use of the Chalice that the Manichees might be discover'd who lurking amoÌghst 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 âommunion under one kind was afterwards CommoÌly 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 ReceiviÌg thereof in both species was unlawfull or ever prohibited before by the Churâh 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 Bohemiâns 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 preveÌt 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 subâime Reverenâe due to this most excellât Sacrament Wherefore it evidently appears that neither the GââcâaÌ or Latânes 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 âon prehends all Christians but that they alwayes suppos'd and believ'd from the very begining of Christianity that one sole speââes was sâfficient 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 ântirly contain'd in everâ drop of the blessed blood anâ in every particle of the blesseâ Host ãâã as well as he is coÌtaiÌd 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 tâereof couâd but very seldom or perhaps never Receive the Communion for the want of wine therefore our Saviours intention was when he said Drinke âe all of this âo oblige the Discâples who only then were present and also their successors wâo are the Priests that daâây 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 âo believe his bodie to be only human flesh excluding the divine nature as the Jews beliv'd who deny'd Châist to be the son of God Câap 3 proviâg âhat tâe Coâmân Prayers were ãâ¦ã genââally undeâstood by all âhose of the Prâmitive Chuâch The holy scripture encouragâs us to pâay tho' we ââdeâstand âoâ what is said theâefâre ââis lawfull and expedient for us âo prây tho' we understând noâ ãâ¦ã is saââ the anââcedent is manifest by Sâ Paulâ fiâst Epist to ââe Corânthiâns chap. â4 v. â wheâââe sayes thuâ ãâ¦ã âpeaâeth ân ãâã unknown tongââ ââeakââh not ãâã 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 ââ I pray in an unknown ãâ¦ã spirit pâayâeth but ãâã understânâââg is unfruitfull where ãâ¦ã see that St. Paul ãâ¦ã unâerstanding 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 consequenâe 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 ãâã use them the major is evident and I shall prove the Minor âhe 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
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 IncenciÌg of the altar of the Priest washing his hands of âââ elevation of the blessed Host â the adoration thereof Origines whâ liv'd in the 3. CeÌtury in his 3. Hoâ in Exod. sayes thus I design to ââmonish ye with the examples of âââ own religion ye know who are accâââm'd to be present at the diviâ mysteries when ye receive the Lorâ body how with all caution ââ veneration ye take heed least â smal particle of it should fall down leââ any thing of the consecrated gift shââ slip out for ye belive your selves âââ guilty and ye rightly believe if â thing of it wou'd fall by your negligââce 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 laâing ân the âangeâ the iâpioâââaââarouâ men having leât thâiâ ãâã tâey home made along voyâ when they aâriv'd wiâh grâat ââ trembâing they worâhipp d â let us therefore the Citizens of heââ immitate the barbarous people do not see him in the mângeâ but onâ aâtââ not a woman keepiâg him ââ the Priest holding him let us theâfore weaken our selves anâ be grââ afraid let us shew a great deal nâ reveâece than these barbarous peopleâ for open the gates of heaven and lââ and then you will see that whiââ said to be true for that which iâ tââ most precious and most to be ador'â aâl thinks I do âhâw you the same ââ on earth even as in a Kiâgs palââ that which is most magnificeÌâ of thiÌgs not the âalls noâ ãâ¦ã ât the Kingâ ât that yââ ãâ¦ã do nât hâw yoâ thâ Aâgâlâ Arââgeâs oâ he heaves bât tââir masâer ââ have percââv'd hâw âou ãâã on the âââh that which is most excellent âest to be regarded of aâl things neiâher do âou only see hiâ but aâso yoââââh him you eaâ him after you âat him you return home clean puâifie your soul prepare your mind against the receiving of these mysteriesââor if a King's son wiâh a neat preâious ââown had been giveâ to you âo âe carri'd you wou'd slight all the thiÌgs ââ the world but now receiving not âhe son of a worldly King but the only âegottn 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 ãâ¦ã ââotstool of ââ Lord may ãâ¦ã not only âât we doe not ãâ¦ã it but ââ we siân in not a âoriâg it More â S. Augustin's Authorââyes may â seen to the same purpose in âs 118. Epist c. 3. and in his 120 âpist c. â7 which I omit to produââ least I shu'd be too troubleâââe to the reader Chap. 7 Proving that TransubstaÌtiaââ was believ'd by those of the Primiââve Church I shall only here enlarge those âââts of scripture produc'd in my ânswer to the 5th point with the ââllowing Authorityes of the ââly Fathers and Doctors of the ârimitive Church Tertullian who liv'd in the begining of the 3. Cenâury in his 4. book agaiâ Mââcian c. 4â saâes ãâã ââ bâead taken and distributed ââ his ââsciples he maâe hâs owâ body St. ãâã martyr and S Iâeneus who boââ liv'd before âertulliaÌ do affââ the same as the reader may see ââ their Authorityes produc'd ââ my answer to the 5. point S ââprian who liv'd the year 25ââ his sermon of the Lord's supâââayes thus the âread which ouâ gave to his Disciples being changâ not in shâpe but in natûre bâ the âânipotency of the word was made âleââ S Cyrill of Jerusalem who liv'd in the 4. Century speaking ââ Christ in his 4. Catech. sayes thââ followig words he did once in Caââ of Galelee only by his will turn water ânto wine which is near blood aâd âhall he not be wârthy to be believ'd âo uâ that he tuân'd wine into blood ââerefore let us receive the body and ââood of Christ with all assurance for ânder the shape of bread the body is given to you and under the shape of âine 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 therefoâe knowing this with all certainly holding the bread which is seen ây us not to be bread altho' the taste perceives it to be bread but to be the body of Christ the wine which is seeâââ altho' it may seem to the pallââ be wine notwithstandiÌg it is not ââ but the blood of Christ Let the ââder be Pleas'd to take notice ââ plainly St Cyprian affirms by ââ former words that the substaâââ of the bread wine is dissolââ at the intrance of Christ's bââ and blood and also how St. Cyââ bids us not to judge of this myââârie 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
to prevent which now their very tinkers coblers butchers tailers and all sort of curious and ignorânt mechaâicks 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 âo themselves or to others the prophesie of Ezekiel of Daniel the Revelaâions of St. Iohn where aâ S. Hâerome affirms every sentence is a misttery which of them can expound the Canticles or what Salomon meaÌt by those similitudes of Gods Church or the following texts I am the Lord they God visiting the iniquit of âhe 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. â2 of Exodus to honour our Fathers and mothers But it is said in the 14. Chap. of Luke v. 26 that he ãâã 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 Gâd serve him and âwâar by his Name Which seems to be conâradâcted 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 âight seem to the unlearned to contradict each others and also the misterâes 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 esiâs 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 expâuâded 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 hereâââks of the Primitive Church deserted their true Mother the holy Catholick Church by misinterpreâing the word of God as for example the Aerians denâing tâe 2. person of the Blâssed Tâinâtâ to be God and alleâging for their ground that of St. John c. 17. v. ââ saying thus holy Father keep through thine own Name thoâe whoâââou 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 âlesh 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 serâpture is not profitable to all people specially to those who do not âecur 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 ârom 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 adversaây in his Challenge defies to be produc'd that the old and present Church of Rome is still the same in priÌciples 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 alâo the Altars of those Churches which ere under their jurisdictions to be throwdown demoâish'd as may be seen in Luther's booâ de Formula Missa pro Ecclesia Wittâmbergenâi in Calvin's 4th book of Institutions c. 18. 2 The Aârians rejected all traditions which were not written in the word of God as St. Augustin in his first book against Maximiâus c. 2. last testifies which heresie the Nestorians âutychians held afther-wards as appears by the first Action of the 2 General Council of Nice the Nâitorians errors were condemn'd by the General Council of Ephese the year 4â1 as may be seen Tomo 3 Coâciliorum Luther in his commentary on St. Pauls âpist to the Galaââans 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 â3 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 hereâie 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
denys Peter to have been bishop for it was resolv'd by those that were in that âssâmbly that it wou'd be expeâient to send Bishop to the Samarians who then receiv'd thâ faith in order to confirm them in the same so that it was agreed that John and the chifest Bishop viz Peter shoud go thither to perform the same which they did to the Samarians great satisfactâon After this Whealy produces an argument which he sound in a manuel of coâtroveâsie priâted at Doway the âear 654 proviÌg that to be the only Church of God whiâh hath had a cotinued succession of Bishops pastors from the time of Christ and the Apostles to this present daâ which he denys with out giving any Authority or reason but promises in the following page to confute it I will be silent in the matter untill I see what he can alleadge agaiÌst it He afterwards âites out of the same manuel the following texts Isa c. 59. v. â c. 60. v 1. 3. 1. c. 62 v. â Ezâââiâl c. 37 v. 26 Daniel c. 7 v. 13. 14 proving the infallibility of the Church which in Whealy's opinion can have no relation âo ââ they being write long before the Apostles dayes but if this shu'd taâe place it would as well prove that all the prophesies of the old Testament concerning Christs passion resurection and assention could have no relation to the said Mysteries they being prophesy'd loÌg before any âf hâm came to pass all Whealy's witt can shew noe tolerable reason for denying the one and admitting the other as for the texts which he brings out of Matt c. 28 v. 20 John c 14 v. 16. Ephe c. 4 v. 11. 12 it is but some of Whealy's calumnyes to alleage that the Author of the said Manuel ever Produc'd them in order to prove St Peter supremacy whereas he only âakes use of them to prove the visibility and infallibility of the true Church and its contiÌnued succession of Bishops Pastors from the time of the Apostles till now as appears in the 2. 37 45 page of the same Manuel After this Whealy denyes Peter to have been Bishop of Antioch or Rome for six several reasons and sayes in the first that he cannot grant it because the scriptures are wholy silent in the mattâr But if he can grant nothing wherein tâe scrâptures are silent he is no true Christian for he does not believe or grant the Apostles creed or tâat the present Bible of which he makes use himself to be the uÌcorrupted word âf God or the baptism of children before they come to the years of discrection to be lawfull and sufficienâ for salvatioÌ seeing the scriptures are â holly silent in these matters beside he Possitively swears to several poiÌts that are not mention'd therein and consequently contradicts his owne assertion this is too evident to require a proof for he wickedly swears believes that the true flesh blood of Christ are not really present in the blessed Sacrament that the Virgin Mary Mother of God hath no more power than a nother Woman that the Bishop of Rome hath no spiritual or temporal jurisdiction over England Ireland or Scotland and several other points propos'd by the present goverment therefore he believes and wickedly swears to several points as articles of faith wherein he himself pretends the Scripture to be wholly silent but let Whealy deny or own what he pleases its evident to us by the testimonies of all ancient writers and the following holy Fathers Doctors that Peter was Bishop of Rome viz St. Irenaeus in his 3. book c. 36. Tertullian in his book de Prescrip adversus hereticos St. Cyprian in his first book Epist 3. and in his 4. book Epist 2. Eusebius in his chronicle of the 44. year S. Epiphanius heresie 27. S. Athanasius in his Epist to those who lead a solitary life Dorotheus in his Inventory Sozomenus in his 4. book c. 4. Optatus in his 2. book against PerminiÌan S. Ambrose in his book of the Sacraments c. 1. St. Hierome de Viris Illustribus and in his first Epist to Damas St. Augustin in his 2. book against Petilian c. 51. and in his 165 Epist Theodoret in his Epist to Leo. Isidorus writing the life of Peter and all other ancient writers till the year 1400. before which time I defie Whealy to produce any Author that ever write of Peter's not being Bishop of Rome Whealy's second reason for denying this matter the office of an Apostle was deriv'd immediatly from Christ and by consequence more honourable and supream than that of Bishop which was ordain'd by men only it were therefore no less than madness to think Peter so weake of judgment to quitt the more honourable for the lesser or the superiour for an inferior But in this Answer Whealy makes two false suppositions first he supposes that Peter was ordain'd Bishop by men and not by Christ as Aron was formerly ordain'd by God chief Priest over the Isralites secondly he supposes that there is an incompâââbility between the office of an Apostle and that of Bishop which âs also ãâ¦ã tho' they be two ãâ¦ã they do not tend to incompaâible effects for they both tend to the glory of God propagating the Doctrine of Christ and establishing the holy Catholick Church which no man of sence can deny As to Whealy's third reason wherein he sayes that the commission of an Apostle go ye forth teach all nations c. was then more universal than that of Bishoprick c. If this wou'd prove any thing against Peters being Bishop it wou'd also prove that James was not Bishop of Jerusalen or John Bishop of Ephese because their commission was also to go forth and teach all nations c. which hinder'd them not from being Bishops of the aforesaid seas as all ancient writers do unanimously testifie as to that which he adds saying that 't is epressly agaiÌst the special command of Christ to accept of bishoprick at all 't is but some of his presbyterian Doctrine where with he not only attakes the Church of Rome but also the present Church of EnglaÌd as manifestly appears by what he produces in his last argument out of Luke c. 12. v 25 26. His fourth reason against Peter being Bishop is that Peter was Apostle of the circumcision and such as write his Epistles from Babylon not to Rome but to the scatered âeâes c. which reason coÌtradicts Whealys third Answer where in he sayes that it was agaiÌst Christs commaÌd that Peter should accept of bishoprick at all because as he alleages he was oblig'd to go fââth and teach all nations but if Peter was oblig'd to teach all nations he was not only an Apostle of the circumcision for the word all nations compreheÌds both the Jewes and Gentiles by which it appears that Whealy in his owne discourse coÌtradicts himself as for Peters being Apostle only of the circumcision and Paul only of the Gentiles 't
Peâer ând therefore it was he pray'd that his faiâh should not faiâe Luke c. â2 v. ââ Whealy expresly contrâdicts himself in this matter for in his very last point he slaâly denyes that our Saviour comâitted any particular charge to Peter more than to any other of the âpâstles for want of the word only and here he owns that our Saviours words were particularly apply'd to Peter more than to any other of the Apostle which is a manifest contradiction for things signify'd by words must of necessity be apply'd to him to whom the words are apply'd as Philosophers commonly teach as for Whealy's explication saying that it was particularly apply'd to Peter because he was in danger of sweariÌg cursing c. t is nonsence at lest if he pretends to be a Christian for our Saviour spoake these words of John c. 21. to Peter after he deny'd him after his resurrection so that there was no daÌger of Peter's cursing swearing and denying Christ the second time if our Saviour was not to suffer again after his resurection which would be an abominable Doctrine to thinke of that his first Passion sufferings was not suficient to redeem all mankiÌd If it was in order to give Peter some consolation our Saviour spoake to him also pray'd to his heavenly Father that his faith should not faile according to that of Luke c. 22 v. 31. aâ Whealy alleages why did he exclude St. Thomas who by noe perswasion would believe our Saviours resurrection untill he saw the wounds in his hands and put his finger into the same and trust his hand into his side John c. 20. v. 25 for really Peters error was of less coÌse queÌce than that of Thomas for he only deny'd that he knew Christ personally and that out of human fear for which act he immediatly repented and wept betterly as appears Mat c. 26. v. 75. but we find nothing of Thomas's repentance tho' he would not believe one of the chiefest Misteryes of faith nor do we find in Scripture that our Saviour spoake so favourably to him or pray'd his heavenly Father that his faith should not faile so that there must needs be some other thiÌg uÌderstood by the said texts which Whealy ought not to deny since he cannot shew scripture Authority or reason but impiously strives to misinterpret the plain words of our Saviour to favour his owne wicked design I see he passes over slightly one of the convincing argumeÌts that he fouÌd in that manuel of coÌtroversie which he pretends to confute and denyes the major minor and consequence with-out giving any manner of reason only alleaging that thâ râst of the Apostles are nam'd before Peter in several places of Scripture but because he could not poiÌt any of those places he was forc'd to leave the whâle argument in it's vigor and run to an other of his owne as commoÌly all sectaryes do when they find themselves at a stand saying that if Christ had invested Peter with any such dominion either Peter or âome of the Evangelists would upon some occasion or other mention'd it but Peter is no where in scripture said to be invested therefore Peter had no such dominion as they preteÌd he had the major passes yet it may be absolutly deny'd for all the actions of Christ are not individually mention'd in scripture as evidently appears by the following words of John C. â1 v. 25 there are also many other things which Jesus did which if they should be written every one I suppose that even the world it self could not contain the bookes that should be written So that it appears that if the scripturâs were silent in this matter as they are not that it would not follow that no such thing hath been as I have shew'd by several other examples before now the minor also is false as evidently appears by what I have produc'd onââf St. Mathew c. 16. S. John c. ââ the consequence cannot be true for out of false premisses there cannot follow but a false consequence As for that frivolus argument wherewith the adversary falsly accuses the Catholicks alleaging that they conclude Peter to have been bishop of Rome because he remov'd his sea from Antioch let the reader be pleas'd to observe that consequence to be only some of his calumnies and not that consequence which the Catholicks do infer but this which follows Peter remov'd his sea from Antioch to Rome therefore Peter was bishop of Rome so that the other is but some of his ill infer'd consequences As for these two reasons which he alleages first saying that it would be more reasonable to conclude that in case Peter had been Bishop of Antioch and would from thence remove that it was to Ierusalem he remov'd because his following calculation proves S. Peter to have been often there secondly because he was Apostle of the circumcision I retort his first reason thus It were more reasonable to conclude that all shoe-makers would apply themselves in makeing of shooes thaÌ to impeach themselves in matters of divinity contraversye therefore it were more reasoÌable to coÌclude that Whealy who is a shoe-maker would apply himself in makeing of shooes thaÌ to impeach himself in matters of divinity and controversie this consequence does not happen as is manifest by what Whealy publishes in his Almanack so that it appears that that which is more reasonable to conclude does not alwayes happeÌ for if it thou'd indeed we would never wrong our neighbours or commit any sinne against our creator redeemer for it would be more reasonable to conclude that we ought to obey his commaÌdmeÌts than to be come rebells against him yet we see by daily experieÌce that this happens noâ that which is more reasonable to conclude As to that removing of Peter let Whealy know that it was convenient that the chiefest sea of Christianity shoud be fixd and florish in that City of Rome which formerly was the chiefest City head of Idolatry it 's the General opinioÌ of âeveral holy Fathers that Peter was commanded by a special revelation to fix his sea there but if in case he had fixâd it in Jerusalem his successours the Bishops of Jerusalem would in haeâi St Peter's suprâmacy have the same jurisdiction that now those of Rome have as to the adversary's second reasoÌ I say thaâ there was no such compact between Peter Paul viz that oââ should only preach to the Jewes the oâner to the Gentiles otherwise Peter would not have declar'd in the assembly that the Apostleâ ãâã is had at Jerusalem that God ãâ¦ã among them that the GeÌtiles by his mouth should hâare the word of God belâeve Acts c. 15. v. 7. neither would Paul preach to the Jeââs when he came to Rome Acts c. 28. v. 2. 3 c. So that the agreement between them was that Peter shoud preach where ever he pleas'd but principally to the Jewes and that also Paul wou'd