to prevent which now their very tinkers coblers butchers tailers and all sort of curious and ignorâ—nt mechaâ—icks do take the liberty of interpreting and expounding the whole Bible to their own ruine and destruction 2. Petri c. 3. v. 16. for how can such ignorant people understand or expound either â—o themselves or to others the prophesie of Ezekiel of Daniel the Revelaâ—ions of St. Iohn where aâ— S. Hâ—erome affirms every sentence is a misttery which of them can expound the Canticles or what Salomon meaÌ„t by those similitudes of Gods Church or the following texts I am the Lord they God visiting the iniquit of â—he Fathers upon the children unto the 3. 4. Generation Exod. c. 20. v. 5. which seems to be contradicted by that of Fzekiel c. 18. v. 20 saying thus the soul that sinneth it shall die the son shall not bear the iniquity of the Father we are expressly commanded by the 20 c. v. â—2 of Exodus to honour our Fathers and mothers But it is said in the 14. Chap. of Luke v. 26 that he 〈◊〉 heats not his Father and mother cannot be the disciple of Christ Moreover Deuteronomie c. 6. v. 13. it is written that thou shall fear the Lord thy Gâ—d serve him and â—wâ—ar by his Name Which seems to be conâ—radâ—cted by that of St. Mat. c. 5. v. 34. where we read thus I sa untâ— yoâ— swear not at all these and several other texts which â—ight seem to the unlearned to contradict each others and also the misterâ—es of the holy scripture do exceeâ— the poor ignorant people's understanding and weake capacity nay the very Disciples of Christ cu'd not understand the prop esiâ—s of the old Testament untill their understanding were open'd whereby they came to their true knowledge as evidently appears Luke c 24. v. 27. and 45 where we read the following words and begining at Moses and all the prophets he expâ—uâ—ded unto them that things concerning himself then he opened their understanding that they might understand the scriptures For want of which understanding in the law of God the pretended reformers and also the ancient hereâ—â—â—ks of the Primitive Church deserted their true Mother the holy Catholick Church by misinterpreâ—ing the word of God as for example the Aerians denâ—ing tâ—e 2. person of the Blâ—ssed Tâ—inâ—tâ— to be God and alleâ—ging for their ground that of St. John c. 17. v. â—â— saying thus holy Father keep through thine own Name thoâ—e whoâ—â—â—ou hast given me that they may be one as we are the Eunomians asserting the holy Ghost not to be God and producing for their Authority that of Christ Matt. c. 11. v 27. where he sayes thus all things are deliver'd unto me by my Father neiher knoweth any man the Father save the son ' and he to whomsoever the son will reveal him the Eutychians affirming the divine nature in Christ to have been converted into his human nature and alleaging for their ground that of St John c. 1. v 14. where we read the following words the word was made â—lesh and dowleth among us The Berengarians Wicklefians Husites Lutherans and Caluinists err'd so grossly in so many texts of scripture by reason of the great liberty they tooke in interpreting and expounding it to the advantage of their own design that their errors iâ— they were all related woud require a whole book to themselves so that it plainly appears that the reading and interpreting of the serâ—pture is not profitable to all people specially to those who do not â—ecur for the interpretation thereof to the holy Catholick Church which has a promise of the infallible asistance of the holy Ghost to the consumation of the world Matt c. 2â— v. 2â— so that the Church of Rome had great reason to hunder the ignorant sort of people who might easily be deceiv'd â—rom perusing it with-out having license from their respective Bishops especially in those countryes where heresie abounds and where Bibles are corrupted fearing lest that instead of acquiring more knowledge thereby they might peradventure fall into greater ignorance or some heresie as the aforsaid sectaries have done in so prohibiting she imitateâ— the example of fond parents who keeps all sort dangerous weapons from the hands of their children forbids them all kind of dieaâ— which might occasion or creat any ill distemper Chap. 12 Proving that the pretended reformers Doctrines are but a heap of several old heresies lawfully condemn'd by the Primitive Church Having sufficiently made-out by the same Authorityes which my adversaâ—y in his Challenge defies to be produc'd that the old and present Church of Rome is still the same in priÌ„ciples ti 's now fit that I shu'd let my adversary know what principles himself the rest of the new reformers do embrace I will only produce the following point 1 The Aerians demolish'd and threwdown the Altars where upon the holy sacrifice were wont to be offer'd as the following Fathers do relate St. Athanasius in his Epist de fuga sua Theodoretus in his 4th book of History c. 19. 2â— and Ruffinus in his 11. book c. â— Martin Luther who apostated from the Church of Rome the year 1517. and John Calvin who did the same the year 1538. caus'd alâ—o the Altars of those Churches which ere under their jurisdictions to be throwdown demoâ—ish'd as may be seen in Luther's booâ— de Formula Missa pro Ecclesia Wittâ—mbergenâ—i in Calvin's 4th book of Institutions c. 18. 2 The Aâ—rians rejected all traditions which were not written in the word of God as St. Augustin in his first book against Maximiâ—us c. 2. last testifies which heresie the Nestorians â—utychians held afther-wards as appears by the first Action of the 2 General Council of Nice the Nâ—itorians errors were condemn'd by the General Council of Ephese the year 4â—1 as may be seen Tomo 3 Coâ—ciliorum Luther in his commentary on St. Pauls â—pist to the Galaâ—â—ans c 2. and Calvin in his 4. book of Institutions â— 8. held also the same heresie 3 The Aerians and Eunomians deny'd that Images ought to be venerated as the Fatherâ— of the 2 Council of Nice do relate in the 6. Action John Calvin in his first book Chap. 11. and in his â— 4 book c. 9. and now all the reformers do teach the same 4 The Aerians held that there is no difference between Bishops and Priests but that they are of equal dignity and jurisdiction As St. Epiphanius heresie 75. St Augustin heresie â—3 do write Luther in his book of the Captivity of Babylon cap. de Ordinis Sacramento and adversus falso nominatum ordinem Episcoporum and Calvin in his 4. book of Instutions c. 3 held likewise the same hereâ—ie which now the presbyterians and several others doe embrace 5 The Aerians did not judge it lawfull to pray for the dead or to offer any sacrifice or alms for their releasment and did not believe that there was any place
account to impose the proof upon the lawfull possessors but among all methinks it seems very unfair for any that stiles himself of the church of England to deny this principle of lawfull possession since their own best writers do much insist upon it to make out their right against thoses secttaryes who like new swarms separated from the stock As the Presbyterians Anabaptists Quakers sosinians c. But to come to the present point let us see the arrogant challange of this proud Goliah which runs to this purpose Whosoever is deserious to find and embrace a church where the old incorrupted principles of christianity are taught such doctrines only as were maintain'd by the ancient and pure church even of Rome for upward of 300 years after christ let him embrace the present church of England where the said principles are duely profess'd the old church of Rome and the present church of England being the same in principles whereas the doctrines which the presnt church of Rome has added over and above what the church of England maintains wherein the said churches do now differ were never maintain'd by the said ancient church of Rome but newly brought-in some eight or nine hundred years others seven the most of theÌ„ 600 years after christ In justification of which charge we alwayes have and still do bid defiance to any Roman catholick liviÌ„g to bring any sufficient sentence out of any old doctor or father or out of any old council or out of the holy scriptures or any one example of the primitive church whereby it may be clearly and plainly prov'd 1 That there was any privat masse in the whole world at that time for the space of six huÌ„dred years after christ 2 That the communion was administred unto the people under one kind 3 That the people then had their common prayes in a toÌ„gue which they understood not 4 That the bishop of Rome was then call'd the universal â—ishop or the head of the universal church 5 That then the people were taught to believe that christs body is really or substantially in the sacrament 6. That then the people did fall down and worship it with godly honour 7. That in the sacrament after the words of consecration there reman only the accidents shew without the substance of bread and wine 8. That whosoever had then said the sacrament is only but a figure a pledge a token or remembrance of christs body had therefore been judg'd for an here tick 9. That images were then sett up in churches to the intent that the people might worship them 10. That then the people did invocate saints or pray to them 11. That then the people believ'd that there is a third place which commonly the Papists call purgatory 12 That then the people were forbiddeÌ„ to read the word of god in their own tongue If these thiÌ„gs be as we alleage it follows that whosoever maiÌ„taiÌ„e the aforsaid abus'd principles are not of the aÌ„cieÌ„t church of Rome but only of the preseÌ„t corrupted church of Rome if our allegatioÌ„s be false we desire to be disprov'd Before I come to any particular answer to the several points of this extravagant challange which the mans ignorance or vanity makes him belive unanswerable I will only thus in general retort his own argument upon himself that J may form his discurse in the true and right method Whosoever desires to find and embtace a church wherein the old incorrupted principles of christiaÌ„ity are taught and such doctrines only as were maintain'd by the ancient and pure church even of Rome for upwards of 300 years after christ let him embrace the present church of Rome wherein the said principles are duely profess'd the old and the present church of Rome being still the same in principles whereas the doctrines of those who now call themselues the church of England and wherein the said churehes do now differ were never maiÌ„tain'd by the aÌ„cieÌ„t church of Rome but rather impiously brought in by a series of hereticks who for those very doctrines were from time to time coÌ„demn'd by many general national and provincial councils and also by the most eminent fathers and doctors of the catholick church in those respective ages whose authorityes and very words I will hereafter produce in my answer to the several points heré controverted that every impartial reader may see how all the aspersions and calumnies rais'd by our pretended reformers against the church of Rome are but meer fictions without any toserable ground reason or authority In the mean time I think it is very plain that my retortion ought to take place before my adversaryes precaâ—ious sort of discourse and consequently that such a challange belogs properly to the church of Rome and not to any upstart sectary whatsoever for as J hinted before it is a principle in all well govern'd common-wealths that a peacable possessor ought not to be disturb'd untill by manifest proof he is convicted to be an unlawfull possessor but the church of Rome which undenyably was a peaceable possessor of thé true faith for the first 300 or as my adversary is willing to allows for six hundred years after christ was never convicted by any competent authority or proof that ever she fell from the true faith of Jesus christ therefore it necessarily follows that shee must be still suppos'd to retain the same true faith to this very day The major is manifest and a maxim in law and the minor J prove thus If the church of Rome could at any time be juridically condemn'd or declar'd to have fallen from the true faith it must have been either by some immediate revelation or commission from God as the written law was abrogated to make Place for the law of grace and as the high Priesthood was transfer'd from the house of Heli to an other family or by some other Church call'd and summon'd by the inspiration of the holy Ghost in some National or general Council as the Arians Macedonians Nestorians Pelagians Eutychians and many other Heresies were condemn'd in former times but neither of those can be alleag'd in the case propos'd the first is not so much as pretended nor can the later be alleag'd by any man in his wits for no National or General Council no nor any old Chronicles Registers Ecclesiastâ—al or prophane Histories makes tention that ever the Roman Church fell from the true faith so that if we except the inconsiderable dregs of coÌ„demn'd Heresies which lay hid in obscurâ— corners of the earth there waâ— no Church or society of ChristiaÌ„s extaÌ„t in the sixth seveÌ„th eighthâ— ninth c. Centuryes but were aâ—â— in communion with the Church oâ— Rome in their respective ages all the eminent Doctors Fatherâ— of those times seriously exposâ— her cause as the cause of Chrisâ— wherefore either the Church Rome kept the true faith inviolably all that while or Christ haâ— no true Church upon earth whicâ— is
use of the Chalice that the Manichees might be discover'd who lurking amoÌ„ghst the Catholicks alwayes Receiv'd the Communion under the forme of bread but never the Chalice whosoever then during that Heresie wou'd not at the publicke Communion of Easter Receive the Chalice was suspected to be a Manichean whereby the reader may plainly see that the Church has reason to forbid at one time what it permits at an other Christ having left unto it a dispensing power to alter all matters of indifferency in the discipline thereof as the time place and circumstances wou'd require which St Augustin in his 118 Epistle openly declares and it may be confirm'd by St. Pauls first Epistle to the Corinthians c. 11 v. 34. but the Manichean heresie being smothered the Receiving of the â—ommunion under one kind was afterwards CommoÌ„ly practis'd in the Church as Hugo de sancto Victore who liv'd about the year 1130 relates in his book Now before I shall proceed further in my Answer let the reader observe those four points which Commonly have been in practice in the Primitive Church viz. that then the people wou'd bring the Eucharist home to their houses under the forme of bread for private Communion Secondly that the Communion was sent and given to the sick under the same forme Thirdly that infants children Receiv'd the Communion under the forme of wine only Fourthly that the Primitive Christians Receiv'd publickly in the Churches the Communion either under one or both species as they pleas'd untill the Fathers of the Council of Constance about the year 1414. order'd the layties to Receive in one sole species not decreeing that the ReceiviÌ„g thereof in both species was unlawfull or ever prohibited before by the Churâ—h but for several other weighty reasons of which I shall produce only two First that thereby they might supresse and smother the Heresie of certain Germans Bohemiâ—ns who then obstinatly deny'd thâ— integrety of the Sacrement to be contain'd in one sole species Secondly that for the future they might preveÌ„t several abuses prophanations which formerly happen'd when the Chalice was given to the laity who thro their weak zeal and cold Devotion permitted very offteÌ„ drops of the holy blood to be spilt as St. Chrys ostome in his first Epistleto Innocentius Eneas Silviusin his dialogue de utraque specie relateâ— which is against the subâ—ime Reverenâ—e due to this most excellâ—t Sacrament Wherefore it evidently appears that neither the Gâ—â—câ—aÌ„ or Latâ—nes ever believ'd that all which is written in the Gospel touching the Communion under two species is to be so universaly understood that it â—on prehends all Christians but that they alwayes suppos'd and believ'd from the very begining of Christianity that one sole speâ—â—es was sâ—fficient for a true lawfull Communion so that the Council of Constance did but follow the tradition and Doctrine of all precedent ages when it defin'd that the Communion under one sole species was as good and as sufficient as under both species and that those who wou'd Receive it under one kind wou'd neither contradict the institution of Christ or deprive themselves of the fruit of this holy Sacrament for whether we eat or whether we drink or whether we do both togeather we alwayes apply the same Death of Jesus Christ alwayes Receive the same substance of the blessed Sacrament and the same effecâ— of grace for the true flesh and blood of Jesus Christ are whoely and â—ntirly contain'd in everâ— drop of the blessed blood anâ— in every particle of the blesseâ— Host 〈◊〉 as well as he is coÌ„taiÌ„d the whole cup or in the whole Host or in both therefore let no bodie foolishly belive that more benefit is Receiv'd by taking the Communion in two species than in taking it in one alone for being that every drop of the blessed blood and every particle of the divided Host is a maine Ocean of spiritual Blessings many of them by the same moral action Receiv'd affords no more grace then one alone being that one alone contains the whole fountaine intirly therefore it appears that it was never our Saviours intention to oblige all Christians to Receive the Sacrament in both species for if this had been his intention he wou'd certainly institute iâ— in a materia more common to all nations as he did in the institution of the Sacrament of baptism knowing the wine to be so scarce in several parts of the world that the poor inhabitants tâ—ereof couâ—d but very seldom or perhaps never Receive the Communion for the want of wine therefore our Saviours intention was when he said Drinke â—e all of this â—o oblige the Discâ—ples who only then were present and also their successors wâ—o are the Priests that daâ—â—y offer this most holy Sacrifice under both species and when he said to his Disciples John c 6. v. 63. that the flesh profitteth nothing his meaning was that it profitteth nothing â—o believe his bodie to be only human flesh excluding the divine nature as the Jews beliv'd who deny'd Châ—ist to be the son of God Câ—ap 3 proviâ—g â—hat tâ—e Coâ—mâ—n Prayers were 〈…〉 genâ—â—ally undeâ—stood by all â—hose of the Prâ—mitive Chuâ—ch The holy scripture encouragâ—s us to pâ—ay tho' we â—â—deâ—stand â—oâ— what is said theâ—efâ—re â—â—is lawfull and expedient for us â—o prâ—y tho' we understâ—nd no◠〈…〉 is saâ—â— the anâ—â—cedent is manifest by Sâ— Paulâ— fiâ—st Epist to â—â—e Corâ—nthiâ—ns chap. â—4 v. â— wheâ—â—â—e sayes thu◠〈…〉 â—peaâ—eth â—n 〈◊〉 unknown tongâ—â— â—â—eakâ—â—h not 〈◊〉 men but unto God for no man understandeth him Nay some times the speaker did not understand what himself said for the gift of languages and the gift of interpreting languages are two distinct gifts as is evident by the 11. v. and did not alwayes meet togeather as may be seen by the 13. v. of the aforsaid chapter for there the Apostle exhorts him who speaketh in an unknown tongue to pray that he may interpret which is a sign that ordinarilâ— he cou'd not as is manifest by the 14. v where he sayes thus â—â— I pray in an unknown 〈…〉 spirit pâ—ayâ—eth but 〈◊〉 understâ—nâ—â—â—g is unfruitfull where 〈…〉 see that St. Paul 〈…〉 unâ—erstanding to be unfruitfull and not our prayers when we pray in an unknown tongue moreover you see that St Paul gives to understand that it is lawfull and not prohibited to pray in an unknown tongue Now let us prove the consequenâ—e what the Apostles did and practis'd is lawfull and expedient for us to practice but the Apostles publick liturgies have been in languages which were not Generally understood by all the nations they Converted therefore t is lawfull and expedient for our liturgies to be in a language not generally understood by all nations 〈◊〉 use them the major is evident and I shall prove the Minor â—he Apostles publick liturgies were all in Hebrew Greecâ— Syriack or Latine as is manifest by all Ancient writters which were not generally known languages to all
substance was chang'd St. Gregorie Nysen who liv'd the year 380. in his Oration term'd Cateehetica c. 370. sayes thus I do also now rightly believe the sanctifi'd bread to be chang'd into the body of Christ and these things he bestows transelementing the thiÌ„gs that are seen into it by the vertue of his blessings which words do plainly make-out that St. Gregorie positively believ'd the Transubstantiation otherwise he wou'd not have said these words St Ambrose who siv'd about the same time in his 4th book of sacraments c. 4th sayes thus perhaps you may say my bread is ordinary but the bread is bread before the words of consecration but when consecration comes it is the flesh of Christ a nother convincing Authority of St. Ambrose may be seeÌ„ in my answer to the 5th point St Gaudentius who also liv'd in the 4th age in his 2. Treatis on Exod. sayes the following words the Cream and Lord of natures who brought forth the bread out of the earth and again of the bread because he can do it promis'd it made his proper body and who of the water made wine made of the wine his own blood S. Chrysostome who liv'd in the year 398. in his 83. hom on S. Matt. speaking of this mysterie sayes thus these are not the works of human power which the Lord perform'd in that supper the same also offers now the sacrifice he performs we enjoy the office of ministers truly t is he who sanctifies and chaâ—ges these things And in his Homily of the Eucharist in â—â—â—aenys he also sayes the following words do you see the bread do you see the wine do they go like other meat to the privy the Lord forbid you ought not to imagin so for eveÌ„ as after wax is apply'd to the fire nothing of the substance remains even so consider here the mysteries the substance of the body to be consum'd that is to say that the breads substaÌ„ce is annichilated when Christ's body inters under those accidents which formerly the bread had before it was annulâ—d St. Augustin in his â—8 ser de verbis Apostoliâ— sayes thus I told ye that the bread which is offer'd is call'd bread before the words of Christ but as soone as Christ's words are pronounc'd then t is not call'd bread but it is call'd the body And in the book of the IncarnatioÌ„ of Christ we read the following words t is not to be believ'd that the â—ubstance of the bread or wine remains but that the bread is cheang'd into Christ's body and the wine into his blood c St. Cyrill of Alexandria in his Epist to Calosyrius and Eusebius Emissenus Ser. de corpore Domini do affirm the same All which Authorityes do evidently make out the thing signifi'd by the word Transubstantiation that is to say the real change of the substance of bread and wine aâ— the intrance of Christ's flesh blood to have been alwayes believ'd and maintain'd by the holy Fathers and Doctors of the Primitive Church so that it plainly appears that this Doctrine of Transubstantiation was not broughtin by the Church of Rome either in the 6th 7th 8th or 9th age or by the Council of Latran in the year 1215 as some of the preteÌ„nded reformers do falsly aleadge It is not worth my while to answer here the Adversary's 8th point for it is sufficiently answer'd by what I have produc'd in my answers to the three last points for t is manifest that all those who contradicted in the Primitive Church the aforsaid Doctrine that they were esteem'd and beliv'd by the holy Catholicke Churh to have been notorious heretickes as I will shew in the later end of this worke Chap. 8. Proving the use and veneration of Images in the Primitive Church If it be lawfull to worship other creatures t is also lawfull to worship Images but t is lawfull to worship other creatures therefore t is lawfull to worship Images the major is manifest for the saâ—e honour which the scripture forbids to be given to the one forbids it to be given to the other as I will shew hereafter therefore if it be lawfull to worship other creatures t is also lawfull to worshâ—p Images whose making and puting up in Churches is commanded by the holy scripture as evidently appears by the following texts Exodus c 25 v. 18. 19. 22 where we read that God commanded two Câ—erubins to be made of goâ—d which were to be set up on both sides of the Arke before which the people were to pray and promis'd that there he wou'd meet with Moses we read also Numb c. 21 v. 8 and 9 that the Lord commanded Moses to make a fiery serpent and to set it up on a pole and that it shu'd come to passe that if any one would be bitten by a serpent that he wou'd recover when he wou'd looke upon the serpent of brasse more examples may be seen in the 3 book of Kings c. 6. v. 35. c. 7. v. 25. 29. and 36. c. 10. v. 19. in the 2. book of Chronicles c 3. v. 10 and 14. where we read that Salomon caus'd at several times Images to be made but we can never find out that ever he was reprehended for so doing Now let us see is it lawfull to worship other creatures that thereby the minor may be prov'd Lot seeing the Angels bowâ—â— himself with his face to wards the ground Gen. c. 19. v. 1. Baâ—aam did the same seeing the Angel of the Lord Numb c 22 v. 31. and also Joshua as may be seen Joshua c. 5. v. 14. Saul seeing the soul of Samuel stoop'd with his face towards the grouÌ„d and â—bowed himself as may be seen in the first book of Kings c. 28 v. 14. and in the 3. book of Kings c 18 v 7. we read that Abadiah fell on his face and worshipp'd Elyah The sons of the Prophets seeing Elisha they came to meet him and bowed themselves to the ground before him as may be seen in the 4th book of Kings c. 2. v. 15. we also read in the 2. c. v. 46. of Daniel that the King Nebuchad-nezzar fell upon his face and worshipp'd Daniel and commanded that they shu'd offer an oblation and sweetodours unto him Chirist approv'd of the making and exalting of the brazen serpent and owens it to have been the type and figure of himself exalted on the crosse â—ohn c. 3 v 14. S. Iohn the Baptist worshipp'd the very latehet of our Saviours shooe the latchet of whose shooes saith he I am not worthy to unloose John c. 1. v. 27. for which fact St Augustin on that place concluds him to have been full of the holy Ghost the Patriarch Jacob ador'd the top of Joâ—eph's rod a signe or Image of his regal power as we read in S Pauls Epist to the Hebrews c. 1 v 2â— the Primitive Christians venerated the very shadow and garments of S Peter and Paul and receiv'd thereby speciall benefit as may be seen in
mount â—alvary which Image in the reign of Tiberius the Emperour was brought to Rome and there honourably reserv'd and shew'd to the people every munday and thursday Several other Images of Christ were made even by those who liv'd in his one time as for example there was one made by the woman whom he heal'd of the bloody flux which was set up in the city Penades where several miracles were wrought upon the account of it as Eusebius in his 7 book c. 14th Sozomenus in his 5th book c. 20 and Damascenus in his first book de Imaginibus do relate for a certain herbe which grew at the foot of that Image when it came to be so high that it cou'd touch the hem of the Image it receiv'd vertue to heal all kind of distempers and as Sozomenus testifies when Juliaâ— the Emprour order'd to fall it down and to place his own Image in stead of it his was immediatly consum'd by fire from heaven which miracle the Pagans seeing most impiously by the instinct of the divel brake our Saviours Image not considering that he who caus'd their Emprours Image to be burn'd might by the same power cause also fire to come down from heauen in order to burn both themselves and thier Emprour too only that his divine goodness and clemency had more patience to expect their conversion of which the Emprours Image was uncapable another Image of Christ was made by Nicodemus which a Christian 43. years after it was made carri'd from Jerusalem to Berith a Village in Syria where in deâ—ision of our Saviour's Passion it was by the Jewes crown'd whipp'd pierc'd c vs'd it with all manner of villany as they us'd our Saviour himself but not with out great miracle for as they pierc'd it there issu'd out of it aboundance of water and blood by which divers maladyes were cur'd and several Jewes conver ted seeing these miracles as Athanasius in his book de Passione Imaginis Domini c. 4th and Gregorie of Tours de gloria martyrum c. 21. do relate To which examples may be also added those Images of our blessed Lady one made by S. Luke which is to be seen at this very day in the Church of Loretta in Italiâ— and an other of hers whâ—ch Eudoxia sent from Jerusalem to Pulcheria which shee plac'd near her own seat in the Church that shee built in Constantinople as Nicepherus writes in his 14th book c. 2. Iâ— might Produce several other Images which were made worshipp'd by those of the Primitive Church If I had not suppos'd that any impartial reader might plainly perceive by what I have already produc'd that the vse of Images is no new Doctrine iâ— the holy Catholick Church and consequently that their worship and veneration is not prohibited by the second commandment as my adversary and his adherence do falsly teach for that which is prohibited by this commandment and also by the scriâ—ture in several places is to worship or adore any creature with that honour which is due to the Almighty God as formerly the Gentiles did when they made Idols and false Gods which afterwards they worshipp'd and ador'd even as if every one of them had been a true and an Eternal God wherefore they are alwayes believ'd by those of the Church of Rome to have been Idolators impious for soe doing which they wou'd not judge if themselves were guilty of the same crime or of any other of that kind therefore the worship which is peculiar to God is commonly call'd by the divines Cultus â—atriae that is to say a soveraign honour and the Church of Rome most strictly forbids all her members to give it to any creature therefore the honour veneration which shee alowes to be given to Images is not that of Latria or severaign as all the Fathers of the 7th General Council do declare in the 7th Action but it is an inferior kind of veneration call'd relative that is to say that they are worshipp'd in as much as they represent unto us Godly thingâ— and are instruments apt to move the people to thinke of what our Saviour the Saints have suffer'd done in this world so that they serve in a maÌ„ner as books to those who cannot read excites the people to great devotion pietv which other wise wou'd not have inter'd into their thoughts or imaginations â—o that the reader may take notice how uncharitable the pretended reformers do continually preach to their poor ignorant flock that the Papists are Idolators and impious by worshipping graven Images as Gods that thereby they might render the holy Catholick Church odious and abominable to the very simple people fearing that any of theâ— wou'd embrace her principles oâ— offer to find out the real verity of her uncorrâ—pted doctrine Chap. 9 Proving the invocation of Angels and Saints to be lawfull â— practis'd by those of the Primitive Church The Angels and Saints his a special care of us and we receive several benefits by their assistance and merits therefore it is lawfull to invocate them that they may interced for us to God the antecedent is manifest by the following texâ—s And the Angâ—â— of God call'd tâ— Hagaâ— ouâ— of heaven and said unto her what aileth thâ— Hagaâ— fear not for God hath haâ—â— the voice of the child Genesis c. 17. and the Angel of the Lord call'd unto him out of heaven and said Abraham Abraham lay not their hand upon the child neither do thou any thing unto him for I know that thou fearest God Genesis c. 22. v. 11. 12. The Angel which redeem'd me from all evil blesse these boyes Genesis c. 48. v. 16. Then the Angel of the Lord went forth smote in the camp of the Assytian an hundred and fouâ— score five thousand Isaiah c. 37. v. 36. Then the Angel of the Lord Answer'd said O Lord of hosts how long will thou not have mercy in Jerusalem and â—n the cityes of Juda against which thou hast indignation these three score and ten years Zechariah c. 1. v. 12. Michael one of the Princes come to help me there is none that holdeth with me in these things but Michael Daniel â— 10. v 13. 21. But while he thought â—â— these things behol'd the Angel of the Lord appear'd unto him in a dream saying Ioseph son of David fear noâ— to take unto thee Mary they wife for that which is conceiv'd in her is of the holy Ghost Matt. c. 1. v. 20. Take heed that ye despise not one of these little ones for I say unto ye that in heaven their Angels do alwayes behold the face of my Father which is in heaven Matt. c. 18. v. 1â— And four twenty elders felldown before the lambe having every one of them harps and golden vials full of odours which are the prayers of the Saints Revelations c. 5 v. 8. and c. 8. v. 3. 4. and an other Angel came stood at the altar having a
wou'd translate it into several other languages and the Apostles who had the gift of all tongues Acts c. 2. wou'd not only write the new Testament in Greek Hebrew â—atin as they have done but also in other languages in which they preach'd the gospel through out the universal world accordiÌ„g â—o that of St. Paul to the Romans â— 10 v. 18. neither wou'd S. Paul write in Greeck but in Latin to the Romans whose vâ—lgar language was not the Greeck but the Latin tongue and St. Peter and St. James wou'd not write in Greeck their Epistles to the Jewes buâ— in the languages of those countryes wherein they were dispers'd which then have been the Iewes maternal languages and not the Greeck neither finally wou'd St. Iohn write his first Epist in Greeck to the Parthians whose maternal Language was not the Greeck but another distinct Language whereby it plainly appears that neither the Apostles or the Primitive Church ever believ'd that it was necessary for all nations to have the word of God in their own tongue Now let us see who are those that are oblig'd to expound read and interpret the word of God to thew which I will produce the followinâ— Authorityes St. Basil in his 25 Qvestion sayes that it is the superiors obligatioâ— that is to say the pastors to know and â—earn those things whiâ—h afterwards they ought to teach others but of others not 〈◊〉 know more then behoueth them and S. Augustin in his first book de moribus Ecclefie c. 1. puts the Question inquiring what man if judgment doth not understand that the exposiition of the scripture is to be ask'd of them who by their profession are Doctors of the Church which may be further confirm'd by the Eunâ—ch's example Acts c. 8. v. 30. 31 35 for when Philip ask'd him did he understand what he â—as reading out of Isaiah he answer'd saying how â—an I understand it except some man should guide me wherefore he desir'd Philip to sit with him in order to expound it to him which Philip willingly perform'd knowing that it was his obligation whereby it appears that the Eunâ—ch tho' a man of great Authority with Qeen Candace yet did not presume to interpret the scripture himself but ask'd thê meaning thereof from one of those who were appointed by God in order to instruct and teach others according to that of St. Paul to the Ephesians c. 4. v. 11 12 14 saying tâ—us and he gave some Apostles and some prophets and some Evangelists some pastors and teachers for the peâ—fectiâ—g oâ— the Saints for the worke of the ministery for the edifying of the boâ—â— oâ— Christ tâ—at we hence forth may be no more children toss'd to and frâ— and carri'd about with every wind of Doctrine by the slight of men and cuning craftiness whereby they lie in wait to deceive to prevent which danger St. Paul himselâ—â—â— his Epist to the Hebrewâ—â— 13 v. 17 expresly commands us to obey the pastors and to submit our selves to their judgments â—hom God imploy'd to rule us and watch over our souls for â—hich they must give an account for the want of which submission and due obedience to the lawfull Pastors and Doctors of the true Church ti 's aâ—â—â—st lamentable prospect to behold the miserable condition wherein those of Ireland England Scotland Holland c are ever since they unfortunatly by the aposâ—acy of Luther and Calvin in the 16 age have deserted their true and lawfull mother the Chuâ—â—at â—Rome which is as St. Augustâ—â— affirms in his first book of Symbol to the Cateched c. 6 the holy Church the only Church the true Church the Catholick Church that fights against all hereitcâ—s yet cannot be convine'd all hereâ—ies deserts heâ— even as usless twigs that are cut from the vine but she still remains in her root in her vine and in her charity which character the pretended reformers cannot give to any of their own new Conventicles who are alwayes in a continual confusion never agreeing among themselves for every different sect of them supports the tenets of it's own doctrine by some misinterpreted text of scripture even as those hereticks of the Primitive Church which is so inculeated in their brains that each of them is ready to sacrifice his life for the defence of his own particular Doctrine the Lutherans condemning the Calvinists the modern Prebyterians condemning the reform'd Church of England the Anaâ—aptists and Quakers despising all others in repect of their own purity some of them admiting all the books of scripture to be canonical others affirming part of it to be apocriphall some adding to their Bibles that which they suppose the Apostles either neglected or forgot others diminishing and taking away what in their opinion were first put-in over-plus which now a dayes they fiÌ„d disagreable to their own principles by reason of which alteration several of their Bibles do differ in many places which is to be admir'd for how durst they be so presumpâ—ious as â—e alter or corrupt it being he is curs'd who adds to or diminisheth the word of God Revelation c. 22. v. 18. 19. for since we are all certain that the first Bible which the holy Catholick Church receiv'd from the Apostles and us'd it for the space of 14. hundred and odâ— years after Christs birth was written by the inspiration of the holy Ghost what kind of any tolerable pretence can they have now after so many ages to alter and corrupt it whereas very often the alteriÌ„g of one letter changes the sense of a whole sentence much more wheÌ„ they alter words â—ay whole sentence as if what God ordain'd in the beginig had now need to be corrected by their wisdom to such presumptious people might be we apply'd the following words of Christ Matt. c 7. v. 6. give not that which is holy unto the dogs neither caâ—â—ye â—our pearlâ—s before swine lâ—st they trample them under their feet and turn again and rent you So that it appears if those corrupters cou'd câ—oake â—y any pretention their ungodly design that they wou'd not leave one text in the whoâ—e scripture which they find disagreable to their own principles but what they woud a teror corrupt if in case any zelous Christian shu'd offer to diswade their followers from perusing it after that corruption they wou'd imprudently answer as they do now that if they shud be hinder'd from reading the word of God in their own tongue that they wou'd be keâ—pt in ignoraâ—ce and darkness as the Papists are so that as the serpent deceiv'd Eve perswading her to eat of the forbidden fruit that she might come to the knowledge of good and evil Gen. c. 3 even so the divel by his subâ—ility and ambussâ— deludes the poor ignorant people perswading them to read expound and interpret their corrupted Bibles and not to be beholding to the Church or pastrors who might deceive them in teaching that which wou'd be contrary to the word of God