Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	particular_a	pillar_n	1,653	5	10.8048	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80756	The royal prerogative vindicated in the converted recusant convinced by Scripture, reasons, fathers, and councils, that the oath of abjuration (compared with those of allegiance, and supremacy) containeth nothing, but what may be lawfully taken by every pious Christian, and loyal subject; and that the known doctrine, and discipline of the Church of England, in opposition to Popery on the one hand, and all sects, and schisms on the other, is the safest way to peace and loyalty here, and salvation hereafter. To which is annexed The King's supremacy in all causes, ecclesiastical, and civil, asserted in a sermon preached at the assises at Monmouth before Sir Robert Hide, one of his Majestie's judges, March 30. 1661. / By John Cragge, M.A.	Cragge, John, M.A.	1661 (1661)	Wing C6790; Wing C6786; Thomason E2261_1; Thomason E2261_2; ESTC R210148	173,676	266

afterwards Pope Pius the Second affirmeth that the first three hundred Years Before the Nicene Council small regard was had of the Romane Church Johanes Major (n) Indi Christiani in aliis locis separati si reliqua ad fidem necessaria crederent nescii quod Romanus Pontifex caput sit Ecclesiae durum est dicere quòd sint in statu Damnationis Major d. 24. q. 3. saith It were over hard to affirm that the Indians and other Christians which live in remote Countries should be in the State of Damnation for not knowing that the Bishop of Rome is the Head of the Church if they believe other necessarie Articles to Salvation And Alchasar (o) Alchasar Comment in Apocalyp cap. xx v. 1. 2. 3. saith Antequam nuptiae cum Romana Ecclesia per receptam publicae Christianae Fidei consuetudinem celebrarentur minus frequens cum Romana communio satis fuit Before such times as the publick Nuptials between the Romane Church and other Churches were celebrated by a common-received Custom a less frequent communion with that Church was sufficient Neither the Romane nor any other particular Church was ever simply the Ground and Pillar of Truth but onely the Primitive (p) Generale Concilium Papae Cardinalium Episcoporum Doctorum in Scripturis Propheticis intelligendis non est nunc tantae authoritatis quamae fuerit olim Apostolorum collegium Dried De dogmat Eccles lib. 2. part 58. comprising the Apostles the succeeding Vniversal Church and the Members thereof onely by Office and secundum quid it was not spoken to the Church of Rome but of Ephesus which was never the Head of the Church and is now no Member thereof Caveat Roma And if the Romane Church be spread over sundrie Parts of the World because some people professing the Romane Faith travail or reside in many Countries and exercise their Religion where they travail or live yet this will not demonstrate that it is the Church universal for both Jews and also sundrie other Christians which are no Romists as the Syrians or Melchites Georgians Russians Nestorians of Saint Thomas in India Jacobites Copthi Habassines Armenians Maronites are largely diffused over the world and exercise their Religion in places where they make their aboad And there is nothing more presumptuous (q) Gregor Nazianzen Oratione De seipso contra Arrian Vbi illi sunt quae Ecclesiam multitudine definiunt Chryost Ad popul Antiochenum Homil 40. August supra Psal 39. then to make external Fame and Amplitude which are things common and separable proper Notes of the true Church and upon this ground to reject smaller Churches which have less Fame in the world but more veritie Gent. Well admit Salvation be not confined to the Church of Rome and that it be not the peculiar Ground and Pillar of Truth yet it is the Mother-Church all or most have received their Christianity from her Minist Rome when she was the most superlative standing upon her highest tiptoes was not a Mother but a Sister or a Daughter Church juniour to many If we look into the original Jerusalem is the Mother of us all De Sione exibit Lex verbum Domini de Jerusalem Isai ii 3. there Christ was Crucified there the Apostles were commissioned there they received the Holy Ghost there Stephen first sealed the Truth with his Blood one of the eldest Sisters was Antioch where men were first called Christians not at Rome whereupon Saint Chrysostom (r) Antiochia caput totius orbis Chrysost Ad populum Antiochenum Homil. 3. calleth that Citie The Head of the whole world The Apostles divided this Earthly known Globe amongst them which in few years after the Passion they compassed Whereas it is but pretended by (s) Irenaeus lib. 3. cap. 3 1. Irenaeus that Saint Peter came to Rome when Saint Matthew wrote his Gospel which was in third year of Caius Caligula and one and fourty after our Saviour's Nativitie eight after his Passion during which time the Foundation of Christianitie was laid by the Apostles through the world who received not their Faith from Rome but were rather more antient Titus was sent to Dalmatia Crescens to Galathia 2 Timoth. iiii 10. or Gallia so Eusebius (t) Eusebius lib. 3. calls it (u) Aventinus in Annalibus Boiorum Sabell Enncad 7. lib. 4. Trophimus to Orleance Photinus to Lyons Lucius of Cyrene to Germanie Barnabas to Millain Apollinaris to Ravenna all the Countries and many more were converted by these and others without Commission from Rome Gent. But if not others yet we of this Nation must acknowledg Rome for our Mother-Church as receiving our Faith and Conversion thence Minist No for Britain received the Christian Faith in a manner as soon as Rome in the second year of Claudius and fourtie fourth year after the Nativitie Simon Zelotes an Apostle came hither to Preach the Gospel as Dorotheus witnesseth (x) Simon Zelotes peragratâ Mauritaniâ Afrorum regione Christum praedicavit tandem in Britannia ubi crucifixus occisus sepultus est Dorotheus in Synopsi Simon Zelotes having passed through Mauritania and the Regions of Africk at the last Preached Christ in Britain where he was Crucified Slain and Buried Nicephorus (y) Evangelii Doctrinā ad Occidentalem Oceanum Insulásque Britannicas profert Nicephor lib. 2. cap. 40. also avouches that Simon having Preached to many Countries conveighed at last the Doctrine of the Gospel to the Western Ocean and British Islands With these Baronius (z) Baron ad diem 28. Octobr. and the Magdeburgenses (a) Magdeburg Centur. 1. lib 2. cap. 2. agree which Gildas the Wise summs up saying Interea glaciali frigore rigente Insula c. In the mean time while Claudius was raging with bloody War there imparted it self to this cold Iland removed off from the visible Sun further then other Countries that true and invisible Sun Christ which in the time of Tiberius Caesar had shewed himself to the whole World Theodoret Sophronius and Arnoldus Mirmannus (b) Arnoldus Mirmannus in Theatro quarto Neronis Anno Dom. 59. affirm Saint Paul to have passed to Britain the fourth year of Nero and there to have s●wn the Seed of Life To these I might add Aristobulus whom Saint Paul nameth in his Epistle to the Romanes recorded (c) Mirmannus in Theatro De conversione Gentium pag. 43. Doroth in Synops. Baron out of the Greek Martyrol ad diem 25. Matrii by Mirmannus Dorotheus and Baronius to have propagated the Gospel in Britain As also Joseph of Arimathea with his ten Companions who pitched in the Iland Avallonia where Glastenbury after was builded thence called in our ancient Records (d) Capgravius Polydore Virgil Cambden Harpesfiend Bal●us Flemingus Scropus the Burial-place of the Saints none of these were sent from Rome nor had any dependence on it Gent. But the first Christian King of Britain Lucius required Eleutherius Bishop

palpably false The Church of Rome neither is nor ever was the Catholick Church once it was a sound Member thereof now not so much as a sound Member Dr. Rainolds (b) Rainolds in his Six Positions and others have unanswerably proved it Gent. What not the Romane the Catholick Church whose Faith (c) Rom. i. ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is spoken of throughout the whole World and hath taken Possession thereof according to the Divine Poet Sedes summa Petri quae Pastoralis honoris Facta caput mundi quicquid non possidet Armis Relligione te net Minist The Romane Church at the best was but a particular Church not the Catholick or whole which Saint Paul clears saying Rom. i. 5 6. They had received Grace for Obedience to the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among all the Gentiles or all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among whom are ye also But a Church which is but one amongst the rest cannot be the whole or Vniversal Church It is as absurd to say that the Romane is the Vniversal or Catholick Church as to affirm that England is the Vniversal World Therefore Saint Chrysostome descanting upon those Words saith (d) Romanis scribens qui velnt in totius orbis vertice constituti erant nihil prae reliquis Gentibus illis praecipuè adscribit Neque enim ideo quòd tum potentes erant regnabant plus rerum spiritualium eos habere dieit sed Quemadmodū inquit omnibus Gentibus praedicamus ità vobis connumerans eos Scythis Thracibus Nisi enim hoc significare voluisset superfluum erat dicere In quibus estis vos Chrysost ad Rom. Homil. 1. Paul writing to the Romanes who were placed as it were in a sublime Turret of the whole world ascribes no special prerogative to them above other Nations for neither then because they were potent and bore rule did he say they had more of spiritual things but he saith As we Preach to all Nations so to you reckoning them with the Scythians and Thracians And unless this had been his meaning it had been superfluous to say Among whom are ye also Theodoret saith (e) Theodoret. super Rom. cap. i. He distinguished not them the Romanes as having Dominion over the world from other Nations but joyned them with them Eos non ut qui totius orbis terrarum Dominium obtinerent aliis Gentibus secrevit sed aliis commiscuit Gent. Though the Romane Church be not the Catholick or whole Church as the Head is not the whole Body yet as all the Members depend upon the Head and receive Animal Spirits thence so all the Members of the Catholick depend upon the Romane and communicate with it Hence Saint Cyprian (f) Cyptian lib. 4. Epist 8. calleth the agreement with the Bishop of Rome and communicating with him Catholicae Ecclesiae unitatem the firm holding the unity of the Catholick Church And writing to Antonianus in the same Book he accounteth it for one thing to communicate with Cornelius the Bishop of Rome and to communicate with the Catholick Church Minist The Antients were of another Judgement amongst whom Oecumenius (g) Oecumenius in Rom. cap. 1. pulls down the Romane Crest in his Commentary upon Rom. 1. 6. saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad modestiam revocat so Budaeus renders it He humbles or brings down their Wisdom the Romanes as if he had said Do not think that the Imperial City Rome hath more Prerogative then others but ye are called together with other Gentiles With whom accords Theophylact saying (h) Hic tollit eorum cogitationem de Primatu non enim inquit Alias antecellitis gentes tametsi imperium vobis usurpetis verum enim Perinde ac caeteris sic vobis praedicamus nè igitur turgeatis fastu Theophyl in Rom. cap. i. He takes away their Imagination of Primacy for Paul saith not Ye excell other Nations or the rest of the Gentiles although ye should usurp Rule to your selves but We preach even unto you as we do unto others lest therefore ye should swell with Pride There is not that dependance of other Churches with Rome as is of the Members with the Head The Members cannot live without the Head The Church was Catholick before Rome was a Member thereof and might continue so still though the Romane Church and the Hierarchie thereof were wholy extinct Your Paralogism taken from Saint Cyprian's Advice is Complicatio fallaciarum a Fardle of Fallacies First Non Causae ut Causae for the Essence of Catholick Vnion did not consist in Communion with the Roman Church Saint Steven with many thousand lived and dyed in the Unity of the Catholick Faith and never knew Romish Communion Secondly Fallacia accidentis for it is a thing Contingent and not necessary that to communicate with the Romish Church is to communicate with the Catholick Church Christ enjoins the Jews to hear the Scribes and (i) Pharisees were but Novel Intruders for Antigonus Sochaeus was the first who succeeded Simeon the Just being Coëtanean with Alexander the Great Godwin Hebrew Antiquities lib. 1. page 37. Pharisees which is more then to communicate with them and yet they were not Heads but unsound Members of the Jewish Church as appears by our Saviour's Caution Beware of the Leaven of the Pharisees The same Saint Cyprian that calls Agreement with the Bishop of Rome (k) Catholicae Ecclesia unitatem ●●prian lib. 4. Epist Vnity of the Catholick Church reproves Cornelius and Stephanus both Bishops of Rome and told them that they were both deceived and would not therefore agree with them Gent. But we have been taught that There is no Salvation out of the Romane Church that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pillar and ground of Truth 1 Tim. iii. 15. Whose Doctrine is spread over the Earth Minist There is Salvation to them that are baptized believe and repent Mark xvi 16. Act. ii 38. and which have all the ordinary means of Salvation 1 Tim. ii 4. but without Dependance upon the Church of Rome people may be Baptised Beleeve Repent and have all the ordinarie means of Salvation as appears by the Jews Acts ii 41. the Evnuch Acts viii 37. Lydia Acts xvi 14. many Gentiles Acts xiii 48. the Elect Lady and her children 2 John i. 2 4. the seven Churches of Asia Apocal. ii 3. all these Independents of that Church This is confirmed by Occham (l) Extrae ecclesiam autē Romanam potest esse salus quemadmodum post Ascensionem Christi fuit salus antequam Romana Ecclesia inchoaretur Occham Dialog part i. lib. 5. cap. 23. one of your own Schole-men who proclaims that Out of the Romane Church may be Salvation as after our Saviour's Ascension there was Salvation before the Romane Church had any being And Aeneas Sylvius (m) Ante Concilium Nicenum quisque sibi vivebat parvus respectus habebatur ad Ecclesiam Romanam Aeneas Sylvius Epist 288. who was

Empire which hath been taken from Rome above twelve hundred years The seventh Head is (c) Novissimâ illius putà Pontisi●i● capitis vice qua demum ●ajularet Meretricem Mede supra that of the Popes which ever since succeeded the decaied Emperours and this is that which carries this Mystical Whore Fourthly These ten Horns of the Beast that the last Head was adorned withall are ten Kingdoms not known in Saint John's time but arising out of the dissolution of the Romane Empire 1st Vortimer of the Britains 2ly Hengist of the Saxons 3ly Childeric of the Franks 4ly Gunderick of the Burgundians 5ly Riciarius of the Alamans 6ly Gensericus of the Vandals 7ly Theodoricus of the Wisi-Goths 8ly Sumanus of the Alamans 9ly Theodemir of the Ostro-Goths 10ly Marcian of the Grecians These are characterized to be Contemporanean with this Apocalyptical Babylon Fifthly These ten Horns under the Banner of the false Prophet that fight against the Lamb are those ten Kingdoms that have fought under the conduct of the Pope against Christ but he rides on upon his White horse conquering and will conquer Which is so evident that Viega (d) Nobis etiam iliud d●cendum videtur cum Aretha Primasio Ambrosio Ansberto Haimone Idololatriam ejus verbis significari defecturamque esse Romam fide atque adeò futuram esse habitationem Daemoniorum ob execranda fiagitia Idololatriae superstitionē Viega in locum after a long Dispute is forced to conclude that he is of the same judgment with Arethas Primasius Ambrose Ansbert Haimon that Idolatrie is signified and that Rome shall Apostate from the Faith and become an habitation of Devils for her execrable crimes and superstitious Idolarrie Thus you see this painted Strumpet described as if she had been Emblemed by Messallina Augusta in the Satyrist (e) Juvenal Satyr 6. Nuda papillis Constitit auratis titulum mentita Lyciscae Gent. Well you have made this more probable then I imagined prove also your last Position that The Romish Hierarchie is Antichristian and I will yield you the Church of Rome is not the true Church Minist I shall supererogate in this and prove that the Hierarchist or Bishop of Rome himselfe is Anti-Christ Gent. That will be strange News in the Vaticane where they are possest that Anti-Christ is a Jew of the Tribe of Dan that should sit in Jerusalem Minist That is a Fable which even your own Jesuits reject amongst whom Viega (f) In hâc multa sunt ad quae Visio invita repugnans trahitur Viega in Apocalyps xvii proclaims it can never be reconciled to the Apocalyptical Vision For Anti-Christ must not sit at Jerusalem but be eminently visible in the Church wherefore the Apostle saith 2 Thess ii 3. Let no man deceive you by any means for this day shall not come except there come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a falling away first and that man of sin be revealed that Son of perdition The Antients among whom Saint Augustine interpret this of Anti-Christ's falling from the Faith (g) Nulli dubium est eum de Anti-Christo ista dixisse August De Civitate Dei lib. 20. cap. 19. No man doubts saith he but the Apostle spake that of Anti-Christ Aquinas is of the same Judgment Gent. We deny not but it is meant of a defection from Faith and of Anti-Christ but how reacheth it the Pope may not Luther and Calvine be as well struck at here who Apostated from the Church of Rome Minist No for this Anti-Christ is further characterized 1 Timoth. iiii 1. that he shall depart from the Truth attending to spirits of errour and Doctrine of Devils What is that they shall forbid marriage and abstinence from meats which God hath created to be received with Thanks-giving When did ever Luther Calvin or any of their Followers so it is apparent the Pope forbids marriage to all in Holy Orders interdicts meats and that under penaltie of Death Saint Paul saith further 2 Thess ii 7. The Mysterie of iniquitie worketh onely he which now withholdeth will lett it till he be taken out of the way All interpret this of the exstirpation of the Romane Empire So expresly Tertullian (h) Donec de medio fiat quis nisi Romanus status cujus abscissio in decem Reges Anti-Christum superinduest tunc revelabitur iniquus Tertull. De resurrect carnis Till he be taken out of the way saith he till the Romane State be defalked whose division into ten Kingdoms will bring in Anti-Christ and then that Wicked one shall be revealed Cyril saith (i) Non priùs vemet Dominus quàm regni Romani defectus fiat appareat Anti-Christus qui interficiet Sanctos Cyril Carthus The Lord will not come before there be a defection of the Romane Empire and Anti-Christ appear who will slay the Saints Hilarie saith (k) Hisar contra Auxentium Anti-Christ shall come when the times of the Romane Empire shall be compleated and that he shall sit in the same Temple we now honour and shall be contrary unto Christ sub specie Euangelicae praedicationis under the pretext of preaching the Gospel and we know none except the Pope who hath risen by the fall of the Empire in so much that now the Imperial Seat Robes Crown Rents and all except the mere Title and spread-Eagle are his A Third Character of Anti-Christ is 2 Thess ii 4. that He shall sit in the Temple of God shewing himself as if he were God As the Heathen Emperours sate in the Capitol prescribing Rules to all captivated Nations so the Pope in the Vatican dictating Canons to all Churches So Saint Hierom (l) Anti-Christus simulabit se Ducent Foederis hoc est Legis Testamenti Dei. Hieron in Da● x. Anti-Christ shall fain himself to be Head of the Covenant that is of the Law and Testament of God And the Jesuits of Rhemes (m) Divines of Rhemes supra locum confess That Anti-Christ if ever he were in the Church shall be an Apostate or Renegado out of the Church and shall usurp upon it by Tyrannie and by challenging Religion and Government thereof so that he himself shall be adored in all the Churches of the world this is to sit in the Temple of God Gent. It is apparent that the Pope sitteth in the Temple of God and by his Superlative Grandeur overtops the Church But how doth that other part of the Character also belong unto him that he shews himself as if he were God Minist By assuming to himself with Herod the Name Attributes and Honour of God Christopher Marcellus used this Elogie to him in the second Lateran Council Tues alter Deus in terris Thou art a second God upon the Earth The Canonists stile him Dominum Deum Papam The Lord God the Pope It is their own expression (n) Dicere Dominum Deum nostrum Papam non potuisse statuere prout statuit Haereticum est Extravag Joan. xxii To

is not with Christ Thus you have Augustine's mature and setled resolution with the Juncto of the Catholick Church in traverse and countercheck to his private scruple if his Gent. The Doctrine of Purgatory was not in traverse and opposition to the (o) Quidam nullas poenas nisi purgatorias volunt esse post mortem August De Civitat Dei lib. 21. cap. 13. whole Catholick Church seeing Origen whom Perkins places in the year 230. avouches it Minist All that Origen avouches is not Catholick Doctrine for amongst many errours he proclaims ● general Gaol-delivery of all Devils and damned Spirits and converts Hell ●● self into a Purgatory Besides Origen's Purgatory hath no affinity or alliance with your Romish First Your Purgatory is pretended to be immediately after death Origen's after the Resurrection Secondly Yours onely of the Soul Origen's of the Body also as well as the Soul Thirdly Yours onely of some few that die in venial sins unsatisfied Origen's of all though eminent Saints and Martyrs Fourthly Yours onely of a purging fire in an higher vault of Hell Origen's of that universal fire that shall dissolve the Heavens at the last Trumpet joyned with the Sacrament of Baptism for these are his words (p) Vt ego arbitror omnes nos necesse est venire in illum ignem etiamsi Paulus aliquis sit vel Petrus Origen in Psalm 36. Homil 3. I suppose that all we must come into that fire yea although it be Paul or Peter and (q) Ego puto quòd post Resurrectionem ex mortuus indigebimus Sacramento elu●●●e nos atque purga●te nemo enim absque sordibus resurgere poterit neque ullam puto posse animam reperiri quae universis statim vitiis careat Origen in Lucam Homil. 14. I think that after the Resurrection from the dead we shall need the Sacrament of Baptism to wash and purge us for no man can rise again without filth neither do I think there can be any soul found void from all manner of sin Gent. But though Origen was mistaken Purgatory as stated by the Roman Church hath been received as an antient Tradition Minist Your own Fisher Bishop of Rochester writing against Luther was more modest and ingenuous for he confesses that (r) De Purgatorio apud priscos nulla vel quàm rarissima sicbat mentio sed Graecis ad hunc usque diem non est creditum Purgatorium esse legat qui velit Graecerum ●●crum Commentarios nullum q●●●●m opinor vel rarissma 〈◊〉 Purgatorio sermonem inveniet Sed neque Latini somulomnes a● sensi●● hujus rei veritatem concepe runt Cum itaque Purgatorium tam serò cognitum atque receptum uni versae Ecclesiae suerit quis jam de Indulgentiis mirari potest quia in pr●●●ipiis nascentis Ecclesiae nullus fuerit earum usus Roffens Contra Luther Art 18. p. 496. Amongst the Antients there was either none or very seldom mention of Purgatory and that the Greeks to this very day do not believe it and whosoever shall read their ancient Monuments or Commentaries so far as he sees shall finde very seldom mention of Purgatory or none at all and the Latines in the Western Church did not receive the truth of this matter altogether but by little and little neither indeed was the faith either of Purgatory or Indulgences so needful in the Primitive Church as now it is Here you see he affirms five things whereof every one overthrows your Romish subterranean Gulf. First That There is no mention of it amongst the Antients Secondly That the Greeks deny it till this day Thirdly That it was late before the Latines received it Fourthly That they received it by little and little Fifthly That the faith of Purgatory was not needful in the Primitive Church Durand (s) Durand 4. d. 20. q. 3. is of the same judgement professing that Sancti Ambrosius Hilarius Augustinus Hieronymus minime de eis loquuntur St. Ambrose Hilarie Augustine Hierom spake nothing of them Purgatory and Indulgences And Alphonsus a Castro (t) Alphons Castro Contr. Haeres lib. 8. Inter omnes res de quibus in hoc opere disputamus nullae sunt de quibus vetusti Scriptores minus dixerint apud priscos nulla mentio Indulgentiarum Of all things discoursed in this work antient Writers speak nothing less then of Indulgences or Popes Pardons for purgatorial punishment for the Antients make no mention of them With them concurs (u) De Indulgentiis nihil expressè habemus ex dictis antiquorum Doctorum vel modernorum Antonin Summa Moral pag. 1. tit 10. cap. 3. Antonine Gent. But the Antients make frequent mention of Prayer for the dead which necessarily infers our Catholick Doctrine of Purgatory and Indulgences received from the Apostles Minist That Purgatroy and Indulgences were received from the Apostles is as true as that St. Peter said Mass in Rome with a golden Cope triple Crown and is a conclusion that hath no dependance on your premises which are (x) Quoties affertur pro vera causa quod vel nulla est vel tantùm causa per accidens aut dissimilis effectûs Fasciculus Praecept Logic. pag. 224. fallacia non causae ut causae assigning that for a reason which is no reason For St. Ambrose Dionysius and Epiphanius gave four other reasons besides Purgatory of which they never dreamed for praying for the dead First A continuation of the same affection towards them dead they had living Secondly Their imperfect bliss in soul without the body and Fellow-Saints Thirdly Imperfection in comparison of Christ Fourthly A meer thanksgiving for their departure in the true faith Thus St. Ambrose in his (y) Oratio Panegyrica pro Theodosio Valentiniano Ambros Funeral Orations made at the Funerals of Theodosius and Valentinianus two Emperours rejoyced for their sakes that they had already attained eternal felicity yet prays that God would grant them their desired rest in regard of their bodies and communion with all Fellow-Saints St. Basil and St. Chrysostome in their Liturgies make solemn Orisons thus (z) Offerimus tibi rationalem hunc cultum pro in fide requiescentibus Majoribus Patribus Patriarchis Prophetis Apostolis Praeconibus Evangelistis Martyribus Confessoribus c. praecipuè vero pro suavissima immaculatà supra omnes bonedicta Domina Dei para semper-Virgine Maria. Basil Chrysost We offer O Lord unto thee this reasonable service for them that rest in faith our Elders our Fathers the Patriarchs the Prophets the Apostles the Preachers the Evangelists the Martyrs the Confessours c. specially for the most holy without spot blessed above all our Lady Gods Mother and ever-Virgin Mary St. Cyprian (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyprian lib. 3. Epist 6. also saith Sacrificamus pro Martyribus We make Sacrifices of prayers and praises for the Martyrs Yet the Romists themselves will not conclude hence that the Patriarchs Prophets