â— veneration ye take heed least â— smal particle of it should fall down leâ—â— any thing of the consecrated gift shâ—â— slip out for ye belive your selves â—â—â— guilty and ye rightly believe if â— thing of it wou'd fall by your negligâ—â—ce St Ambrose who liv'd in thâ— 4th Century in his 3. book of thâ— Holy Ghost c. 12. expounding thâ— of the 98. Psal where we aâ— bid to worship the footstool of his feeâ— sayes thus therefore by the footstool the earth is understood and by the earth the flesh of Christ which also eveÌ„ at this day we adore in mysteries and which the Apostles ador'd in the Lord Jesus S. Chrysostome who also liv'd in the 4 Century in his â— hom on S Pau'ls Epist to the Ephesians sayes thus we speake of the body and of him who differs nothing from it how many are made partakers of that body how many tastes of his blood remember that it is the body blood of him who refides above the heavens who is humbly ador'd by the Angels He also sayes the following words hom 24th on St. Pauls first Epist to the Corinthians the wisemen regarded thîs body laâ—ing â—n the â—angeâ— the iâ—pioâ—â—â—aâ—â—arouâ— men having leâ—t thâ—i◠〈◊〉 tâ—ey home made along voyâ— when they aâ—riv'd wiâ—h grâ—at â—â— trembâ—ing they worâ—hipp d â— let us therefore the Citizens of heâ—â— immitate the barbarous people do not see him in the mâ—ngeâ— but onâ— aâ—tâ—â— not a woman keepiâ—g him â—â— the Priest holding him let us theâ—fore weaken our selves anâ— be grâ—â— afraid let us shew a great deal nâ— reveâ—ece than these barbarous peopleâ— for open the gates of heaven and lâ—â— and then you will see that whiâ—â— said to be true for that which iâ— tâ—â— most precious and most to be ador'â— aâ—l thinks I do â—hâ—w you the same â—â— on earth even as in a Kiâ—gs palâ—â— that which is most magnificeÌ„â— of thiÌ„gs not the â—alls no◠〈…〉 â—t the Kingâ— â—t that yâ—◠〈…〉 do nâ—t hâ—w yoâ— thâ— Aâ—gâ—lâ— Arâ—â—geâ—s oâ— he heaves bâ—t tâ—â—ir masâ—er â—â— have percâ—â—v'd hâ—w â—ou 〈◊〉 on the â—â—â—h that which is most excellent â—est to be regarded of aâ—l things neiâ—her do â—ou only see hiâ— but aâ—so yoâ—â—â—â—h him you eaâ— him after you â—at him you return home clean puâ—ifie your soul prepare your mind against the receiving of these mysteriesâ—â—or if a King's son wiâ—h a neat preâ—ious â—â—own had been giveâ— to you â—o â—e carri'd you wou'd slight all the thiÌ„gs â—â— the world but now receiving not â—he son of a worldly King but the only â—egottn son of Goâ— c. St Augustin who liv'd in the begining of the 5th Century expounding the 9â— Psal sayes that the earth is thâ— Lords footstool according to thâ— of Isaiah c 66 v. 1. saying thuâ— the heaven is my throne the earâ— is my footstool and he inquires hoâ— is it lawfull to adore the earth with-out impiety and then hâ— sayes the following words being troubl'd in mind I do turn myself Christ because I do seeke him I find how the earth is ador'd with-out impiety the footstool of his feet is ador'd for he receiv'd earth from the earth because the flesh is of the earth he receiv'd flesh from the flesh of Mary because he walk'd here in that flesh gave us the same flesh to eate for our safety none eats of that flesh if he adores it not before t is found-out after what 〈…〉 â—â—otstool of â—â— Lord may 〈…〉 not only â—â—t we doe not 〈…〉 it but â—â— we siâ—n in not a â—oriâ—g it More â— S. Augustin's Authorâ—â—yes may â— seen to the same purpose in â—s 118. Epist c. 3. and in his 120 â—pist c. â—7 which I omit to produâ—â— least I shu'd be too troubleâ—â—â—e to the reader Chap. 7 Proving that TransubstaÌ„tiaâ—â— was believ'd by those of the Primiâ—â—ve Church I shall only here enlarge those â—â—â—ts of scripture produc'd in my â—nswer to the 5th point with the â—â—llowing Authorityes of the â—â—ly Fathers and Doctors of the â—rimitive Church Tertullian who liv'd in the begining of the 3. Cenâ—ury in his 4. book agaiâ— Mâ—â—cian c. 4â— saâ—es 〈◊〉 â—â— bâ—ead taken and distributed â—â— his â—â—sciples he maâ—e hâ—s owâ— body St. 〈◊〉 martyr and S Iâ—eneus who boâ—â— liv'd before â—ertulliaÌ„ do affâ—â— the same as the reader may see â—â— their Authorityes produc'd â—â— my answer to the 5. point S â—â—prian who liv'd the year 25â—â— his sermon of the Lord's supâ—â—â—ayes thus the â—read which ouâ— gave to his Disciples being changâ— not in shâ—pe but in natûre bâ— the â—â—nipotency of the word was made â—leâ—â— S Cyrill of Jerusalem who liv'd in the 4. Century speaking â—â— Christ in his 4. Catech. sayes thâ—â— followig words he did once in Caâ—â— of Galelee only by his will turn water â—nto wine which is near blood aâ—d â—hall he not be wâ—rthy to be believ'd â—o uâ— that he tuâ—n'd wine into blood â—â—erefore let us receive the body and â—â—ood of Christ with all assurance for â—nder the shape of bread the body is given to you and under the shape of â—ine the blood is given therefore let us not consider it as bare bread and bare wine for it is the body and blood of Christ according to the Lord 's own words for altho' your sense wou'd not represent this to you nevertheless let faith confirm you you ought not to judge these things by the taste therefoâ—e knowing this with all certainly holding the bread which is seen â—y us not to be bread altho' the taste perceives it to be bread but to be the body of Christ the wine which is seeâ—â—â— altho' it may seem to the pallâ—â— be wine notwithstandiÌ„g it is not â—â— but the blood of Christ Let the â—â—der be Pleas'd to take notice â—â— plainly St Cyprian affirms by â—â— former words that the substaâ—â—â— of the bread wine is dissolâ—â— at the intrance of Christ's bâ—â— and blood and also how St. Cyâ—â— bids us not to judge of this myâ—â—â—rie according to the apprehensioâ— of our senses but to firmly believe the true and real presence of Christ's body and blood undeâ— the shape of bread and wine that is to say under the accidents which the bread and wine had before cheir
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
mount â—alvary which Image in the reign of Tiberius the Emperour was brought to Rome and there honourably reserv'd and shew'd to the people every munday and thursday Several other Images of Christ were made even by those who liv'd in his one time as for example there was one made by the woman whom he heal'd of the bloody flux which was set up in the city Penades where several miracles were wrought upon the account of it as Eusebius in his 7 book c. 14th Sozomenus in his 5th book c. 20 and Damascenus in his first book de Imaginibus do relate for a certain herbe which grew at the foot of that Image when it came to be so high that it cou'd touch the hem of the Image it receiv'd vertue to heal all kind of distempers and as Sozomenus testifies when Juliaâ— the Emprour order'd to fall it down and to place his own Image in stead of it his was immediatly consum'd by fire from heaven which miracle the Pagans seeing most impiously by the instinct of the divel brake our Saviours Image not considering that he who caus'd their Emprours Image to be burn'd might by the same power cause also fire to come down from heauen in order to burn both themselves and thier Emprour too only that his divine goodness and clemency had more patience to expect their conversion of which the Emprours Image was uncapable another Image of Christ was made by Nicodemus which a Christian 43. years after it was made carri'd from Jerusalem to Berith a Village in Syria where in deâ—ision of our Saviour's Passion it was by the Jewes crown'd whipp'd pierc'd c vs'd it with all manner of villany as they us'd our Saviour himself but not with out great miracle for as they pierc'd it there issu'd out of it aboundance of water and blood by which divers maladyes were cur'd and several Jewes conver ted seeing these miracles as Athanasius in his book de Passione Imaginis Domini c. 4th and Gregorie of Tours de gloria martyrum c. 21. do relate To which examples may be also added those Images of our blessed Lady one made by S. Luke which is to be seen at this very day in the Church of Loretta in Italiâ— and an other of hers whâ—ch Eudoxia sent from Jerusalem to Pulcheria which shee plac'd near her own seat in the Church that shee built in Constantinople as Nicepherus writes in his 14th book c. 2. Iâ— might Produce several other Images which were made worshipp'd by those of the Primitive Church If I had not suppos'd that any impartial reader might plainly perceive by what I have already produc'd that the vse of Images is no new Doctrine iâ— the holy Catholick Church and consequently that their worship and veneration is not prohibited by the second commandment as my adversary and his adherence do falsly teach for that which is prohibited by this commandment and also by the scriâ—ture in several places is to worship or adore any creature with that honour which is due to the Almighty God as formerly the Gentiles did when they made Idols and false Gods which afterwards they worshipp'd and ador'd even as if every one of them had been a true and an Eternal God wherefore they are alwayes believ'd by those of the Church of Rome to have been Idolators impious for soe doing which they wou'd not judge if themselves were guilty of the same crime or of any other of that kind therefore the worship which is peculiar to God is commonly call'd by the divines Cultus â—atriae that is to say a soveraign honour and the Church of Rome most strictly forbids all her members to give it to any creature therefore the honour veneration which shee alowes to be given to Images is not that of Latria or severaign as all the Fathers of the 7th General Council do declare in the 7th Action but it is an inferior kind of veneration call'd relative that is to say that they are worshipp'd in as much as they represent unto us Godly thingâ— and are instruments apt to move the people to thinke of what our Saviour the Saints have suffer'd done in this world so that they serve in a maÌ„ner as books to those who cannot read excites the people to great devotion pietv which other wise wou'd not have inter'd into their thoughts or imaginations â—o that the reader may take notice how uncharitable the pretended reformers do continually preach to their poor ignorant flock that the Papists are Idolators and impious by worshipping graven Images as Gods that thereby they might render the holy Catholick Church odious and abominable to the very simple people fearing that any of theâ— wou'd embrace her principles oâ— offer to find out the real verity of her uncorrâ—pted doctrine Chap. 9 Proving the invocation of Angels and Saints to be lawfull â— practis'd by those of the Primitive Church The Angels and Saints his a special care of us and we receive several benefits by their assistance and merits therefore it is lawfull to invocate them that they may interced for us to God the antecedent is manifest by the following texâ—s And the Angâ—â— of God call'd tâ— Hagaâ— ouâ— of heaven and said unto her what aileth thâ— Hagaâ— fear not for God hath haâ—â— the voice of the child Genesis c. 17. and the Angel of the Lord call'd unto him out of heaven and said Abraham Abraham lay not their hand upon the child neither do thou any thing unto him for I know that thou fearest God Genesis c. 22. v. 11. 12. The Angel which redeem'd me from all evil blesse these boyes Genesis c. 48. v. 16. Then the Angel of the Lord went forth smote in the camp of the Assytian an hundred and fouâ— score five thousand Isaiah c. 37. v. 36. Then the Angel of the Lord Answer'd said O Lord of hosts how long will thou not have mercy in Jerusalem and â—n the cityes of Juda against which thou hast indignation these three score and ten years Zechariah c. 1. v. 12. Michael one of the Princes come to help me there is none that holdeth with me in these things but Michael Daniel â— 10. v 13. 21. But while he thought â—â— these things behol'd the Angel of the Lord appear'd unto him in a dream saying Ioseph son of David fear noâ— to take unto thee Mary they wife for that which is conceiv'd in her is of the holy Ghost Matt. c. 1. v. 20. Take heed that ye despise not one of these little ones for I say unto ye that in heaven their Angels do alwayes behold the face of my Father which is in heaven Matt. c. 18. v. 1â— And four twenty elders felldown before the lambe having every one of them harps and golden vials full of odours which are the prayers of the Saints Revelations c. 5 v. 8. and c. 8. v. 3. 4. and an other Angel came stood at the altar having a
the other not Now letus héare the holy Fathers Authorityes and the practice of the Primitive Church St Ireâ—aeusâ— who liv'd in the 2 Century in his 5th book against hereses sayes thus and as Eve was seduc'd that the might avoid God even so maâ—y was advis'd to obey God that she might become Eves advocate Origines who liv'd in the 3 Century in his first homily on Ezech sayes thus come Angel and receive the converted from the former error from the devilish Doctrine call the rest of your compaâ—ions that ye may together instâ—uct in the faith all those who formerly has â—een deceiv'd more of Origen's Authorityes may be seen hom 3. in Diversa Loca Novi Tâ—estamenti hom 16. in â—osue and hom 26 in Nume Cornelius who liv'd in the same century in his first Epist sayes thus we are Praying God our Lord Jesus Christ that by the intercessions of his own holy Apostles he may purge out the blemishes of your sinnes St. Cyprian who also liv'd in the 3. Century in his book de Disiplina et Habitu Virginum speaking to the Virgins sayes thus peform spiritually come prosperously and be mindfull of us Eusebius Caes who liv'd the year 326. in his 13. book de Evang. Praep. c. 7. sayes we â—ouldiers of true pieâ—y do daily practise these thing honouring the friend s of God praying to them by whose intercession to God we do freely acknowledge to be much favour'd S. Athansius wâ—o liv'd in the same Century in his ser in Evangelium speaking of the blessed Virgin Mary sayes the following words incline they hearing to our prayers and do not forget they people we cry to thee be mindfull of us most holy Virgin who also after your delivery contâ—nu'd a Virgin Lady Mistress and Queen and Mother of God intercede for us St Hilarius who liv'd the year 355. in psal â— 9 sayes that the nature of God dose not want the intercession of Angels God being ignorant of nothiÌ„g that we do but our own weakness wants it he has such another Authority speaking of the Apostles and Prophets intercession expounding the 124. Psalm St. Basil who liv'd in the same age in his Oration of the 40. Martyâ—es sayes thus whosoever is oppress'â— with trouble let him sly for refuge tâ— these martyres that he may be ridd oâ— his troubles and whosoever rejoyces let him Pray to them â—hat he â—ay continue in his prosperityes And in his 205. Epist which is to Julian after specifying several points of faith which himself beliv'd he sayes the following words and I do embrace the holy Apostles Prophets and invocate them in my supplication to God that by their intercession he might be mercyfull to me S. Cyrill of Jerusalem who liv'd about the same time Catech. 5. sayes thus when we offer this sacrifice we also make mention of those who dâ—'d before us first of the Patriarchs Prophets Apostles and Martyres that God may receive our prayer by their intercession S. Ephraem who also liv'd in the same Century in his ser de Laudibus Martyrum sayes the following words we beseech ye most holy Martyres who for the sake of the Lord readily and willingly suffer'd torments for which ye are all now most faâ—â—liar with God that ye may be pleas'd to intercede to the Lord for us poor sinners that the grace of Christ might light upon us St. Gregorie Nazianzen who liv'd the year 370 in his Oration speaking to S. Athanasius after his death sayes thus and look upon us favorably from alove and govern this holy people nuâ—ish and feed us in peace direct and take us up in the battel and place us with your self and with those who are in the same condâ—tion with you he implores also St. Cyprian St. Basil's assistance in his Orà tions of them after their death St. Ambrose who liv'd the same time sayes the following words the Angeâ—s who are employ'd to asist us ought to be pray'd to and the Marâ—yres they can intercedâ— for our sins who with their proper blood wash'd a way if they had any sins let â—s not be asham'd to apply them a intercessors of our weakness More of this holy Doctors Authority may be seen in his 2. book de Virg. in his 10 book in Lucam expounding the 21. â— and in his Preparation before mass where he begs the assistance and intercession of the Apostles Martyres CoÌ„fessors S. Gregorie Nysen who liv'd the year 380 in his Oration of St. Theodâ—r Mâ—râ—yer sayes thus we stand iâ—â—â—ed oâ— great favours intâ—rcâ—de aâ—d pâ—ay eaâ—nâ—stly to the â—niversal Kiâ—◠〈◊〉 Lord for the Counâ—ey for we 〈…〉 â—e exâ—â—ct dangers the wicked Sâ—ithioâ—s are â—t far oâ— dâ—clariâ—g war against â—s 〈◊〉 for us as a Souâ—dier as a marâ—yer â—se the liberty of 〈◊〉 for your fellow â—rvant altho' you haâ—e â—eâ—s the world 〈◊〉 you knâ—w thâ— disposition interest â—â—d 〈◊〉 of 〈◊〉 nâ—ture beg 〈◊〉 that these â—ublick assemblyes â—ay not give over 〈◊〉 the â—urious wiâ—â—ed and â—orbâ—rous 〈◊〉 woâ—'d â—aise agaiÌ„st us and assâ—â—ls our Churchâ—â— and Altars but if it be requisite â—â— have more assistance and prayers gather your consorts the Martyres and pray along with them for the prayers oâ— many righteous doth wash away the 〈◊〉 of many admonish Peter move Paul and John thâ—t beloved Disciple thaâ— they may take care of those Churches for whose sake they endur'd chains suffer'd dangers and death S. Hierome who liv'd the year 390 in his OratioÌ„ on Paula sayes thus â—earwel O Paula and help with your prayers thy worshipper in his old age foâ— you who is present will more easily obtain what you demand S. Chrisostome who also liv'd the same time in his 45. homily speaking of St. Meletuis sayes thus therefore let us all together men and women both young and old pray to holy Miletius c. In his ser speaking of the blessed Lady he sayes the followiÌ„g words â—t us recurr to the most holy Virgin Mary Mother of God that by her interâ—â—ssion â—e may obtain our request we beseech â—â—ee to intercede for us daily to our Lord Jesus Christ thy own son that â—y thee thro' his grace and benignity â—e may be pardon'd in his 66. hom to the people of Antioch he sayes thus he who gose in his purple â—d royal crown laying by his pride â—raws near the Saints sepulchres humbly beseeching them to intercede for him â— God c. More of St. Chrysostoms Authorityes may be seen in his 5th hom in Matt. in his ser de Juventio and Maximio and in his first hom on St. Paul's first Epist â—o the Thessalonians where he Numbers several benefitâ— graÌ„ted by the Saints intercession thro' their merits S. Augustin who liv'd the year 4â—0 in his 7 book against the Donaâ—â—sts 〈◊〉 speaking of St. Cyprian sayes the â—ollowing words we beseech him to aâ—â—â—â—â— us with his prayers c. in his 84. Treatise in John he sayes that it was therefore they did not pray
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
to prevent which now their very tinkers coblers butchers tailers and all sort of curious and ignorâ—nt mechaâ—icks do take the liberty of interpreting and expounding the whole Bible to their own ruine and destruction 2. Petri c. 3. v. 16. for how can such ignorant people understand or expound either â—o themselves or to others the prophesie of Ezekiel of Daniel the Revelaâ—ions of St. Iohn where aâ— S. Hâ—erome affirms every sentence is a misttery which of them can expound the Canticles or what Salomon meaÌ„t by those similitudes of Gods Church or the following texts I am the Lord they God visiting the iniquit of â—he Fathers upon the children unto the 3. 4. Generation Exod. c. 20. v. 5. which seems to be contradicted by that of Fzekiel c. 18. v. 20 saying thus the soul that sinneth it shall die the son shall not bear the iniquity of the Father we are expressly commanded by the 20 c. v. â—2 of Exodus to honour our Fathers and mothers But it is said in the 14. Chap. of Luke v. 26 that he 〈◊〉 heats not his Father and mother cannot be the disciple of Christ Moreover Deuteronomie c. 6. v. 13. it is written that thou shall fear the Lord thy Gâ—d serve him and â—wâ—ar by his Name Which seems to be conâ—radâ—cted by that of St. Mat. c. 5. v. 34. where we read thus I sa untâ— yoâ— swear not at all these and several other texts which â—ight seem to the unlearned to contradict each others and also the misterâ—es of the holy scripture do exceeâ— the poor ignorant people's understanding and weake capacity nay the very Disciples of Christ cu'd not understand the prop esiâ—s of the old Testament untill their understanding were open'd whereby they came to their true knowledge as evidently appears Luke c 24. v. 27. and 45 where we read the following words and begining at Moses and all the prophets he expâ—uâ—ded unto them that things concerning himself then he opened their understanding that they might understand the scriptures For want of which understanding in the law of God the pretended reformers and also the ancient hereâ—â—â—ks of the Primitive Church deserted their true Mother the holy Catholick Church by misinterpreâ—ing the word of God as for example the Aerians denâ—ing tâ—e 2. person of the Blâ—ssed Tâ—inâ—tâ— to be God and alleâ—ging for their ground that of St. John c. 17. v. â—â— saying thus holy Father keep through thine own Name thoâ—e whoâ—â—â—ou hast given me that they may be one as we are the Eunomians asserting the holy Ghost not to be God and producing for their Authority that of Christ Matt. c. 11. v 27. where he sayes thus all things are deliver'd unto me by my Father neiher knoweth any man the Father save the son ' and he to whomsoever the son will reveal him the Eutychians affirming the divine nature in Christ to have been converted into his human nature and alleaging for their ground that of St John c. 1. v 14. where we read the following words the word was made â—lesh and dowleth among us The Berengarians Wicklefians Husites Lutherans and Caluinists err'd so grossly in so many texts of scripture by reason of the great liberty they tooke in interpreting and expounding it to the advantage of their own design that their errors iâ— they were all related woud require a whole book to themselves so that it plainly appears that the reading and interpreting of the serâ—pture is not profitable to all people specially to those who do not â—ecur for the interpretation thereof to the holy Catholick Church which has a promise of the infallible asistance of the holy Ghost to the consumation of the world Matt c. 2â— v. 2â— so that the Church of Rome had great reason to hunder the ignorant sort of people who might easily be deceiv'd â—rom perusing it with-out having license from their respective Bishops especially in those countryes where heresie abounds and where Bibles are corrupted fearing lest that instead of acquiring more knowledge thereby they might peradventure fall into greater ignorance or some heresie as the aforsaid sectaries have done in so prohibiting she imitateâ— the example of fond parents who keeps all sort dangerous weapons from the hands of their children forbids them all kind of dieaâ— which might occasion or creat any ill distemper Chap. 12 Proving that the pretended reformers Doctrines are but a heap of several old heresies lawfully condemn'd by the Primitive Church Having sufficiently made-out by the same Authorityes which my adversaâ—y in his Challenge defies to be produc'd that the old and present Church of Rome is still the same in priÌ„ciples ti 's now fit that I shu'd let my adversary know what principles himself the rest of the new reformers do embrace I will only produce the following point 1 The Aerians demolish'd and threwdown the Altars where upon the holy sacrifice were wont to be offer'd as the following Fathers do relate St. Athanasius in his Epist de fuga sua Theodoretus in his 4th book of History c. 19. 2â— and Ruffinus in his 11. book c. â— Martin Luther who apostated from the Church of Rome the year 1517. and John Calvin who did the same the year 1538. caus'd alâ—o the Altars of those Churches which ere under their jurisdictions to be throwdown demoâ—ish'd as may be seen in Luther's booâ— de Formula Missa pro Ecclesia Wittâ—mbergenâ—i in Calvin's 4th book of Institutions c. 18. 2 The Aâ—rians rejected all traditions which were not written in the word of God as St. Augustin in his first book against Maximiâ—us c. 2. last testifies which heresie the Nestorians â—utychians held afther-wards as appears by the first Action of the 2 General Council of Nice the Nâ—itorians errors were condemn'd by the General Council of Ephese the year 4â—1 as may be seen Tomo 3 Coâ—ciliorum Luther in his commentary on St. Pauls â—pist to the Galaâ—â—ans c 2. and Calvin in his 4. book of Institutions â— 8. held also the same heresie 3 The Aerians and Eunomians deny'd that Images ought to be venerated as the Fatherâ— of the 2 Council of Nice do relate in the 6. Action John Calvin in his first book Chap. 11. and in his â— 4 book c. 9. and now all the reformers do teach the same 4 The Aerians held that there is no difference between Bishops and Priests but that they are of equal dignity and jurisdiction As St. Epiphanius heresie 75. St Augustin heresie â—3 do write Luther in his book of the Captivity of Babylon cap. de Ordinis Sacramento and adversus falso nominatum ordinem Episcoporum and Calvin in his 4. book of Instutions c. 3 held likewise the same hereâ—ie which now the presbyterians and several others doe embrace 5 The Aerians did not judge it lawfull to pray for the dead or to offer any sacrifice or alms for their releasment and did not believe that there was any place
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
the said points if they had not understood and firmly believ'd that they taught false and erronious Doctrines neither wou'd all the aforesaid Councils of the Primitive Church which my adversary in his challenge acknowledges to have then retain'd the true faith of Jesus Christ condemn their Doctrines if they were not also Hethrodox contrary to the true faith which they and their forefathers receiv'd from Jesus Christ his Disciples therfore whosoever desires to find embrace a Church wherein the old incorrupted principles of Christianity are â—aught and such Doctrines only as were maintain'd by the ancient pâ—râ— Church even of Roâ—e for up-wards of 500 years after Christ let him embrace the present Church of Rome wherein the said principles are duely professâ—d the old and the present Church of Rome being still the same in priÌ„ciples whereas the Doctrines of those who now call themselves reformers the Church of EnglaÌ„d PresbyteriaÌ„s Quakers c. wherein the said convinâ—icles do now diâ—â—er from the preseÌ„t Church of Rome 〈◊〉 never maintain'd by the ancient Church of Rome but 〈◊〉 â—â—piously brought in by a serâ—es of Hereticks who for these very Doctrines were from time to 〈◊〉 condemn'd by many 〈◊〉 national Provincial Councils â— also by the most eminent 〈◊〉 and Doctors of the primitive Church as the premisses do evidently make-out so that the reader may take noâ—â—ce of my adversarys ignorance and presumption for censuring contradicting a religion so ancieÌ„t which lawfull mission acknowledgment of antiquity holy Fathers several Councils divine miracles the word of God do plainly demoÌ„strate to be the only true and Apostolical line which leads Souls to the true way of everlasting glory happiness therefore reader if you have been heretofore of my adversarys opinion I beseech you for the love of Jesus Christ to compare seriously his principles and those of the Church of Rome togeather and then to consider â—ttentively the state and circumstances wherein you are out of â—he holy Catholick Church out of which there is no salvation to be expected as the following holy Fathers do openly declare St. Cyâ—rian in his book de vnitate Ecclesiae speaking of those who are out of the Church sayes thus do they thinke Christ is amongst them â—â—â— tho' they were drawn to torments â—xecution for the confession of the name of Christ yet this pollutioÌ„ is not wash'd away noâ— not with blood this inexpiable and inexcusable crime of schisâ—â— is not purg'd away even by death itself St. Chrysostome in his 11. hoâ— on St. Pauls Epist to the EphesiaÌ„s â—ayes also thus there is nothing so provokes the wrâ—th of God aâ— the division of the Church iâ— so â—uch that tho' we shu'd have perform'd all other sort of good thiâ—gs yâ—t we â—hall inâ—urr apâ—â—isâ—ment â—â— lâ—ss crâ—â—â— for dividing the vnity of the Church than those who have doâ—â— who 〈◊〉 and divided Christs 〈◊〉 St. Augustin in his 4. book of â—ymbole Cap 10. sayes â—â—e following words If any man be soâ—â—â— sâ—parâ—ted from her he shaâ—l be 〈◊〉 from â—he number of the childâ—â—n â—â—ither shall â—e have God for his Father 〈◊〉 wouâ—d not have the Church for 〈◊〉 â—â—ther â—nd it will nothing 〈◊〉 him to have rightly beliâ—v'd oâ— to 〈◊〉 〈◊〉 so many good workes withâ—â—t the â—â—â—clusion of the soâ—eraign good 〈◊〉 sâ—pâ—r gâ—â—â—a Emar he sayâ— also the following â—ords out of the Church aâ— heretick â—ay have all things but salvation â—â— may have the sacraments he may â—ave faith and preach it only salvaâ—ion he cannot havâ— which may be â—urther confirm'd by the words of â—t James c. 2. v. 10. sayiÌ„g thus whoâ—iâ—ver shall keep the whole law and â—â—t offends in one point he is guilty of â—ll therefore being the salvation â—f your soul doth wholly depend â—f the true belief and intire obâ—ervation of all those points of â—ith which the holy Catholick Church sufficiently proposes â—â—iversaly teaches I do earnestly â—eseech you to open the eyes of â—our understanding for I know â—hat you have no invincible ignorance whereby yoâ— might be excus'd to embrace the principles and Doctrines of that pure ancâ—ent Church against which the gates of hell cannot prevail Matt. c. 16. v. 1â— assure your self that I do not invite you to any old heresie as my adversary does noâ— the Lord forbid but to the religion preach'd and taught by Jesus Christ and his Disciples to that I say where with your foreâ— fathers and anteceslors have been still contented since eveâ— they left Paganism untill in the 16. age they were deceiv'd by the erronious Doctrines of those false prophets Luther and Calvin hold fast the form of sound words which thou hast hard from me in faith and live which is in Christ Jesus 2. Timothy c. 1 v. 13 neither give heed to fables and endless genelogies which minister questions rather than Godly â—â—ifying in the faith from which some having sweru'd have turn'd aside unto vain jaâ—gling desiring to be teachers if the law understanding neither what they say nor whereof they affirm 1. Timothy c. 1. v. 4. 6. 7. let not villfull or gross ignorance the temporal riches and vanity of this transitory world or complyâ—nce to the request of your frieÌ„ds deceive mislead you but consider seriously the very words of your Saviour and redeemer Jesus Christ Matt c. 16. v. 26. saying thus for what is a man profited if he â—hall gain the whole world loose his own soulâ— or what shall a man give in exchangâ— for his own soul what will it then a â—â—il you after this life to be now for few years or dayes in great honour favour request in this deceitfull world afterward to be perpetually tormented in pain grief miseryes with out any hopes of mercy or redemption where neither frieds pompe nor riches can prevail in order to give you the lest dram of consolation from which punishment the Lord Jesus Christ of his infinite mercy defend both you me all Christians Amen FINIS An Answer to what oâ—e Wâ—ealy â—lleages in his Almanack against St. Peters Supremacy AFter having compos'd this little work Wheaâ—y's Almanack for the year 1â—99 came accidentally into my haÌ„ds wherein he or some other malicious person in his name labours to infect the whole Kingdom with false pernicious Doctrine which he pretends to ground on some nonâ—ensical arguments that he forms against St. Peter the Pope of Rome's Supremacy and tho' 't is hardly worth any mans while to coÌ„fute them yet because it concerns what I have said in my Answer to mr lennings fourth poit â— thiÌ„ke it fit to let him know his own ignorance and the errors of his pretended Doctrine First he offers to infer by a new invented consequence of his own that Peter was neither Bishop of Antioch or Rome because as he falsly alleages the Papists have not as yet agreed amoÌ„g themselves about the time he first remov'd from