either common to other Societies as well as a true Church or if they are proper to such a Church they are elsewhere no less nay much more in some others than in theirs As for the Essential Properties here in my Text they are but four and those are from an Infallible Authority The like whereof cannot be shewed for any other Therefore our Church desires nothing more than to be tried by these Tokens If the same way of Tryal does not please them so well in the Roman Church we cannot wonder at it for these make no way for them but against them in every Particular I shall make a short Proof of it trying their Catholic Church as they call it by these Characters of the Primitive Apostolick Church And first for the Doctrine of the Apostles If the Publick Profession of that without any other be required of any true Church and if the Scriptures contain all the Doctrine of the Apostles as it was firmly believed by the Fathers in the Primitive Church How come they of the Roman Church to find out so many Doctrines of which there is no mention in the Scripture nor in any of the Primitive Fathers In what place were they kept to be made known in after-times that were not known to them that lived in or near the Apostles times But they have I know not how many such Doctrines and they are properly Doctrines of their Church They are declared by their Councils with most dreadful Anathemas to all those that shall presume to deny them We see they Unchurch us we know what they have done more and may guess what they would do more to us for denying them But they have them in their Creed the Creed that is sworn by all their Clergy They swear first the old Nicen and add to that the new Roman Creed They conclude it in these terms Hanc esse veram Catholicam Fidem extra quam nemo salvus esse potest That this is the true Catholick Faith without which no man can be saved What a horrible thing is this to couple together I believe in God and in our Lord Iesus Christ with I believe the Doctrines of Transubstantiation Auricular Confession Image-Worship Purgatory Indulgences and what not some of which things some of themselves do confess are not so much as once mentioned in Scripture and none of them is mentioned there in plain words not in any words that were understood so by the Fathers for many Ages after Christ. For the Doctrine of Transubstantiation Besides that we find nothing for it but many things against it in the Ancients so many that we are sure it could not be the Tradition of those Times We see at its first birth it was declared to be a Novelty and a Falshood by Rabanus Arch-Bishop of Mentz and by other of the learnedst men that lived eight or nine hundred years after Christ. We find at that time and for two hundred years after it was a rude lump which askt much licking over to perfect it And then having both Shape and a Name it was defined to be of Faith by Pope Innocent in his Lateran-Council above twelve hundred years after Christ. For Confession to a Priest the necessity of it was unknown to the Fathers of the Primitive Church Nay above a thousand years after Christ it was held disputable in the Roman Church And though the Practice of it was imposed by Pope Innocent in his Council of Lateran yet even then it remained disputable as to the Doctrine till it was made to be of Faith by the Trent Council For their Doctrine of Image-Worship than which nothing can be more contrary to the Scriptures as they were understood by the Primitive Fathers we know it was established by the second Nicen Council and we know what a Council that was But it was condemned in the same Age by two as numerous Councils that of Constantinople a little before it and that of Frankfort immediately after it And the matter was held in debate all that Age in both the Eastern and Western Church till at last it was setled in the East according to the Nicen Council which they have so much out done in the Roman Church that even the Greeks charge them with Idolatry And they are not wholy excused from it by many of their own Communion For their Doctrin of Purgatory it doth not appear that any one of the Ancients hit upon it among all the different Opinions that they had concerning separated Souls till St. Austins time and yet then we are as sure it was no Catholic Tradition as we can be of any thing of that Age. After near two hundred years more it was believed by one of great Name from whose fabulous writings it got Credit And so crept by Degrees into the Faith of the Roman Church But it is received by no other Christians For their Doctrin of Indulgences It is so confessedly new It was at first so ill grounded and so wickedly designed that God seemed to have suffered them to run on into this to shew the World as afterward he did by this Example what Stuff the Lusts of men left to themselves would bring into the Christian Religion It were easie to shew the like in all their new Articles of Faith Most of them I shall consider as they come under the other Heads of my Discourse The mean while these may pass for a sample of the rest They all sprung up in late corrupt Times and went at first as Private Opinions only but being found to make well for the Interests of the Clergy they were concerned to bring them in credit with the People And they took a way for it that could not fail in such an Age by forging New Revelations and Miracles when by these means worthy of their Doctrines they had brought them into the Christian Faith then beside the Interest that first brought them in there was another reason to continue them It was necessary for the Credit of the Infallibility of the Roman Church Touch that and you shake the whole building of Popery even to the Foundation that is the Papacy it self To secure that they are brought under this miserable necessity of holding all for Catholic Faith that is once received in the Roman Church Whatsoever she bringeth forth must be fathered on the Apostles though there is not the least Colour for it in their Writings But to shew how little trust they have in the Apostles writings there needs no other instance than this that their Church hath forbid her Laity to read them and hath taken a course that if they read they cannot well understand them The Scripture was writ by the Apostles in the most vulgar language of their times the Greek which was the mother tongue of most and well
Apostles unless it had been also delivered in writing and unless those writings had been brought down to our Hands And blessed be God! there was such a Delivery in the Books of the New Testament In which Books the Apostles bearing witness as they do to the Scriptures of the Old Testament that they were Written by Divine Inspiration and that they are able to make us wise to Salvation through Faith in Iesus Christ and delivering the Faith in Iesus Christ as they do in their own writings to the end that all men may believe on him to Eternal life Therefore in these Books of the Old and New Testament together we have a Standard of the Apostles Doctrine and we have not the like for any other than what is written in these Books Here is all that we can surely call the Doctrine of the Apostles unless we know more than the Fathers of the Primitive Church They through whose hands this Doctrine must pass before it could come into ours knew nothing but what they had in the Scriptures This was constantly their Standard and Rule of all things in the words of St. Chrysostom Who says again All things that are necessary are plain and manifest in the Scriptures So St. Austin says All things that belong to Faith or Life are to be found in plain places of Scripture St. Basil saith Believe those things that are written inquire not into things that are not written St. Ierom Non credimus quia non legimus we believe no more than we â—ead In like manner say many other of the Fathers And though they did sometimes quote the Apostles Traditions for Ritual things yet in matters of Faith if they prove any thing from Tradition it is either the Written Tradition of Scripture of if Unwritten 't is no other than the Creed as it were easie to shew in many Instances And withal they believed there was nothing in the Creed but what they could prove from the Scriptures and they did prove it from the Scriptures upon occasion in every Particular So that in their Judgment it is not only a sufficient but the only Measure of the Doctrin of the Apostles And by this we may judg as to matter of Doctrin who are and who are not Members of the Apostolical Church The next Character is this that they continued in the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fellowship a word that has diverse senses in Scripture In this place it seems to be the same as Society They were in the Apostles Society or Communion Now to continue in their Society considering what they were men deputed by Christ for the Government of his Church it could be no other than to continue as Members of that Body which Christ put under their Government But how can any be so now they being dead so many Ages since and their Government so long since expired with them No their Government is not expired though they are For it was to continue till the end of the World So that according to the common saying among the Jews Whosoever one sends being as himself So our Saviour having sent the Apostles saith Whosoever receives you receives me In like manner whosoever were sent by the Apostles were as themselves And whosoever continued in their Fellowship were in the Fellowship of the Apostles Now their Government is declared to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Bishopric And in this Office they were equal among themselves as our Saviour describes them sitting on twelve Thrones and judging the twelve Tribes of Israel It is observable that this was after his Promise to St. Peter Mat. xvi 16 c. Which Promise I consider by the way because 't is so much pressed by the Romanists to prove a Power which Christ had given St. Peter over the rest of the Apostles If Christ had truly given it we must then have considered whether St. Peter left any Successors in that Power And if so why not St. Iohn the Apostle by Survivance why not the Bishop of the undoubted Mother-Church at Ierusalem Why not the Bishop of some other City where the Scripture has assured us that St. Peter Preacht rather than of Rome where if he did preach we have not a word of it in Scripture These and sundry more such Questions would have risen upon that Hypothesis of such a Power given to S. Peter But it is out of Question that the Apostles never so understood those words of Christ. They knew of no Power that was promised to St. Peter more than to themselves in that Text. For after this they were at strife among themselves who should be chief After this they disputed it again and again and Christ chid them every time but never told them I have promised it to Peter Nay it appears that Christ did not intend it by his open Declarations to the contrary That it should not be among them as in Secular Kingdoms and Monarchies It appears more plainly in the fulfilling of his Promise For he both ordained the rest with S. Peter without any Difference And when they all together had received the Holy Ghost in this Chapter St. Peter stood up with the eleven ver 14. And upon him and them Christ built his Church even all these who continued not only in his but in the Fellowship of all the Apostles Now if all the Apostles were equal in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Government then it is certain that their Successors must be so in like manner Though one must have Precedence before other for Order's sake as St. Peter had usually among the Apostles when they were together And though one may be above others in the same National Church as all Primats are by Human Laws Yet none by the Law of God hath Authority over others I say none among their Successors any more than among the Apostles themselves So St. Cyprian declares oftentimes in his Writings Not to mention the like as I might from many other of the Fathers Now the Bishops in after times in their several Churches were undoubtedly held to be the Successors of the Apostles We have as great a consent among the Antients for this as we have for the Observation of the Lord's Day And it is evident from the Primitive Writers that they lookt upon Communion with their Bishops as Communion with the very Apostles They held it the Duty of every Christian to obey them in Spiritual things They held it the Duty of every Bishop to govern and feed his own Flock To attend to that only and not to usurp upon his Brethren But all as occasion served to do all good Offices one for another and to join their endeavours for the common Concernments of the Church And for them so to govern the Church and for the People to live under their Government in Spiritual things This was to
pretend indeed that it is clear in the Tradition of the Fathers But for the Fathers that received the Scripture from the Apostles it is evident that they could not find any such thing in it Nor could any of them that lived in the first six hundred years Nay they were to seek for it that lived above a thousand years after the Apostles times Some indeed of the Antients have spoke of an unbloody Sacrifice and that offered by every Christian as well without the Sacrament as with it But as they alway denied any more Bloody Sacrifice So little did they think of an unbloody to take away sin and that such as none could offer but the Priest How much less that Chirst himself must be that Sacrifice nay must come from heaven both to offer and to be offered and that upon such pitiful small or needless occasions The most common pretence not to mention any worse is to fetch a soul out of Purgatory Which the Priest is to do for a small piece of Silver But they have other devices to do the same thing Therefore why must Christ come from Heaven to earn this mony And be sent on these errands ten thousand times a day And every time suffer as much as it cost him to Redeem all mankind This horrible Mystery unknown to former Ages was kept for times worthy of such a discovery Those dark dismal times that brought in the Grossest errors of Popery Other things in their Worship are new and bad Enough though they do not come up to the Monstrousness of this Namely their prayer to Angels and to Saints departed this life and their prayer for Souls in Purgatory which things together make up a great part of their Offices in the Roman Church For the first of these Prayer to Angels We cannot say that there was no such thing in the Apostles times For an Apostle by mistake was like to have used it but was forbid by the Angel to whom he offered worship And another Apostle writ purposely against it as being a Superstition that some would then have brought into the Church But those instances sufficiently shew that it could be no part of the Apostles Prayers For Prayer to Saints as the Apostles have left no Example so they could have none before them according to the Doctrine of the now Roman Church Nor is there any colour for it in Scripture nor in the Tradition of the Apostles Age. There are many things in both to the contrary But after some hundreds of years when Christianity was the Established Religion and Heathens came by droves into the Church It is no wonder that they who in their Gentilism Prayed to Deified men more than to God were apt to run into this Superstition They were still for a Religion that would affect the sense And they found matter for it at the Memories of the Martyrs where from the Miracles that were wrought for the Testimony of their Faith They took occasion to treat the Saints as before they had done their Heathen Gods and to address themselves to them for those Temporal benefits which they took to be conferred by their means It may seem strange that some of the Fathers of the Church should give countenance to this popular Error But however they complied with the weakness of the people in hope to promote their Zeal to Religion and perhaps they might have some other Hypotheses of their own yet they writ things which could not consist with this worship And some of the Fathers writ directly against it They asserted to God the whole duty of Worship They owned no other Mediator but Christ. This they all acknowledged to be the sense of the Catholic Church But the darker times grew the more that Error prevailed The people led their Guides and tolled them on with worldly advantage who repaied them with lying Wonders and Visions to confirm them in their Error At last by Poetry it got into the Offices of the Church And yet then they had no Doctrine sufficient to bear it A thousand years after Christ they were not sure that the Saints heard their Prayer or that the Saints are in Heaven which is the very Foundation of their worship Their very Prayers e taught them the contrary And therefore they that came after altered them in some places But yet still there is enough left in the Mass Book f to shew them how far they are removed from the Old Roman Church The Prayers for Souls in Purgatory could be no antienter than the Doctrine of Purgatory was And therefore having shewn that the Apostles had no such Doctrine I need not prove that these were none of their Prayers But if they prayed for the dead on any other account it doth not concern the now Roman Church For she pretends not to pray for any dead but for them that are in Purgatory And yet to do her Right she hath not one prayer expresly for them in all her Offices for the dead The Reason is because those Offices were made before that Fiction was generally believed The Offices were fitted to those Doctrines which were Then in the Roman Church Which as I have shewn were much different from what she hath now So where their Doctrines were doubtful there the Prayers are in ambiguous terms But they are plain enough in that which is of Faith that is where they pray as we do for a blessed Resurrection But because that is assured to all that die in Christ whether in a Perfect or Imperfect estate and men will not buy Prayers for that which will come without asking Therefore to get their mony there was no better way than to persuade them that their friends might be fetched out of Purgatory or might be eased in it by such Prayers as were then used in the Church There might have been new Prayers made for the purpose But as bad as times were in that darkness of Popery some would have declared against such a gross Innovation Therefore it was thought enough to keep the old Prayers and get the Church to interpret them as she hath done sufficiently to shew her own Novelty in this matter For the other parts of their Worship we read that the Ptimitive Christians that lived next the Apostles times had their Lessons from the Scriptures of the Old and New Testament So they have some likewise in the Roman Church But for every such Lesson they have Two Lessons out of other Books And no small part of them I say no more than I can prove are as arrant Fables as any that are in the Heathen Poets For the Language of their Prayers and Offices in their Church it is all in Latin and that is an Unknown tongue It is a chance if any there understands it And
A SERMON Preached before the KING AT WHITE-HALL The 24 th of Novemb. 1678. BY WILLIAM LLOYD D. D. Dean of Bangor And Chaplain in Ordinary to His Majesty Published by His Majesties Command LONDON Printed by M. C. for Henry Brome at the Gun at the West-End of St. Pauls 1678. A SERMON ON ACTS ii 42. And they continued stedfastly in the Apostles Doctrin and Fellowship and in Breaking of Bread and in Prayer THey of whom this is said were that Multitude of People whom the Apostles first converted to the Christian Faith All together in one word they are called the Church in the last verse of this Chapter Which being observed it will soon appear what we are to learn from these words They teach us First What the Church of Christ was in the Apostles days Secondly What Church is now a true Member or Branch of it Thirdly That having such a Church it is our duty to continue in it Accordingly in my discourse on these words I shall endeavour to shew you First a description of that Original Church by all it's Tokens and Characters which are described in my Text to have been First the Apostles Doctrin Secondly their Fellowship Thirdly their Sacraments Breaking of Bread Fourthly their Worship of God and Prayers Secondâ—y I shall consider what Church in our days hath those Characters of the Original Church I shall shew they are very confused in that Church which will own them in no other They are through Gods blessing in great Purity and Perfection in our Church Lastly I shall shew that it is the Duty of every Christian to continue stedfastly first in the Church that hath these Characters and secondly in these things that are the Characters of the Church and thirdly to live sutably to them in his whole Conversation First beâ—â—re I speak of the Characters of a true Church I ought to shew in few words what it is that is to be known by them The Church Ecclesia among Christians in the largest use of the word is the whole Multitude of Believers joyned together in one Body or Society under one Head Iesus Christ. In the Nicene Creed it is called the Catholic Apostolic Church Apostolic because it was planted at first by the Apostles and still retains the Characters of their Original Church Catholic that is Universal for that is the plainer English word because it is made up of all those Particular Churches of which every one hath these Characters in my Text and is therefore a true part of the Catholic or Universal For the word Catholic as fond of it as they are now in the Roman Church If any Christian of Rome for some ages after Christ had heard any one say I am a Catholic he would not have been able to have guest what Religion he had meant But when the Greeks had used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their language First to distinguish the Christian Church as extending to all Nations from the Jewish which was confined to one Nation in particular Afterwards to distinguish the Common Christianity which was in all parts of the World from that of a Sect which sprang up in some particular Country After this the word Catholic was taken up by them of the Roman Church And in process of time they came to distinguish themselves by it from the Greeks and from those of the other Eastern Churches that first used it It could not but seem very strange to the Greeks to see them of the Roman Church whose Communion extended no farther at that time than only to the West part of Europe that they should call the Roman Church the Catholic or Universal in Opposition to the Greeks and to all other Christians that then possest not only all the rest of this Europe but all that was Christian in Afric and Asia besides But this is not strange to any one that considers how natural it is for men of any Sect to make a great Business about Words As they are apt to bestow the worst words they can find upon their Adversaries so with the same Partiality they are ready to appropriate the good ones to themselves Thus the Jews will have none but themselves to be the children of Abraham The Turks will have none but themselves to be called Musulmans Believers The Arrian Heretics in their Day would allow none but themselves to be Catholics If they of the Roman Communion will be the only Catholics now who can help it But we shall not allow it them till they can prove all other Christians to be Schismatics and us in particular Which will be tried in the issue of this Discourse The mean while to give the word its Original use the Catholic Church as I have shewn signifies the Universal And by the Universal Church we mean that which from this Head in my Text came to disperse it self into all parts of the inhabited World The Original of this Church Universal was that Church which the Apostles planted first at Ierusalem Therein following the Command of our Saviour who bade them Go preach to all Nations beginning at Ierusalem The Body of this Universal Church consists of all those whether National or Less that are called Particular Churches Which were either derived from that Original Church in that age such as were those seven Churches of Asia and the rest which are mentioned in Scripture or that have been deriâ—ed from thâ—m by any after Conversion in whatsoever Country or Age. These Particular Churches are many as the parts of the Body are many And as all those parts together are one Body so all these Particular Churches make up one Universal One I say in both respects both as being derived from one source that Original Church at Ierusalem And also One as being united together in those Common Characters by which that Original Church is described in this Text. Those Characters are four which I come now to consider particularly The Apostles Doctrin and Fellowship and Sacraments and Prayers The first is the Apostles Doctrin the Doctrin of Faith and not the Inward Belief but the Outward Profession of it The Inward Belief is required to make us true Christians but the Outward Profession makes us Members of a true Church And as it can be no true Church that has not a Public Profession of the Apostles Doctrin so it can be no sound Church that embraces any other for the Doctrin of Faith then what was received from the Apostles Now their Doctrin at this time referred to in my Text was no other than what they preached as the Faith of Iesus Christ. But considering how long ago it was that they preached how many ages have past since and especially what ages they have been many ages together of Darkness and gross Ignorance as they cannot but know that are any thing acquainted with History I say after so many extreme ignorant Ages it is impossible we should have known what was preached by the
known in all Countrys where the Scripture was written And they writ it for every one to read as it appears in plain words in their writings And the Ancient Fathers required all men to read it all the Laity even the meanest of the Laity they Condemned the neglect of it they commended them that read it day and night There is nothing more frequent in the writings of the Ancient Fathers Yet now it is found out that the Laity may hurt themselves with reading it How so It will make them Hereitics One would little expect it that had read what the Fathers say of this matter But now it is Heresie to disbelieve the Roman Church And no doubt to read the Scripture will bring men to this But whose fault is it Surely theirs that instead of reforming their Church have rather chosen to silence the Scriptures Which being done in favour of their Doctrines it appears that they themselves I mean the governours of their Church have been sensible that some at least of their Doctrines are not the Doctrines of the Apostles In the next place for the Apostles Fellowship which I have interpreted to be Union under lawful Pastors and Governors They can by no means allow this Character to our Church or to any that submits not to their Universal Pastor Which title they appropriate to the Bishop of Rome and him they swear in their forementioned profession of Faith to be the Vicar of Christ and the successor of St. Peter the Apostle And to shew how far they dare go against evidence they swear also that his Roman Church is not only Mistress but also the Mother of all Churches Not to say in how many things he that will be Supream Pastor invades the just rights of other Pastors who are all in the judgment of Primitive times the Successors of the Apostles of Christ Or how little he hath to shew for his claim to a succession in that Power from St. Peter either in Scripture Story or in the writings of the Primitive Church I shall only desire you to consider these beginnings of Christianity in my Text. When the whole Church was comprehended in three or four thousand believers and they were all together with the Apostles at this time in Ierusalem It is certain that then there was no Bishop nor no Christian at Rome So that then for the Bishop or Church of Rome to be any thing which they swear they are in those Articles of their Faith was surely no part of the Apostles Doctrine Nor did the Fellowship of the Apostles consist in subjection to St. Peter Though he was the first in Order yet that he had Authority over the rest there is no ground to assert There is much evidence against it as I have shewn from sundry places of Scripture Nor granting this to St. Peter which they can never prove can they bring down a title from him to the Roman Bishop He hath a better pretence to succeed the Roman Emperors in Monarchy than he hath to succeed any of the Apostles And indeed that was the design as they know that are skild in the writers of antient times Rome seemed a place designd for Empire and when the Emperors faild then the Bishops set up in their stead What the Emperors could not hold by Arms the Bishops would fetch in by Religion And so they obtrude upon all Christians in truth a Secular Monarchy instead of that which my Text calls the Fellowship of the Apostles Thirdly for the two Sacraments of the Apostles they tell us of seven which were instituted by our Lord Iesus Christ. In this Chapter we read of Baptism p. 41. and we read of breaking of Bread in my Text. Here are two but where are the other five They were not thought of at that time for ought that appears to us in Scripture Nay it doth not appear in a thousand years after It was eleven hundred years after when Peter Lombard wrote his Book of the Sentences before which they cannot find the least mention of that number of Sacraments But to speak of no more than that mentioned in my Text. Where is the breaking of bread As they receive it in the Roman Church there is neither breaking nor bread in their Sacrament Where is the Communion of Christs Body and Blood Their daily Worship is the Mass. But their Mass is no Communion The Priest only Consecrates and eats while all the people stand by and adore Was there ever such a thing heard of in the Primitive times In those times none were suffered to be present but only such as received And if any were present they were punishable if they did not receive What could they have thought of such a Sacrament as is now the daily Worship of the Roman Church Sure enough in the Apostles Church as oft as they met to Worship God they All did eat of that one bread 1 Cor. x. 17. And they All were made to drink into one Spirit 1 Cor. xii 13. And whereas of this last our Saviour having said to his Disciples who were then Lay-men Drink ye all of it St. Mark takes particular notice that they all drank of it which practice we see was followed in the Apostolic Church The Roman Church will let her Laity drink none of it None of the Cup of blessing which we bless But the Cup of Unblessed Wine the Ablution as they call it A trick which they brought up in those corrupt ignorant times I know not why if not on purpose to deceive the people that they may not miss the Wine though they have none of the Blessing So far they are removed from the Original Church in her Sacraments Lastly for the Worship of God here called the Apostles Prayers There are many things in the Roman Church whereof some were forbidden by the Apostles and others cannot consist with their Doctrine The chief part of her Worship is the Sacrifice of the Mass and that is declared in the Creed before-mentioned to be a true proper propitiatory Sacrifice for the living and the dead This horrible affront of Christs Sacrifice and abuse of his Sacrament together was brought in upon the back of that Doctrine of the Corporeal Presence When according to that Doctrine the Priest hath made Christ Next he is to kill him or do somthing as bad for they pretend to sacrifice him to God How this is done the Divines of that Church are not yet agreed It were well if at least they could tell Why they do it For they had need for such a Sacrifice to have a clear Institution from God But they cannot pretend to that There is nothing clearly for it in all the Texts that they bring out of Scripture This they were told aloud at the Council of Trent and others since have acknowledged it They
their Church is not concerned that they should understand it But St. Paul was as we read 1 Cor. xiv 14. If I pray saith he in an Unknown tongue my Spirit prays but my Understanding is unfruitful But I will pray with the Spirit and I will pray with the Understanding also Again verse 16. How shall he that stands in the room of the unlearned say Amen at thy giving of thanks seeing he Understands not what thou sayest Again verse 9. In the Church I had rather speak five words with my Understanding that by my voice I might teach others also than ten thousand words in an Unknown tongue These are plain Texts of Scripture which the Roman Church evidently transgressing does wisely no doubt to keep the Scriptures from the Reading or Understanding of her people For otherwise it could be no great comfort to them to find how directly she goes against as well the Precepts as the Practice of the Apostles I shave shewn that she doth it not only in One or a few Instances But in Many and those of the greatest note In all the Notes that the Apostles have given us of a true Christian Church Having given this account of her that calls her self the Catholic Church Having shewn how far she is removed from this Church in my Text I shall not pass any judgment upon her as she peremptorily doth upon others damning all that are not of her Communion Better leave that to God and they will find so at the last day Only being as she is I think we have all reason to beware of her to thank God that we are at this distance from her to bless her for her curses that have caused that distance to Pray for her and her Children that they may be purged from their Errors And till then to Watch and Pray for our selves and to put it at least in our Private Litany it shall alway be in mine from Popery good Lord deliver us Let us next consider our own Church and when I say our own I know you all understand me that I speak of the Church of England in the first place and proportionably of all other Reformed Churches And this I say If any Church which holds the same Doctrine which retains the same Government which partakes the same Sacraments and the same Worship of God as they did in the Apostles times be a true Apostolical Church We are bound to bless God who hath placed us where we are who hath made us Members of such a Church which hath all those Characters so entire and so visible in it First for Doctrine we profess to believe the Holy Scriptures which I have shewn have been antiently thought to contain the whole Doctrine of the Apostles We acknowledg for Canonical Scriptures neither less nor more than all those Books whose Authority is undoubted in the Church We profess the same Faith and no more than all Christians have professed in all Ages namely that which is briefly comprized in the Apostles Creed explained in the Creeds called the Nicen and that of Athanasius and proved in every Article or Point by the Holy Scriptures taken in that sense which is both most evident in the words and which hath been approved by the consent of the Universal Church Secondly for the Government of our Church as to the Constitution of it it is according to the Scripture rules and Primitive patterns And for the Exercise of it It goes as far as the looseness of the Age will bear If this hath weakened the Discipline of our Church we know the same looseness hath the same effect elsewhere even in those Churches of the Roman Communion And it had no less in the Church of Corinth in the Apostles times For the persons that are emploied in the Ministery They are such as are lawfully called to it they are Consecrated and Ordained for that purpose and that according to the Scripture and Canons of the Universal Church They are such as wholly attend on this very thing in the Apostles words And for our Church of England I may add without prejudice to any other we can derive the Succession of our Bishops from the Apostles as high as most Churches can even of them in the Roman Communion Thirdly for our Sacraments we use the same and no other than those which Christ expresly left to his Church I mean which he both Instituted and Commanded us to use Which can be said of no other than only Baptism and the Lords Supper Lastly For our Public Worship we have cause to bless God that has given us such a Liturgy in which according to all the measures we have of the Apostles we can see nothing but what as to the Substance is Theirs And our most malicious Enemies can tell us of no other ill they see in it but only this that the Words of it are Ours The Ministration of this Worship and of these Sacraments is in a Language understood by all those that are concerned in them They can all say Amen to their Prayers It is performed with such Rites as are not against the word of God but are agreeable to it being only for order and decency And we use them not as necessary in themselves but in obedience to the Authority which every Church hath over its own Members We do according to Saint Cyprians rule condemn or judg no other Church We separate from none any otherwise than by purging our selves from those things which we believe to be Corruptions and Errors to which end several of those Articles were framed to be subscribed by our own Clergy without imposing them on any other In all these respects our Church holds a Communion or hath done nothing to break it with any other National Church no not with those of the Roman Communion and is not only what they deny a true Member but what they are not a Sound member of that one Holy Catholic Church which was from the beginning and which will be to the end of the world The last thing is having proved we have a true Church to persuade you First to continue in it stedfastly And Secondly in the Belief and Practice of those things by which it appears to be a true Church And Lastly to profit by them and so to adorn our Holy Religion with a Holy and good Conversation First to persuade you to continue stedfastly in this Church it is enough if you are convinced that you cannot mend your selves by any Change Who would not desire to continue where he is well Who would not stick to that which is the best he can chuse Who would needlesly run the danger of any loss Especially of losing himself which is the greatest loss that is possible and yet That we have reason to expect from the just indignation of God if we shall reject the great
benefit that he hath given us to be born in the womb and bred up in the bosom of such a Church No doubt you hear for who does not on every side the voices of them that would allure you or would threaten you out of it But whatsoever they say remember what the Philosopher made the first part of wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not believe all that is said Remember how our Saviour forewarned if any tell you Christ is here or Christ is there believe him not If Antiquity be pretended on the one hand if large boasts of Purity on the other many fine things are said believe them not And if many have been seduced by these means let them answer for themselves you had best to look before you follow them If many have fallen off from our Church so did many from Christ. But some were wiser and considered what they should get by it They said whither should we go Thou hast the words of eternal life If our Church has but that whatever she wants else it will be our wisest way to continue in it But then secondly you are to continue in those Characters by which it appears to be a true Church And to exercise your Communion in all the Acts that belong to these Characters namely in the Apostles Doctrine and Fellowship and in the Sacraments and in Prayers First for Doctrine Hold fast the form of sound words which you have received Contend earnestly for the faith that was once delivered to the Saints Seek it not in muddy Streams but in the living Fountains of Scripture All Scripture is given by inspiration from God and is enough to make the man of God perfect and throughly furnisht to every good work It is sufficient to make us wise to salvation So that if we mind only that we have no need of any other and yet we would refuse no other that could be made out as this is to be the Doctrine of the Apostles of Christ. Secondly as to the Apostles Fellowship we have heard it is continued in the Bishops their Successors Therefore we ought to take heed how we break Communion with them We are both to acknowledg and make use of their Ministery to obey them in spiritual things as being those that must give account for our souls Thirdly for the Sacraments and Worship of God forsake not the assembling of your selves together nor run into separate Meetings as the manner of some is Some will alway be stragling we cannot help what they do and what they do among themselves we do not enquire They that are of the Catholic and Apostolic Church will be only for the Catholic and Apostolic Sacraments Namely for those which Christ himself instituted in his Church Baptism by which we are planted into Christs death and the Lords Supper in which we keep up the remembrance of it till he comes We have also the same worship of God which was in the Apostles times and which hath been ever since in the Church They who are now Saints in Heaven while they were upon earth prayed to no other but God only If we pray not to them they will excuse us we do as they did And we do it in assurance that the same worship which they used will bring us as it did them to be Saints in Heaven too if we continue in it Lastly continuing in the Church and in all the Characters of it our business is to profit by all these to grow in grace and in the knowledg of our Lord Iesus Christ. It concerns us not only to be in a true Church but to see that we our selves are true Christians and that can no otherwise appear than in the likeness of Christ in Righteousness and Holiness of life Without this though you be of a true Church you will not be so long or you will be so to no purpose A wicked life will in time eat out all the sense of Religion or the more sense one hath he will find the less comfort in Ours Our Religion hath no comfort for him that is and will be Wicked Our Religion hath no Purgatory to keep him from Hell Our Religion can make him no penny-worths of Heaven Our Religion hath no pardon for sin but on Repentance No Repentance but on real amendment of Life He that cannot come to that Alas what does he in our Religion As it cannot if he knows it but be uneasie to him so he will make himself unworthy of it He will provoke God to deprive him of the benefit And it is all one which way he deprives him whether by letting him now run out of the Church or whether by shutting him out of Heaven at the last For that it will come to when all is done without holiness there is no coming thither Without holiness no man shall see the Lord. None shall If you want that not you in particular and then what will your Religion signifie Though your Church hath all that the Apostles Church had What good will this do you if you perish in it Though your Ship will go its Voyage what is that to you if you die of a surfeit by the way Though you have the True Doctrine Communion Sacraments and Prayers what comfort will all this give you in that terrible day Yea what Horror will it be that being placed well by God you are fallen from it You have lost you have thrown away that great Blessing that he had given you Beloved we hope better things of you and things that accompany Salvation though we thus speak I Hope and therefore Pray that all that hear me this day may be the better for being of such a Church God intended we should He has dealt exceeding graciously with us But yet he expects that we should do something for our selves That considering the Opportunity that is put in our hands Seeing how near God has brought us to the Kingdom of Heaven Seeing nothing but our own sins between us and it should that sight make us fly out and seek other ways ways that God never made nor will bless Nay rather we should break through our sins and go the way that he calls us in his Word there can be no better there is no other than this So performing his design pursuing the ends of our Calling living suitably to our excellent Religion We are indeed the followers of the Apostles in this life and shall be with them hereafter in the blessedness of Life Everlasting FINIS a Lucifer 〈…〉 1568. p. 79. 328. Prosper Chr. 〈…〉 b Iren. adv har l. 3. c. 3. cals it tâ—e Church from which every Church had its beginning Luke xxiv 47. a V. Card. Baron Annal Eccl. Anno 900. c. b 2 Tim. iii. 16. 2 Pet. i. 21. c 2 Tim. iii. 15. d Joh. xx a Chrysost. in 2 Cor. Hom. 13. Edit Savil. Tom. III. p. 624. 43. b Idem in 2
pain according to the Degrees of their sins All the Fathers were of some or other of these Opinions which are all inconsistent with the Roman Doctrine of Purgatory b Aúg. de Fide Operibus c. 15. Tom. IV. p. 69. E. saith Some think men that die in sin may be purged with Fire and then be saved holding the Foundation For so they understand that Text. 1 Cor. iii. 13. They shall be saved as by Fire So Enchirid. ad Laurent c. 67â— Tom. III. p. 175. C. Ibid. de Fide Operibus p. 71. B. He saith that this is one of those places which St. Peter saith are hard to be understood which men ought not to wrest to their own Destruction Ibid. c. 16. p. 73. B. He saith for his own part he understandeth that Text to be meant of the Fire of Tribulation in this life So Enchir. ad Laur. Ib. c. 68. But for the Doctrine he saith that some such thing may be is not Incredible and whether it be so it may be enquired and it may be found or it may not So Enchir. ad Laur. c. 69. p. 176. D. All these Texts he repeats again in his answer to the first of the eight Questions of Dulâ—itius De Civitate Dei l. XXI c. 26. Tom. V. p. 1315. B. He again delivereth the same meaning of that Text. And as to the Doctrin he saith I do not find fault with it for Perhaps it is true Ibid. p. 1316. B. I suppose St. Austin would not have said this of the Doctrine of Christs Incarnation c Pope Gregory I. in his Dialogues where among many idle tales he hath some that are palpably false andd such as bewray both his Ingorance and Credulity together For Example that of St. Paulins being a Slave in Afric till the Death of the King of the Vandals who could be no other than Genseric that out-lived St. Paulin five and forty years And yet Gregory saith I heard this from our Elders and this I do as firmly believe as if I had seen it with my own Eyes lib. 1. Praef. c. 1. d Bishop Fisher against Luthers Assert Art 18. p. 132. saith it was a good while unknown and then it was believed by some pedetentim by little and little and so at last it came to be generally received by the Church e Platina who then lived in the life of Eugenius IV. Edit Colon. 1593. p. 310. saith After many meetings and much contention about it the Greeks at last being overcome with reasons did believe there was a place of Purgatory But he adds that not long after they returned to what they held before And in the life of Nicolas V. p. 323 324. he saith that he would fain have reduced them to the Catholic Faith but he could not Bishop Fisher ubi supra saith There is none or very seldom mention of it among the Ancients and it is not believed by the Greeks to this day Alphonsus de Castro adv Haeres l. 8. Tit. Indulg hath the same words and l. 12. Tit. Purgatorium saith That this is one of the most known Errors of the Greeks and Armenians Bzov. contin Baron Anno 1514. n. 19. saith The Muscovites and Russians believe no Purgatory Most of these believe a middle State as those Ancients did but that will not stand with this Doctrin a For the Age of it scarce any go higher than the Stations of Pope Gregory I. Who lived about the year Six hundred And to fetch it from those Times they have no antienter Author than Thomas Aquinas for neither Gratian nor Peter Lombard have so much as one word of this matter So Cardinal Cajetan Opusc. Tom. I. tract 15. c. 1. saith This only has been written within these three hundred years as concerning the Antient Fathers that Pope Gregory instituted the Indulgences of Stations as Aquinas hath it So likewise Bishop Fisher and Alphonsus a Castro both ubi Supra Cardinal Bellarmin de Indulg l. 3. offers some kind of proof from Elder Times in such a manner as if he would not oblige us to believe it But for the Instance of Pope Gregory I. he saith we are Impudent if we deny it But with Bellarmins leave a French Oratoire Morinus de Poenit. l. 10. â— 20. does deny it and convicts this and all his other Proofs of Indulgences before Gregory VII to be nothing but Forgery and Imposture It seems probable indeed that Gregory VII commonly known by his former name Hildebrand was the first that granted any Indulgences and that was above a thousand years after Christ. Cardinal Tolet. casuum l. VII c. 21. 1. saith that Paschal II. was the first that granted Indulgences for the Dead That must be about the year eleven hundred And Ibid. lib. VI. c. 24. 3. he saith that the first that granted Plenary Indulgences was Pope Boniface VIII who lived about the year thirteen hundred So antient is this new Catholic Faith b The Ground of this Faith according to Bellarmin de Indulg l. 2 3. is made up of a number of School Opinions put together about which Opinions as he there saith the School-men have differed among themselves But all his comfort is that they that did not hold his way were ready to acquiess in the Iudgment of the Church if she held otherwise He might as well have said that the Church when they lived was so far from having declared her Judgment of this Doctrine that she had not yet declared her sense of those Opinions which were to be the Ground of it in after-times c The design of Hildeâ—ands Indulgences was to engage men to fight in his quarrel and to do other Services to the Papacy Greg. VII Epist. II. 54. and VI. 10 15. and VII 13. and VIII 6. The design of Pope Boniface in his farther Improvement of this Invention was to get Mony Chron. Citiz. Anno 1289. He was greedy of Mony and to gather it he sent his Legates into divers parts of the world to trade with Indulgences And with these he raised very great sums enough to have maintained a Holy War But what became of it we shall know at Doomsday a Transubstantiation for the Honour of the Clergy Confession for their Power and Authority Image Worship to bring in Oblations to the Church Purgatory for the Profit of Masses to the Lower Clergy Indulgences for the Profit of the Superior Plenary Indulgences for the Popes own Coffers a For Transubstantiation the first that wrote was Paschas Rathertus about the year 820. And he tells us of sundry Persons that had seen instead of the Host one a Lamb another a Child another flesh and blood Paschas de corp sang Dom. c. 14. And after the year 1200 when it was defined to be of Faith Caesarius of Heisterbach wrote a whole Volume of Miracles that were wrought in that Age to confirm the Truth of it more in number than are Recorded in Scripture to confirm the whole Divine Revelation
â— Though Daniels fourth Monarchy that is the Civil Empire of the Romans hath now ceased yet the world is not at an end because that Temporal Empire hath been changed into a Spiritual as Pope Leo saith in his Sermon of the Apostles c What the Popes would have had it may appear by their forging a donation from Constantin in which they make him give them his Crown and Scepter together with the City of Rome and all the Western Provinces Places and Cities And that he might leave the Pope in possession they make him remove into the East and there build a new Seat for his Empire reserving only the honor to put on the Popes Crown and hold his stirrup to himself and his Successors Concil Edit Merlini 1530. fol. 58. A. B. This donation was a part of the Acts of S. Sylvester which were forged in the eighth Century and that probably by Pope Adrian I. for he first quoted them And he may justly be suspected to be the Author of that body of Law which under the name of St. Isidors Collection was generally received within a hundred years after and which obtains to this day in the Roman Church though the learned men among them are convinced and own that it is an errant heap of Corruption and Forgery a 1 Cor. x. 2 3 4. and xii 13. S. Paul mentions only Baptism and the Lords Supper b Bellarm. de Sacram. II. Cap. 24. endeavours to shew that each of the five has been called a Sacrament by one or other of the Fathers and the like he might have shewn of twenty things more But he could not produce one Father that either said there were seven Sacraments of Christs Instituting or that spoke of all these as being such or of so many as would make up that Number Only he says Cap. 25. The Master of the Sentences and all Divines since his time have delivered that there are seven Sacraments And adds if this be false the whole Church for four hundred years must have erred most perniciously He might have said the whole Roman Church and we should not much have differed about it a The invention of the Wafer came in after the Doctrin of Transubstantiation Cassandri Liturgic c. 27. It was then of use For the Senses have less to do about a Wafer than about Bread b 1 Cor. x. 16. c Verse xvii For we being many are one bread and one body For we are all partakers c. If that be a good reason then they which are not partakers have not that Communion So t is inferred by the twelfth Council of Toledo Can. 5. That they who do not eat are not partakers of the Altar Concil Ed. Lab. Tom. VI. 1230. B. d Justin M. Apol. 11. p. 97. E. They give to Every one that is present to receive of that which is Consecrated So. p. 98. E. The giving and receiving of the Consecrated things is to Every one Apost Constit. VIII 13. Concil Ed. Labb Tom. I. 483. E. The Bishop receives and then the Priests c. and then All the people in order Again 485. A. Let the thirty third Psalm be said while all the rest are receiving and when all the men and all the women have received Let the Deacons take what is left c. The same may be observed in all the Antient Liturgies Chrysost. in Ephes. Serm. 3. Tom. III. 778. 26. Ye hear Proclamation made As many as are in Penance be gone As many as do not Receive are in Penance Ib. p. 779. 3. How is it that you tarry and do not partake of the Table You are Vnworthy you say then you are so of Communiâ—n in Prayer Your Eyes are unworthy of these sights and your Ears are unworthy c. Ib. Line 13. It is no more lawful for you to be here than for one that is not Christned d Justin M. Apol. 11. p. 97. E. They give to Every one that is present to receive of that which is Consecrated So. p. 98. E. The giving and receiving of the Consecrated things is to Every one Apost Constit. VIII 13. Concil Ed. Labb Tom. I. 483. E. The Bishop receives and then the Priests c. and then All the people in order Again 485. A. Let the thirty third Psalm be said while all the rest are receiving and when all the men and all the women have received Let the Deacons take what is left c. The same may be observed in all the Antient Liturgies Chrysost. in Ephes. Serm. 3. Tom. III. 778. 26. Ye hear Proclamation made As many as are in Penance be gone As many as do not Receive are in Penance Ib. p. 779. 3. How is it that you tarry and do not partake of the Table You are Vnworthy you say then you are so of Communiâ—n in Prayer Your Eyes are unworthy of these sights and your Ears are unworthy c. Ib. Line 13. It is no more lawful for you to be here than for one that is not Christned e Apostol Can. 9. Repeted and explained by the Council of Antioch Can. 2. Concil Edit Labb Tom. II. p. 561. D. That all that come to Church and hear the Holy Scriptures but do not join in Prayer with the People or decline the Receiving of the Eucharist therein doing disorderly these must be cast out of the Church by Excommunication Greg. I. Dialog II. c. 23. At Mass according to the Custom the Deacon cried If any one do not Receive let him give place Gratian. Decret de Consecr dist 1. c. 59. And more at large Dist. 2. c. 10. Peracta After the Consecration let all Receive that will not be put out of the Church For so it was Ordained by the Apostles and is held by the Holy Roman Church On which words the Gloss tells us Thus it was Antiently but now every one is left to do as he pleases f Bellarm. de Missa II. c. 9. Tertia saith We read no where expresly that the Antients offered the Sacrifice without the Communion of some one or more beside the Priest Yet we may easily gather it by Conjectures His first Conjecture is from a Canon of the Council of Nantes which is not to be found but in Ivo after the year 1100. His second is from that Canon which teaches plainly the contrary and which therefore I quoted in Note c The rest are such weak colors for the justifying of this practice that he might better have only gone about to excuse it as he does Cap. 10. Septima by saying That new oftentimes the Priest alone eats the Sacrifice It is no fault of the Priests or the nature of the Sacrifice but the negligence of the People But he seems to have forgot that at some Masses the Church does not require the presence of the People a Matth. xxvi 27. b Mar. xiv 23. c 1 Cor. x. 21. Ye drink the Cup of the Lord and xi 26 27 28. Ye eat this bread and drink this Cup and
12 13. We have been all made to drink So Justin M. Apol. 2. p. 97. E. and 98. E. declares the manner of those times that every one of the people that were present at the Sacrament did receive it in both kinds d It appears that this manner was continued in following Ages it does not appear that it was changed in any Church till that Doctrine came in which requires men to disbelieve their Senses This being hard to do in that part of the Sacrament the Cup was taken away by degrees in these Western Churches The first that writ for this use as far as I can find was Gislebertus that lived about the year eleven hundred Aquinas that lived about one hundred and fifty years after says that then this new manner was providently observed in some Churches Summ. Part. III. q. 80. art 12. in Corp. After one hundred and fifty years more was the Council of Constance which enjoin'd it to all and that with a bold non obstante to all that Christ had said or done to the contrary For thus the Decree Sess. 13. Concil Ed. Labb Tom. XII 100. B C. Though Christ administred this Sacrament to his Disciples in both kinds of bread and wine yet Notwithstanding this the approved Custom of the Church is otherwise And though in the Primitive Church this Sacrament was then received by the faithful in both kinds Yet this Custom was brought up with good reason for the avoiding of some Perils and Scandals c. It seems they were such as Christ did not foresee or the Antient Church did not find for otherwise this had not been then to do a It makes the Sacrifice of Christ as much lower in value as it is oftener offered than the Levitical Sacrifices For the reason of their being often offered was because of their insufficiency to take away sin Heb. x. 11. Had Christs Sacrifice been like theirs he must often have suffered Heb. ix 25 26. He must have oftentimes offered the same Sacrifice Heb. x. 11. As they say he doth at every Mass in the Roman Church But this he needed not Christs Once was enough Heb. vii 27. and ix 12 26 28. and x. 10. He offered one Sacrifice for sin for ever Heb. x. 12. and by that one offering he hath perfected for ever them that are Sanctified V. 14. So that there is no more offering for sin V. 18. No more true proper propitiatory Sacrifice a The Sacrament of the Lords Supper was Ordained for the remembrance and representation of the propitiatory Sacrifice of Christ to be offered or made by every believer He takes eats drinks he Does this in remembrance of Christ. Luk. xxii 19. and so doing he sheweth forth the death of Christ 1 Cor. xi 26. and applieth to himself Christs body broken and his blood shed for us There goes with it an Eucharistical Sacrifice that is before the Sacrament an Oblation solemnly presented to God in and after it a Spiritual Sacrifice of Prayer and Thanksgiving an offering of our selves souls and bodies For this every Christian is a Priest 1 Pet. ii 5. The manner of it is thus described in the old Roman Missal set forth by Pamelius After the reading of the Gospel the Offertory is sung and the Oblations are offered by the people out of which Bread and Wine are set upon the Altar to be Consecrated and the Prayer is said over the Oblations After this the Priest began the Canon of the Mass and said the Commemoration in these words Remember Lord all here present who offer to thee this Sacrifice of praise for themselves and all theirs Menardi Sacr. Gregor p. 2. In those times men saw the Oblations to which those words did refer But afterward when there was no more such offering and no more breaking of Bread but a Wafer to be offered by the Priest for the People then the Antient form was improper and therefore they altered it thus Remember Lord all here present for whom We offer to thee c. So it stands now in the Roman Missal Where all the other Prayers which were designed for the Eucharist are misapplied to the new Propitiatory Sacrifice And yet still they continue these following words of the Prayer after the Diptychs through our Lord Jesus Christ By whom thou O Lord Createst all these things always good c. and givest them to us This they say over the Wafer and Wine after Consecration Of the Creatures of Bread and Wine See the end of Page 47. b Bell. de Missà Lib. l. Cap 2. Secundò saith All things whatsoever that are called Sacrifices in Scripture were of necessity to be destroyed and that by Killing them if they were living things if without life by Burning them c. a Bell. de Missà Lib. I. Cap. 27. the whole Chapter Whether by 〈…〉 c. b 1562. Jul. 24. Padre Paâ—lâ— saith Ataiâ—e Cardinal Palavicino saith Fâ—rerâ— shewed that the Sacrifice of the Mass cannot be prâ—ved from Scripture alone without Tradition particularly that it cannot be prâ—ved from Christ words at the last Supper but by the uniform exposition of the Fathers He adds that They did not so understand it as if their sense were of Faith The truth is the Ancient Fathers did not so understand our Saviours words nor perhaps did many of the Trent Fathers themselves For when the question was put whether Christ at the last Supper offered himself for a Propitiatory Sacrifice it held both the Divines and Bishops in long Dispute saith Card. Pallavicino XVII 13. 11 c. It was alledged on the one hand that if that at the last Supper was a true Propitiatory Sacrifice then that upon the Cross could be only in remembrance of this and on the other hand if it was not such a Sacrifice then there was no such Sacrifice Instituted by Christ for the words of Institution Hoc Facite could refer to nothing else but to what was done then and there I have shewed that they refer to those words Take Eat Drink and were spoken to the Disciples as Communicants and no otherwise After much time and heat at last the Doctrine was set down in these words that at the last Supper Christ offered himself for a Sacrifice without saying whether Propitiatory or Eucharistical But neither did this satisfie saith Cardinal Pallavicino XVIII 9. 3. c Suarez in tertiam Aquin. disp 41. art I. Secundò potest saith in the New Testament there are no convincing testimonies to prove that there is a true proper Sacrifice under the Gospel d None before Iustin Martyr speaks of Sacrifice among Christians unless Clemens Remanus in his Epist. ad Cor. §. 36. Where he calls Christ the High Priest of our offerings But he speaks only of the Sacrifice of praise and contrite hearts Ibid. and §. 52. But for Iustin in his Book against Tryphon p. 344. c. He proves that we are all a Holy Priesthood because God accepts none but Priests and yet all
Christ also sheweth us this in his perfect Pattern of Prayer For the Fathers of the Apostles times See Justin Martyr before in P. 20. Note â— i. The Church or 〈◊〉 in their Epistle concerning Polycarp's death says It was a Calumny of the Iews who said that we would worship him after his death For we cannot leave Christ nor can we worship any other For we worship him as being the Sâ—n of God But for the Martyrs as being the Disciples and Fâ—llâ—wers of the Lord we 〈◊〉 them accordingly Uss. Edit p. 27. Theophilus Antioch ad Auâ—ol l. p. 77. A. The King will not allow any that bear Office under him to be called Kings So neither is it lawful for any so be worshipped but God only Tertullian Scorp c. 4. p. 620. I am prescribed not to call any other God nor so other nor so worship any other in any manner whatsoever a Austin Confess Lib. 6. c. 2. Tom. I. p. 108. B. Saith It was the Custom in Afric to bring Potages and Bread and Wine to the Monuments of the Saints And thus his mother Monica did till St. Ambrose rebuked her for it The like was done in other Countries It was a Custom brought in out of Heathenism a Austin Serm. de Sanctis 47. We expect by their Intercession to receive of the Lord Temporal benefits It is in the Râ—â—an Breviary the fourth Lesson in Commune Pluâ—im Mart. extra temp Pasch. b Some of the Fathers as Nazianzen c. used those Rhetorical or Poetical streins which sounded like formal Prayers But they were not so intended as appears by his calling upon Saints with these Additions If you have any sense or if you have any care of our matters Which plainly sheweth that he spoke in imitation of the Heathen Orators and Poets or of the Academic Philosophers who held nothing certain concerning the state of departed souls Greg. Naz. in Gorgoniam Stelit 1. c Basil and Austin have some tast of that Platonic Opinion That souls hover about those places where their bodies or any part of them is laid And hence they thought that the souls of the Martyrs might be present to hear and to dispatch those suits that were made at their Memories Basâ— of St. Mamas Tom. I. p. 595. D. Aug. de Cura pro mort c. 16. Tom. IV. p. 892. B. d St. Austin de Verâ— Religione c. 55. Tom. 1. p. 716. C. Says he worship◠〈◊〉 dead menâ— should be no part of our Religion If they have 〈…〉 to be honoured for Imitation not to be worshipped for Religion e Epiphan haer â—g cap. 5. Neither is Elias to be worshipped 〈…〉 among the livingâ— nor is John to be worshipped 〈◊〉 is Tecla noâ— any 〈◊〉 the Saints worshipped and cap. 7. Though Mary was a 〈…〉 and holy and honoured yet not so as to be worshipped f Greg. Nyssen Cont. Eunom or 4. Edit Paris 1635. Tom. II. p. 146. B. We are taught to consider every Creature as being without the Divine Nature and to worship and adore that Nature Only which is not Created Aug. de Quant Animae c. 34. Tom. I. p. 598. C. It is Divinely and singularly delivered in the Catholic Church that the soul is to worship no Creature but him only that is the Creator of all things g Aug. in Psal. lxvi Tom. VIII p. 661. B. He alone of them that hath wâ—rn flesh there within the veil makes Intercession for us Id. cont Parmen l. 2. c. 8. Tom. VII p. 32. B. He who Intercedes for all and none for him is the only and true Mediator h That this is not the sense of the now Roman Church appears by the Index Expurgatorius Ed. Madrit 1667. Which on those words of Nyssen Note â— bids strike out the word Only p. 146. Col. 1. from the Index of Epiphanius bids strike out these words That no Creature is to be worshipped and also those that Saints are not to be worshipped p. 547. Col. 1. and 2. and from the Index of St. Austin strike out those words that only God is to be worshipped and also those that Saints are to be honoured and not worshipped p. 56. Col. 2. and p. 57. Col. 2. We may be sure that what they dislike is not their own Doctrine a Bellarm. de Sanct. Beat. l. 19. Probatur quinto shews how it was proved by Visions and Miracles b By Hymns and Antiphons c Gratian deer II. caus 13. c. 2. c. 29. The Case has his sense in these words Gratian mâ—ves the Question Whether they that are departed this life know what is done here by the living and he Answereth that they do not Lombard Sent. l. 4. c. 45. Sed forte Puts the Question Whether Saints hear the Prayers of their Petitioners and he answereth that it is not Incredible that they do This was far enough from a certainty d Conc. Trent Sess. ult Founds this worship on this Doctrine That the Saints are in Heaven and reign with Christ. This is the Foundation of all saith Bellarmin de Sanct. Beat. in Praef. For therefore the Souls of the Prophets and Patriarchs were not so worshipped and called upon as we nâ—w worship and call upon the Apostles and Martyrs because they were yet kept shut up in the infernal Prisons Now that all deceased Christians are shut up in like manner the Saints not excepted was the Doctrine of the Old Roman Church For thus she Prayed Lord remember all thy Servants and All thy Handmaids who have gone before us with the sign of Faith and who sleepâ— the sleep of â—eace Grant to all that rest in Christ a place of Refreshing and of Light and Peace we humbly beseech thee Liturg. Gregor in Bibl. Patr. Gr. Lat. Tom. II. p. 129. C. Therefore also in their Masses for any Bishop that died they prayed thus Grant O Lord that this Oblation may profit the Soul of thy servant and Bishop Such a one Gregor Sacram. super Oblata Edit Menardi p. 227. and Edit Pamelii p. 38â— And thus they Prayed yearly for Pope Leâ— I. on his day Iune 28. as appears in Edit Menardi p. 112. and thus for Pope Gregory I. on his day Maâ—th 12. as appears in Edit Pamelii p. 209. But in the now Roman Missal all these Prayers are changed And great reason they should be so when the Church has changed her Doctrine For as the Gloss saith of Leâ— Antiently the Church prayed for him but Now he prayeth for us and so the Church Office was changed Gregor Decr. III. 41. 6. Tertio Loco Therefore now the Prayer on those Saints-days is thus Grant Lord that this Oblation may profit Vs by the Intercession of thy servant Leâ— or Gregory And yet in the Office pro defunctis and that as well for any other as for a Bishop the words are still what they used for those Saints in former times Grant O Lord that this Oblation may prâ—â—it the Soul of thy Servant Such a one And