and I prove the first part of the Anticedent by our Saviour's own words Iohn c 6 v 51 where he sayes thus I am the living bread which came down from heaven if any man eat of this bread he shall live forever and the bread that I will give is my flesh which I will give for the life of the world But then the Iewes wanting true faith said one to an other how can this man give uâ— his flesh to eate v 52. certainly then our Saviour who came to this world to instruct and leade us out of all darknesse to the true light hearing the Iewes murmuring so and doubting of what he said to be true wou'd explain the aforesaid words if he had any mystical meaning but he was so far from so doing that he confirm'd and repeated them again over and overâ— as is manifest by the 53 54 c. v where we read the following words then Iesus said unto them verily verily I say unto ye except ye eate the flesh of the son of man and drinke his blood ye have no life in ye whosoever eateth my flesh and drinketh my blood hath eternall life and I will raise him up at the last day for my flesh is meat indeed and my blood is drinke indeed he that eateth my flesh and drinketh my blood dwelleth in me and I 〈◊〉 him as the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me This is the bread which came down from heaven not as your Fathers did eate â—anna and are dead he that eateth of this bread shall live for ever So that every faithfull sincere Christian may plainly understand that if our Saviour then had not meant that he was to give his own true flesh and blood to be really eaten and dranke that he wou'd not so proceed in confirming what he said in the begining and also that he wou'd not suffer his own disciples to part with-out declaring his mind to them as he did often before when he spoâ—e in parables neither wou'd he declare at his last supper that he gave to his discples his own body and blood saying thus Take eate this his my bâ—dy and he tooke the cup and gave thankes and gave it to them saying drinke ye all of it for his is my blood of the new testâ—meâ—t which shall be shâ—d for many for the remission of sinnes Matt c 26 v 26 27 28 I leave it to all faithfull Christians seriously to be consider'd whether Christ gave only figuratively his own body and blood for the remission of our sinnes or his reall body and blood If he gave them really for our Salvation he also gave them really tâ— his disciples as his own wordâ— do manifestly affirme to deny which is of no less consequence than to charge Christ with untruth or at lest that he had not words significant to explain his intention which is rash and impious to judge of his infinite power therefore all Christians are oblig'd not to mistrust of the truth of Christ's words or doubt of their literal sence in the aforesaid text for being we acknowledge that Christ is omnipotent and consequently that it is in his Power to make of the bread and wine his own flesh and blood by his divine benediction we ought not to doubt of what he said to be true and if in case he had not exprest so plainly his mind unto us concerning this mysterie we ought to believe it firmly by St Paul's testimonye â—ae Corinth c 11 v 23 24 c. saying thus for I have receiv'd of the Lord that which also I deliver'd uâ—to ye that â—he Lord Jesus the same night in which he wâ—â— betrayed â—ooke bread and when he had given thankes he brake and said take eate this is my body which shall be â—â—liver'd for ye thiâ— do ye in remembranâ—e of mâ— afteâ— the â—ame maÌ„ner also he tooke the câ—p when he had supped saying this cup is the new testament in my blood this doe ye as often as ye drinke it in remembraâ—ce of me for as often as ye eate thâ—s brâ—ad and drinke this cup ye do shew the Lords death till be come whosoever shall â—at this bread â—â— drinke this cup of the Lord unworthily shall be guilty of the body and blood of the â—oâ—d By which words St Paul openly declares that Christ gave his own body blood to his disciples at his last supper and also he affirms himself to have been taught this doctrine by the Lord and that he deliever'd the same to the Corinthians that there by he might perswade them not to doubt of what he said to be true but to firmly believe the reall presence beâ—ng it was the Lords doctrine delieuer'd unto him in order to teach it to the Christians Now let us heare the Authorityes of the holy Fathers Doctors of the Primitive Church wherewith I shall prove the second Part of the antecedent St. Ignatius the Apostles Disciple in his Epist to those of Smyrna ciâ—ed by Theodoret in his â— Dialogue sayes thus they â—â—mit not the Eucharists and oâ—lations because they confess not the Euchâ—râ—st to be the flesâ— of our Saviour who suffer'd for ouâ— sinneâ— Let the reader take â—otice of those heretickes against whose principles St Ignatius speaks in the aforsaid text for they rejected the Eucharist lest they would be forc'd to confess that Christ had true flesh but if the Eucharist had not then been believ'd to be Christ's â—rue flesh those heretiks could have no kind of reason to re-ject it for they did noâ— deny the figure or Image of Chrisâ— but what they deny'd was thaâ— Christ had true flesh The like argumenâ— may be form'd against the Jewes admiration hearing the word of Christ Iohn c 6 v. 51 c. for if then the jewes would believe that Christ was to give his flesh only in figure and remembrance they would have no reasoÌ„ to murmur or to mistrust the truth of Christ's words so that it manifestly appears that the Jewes suppos'd that Christ meant his true flesh and also that those heretiks of the prmitive Church believ'd and acknowledge that it was then some of the Catholickâ— Doctrine to believe that Christ's true flesh was really present in the holy Eucharist St. â—â—ustin Martyr who liv'd in the year 150 in his 2 Apology to Antoninus sayes thus we do not receive this as common bread or as common drinke but as the son of God Iesus Christ ouâ— Saviour inâ—â—rnate had flesh and blood for our salvation so are we taught that thâ— Eucharist is the flesh blood of the same Iesus incarnate St Irenaeus who liv'd in the same Century speaking of the hereticks of the Synagogue who deny'd Christ to have been the son of God sayes the following words in his 4th book c 34 how can they be assured the bread in which thankes are given to be the body of our Lord the
the said points if they had not understood and firmly believ'd that they taught false and erronious Doctrines neither wou'd all the aforesaid Councils of the Primitive Church which my adversary in his challenge acknowledges to have then retain'd the true faith of Jesus Christ condemn their Doctrines if they were not also Hethrodox contrary to the true faith which they and their forefathers receiv'd from Jesus Christ his Disciples therfore whosoever desires to find embrace a Church wherein the old incorrupted principles of Christianity are â—aught and such Doctrines only as were maintain'd by the ancient pâ—râ— Church even of Roâ—e for up-wards of 500 years after Christ let him embrace the present Church of Rome wherein the said principles are duely professâ—d the old and the present Church of Rome being still the same in priÌ„ciples whereas the Doctrines of those who now call themselves reformers the Church of EnglaÌ„d PresbyteriaÌ„s Quakers c. wherein the said convinâ—icles do now diâ—â—er from the preseÌ„t Church of Rome 〈◊〉 never maintain'd by the ancient Church of Rome but 〈◊〉 â—â—piously brought in by a serâ—es of Hereticks who for these very Doctrines were from time to 〈◊〉 condemn'd by many 〈◊〉 national Provincial Councils â— also by the most eminent 〈◊〉 and Doctors of the primitive Church as the premisses do evidently make-out so that the reader may take noâ—â—ce of my adversarys ignorance and presumption for censuring contradicting a religion so ancieÌ„t which lawfull mission acknowledgment of antiquity holy Fathers several Councils divine miracles the word of God do plainly demoÌ„strate to be the only true and Apostolical line which leads Souls to the true way of everlasting glory happiness therefore reader if you have been heretofore of my adversarys opinion I beseech you for the love of Jesus Christ to compare seriously his principles and those of the Church of Rome togeather and then to consider â—ttentively the state and circumstances wherein you are out of â—he holy Catholick Church out of which there is no salvation to be expected as the following holy Fathers do openly declare St. Cyâ—rian in his book de vnitate Ecclesiae speaking of those who are out of the Church sayes thus do they thinke Christ is amongst them â—â—â— tho' they were drawn to torments â—xecution for the confession of the name of Christ yet this pollutioÌ„ is not wash'd away noâ— not with blood this inexpiable and inexcusable crime of schisâ—â— is not purg'd away even by death itself St. Chrysostome in his 11. hoâ— on St. Pauls Epist to the EphesiaÌ„s â—ayes also thus there is nothing so provokes the wrâ—th of God aâ— the division of the Church iâ— so â—uch that tho' we shu'd have perform'd all other sort of good thiâ—gs yâ—t we â—hall inâ—urr apâ—â—isâ—ment â—â— lâ—ss crâ—â—â— for dividing the vnity of the Church than those who have doâ—â— who 〈◊〉 and divided Christs 〈◊〉 St. Augustin in his 4. book of â—ymbole Cap 10. sayes â—â—e following words If any man be soâ—â—â— sâ—parâ—ted from her he shaâ—l be 〈◊〉 from â—he number of the childâ—â—n â—â—ither shall â—e have God for his Father 〈◊〉 wouâ—d not have the Church for 〈◊〉 â—â—ther â—nd it will nothing 〈◊〉 him to have rightly beliâ—v'd oâ— to 〈◊〉 〈◊〉 so many good workes withâ—â—t the â—â—â—clusion of the soâ—eraign good 〈◊〉 sâ—pâ—r gâ—â—â—a Emar he sayâ— also the following â—ords out of the Church aâ— heretick â—ay have all things but salvation â—â— may have the sacraments he may â—ave faith and preach it only salvaâ—ion he cannot havâ— which may be â—urther confirm'd by the words of â—t James c. 2. v. 10. sayiÌ„g thus whoâ—iâ—ver shall keep the whole law and â—â—t offends in one point he is guilty of â—ll therefore being the salvation â—f your soul doth wholly depend â—f the true belief and intire obâ—ervation of all those points of â—ith which the holy Catholick Church sufficiently proposes â—â—iversaly teaches I do earnestly â—eseech you to open the eyes of â—our understanding for I know â—hat you have no invincible ignorance whereby yoâ— might be excus'd to embrace the principles and Doctrines of that pure ancâ—ent Church against which the gates of hell cannot prevail Matt. c. 16. v. 1â— assure your self that I do not invite you to any old heresie as my adversary does noâ— the Lord forbid but to the religion preach'd and taught by Jesus Christ and his Disciples to that I say where with your foreâ— fathers and anteceslors have been still contented since eveâ— they left Paganism untill in the 16. age they were deceiv'd by the erronious Doctrines of those false prophets Luther and Calvin hold fast the form of sound words which thou hast hard from me in faith and live which is in Christ Jesus 2. Timothy c. 1 v. 13 neither give heed to fables and endless genelogies which minister questions rather than Godly â—â—ifying in the faith from which some having sweru'd have turn'd aside unto vain jaâ—gling desiring to be teachers if the law understanding neither what they say nor whereof they affirm 1. Timothy c. 1. v. 4. 6. 7. let not villfull or gross ignorance the temporal riches and vanity of this transitory world or complyâ—nce to the request of your frieÌ„ds deceive mislead you but consider seriously the very words of your Saviour and redeemer Jesus Christ Matt c. 16. v. 26. saying thus for what is a man profited if he â—hall gain the whole world loose his own soulâ— or what shall a man give in exchangâ— for his own soul what will it then a â—â—il you after this life to be now for few years or dayes in great honour favour request in this deceitfull world afterward to be perpetually tormented in pain grief miseryes with out any hopes of mercy or redemption where neither frieds pompe nor riches can prevail in order to give you the lest dram of consolation from which punishment the Lord Jesus Christ of his infinite mercy defend both you me all Christians Amen FINIS An Answer to what oâ—e Wâ—ealy â—lleages in his Almanack against St. Peters Supremacy AFter having compos'd this little work Wheaâ—y's Almanack for the year 1â—99 came accidentally into my haÌ„ds wherein he or some other malicious person in his name labours to infect the whole Kingdom with false pernicious Doctrine which he pretends to ground on some nonâ—ensical arguments that he forms against St. Peter the Pope of Rome's Supremacy and tho' 't is hardly worth any mans while to coÌ„fute them yet because it concerns what I have said in my Answer to mr lennings fourth poit â— thiÌ„ke it fit to let him know his own ignorance and the errors of his pretended Doctrine First he offers to infer by a new invented consequence of his own that Peter was neither Bishop of Antioch or Rome because as he falsly alleages the Papists have not as yet agreed amoÌ„g themselves about the time he first remov'd from
aforsaid do expressly testifiâ— and also Sozomenus in his booâ— c. â— Under whose wings did Sâ— Chrysostome fly for justice beit depos'd by Theophilus and hâ— adherences but under the winâ— of Innocentius the first as appeaâ— by St Chrysostome's 1. 2. Epiâ—â— to the same To whom did Forâ—â— naâ—us Felix being depos'd Africk appeal but to Corneliâ— Pope of Rome as St. Cyprian â—â— his first book Epist 3 declares To whom did Basilideâ— appeal but to Pope Stephen as St. Cyprian testifies Epist 68. To the Pope of Rome Valent and Ursacius came to give an account of their treachery against St. Athanasius and to crave pardon for the same as Epiphanius heresie 68 relates Marcion being excommunicated by his own Bishop in Asia came to Rome to be absolv'd by Pâ—us the first as St. Epiphanius relates heresie 42 who depos'd Anthimus the Patriarch of Constantinople and establish'd in his place Mena but Agapetus the Pope as Liberatus affirms in his bâ—eviatâ— 62. and also Zonarias writiÌ„g the life of Iustinian Who depos'd Flavianus the Patrian of Antioch but Pope Danias Theodoret relates in his 5 â—â—â— c 23 who depos'd Polychronâ— Bishop of Ierusalem about â— year 434 but Pope Sixtus thâ— as appears in the acts of Sixâ— Who depos'd Dioscorus Paarch of Alexandria but the of Rome as Gelatius's Epistle the Dardanian Bishops expreâ—â— declares wherin he also relaâ— that Pope Iulius the first resloâ—â— Athanasius AlexaÌ„drinus Pauâ— Constantinopolitanus Marâ—lus Ancyranus to their own Biâ—â—opricks who re-establish'd Peâ— St. Athanasius successor be wrongfully depos'd by the Aâ—â—ans but Pope Damas as Sozoâ— â—us affirms in his 6 boâ—k c 9. who â—estor'd Theodoretus being also â—rongfullâ— depos'd by the Aâ—â—iâ—ns in the 2 Ephesian svnod but Pope Leo as is manifest by the first action of the General Council of Calcedon It was only the Popes of Rome â—hat had iâ— the Primitive Church their deputies and Vicar-generals in all foraign and remote Countryes viz. Anastasius Bishop of ThesaloÌ„ica in the Orient as aâ—pears by St. Leo's 84 Epist Potentius ' in Africk as the same Leo's 87 Epist declares Aâ—acius Patriarch of Constantinoâ—le in Egypt whom the Pope of Rome commanded to depose the Bishop of Alexandria as Gelatius relates in his Epist to the Dardanian Bishops Celestinus Pope of Rome Authoriz'd St. Cyrill of Alexandria to procâ—ed against Nestor then Bishop of Counstontinople as appears by Caelestinus's Ep to St Cyrill which is to be seen in St. Cyrill's 4. tome where also St Cyrill declares in his Epist to those of Counstantinople that the charge of that Bishoprick was committed unto himself by the Bishop of Rome Pope Hormisda instituted Salustius Bishop of Sevil his Vicar-general through Spain and Portugall as appears by the said Hormista's Epist to the same and St Gregory instituted Vigilius Bishop of Orleance to be his Vicargeneral thro' all France as may beseen in St Gregory's 4th book Epïst 52. It was also the Pope of Rome's Legates that were Presidents in the General Councils of the Primitivc Church as for example Hosius Vitus and Vincentius St Sylvester's Legates have been presidents in the General Council of Nice as Cedrinus in his Compendio Potius in his book de 7 Synodis and St Athanasius in his Epist to those who leade a solitary life do relate St Cyrill of Alexandria Pope Caelestinu's Legate preceded in the Council of Ephesias as Liberatus in his Breviate c 15. Evagrius in his first book c. 4 do write Paschasius Lâ—câ—â—sius and Bonifacius St. 〈◊〉 Legates were Presidents in the General Council of Calcedon aâ— is evident by the â— action of â—he â—ame Couâ—cil and also by S Leo's 47 Epist Archâ—dâ—mus and Philaxenâ—s Iulius the first 's Legates preâ—eâ—â—d in the General Council of Sardâ—s as St. Athanasius in his â— Apology and Theodoretus in his a book c 15 do declare It was only to the Pope of Rome the decrees and Canons of all General and famous Councils where sent in the primitive Church in order to be approv'd and confirm'd by his holynesse as for example it was to St. Sylvester Pope of Rome the Fathers of the Council of Nice sent a letter most humbly beseeching his holynesse to Ratifie and confirme the decrees of the said Council which letter is to be seen in the second Tome of the Councils The Fathers of this Council were in number 318 and sate in the year 325. The Fathers of the General CouÌ„cil of ConstaÌ„tinople being in number 150 assembled in the year 381 writ to Damas Pope of Rome by Cyriacus Eusebius and Prisâ—ianus Bishops praying him to aprove and confirme their Canons this Councils letter is to be seen in Theodoret's 5th book c. 9. The decrees of the General Council of Ephesâ—s wherein 200 Fathers sate in the year 431 were sent to Pope Celestinus in order to be confiâ—m'd as St. Cyrill's Epist testifies which Epistle is to be seen in the 3 Tome of the Councils The Fathers of the General Council of Calcedon being in number 630 and sate in the year 451 sent their Canons to Pope Leo in order to be confirm'd by him as appears by the said Council's Epistle to the same which is to be seen in the 4th Tome of the Councils The Fathers of the Milevian Council sent their CanoÌ„s to Pope Innocentius the first in the year 416 to be confirm'd as appears by this Council's Epistle which is to be seen in the 1 Tome of the CouÌ„cils The Fathers of the Council of Carthage sent their CanoÌ„s the year 356 to be confirm'd by Pope Stephen as is manifest by their own Epistle which is to be seen in St. Cyrill's 2 book and also in the first Tome of the Councils I might produce several other convincing proofs concerning this point but that I may be easie to the reader I will conclude only with these followiÌ„g Councils who sate in the Primitive Church and acknowledg'd in their very Canons the Pope of Rome's Supremacy viz. the 20 chap of the Council of Rome who sate in the year 324. The 3 chap of the 3. 4th Council of Rome who sate in the year 502. The 3 4th 9th Canon of the Council of Sardis wherein 376 Fathers were The 6th Canon of the General Council of Nice The 5 CanoÌ„ of the General Council of Constantinople The 1 2 3 16. Action of the General Council of Calcedon who sayes thus in the 16th we throughly consider â—ruly that all Prâ—macy chief honour is to be keept for the Arch Bishop of old Rome Chap 5 Proving that the Real Presence was believ'd by those of the Primitive Church The very words of Iesus Christ and also the Authentical Testimonyes of the holy Fathers and Doctors of the Primitive Church do clearly affirm that Christ's true body and blood are Really and Substantially present in the holy Sacrament therefore this Doctrine was not newly brought-in since the Primitive Church the consequens is most certain as we shall see here-after
for the Martyres as they did for other people who dy'd because they knew that they did not want their payers but they wanted the Martyres â—rayers and in his 29. Ser of the Saints speaking of St Peter's Miracles he sayes thus If then the shadow of his body coul'd relieve how much more now the plenitude of his vertue If then a certain noise of him passing â—prevaic'd to these who beseech'd him â—â— much 〈◊〉 â—his 〈◊〉 graâ—s â—f the 〈◊〉 〈◊〉 he may see â—ore of St 〈◊〉 Aâ—thorities 〈◊〉 〈◊〉 Vâ—rbis Aposâ—oli â—â— his 〈◊〉 Qâ—â—◠〈◊〉 his book 〈◊〉 〈◊〉 〈◊〉 c. 4. and in â—◠〈◊〉 â—n the 19. â— of 〈…〉 〈…〉 proâ—◠〈…〉 with the Authâ—◠〈◊〉 〈◊〉 General Coâ—cil of 〈…〉 Faâ—ers 〈◊〉 â—â—â—â— earnest◠〈◊〉 Flâ—â—ianus then 〈…〉 themselves as 〈◊〉 â—â— by the â—â— Action we â—â—reâ—d in the Bishopâ— of Euâ—â—ps 〈◊〉 to â—â—eo the Empâ—â—â—r 〈…〉 in the â—ater end of this Council that they declar'd themselves to acknowledge that holy Proâ—erius was register'd in the Cathologue of Marty res that they beg'd God Almighty to be favourable mercifull to themselves thro' his intercessioÌ„ all which Authorityes do evideÌ„tly make out that the Catholicks of the Primitive Church where accustom'd to invocate Saints Chap. 10 Proving that Purgatory was believ'd by those of the Primitive Church For the better intelligence of this point let the reader know that altho' the sinners crime is forgiveÌ„ yet the sinner under gose some temporal punishment as is manifest Numb c. 12. v 1. 2 10 14 where we read that when the sin of murmuring was forgiven to Mary by Moses intercession yet in punishment thereof she had the leprofie for the speace of seven dayes and was oblig'd to levâ— the whole camp during that time When the Israelites sinn'd against God and offer'd to rebel against Moses tho' their sinnes â—eâ—e forgiven thro' the Lord's infinite mercy and by the intercession of Moses yet in punishmeÌ„t of their crime several of them dy'd in the wilderness and never â—as admited to come to the land of promise Num â— 14 v. 19. 20 â—â— â— 24 3 7. also when David sinn'd against the Lord his crime was forgiven but in punishment thereof his son dy'd the â— book of Kings â— 12 v 13 14 18 finally we read in St Paul's first Epist to the Cormthians â— 11 v 30 that several of the Cormthians were mortifi'd by the Lord and also that some of them dy'd because they receiv'd unworthily the holy Sacrament but then their sins has been forgiven as is evident by the 32 v where St. Paul sayes the following words but when we are judg'd we 〈◊〉 chastized by the Lord that we shu'd not be condemn'd â—hereby the reader may plainly 〈◊〉 that God dose not 〈◊〉 the punishment as 〈…〉 forgiven the 〈…〉 â—emency and infinite mercy changes that eternal punishment into some temporal affliction 〈◊〉 if the sinner dose not undergo in this world he must suffeâ— for it after his dâ—ath before ever he shall enter into the KiÌ„gdom of â—eaven for nonâ— is receiv'd there untill he is even as clean fâ—om all manner of sin and fault as he was immediatly after his Baptism as witnesseth that of Iohn 〈◊〉 c 21. v 27 This presuppos'd I may lawfully inferr that therâ— must be some place of temporâ—l punishment â—â— order to purifie and cleanse nosâ—â—ouls who doe not perform 〈…〉 world and 〈…〉 sins to which â—ternal punishmeÌ„t is not due for it wou'd be a most uÌ„reasonable thig of us to believe that he who immediatly has been in the state of grace and dyes suddenly after speaking an idle word or committing some other smal offence shu'd be oblig'd to everlasting torments even as he who suddenly dyes without any kind of repentance after committing murder adultry or some other great crime therefore being he cannot inter the into heaven by reason of that small offence he must go to some other place untill he is purâ—â—i'd which I shall prove by the following argument what ever the old and new Testament the holy Fathers and Doctors of the Primitive Church several Councils true and wonderfull revelations affirms ought to be believ'd by all Christians but the old and new Testament the holy Fathers and Doctors of the Primitive Church several Councils true and wonderfull revelation affirms that which the Church of Rome calls Purgatory to be a place of temporal punishment wherin some souls are chastiz'd and purifi'd after leÌ„ving this world therefore Purgatory ought to be believ'd by all Christians the consequence is evident â—s we shall see hereafter and the major cannot be deny'd by any true Christian as for the minnor I will prove it after the same order wâ—ereiâ—â—â—'s fâ—â—â—'d therefore I â—ill begâ—n 〈◊〉 the Auâ—â—oâ—â—es of the old Testament We finâ— in the 6â— Psâ—â—â— which is the 〈◊〉 â—n the 〈◊〉 English 〈◊〉 3. 〈◊〉 in 〈◊〉 â—18 〈◊〉 O sâ—â— c. 〈◊〉 â—8 â—t 〈…〉 his perpetualâ—y and â—o câ—asâ—en one in his 〈◊〉 〈◊〉 is â—o punish hiâ— seveâ—ly 〈◊〉 this â—ite iâ— order 〈…〉 and so concluds wâ—â—â— the following words O Lord 〈◊〉 pâ—eas'd to 〈…〉 in this woâ—ld thâ—â— I 〈◊〉 â—ot wâ—nt thaâ— correctiÌ„g â—ire And it â—hall 〈◊〉 to pâ—sse that he that is leâ—t iâ— zâ—â—â— and â—e that remaineth in Jerâ—salem shaâ—l be call'd â—oâ—y when tâ—e Lord that haâ—e wash'd away the 〈◊〉 of the daâ—gâ—â—ers of zion shall have puâ—g'd the bloâ—d of Jerusalem from the â—idâ—t the â—o by the spirit of jugedment and by the spirit of burning Isaih c. 4. v 3. and 4. which text according to St. Augustin in his 20th book of the City of God c. 25. mâ—â—ns the releasment â—hich souls do get from the burning fire of Purgatory Micah c. 7. v. 7. 8. and 9 â— will look unto the Lord. I will wait for the God of my salvation my God will heare me rejoice not against me O! mine enemy when I fall I shall arise when I sit in darknesse the Lord shall be light onto me I will beare the indignatioÌ„ of the Lord because I have sinn'd against him untill he plead my case and execute judgement for me he will bring me forth to the light and I shall behold his righteousnesse Which words as St. Hierome affirms in his commentary on the last c. of I saiah means the releasment of those souls who do suffer in Purgatory fire Zechariah c. 9. v 11. you also by the blood of they covenant have brought forth your prisoners out of the pâ—t wherein there is no water Sâ— Peteâ— speakïg of those Prisoneâ—s in his 〈◊〉 Ep. c. 3. v. 18. 19 20 sayes thus for christ also hath once suffer'd for sins the just for the unjust that he might briÌ„g us to God beiâ—g put to death in the flesh but quickened by the spirit by which also he went and preach'd unto the spirits in prison which sometimes were disobedâ—ent when once the long suffering of God waited in the dayes of Noah while
AN ANSWER TO THE CHALLENGE Of Mr. Henry Jennings Protestant Arch-deacon of Dromore which evidently makes-out the present Church of Romes doctrine to have been maintain'd in the first five ages the adversarys Principles to be only a heap of heresies lawfully condemn'd by the primitive Church To which is annexed An Answer to one Whealy Set forth by JAMES O SHIELL Reader of Divinity Remember the dayes of old consider the years of many generations aske thy Father he will shew thee thy elders they will tell thee Deut c. 32. v. 7. Permissu Superiorum 1699 TO THE QUEEN MADAM THis little book makes bold to adress it self to your Sacred Majestie not to inform or instruct you in any thing it containes for beside the gifts of nature and great perfections with which your Majestie is so richly indowed you had the advaÌ„tage of being born bred in the most Catholick Country of Europe beiÌ„g well educated throwly instructed in vertue piety religioÌ„ in all other things proper for so great a Princess to learn The end and scope of this small treatise is Madam first to answer a ChalleÌ„ge made to all Catholicks in General by one of the most dareing most presumptuous of the protesaÌ„t it party next to prevent unwary and well meaning Christians from being seduc'd or impos'd upon by such artifices which it will effect by Gods help so it be but countenanc'd by your Sacred Majestie If you consider only its style contexture or the Author that compos'd it it caÌ„not on either of those accounts deserve this honour but the Docttrine it comprehends being compiled faithfully extracted out of the scripture holy Fathers Ancient CouÌ„cils it may on that score well pretend the patronage protection of so great a Quen a desceÌ„ded from the Glorious House of Est which has furnish'd Europe for many hunderds of years with Illustrious Dukes Princes Famous Generals great states-men most Eminent prelates Church-men yet never did oblige it more than in giving it so great a Princess so fit a consort for our Gratious King whose piety zeal are with-out example who for his religion only has lost the Imperial crown of three Kingdoms for his great resignation ChristiaÌ„ patience will infallibly receive a crown of everlastiÌ„g Glory your Majestyes Heroycal sted fast resolution of still prefering religio beforé all Temporal inâ—rest and your great zeal for the service of God the Catholick cause do evidently prove that no other Princess but yourself could be so agreable to his Majestie so conformable to his generous inclinations in this particular as well as in all other Royal perfections The King your Majesties chief study is to maiÌ„taiÌ„ support that religion for which both have sacrific'd your all your daily businesse is to comfort the poor to cloath the naked to feed the hungry to provide for the Fatherless widowes to supply all their waÌ„ts ever to the straitning of yourselves in a word to promote in others ' by your own example the practice of all the workes of piety Charity imaginable Now since standing-up in defence of truth endeavouring to instruct the ignorant in matters of salvation has ever been accounted a work of Charity this little book how ever meanly write may deservé your Majestie 's Royal protectioÌ„ approbation this will render it more acceptable to all good Christians supply it's want where-ever it is defective either in language or composition for this reason Madam the Author does most humbly presume to lay it at your Majesties feet to beg you wou'd be Graciously pleas'd not only to afford it the honour of your Royal patronage but also ot accept of it as a small testimony of the fidelity greatfull respect justly due from all his Country where with he is oblig'd daily to pray for your Majestie ever to continue MADAM Your Majesties Most obedient and most Loyal and most Humble Subject and Sevarnt JAMES O SHIELL An Answer to Mr. Iennings Challenge ALtho' this Treatise be but small yet it treats not of small matters the subject of it being of no less consequeÌ„ce than the salvation of those christians who are led astray from the true faith because they are not guided by any christian motive or Authority but rather by their own wordly interest and libertinism whith now a days too many preferre before gods cause and the salvation of their own souls notwithstanding all the convincing arguments both of our ancient and modern controvertists who with a great deal of pains have shifted the wheat from the tares and inspite of all oppositioÌ„ have made out very clearly the reall and naked truth of their assertions in all controverted points between our pretended reformers the present church of Rome for which reason I wou'd at present forbear writing of a subject so often scann'd and discuss'd before but that I was over perswaded at the earnest request of a certin person of quality who faithfully promis'd to be come a Roman catholick if she cu'd get but a satisfactory answer to an extravagant bold challange of one that stiles himself a prelat of the church of England now residing in the north of Ireland where he makes a great figure and wou'd faine perswade the ignorant and vnwary to belive that his notions are truely catholick To prevent wdich imposture and in hopes that some copyes of this litle work may for the good of souls pass over the seas to that afflicted country where books of controversy are very scarce J made it my business to get it printed haviÌ„g compos'd it as succint and compendious as the subject cou'd possibly permit that it may-be no burden in a mans pocket If the reader be not of the church of Rome I do advise him to perruse it with a serious consideratioÌ„ and remorse of conscience which if he does perhaps it may be an ocasion of leading him to the true light and way of salvation whatever he may carp vpon the method or language I shall bear it patieÌ„tly if he does but observe and consider the meaning and doctrine thereof But before I proceed further I must take notice of this daring champions legerdemain who being sensible â—â— of his own want of proofs and authoritys to make out any one point now controverted he wou'd faine turn the scale impose upon the Roman catholicks to prove their assertions whereas it is plain that since he owns the church of Rome to have been in a legal possession of the true faith for above 300 years after christ he ought coÌ„sequently to suppose that she kept the same faith all along unless he can prove the contrary yet this is no peculiar device of our bold challenger but rather the ordinary practice of all preteÌ„ded reformers who finding no solid grounds for their new notions are forc'd to trust wholy to negatives and endeavor upon that
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
the â—hosple the charge of the whâ—le Church to have been committâ—d by the â—ord to Peter the Prince of all the Apostle And the General Council of Calcedon wherein 630 Fatherâ— were assembled call'd action 3 S. Peter the Rock and pillar of the Church All which proofs do sufficiently make-out that it was alwayes believ'd and acknowledg'd by those of the Primitive Church St. Peter to have been instituted a supream pastor but the same charge still remains being the office of a pastor is an ordinary and a perpetual office and as long as there are sheep to be feed so long there ought to be a pastor to feed them which because St. Peter did not perform in his own person those many hundred years there must needs be some other lawfull successor to execute the office in his place for we see by daily experience many strifes and contentions to happen amonghst the flock in matters of faith and discipline who then shall appease reconcile them you will say the Bishops but how often doth differences of this sort araise and happen amonghst the Bishops themselfs perhaps you will answer that they ought to appeal to Primates and Patriarches but what if they be also at variance as Flavianus and Dioscorus Cyrill and Nestor were peradventure you may say that they ought to goe to temporal princes and civil Magistrates but t is not their part to ingage themselves in Ecclesiastical affairs and their factions may be more dangerous then any of the former to whom then shall the people appeal it will be said to a general Council but who shall summon who shall order or who shall direct and guide that assembly what if they decline from the true faith of Iesus Christ as the Council of Ariminium the second Council of Ephesiâ—â— ' and several other Schismatical Councils did who then shall Iudge their case who shall deside their dissentions unless some certain head be appointed by the divine providence of the holy Ghost whose decrees are infallible whose censures ought to be obey'd and in respect of whom St. Peter may be still said to performâ— his duty and feed the sheep intrusted to his charge as the premisses do plainly make-out Now let us see if those of the Primitive Church did belive and acknowledge the Popes of Rome successiuely from age to age since Peter's death to have been that Supream head of the Universal Church as St Peter was in hâ—s own time St. Irenous who liv'd in the year 180 in his 3 book Chap 3 sayes the following words The fouâ—ders of the Church deliver'd the Episcopaâ—y of over-seeing the Church to Linus and Anacletus succeeded Linus Clemens Anacletus Evaristus Clemens c. numbring all the rest of the Popes of Rome who govern'd the Church from St. Peter's time to that very instant St. Basil who liv'd in the 4 Century in his 52 Epist which is to St. Athanasius sayes thus It is convenient that we shu'd write to the Bishop of Rome that he might take notice of what is done here and produce his sentence and use his Authority in the case choese some sound men who can câ—rrect those stoburn and crosse people that are here with us and cancel what has been done by force ud violâ—nce in Ariminium St. Athauasius in his Ep written in the name of all the Bisâ—ops in Egypt to Marke Pope of Rome sayes the following words To the holy and Venerable Marke Pope of the Vniversal Church ruler of the holy Apostoâ—ical sea we desire by the Authority of your holy sea which is the Mother and hâ—ad of all Churches that we may know by the present legates what ought to be done for the recovery and correction of the faith full Orthodox foâ— being supported by your Authority and sâ—râ—nthn'd by your Prayers we can escape safe from the enemyes of God's Church and ours and be able to root-out those committed unto us such an other convincing Authority may be seen in St Athanasius's Epist to Felix and also in St Cyprian's Epistles to Cornelius Lucius and Stephen Popes of Rome St Hierome in his Epistle to Pope Damas sayes thus altho' your grandeâ—â— terrisies me yet yâ—â—r mildness invicts me I do crave from the Priest the victim of Salvation from the Pastor succoâ—r to a sheep I speake to the succâ—ssor of the fisher and disciple of the cross following none buâ— Christ I do joyne with your holynesse in communion that is to say with the chaier of Peter for I know the Church to have been built upon that Rocke whosover shall eat the â—amb out of this house is prophane St Crysostome in his first Epist to Pope Innocentius beseeches him to declare the proceedings of the Eastern Bishops void and of no effect and to punish with Ecclesiastical Censure the promoters of the discorde and in his 2 book de Sacerdotio Châ—p â—â— he syes the fallowing words speaking of Christ why did he sâ—ed his own blood certainly it was to purchase those sheep whose care he committed both to Peter and to Peter's succesors Theodoretus in his Epist to Pope Leo sayes thus I do expect the sentence of your Aposlolical sea and I humbly beseech and Pray your holynesse that your just and upright judgment may aâ—de me appealing to you and command mâ— to come before you in his Epist to Renatus he also sayes thus I beseech you to perswade the most holy Archbishop Leo to use his Apostolical Authority and command me to appear at your Council for that holy sea has the Goverment of all Churches thro' the whole world St Augustin in his 262 Epist which is to Pope Caeleâ—stinus sayes the following words I congratulate your merits that our Lord estabâ—ish'd you in that sea without any opposion of the people secondly I do inform your holynesse of what is committed near us here that not only by praying for us but also by advising and assisting us you may relâ—ef us I beseech you thro' the blood of Christ and remembrance of the Apostle Peters who admonish'd the chifest of the Christian people not to sufer these things to be done All which Authorityes do plainly make-out that the holy Fathers and Doctors of the primitive Church firmly believ'd and acknowledg'd the Popes of Rome to have been successively from age to age the Supteam head of the Universal Church on earth Which may be further confirm'd by the coÌ„tinual practice and consent of several Nations who in the primitive Church appeal'd to the Popes of Rome acknowledging each of them in his own time to have been Christ's Vicar-generall on earth As for exemple to whose high tribunal did Flavianus the Patriarch of Constantinople appeal from the â— Ephesian Councilâ— but to that of Leo Pope â— Rome as Liberatus in his breviate c 12. writes whose assistance diâ— Athanasius Bishop of Alexandrâ— depos'd by the Aerians imploreâ— but the assistance of Marke Feliâ— and Iulius Popes of Rome â— St. Athanasiu's own Epistles â— the
the arke was a prepariÌ„g Mâ—lachi c. 3 v. 3 and he shall sit is a refiner and a puriâ—â—er of silver and â—e shall purifie the sons of Levi and â—urge them as gold and silver that they may offer unto the Lord an offeriÌ„g in righteousnesse Which text signifies the punishment of Purgatory as the following Fathers do testifies Origines hom 6. in Exod. S. Ambrose in his commentary on the 36. psal St Hierâ—me in the exposition of this text and St. Augustin in his 20th book of the city of God c. 25. we find in the 2 book of Machabees c. 12. v. â—3 that Judas Machabeus had sent to Jerusalem twelve thousand peeces of silver to be offer'd for the souls of his souldiâ—rs here are the very words of the scripture and making a â—athering he sent twelve thousand dracmes of fâ—â—ver to â—erusalem for sacrâ—fice to be offer'd for â—â—nne well and religiously thinking of the Resurection for unless he â—â—p'd that they that were slaiâ—e should raise againe it should seem superflous and vainâ—â—â— prayfor the dead and because he conâ—ider'd thaâ— they which had taken their sleep with Godliness had very Good grace lay'd up for them It is therefore a holy and healthfull cogitaâ—ion to pray for the dead that tâ—ey may â—e loose from sinnes perhaps you may Answer saying that this book is not the word of God or canonical and consequently that it's Authority is of no force but in case it wou'd not be canonical it self it ought to be sooner belier'd then either Calvin or Luthers â—nd consequently prefer'd before their Authorityes being Juâ—as was always esteem'd to have â—een a most faithfull servant to God Almighty and then has â—een a high Priest of the true Church Moreover ti 's false that this book is not Canonical for Tradition and the Authority of the holy Catholick Church which is all the testimony we can produce to prove that any book of the whole Bible is canonical or the true word of God expressly affirms that this book is Canonical and consâ—quently the word of God as may â—e seen in InnoceÌ„t the first 's letter to Exuperius in St Cyprian's first book c. 3. in his book de Exâ—orâ—atioâ— Martyry c. 11. in St. Gregorie Nazianzens Oration de Machabaeis in St Ambrose's 2. book de Jacob c 10. 11. 12. in St. AugustiÌ„s 2. book against Gaudentâ—us Epistles c. 23 in his 2 book de Doc. Christ c. 8. in his 18. book of the City of God c. 36. and also in the 47 Chap. of the 3. Council of Carthage celebrated the year 397 whose very words are these Item placuit ut praeter scripturas Canonicas nihil in Ecclesia legatur sub nomine divinarum scripturarum Sunt autem canonicae Scripturae Genesis Exodus Leviticus Numeri Deuteronomium Jesus nave Judicum Ruth Regâ—um libriquatuor Paralipâ—menon libri duo Job psalterium Davidicum Salomonis libri quinque libri duodecim Prophetarum Isaias Jeremia Ezechiel Daniel Tobias Judith Ester Esdrae libri duo Machabaâ—rum libri duo Novi autem Testamenti Evangeliorum libri quatuor Actuum Apostolorum liber vnus Pauli Apostoli Epistolae tredecim ejusdâ—m ad Hebraeos una Petri Apostoli duae JoaÌ„nis Apostoli tres Judae Apostoli una et Jacobi una Apocalipsis Joannis â—iber unus Whereby the reader may plainly see that my adversary can have no kind of tolerable reason to reject the books of Mâ—chabees more than any other book of the whole Bible Now let us heare those texts of the new Testament which speaks of Purgatory Mat. c 5. v. 2â— But I say unto you that whosoever is angry with his brother without a cause shall be in danger of judgment whosoever shall say to his brother Racha shall be in daÌ„ger of CouÌ„cil but whosoever shall say thou fool shall be in danger of hell fire Which text expressly declares the soul to be punish'd after leaviÌ„g this world for three several sinnes and that only for the last of them he shall suffer Eternal fire so that I mâ—y lawfully infer that there must be some other place wherin the souls are punish'd for the two other sinnes but that other place cannot be heaven as is evident neither is it hell as the text makes-out therefore it must be that place of teâ—poral Punishment which the holy Catholick Church commonly call's Purgatory Which may be confirm'd by the 2â— â—6 v. of the same Chap. where we read thus agree with your adversarâ— quickly whilâ—s you are in the way with him lest the adversary would deliver thee to the judge the judge deliver thee to the officer thou be cast in prâ—son verâ—ly I say unto thee thou shalâ— by nâ— means come ouâ— thence till thou hast payed the uttermost farthing Whereby the reader may see that the word of God confirms the premâ—sses by bidding us to make penance in this world lest we shu'd be sent to that prison out of which â—â— cannot go till we pay the last farthing that is to saâ— untill our souls will be purifi'd from all manner of â—innes as the following Fathers do expressly declare â—ertullian in his book de Anima c 17. S. Cyprian in his 4th book Epist 2 Origines hom 35 in Lucaâ— Eusebius Emiâ—senus homâ— de â—piphâ—ia St Ambrose expoundiÌ„g the 12. c of Luke St. Hierome on thee aforesaid text where he sayes the following words this is what St. Matthew declares you shall not go out of the prison till also the small sinâ— be punish'd Matt. c. 12 v. 32. and whosoever speakeâ—h a word against the son of maâ— iâ— shall be forgiven him but whosoever speaketh against the holy Ghost it shall not be forgiven him neither in this world neiâ—herâ—n the world to come Which words S Matthew wou'd â—ot have said If he haâ— not suppos'd that some siâ—â— will be foâ—given in the world to come We fiâ—d also the following words in St. Pauls first Epist to the Corinthians c 3 v. 15. â—f any manâ— wâ—râ—e shall be burnt he shall suffer cosse but hiâ—self shall be sav'd yet so as by fire By which words S. Paul clearly firms that some souls after leaving this world shall be purgâ—d and purifi'd by a temporal fire as the following Fathers do testifie St. Ambrose in his coâ—mentary on this text in his 20. ser on the â—18 psal Sâ— Hierome on the 4. Chap. of Amos St. Augustin on the 37. Psal S Gregorie in his 4. book of Dialogues c. 39. Now let us beare the holy Fathers very words S. Denis who has been St. Paul's Disciple in his book de Eccâ—es Hier c. 7. sayes thus Then the Venerable Bishops do draw near and perform the hoâ—y prayers over the dead beseechâ—ng the divine clemency to forgive the dead all the sinnes which he commitâ—d by his human weaknesse and to place hâ—â— in light and in the region of the living Terâ—ullian who liv'd in the year 230. in his book de Monogamia bids acâ—rtain womâ—n
wou'd translate it into several other languages and the Apostles who had the gift of all tongues Acts c. 2. wou'd not only write the new Testament in Greek Hebrew â—atin as they have done but also in other languages in which they preach'd the gospel through out the universal world accordiÌ„g â—o that of St. Paul to the Romans â— 10 v. 18. neither wou'd S. Paul write in Greeck but in Latin to the Romans whose vâ—lgar language was not the Greeck but the Latin tongue and St. Peter and St. James wou'd not write in Greeck their Epistles to the Jewes buâ— in the languages of those countryes wherein they were dispers'd which then have been the Iewes maternal languages and not the Greeck neither finally wou'd St. Iohn write his first Epist in Greeck to the Parthians whose maternal Language was not the Greeck but another distinct Language whereby it plainly appears that neither the Apostles or the Primitive Church ever believ'd that it was necessary for all nations to have the word of God in their own tongue Now let us see who are those that are oblig'd to expound read and interpret the word of God to thew which I will produce the followinâ— Authorityes St. Basil in his 25 Qvestion sayes that it is the superiors obligatioâ— that is to say the pastors to know and â—earn those things whiâ—h afterwards they ought to teach others but of others not 〈◊〉 know more then behoueth them and S. Augustin in his first book de moribus Ecclefie c. 1. puts the Question inquiring what man if judgment doth not understand that the exposiition of the scripture is to be ask'd of them who by their profession are Doctors of the Church which may be further confirm'd by the Eunâ—ch's example Acts c. 8. v. 30. 31 35 for when Philip ask'd him did he understand what he â—as reading out of Isaiah he answer'd saying how â—an I understand it except some man should guide me wherefore he desir'd Philip to sit with him in order to expound it to him which Philip willingly perform'd knowing that it was his obligation whereby it appears that the Eunâ—ch tho' a man of great Authority with Qeen Candace yet did not presume to interpret the scripture himself but ask'd thê meaning thereof from one of those who were appointed by God in order to instruct and teach others according to that of St. Paul to the Ephesians c. 4. v. 11 12 14 saying tâ—us and he gave some Apostles and some prophets and some Evangelists some pastors and teachers for the peâ—fectiâ—g oâ— the Saints for the worke of the ministery for the edifying of the boâ—â— oâ— Christ tâ—at we hence forth may be no more children toss'd to and frâ— and carri'd about with every wind of Doctrine by the slight of men and cuning craftiness whereby they lie in wait to deceive to prevent which danger St. Paul himselâ—â—â— his Epist to the Hebrewâ—â— 13 v. 17 expresly commands us to obey the pastors and to submit our selves to their judgments â—hom God imploy'd to rule us and watch over our souls for â—hich they must give an account for the want of which submission and due obedience to the lawfull Pastors and Doctors of the true Church ti 's aâ—â—â—st lamentable prospect to behold the miserable condition wherein those of Ireland England Scotland Holland c are ever since they unfortunatly by the aposâ—acy of Luther and Calvin in the 16 age have deserted their true and lawfull mother the Chuâ—â—at â—Rome which is as St. Augustâ—â— affirms in his first book of Symbol to the Cateched c. 6 the holy Church the only Church the true Church the Catholick Church that fights against all hereitcâ—s yet cannot be convine'd all hereâ—ies deserts heâ— even as usless twigs that are cut from the vine but she still remains in her root in her vine and in her charity which character the pretended reformers cannot give to any of their own new Conventicles who are alwayes in a continual confusion never agreeing among themselves for every different sect of them supports the tenets of it's own doctrine by some misinterpreted text of scripture even as those hereticks of the Primitive Church which is so inculeated in their brains that each of them is ready to sacrifice his life for the defence of his own particular Doctrine the Lutherans condemning the Calvinists the modern Prebyterians condemning the reform'd Church of England the Anaâ—aptists and Quakers despising all others in repect of their own purity some of them admiting all the books of scripture to be canonical others affirming part of it to be apocriphall some adding to their Bibles that which they suppose the Apostles either neglected or forgot others diminishing and taking away what in their opinion were first put-in over-plus which now a dayes they fiÌ„d disagreable to their own principles by reason of which alteration several of their Bibles do differ in many places which is to be admir'd for how durst they be so presumpâ—ious as â—e alter or corrupt it being he is curs'd who adds to or diminisheth the word of God Revelation c. 22. v. 18. 19. for since we are all certain that the first Bible which the holy Catholick Church receiv'd from the Apostles and us'd it for the space of 14. hundred and odâ— years after Christs birth was written by the inspiration of the holy Ghost what kind of any tolerable pretence can they have now after so many ages to alter and corrupt it whereas very often the alteriÌ„g of one letter changes the sense of a whole sentence much more wheÌ„ they alter words â—ay whole sentence as if what God ordain'd in the beginig had now need to be corrected by their wisdom to such presumptious people might be we apply'd the following words of Christ Matt. c 7. v. 6. give not that which is holy unto the dogs neither caâ—â—ye â—our pearlâ—s before swine lâ—st they trample them under their feet and turn again and rent you So that it appears if those corrupters cou'd câ—oake â—y any pretention their ungodly design that they wou'd not leave one text in the whoâ—e scripture which they find disagreable to their own principles but what they woud a teror corrupt if in case any zelous Christian shu'd offer to diswade their followers from perusing it after that corruption they wou'd imprudently answer as they do now that if they shud be hinder'd from reading the word of God in their own tongue that they wou'd be keâ—pt in ignoraâ—ce and darkness as the Papists are so that as the serpent deceiv'd Eve perswading her to eat of the forbidden fruit that she might come to the knowledge of good and evil Gen. c. 3 even so the divel by his subâ—ility and ambussâ— deludes the poor ignorant people perswading them to read expound and interpret their corrupted Bibles and not to be beholding to the Church or pastrors who might deceive them in teaching that which wou'd be contrary to the word of God
to prevent which now their very tinkers coblers butchers tailers and all sort of curious and ignorâ—nt mechaâ—icks do take the liberty of interpreting and expounding the whole Bible to their own ruine and destruction 2. Petri c. 3. v. 16. for how can such ignorant people understand or expound either â—o themselves or to others the prophesie of Ezekiel of Daniel the Revelaâ—ions of St. Iohn where aâ— S. Hâ—erome affirms every sentence is a misttery which of them can expound the Canticles or what Salomon meaÌ„t by those similitudes of Gods Church or the following texts I am the Lord they God visiting the iniquit of â—he Fathers upon the children unto the 3. 4. Generation Exod. c. 20. v. 5. which seems to be contradicted by that of Fzekiel c. 18. v. 20 saying thus the soul that sinneth it shall die the son shall not bear the iniquity of the Father we are expressly commanded by the 20 c. v. â—2 of Exodus to honour our Fathers and mothers But it is said in the 14. Chap. of Luke v. 26 that he 〈◊〉 heats not his Father and mother cannot be the disciple of Christ Moreover Deuteronomie c. 6. v. 13. it is written that thou shall fear the Lord thy Gâ—d serve him and â—wâ—ar by his Name Which seems to be conâ—radâ—cted by that of St. Mat. c. 5. v. 34. where we read thus I sa untâ— yoâ— swear not at all these and several other texts which â—ight seem to the unlearned to contradict each others and also the misterâ—es of the holy scripture do exceeâ— the poor ignorant people's understanding and weake capacity nay the very Disciples of Christ cu'd not understand the prop esiâ—s of the old Testament untill their understanding were open'd whereby they came to their true knowledge as evidently appears Luke c 24. v. 27. and 45 where we read the following words and begining at Moses and all the prophets he expâ—uâ—ded unto them that things concerning himself then he opened their understanding that they might understand the scriptures For want of which understanding in the law of God the pretended reformers and also the ancient hereâ—â—â—ks of the Primitive Church deserted their true Mother the holy Catholick Church by misinterpreâ—ing the word of God as for example the Aerians denâ—ing tâ—e 2. person of the Blâ—ssed Tâ—inâ—tâ— to be God and alleâ—ging for their ground that of St. John c. 17. v. â—â— saying thus holy Father keep through thine own Name thoâ—e whoâ—â—â—ou hast given me that they may be one as we are the Eunomians asserting the holy Ghost not to be God and producing for their Authority that of Christ Matt. c. 11. v 27. where he sayes thus all things are deliver'd unto me by my Father neiher knoweth any man the Father save the son ' and he to whomsoever the son will reveal him the Eutychians affirming the divine nature in Christ to have been converted into his human nature and alleaging for their ground that of St John c. 1. v 14. where we read the following words the word was made â—lesh and dowleth among us The Berengarians Wicklefians Husites Lutherans and Caluinists err'd so grossly in so many texts of scripture by reason of the great liberty they tooke in interpreting and expounding it to the advantage of their own design that their errors iâ— they were all related woud require a whole book to themselves so that it plainly appears that the reading and interpreting of the serâ—pture is not profitable to all people specially to those who do not â—ecur for the interpretation thereof to the holy Catholick Church which has a promise of the infallible asistance of the holy Ghost to the consumation of the world Matt c. 2â— v. 2â— so that the Church of Rome had great reason to hunder the ignorant sort of people who might easily be deceiv'd â—rom perusing it with-out having license from their respective Bishops especially in those countryes where heresie abounds and where Bibles are corrupted fearing lest that instead of acquiring more knowledge thereby they might peradventure fall into greater ignorance or some heresie as the aforsaid sectaries have done in so prohibiting she imitateâ— the example of fond parents who keeps all sort dangerous weapons from the hands of their children forbids them all kind of dieaâ— which might occasion or creat any ill distemper Chap. 12 Proving that the pretended reformers Doctrines are but a heap of several old heresies lawfully condemn'd by the Primitive Church Having sufficiently made-out by the same Authorityes which my adversaâ—y in his Challenge defies to be produc'd that the old and present Church of Rome is still the same in priÌ„ciples ti 's now fit that I shu'd let my adversary know what principles himself the rest of the new reformers do embrace I will only produce the following point 1 The Aerians demolish'd and threwdown the Altars where upon the holy sacrifice were wont to be offer'd as the following Fathers do relate St. Athanasius in his Epist de fuga sua Theodoretus in his 4th book of History c. 19. 2â— and Ruffinus in his 11. book c. â— Martin Luther who apostated from the Church of Rome the year 1517. and John Calvin who did the same the year 1538. caus'd alâ—o the Altars of those Churches which ere under their jurisdictions to be throwdown demoâ—ish'd as may be seen in Luther's booâ— de Formula Missa pro Ecclesia Wittâ—mbergenâ—i in Calvin's 4th book of Institutions c. 18. 2 The Aâ—rians rejected all traditions which were not written in the word of God as St. Augustin in his first book against Maximiâ—us c. 2. last testifies which heresie the Nestorians â—utychians held afther-wards as appears by the first Action of the 2 General Council of Nice the Nâ—itorians errors were condemn'd by the General Council of Ephese the year 4â—1 as may be seen Tomo 3 Coâ—ciliorum Luther in his commentary on St. Pauls â—pist to the Galaâ—â—ans c 2. and Calvin in his 4. book of Institutions â— 8. held also the same heresie 3 The Aerians and Eunomians deny'd that Images ought to be venerated as the Fatherâ— of the 2 Council of Nice do relate in the 6. Action John Calvin in his first book Chap. 11. and in his â— 4 book c. 9. and now all the reformers do teach the same 4 The Aerians held that there is no difference between Bishops and Priests but that they are of equal dignity and jurisdiction As St. Epiphanius heresie 75. St Augustin heresie â—3 do write Luther in his book of the Captivity of Babylon cap. de Ordinis Sacramento and adversus falso nominatum ordinem Episcoporum and Calvin in his 4. book of Instutions c. 3 held likewise the same hereâ—ie which now the presbyterians and several others doe embrace 5 The Aerians did not judge it lawfull to pray for the dead or to offer any sacrifice or alms for their releasment and did not believe that there was any place
of temporal punishments after this life as St Augustin heresie 33 and St. Epiphanius heresie â—5 do relate the Cerinthians held the same as St. Epiphanius writes heresie â—8 the Cerinthians errors were comdemn'd by the General Council of Ephese the year 431. as may be seen tomo 3. Conciliorum as for the Aâ—rians errors they have been condemn'd by all the following Councils viz by the Council of Alexandria the year 3 5. tomo 1. Conciliorum by the Councils of Rome which sate the year â—37 and the year 369. by the first General Council of Nice the year 325. the first General Council of Constantinople the year 381. and by the Council of A reminium which sate the year 359. all which Councils are to be seen tomo 2. Conciliorum their errors were also condemn'd by the General Council of Ephese the year 431 tom 3. Conciliorumâ— by the Council of Calcedon that sate the year 451 tom 4. Counciliorum and by the Fathers of the 2. Council of Constantinople the year 536. which may be seen tomo 5. Conciliorum Luther in his Epist to the Valdinians Calvin in his book of Institutions c. 5. taught also this last point of the Aerian heresie about Purgatory which now all their followers do firmly believe 6 The Novatians believ'd that confirmation was no sacrament as Theodoretus in his 3 book de Haere Fab. writes the Donatists believ'd the same as Optatus in his 2 book against Perminian relates Luther in his book of the Captivity of Babylon cap. dâ— Confirmatione and Calvin in his 4th book of Institutions c. 19 did embrace teach the same heresie 7 The Novatians held that the Church had no power to forgive sins committed after Baptism consequently they did not allow auricular confession or that the Church cu'd grant Indulgence as all the following Fathers do write St Cyprian in his 57. Epist to Pope Cornelius St. Epiphanius heresie 59 St Augustin heresie 38 and Theodoretus in his 3 book de haereticis fabulis the Novations errors have been condemn'd by the Council of Carthage the year 252. by the Council of Rome the year 253. by the Council of Italy the same year by the Council of Arles the year 452. as may be seen â—omo 1. and 4. Conciliorum Luther in his book of the Capitivity of Babylon Cap. de extrema unctione Calvin in his 4. book of Institutions c. 19 held also this point of the Novatian heresie 8 The Donatists gave out that the Catholick Church fell from the true faith of Jesus Christ and that themselves were renewing it again in Africk as Optatus in his 1. 2. 6. book against the Donatists and St. Augustin heresie 69. and in his book de vnitate Ecclesiae c. 12. do relate Luther in his discourse tomo 2. cap. de partibus and Calvin in his 4th book c. 2. likewise gave-out that the holy Catholick Church fell visibly from the true faith and that themselves were reviving it again 〈◊〉 therefore they their followers are call'd reformers 9 The Donatists held that the holy Eucharist ought not to be ador'd they brake-down the Altars and gave the blessed sacrament to their dogs as Optatus in his 2. 6 book against Perminian and St. Augustin in his 2. book against Petilian c. 51. 60. in his 3 â—â— book c. 40. and also in his 163 Epist do relate Luther in his book de Eucharistia ad Waldenses and Calvin de vitand is superstiâ—ionibus held likewise that the holy Eucharist ought not to be ador'd 10 The Donaâ—ists deny'd the Pope of Romes sâ—premacy â—s Opatus and St. Augustin do declare in the aforsaid books Luther in his book de potestate Papae and assertione articuli 25. and Calvin in his 4th book of Institutions c. 6. deny'd the same 11 The Donatists reprov'd the life and vows of monks and religious people as also Optatus St. Augustin write in the aforesaid books Vigilantius and Petilianus reprov'd the same as St. Hierome in his book against Vigilantius and St. Augustin in his 3. book c 40 against Petilianus do affirmâ— but the Donatists errors were declar'd to be false erronious Doctrines by the Council of Rome the year 313. by the Councils which sate in Africk in the time of Jâ—nocentius the first being the begining of the 5. Century and by several other Councils Martiâ— Luther writing of the monastical vows held also this last point of the Donatists hereâ—e that he might have some kind of pretence to dispence with himself in his three religious â—ows merrie Cathrine the Nun whom he deluded out of her monastery our Saviour Iesus Christ most strictly commands us to be ware of the doctrine of such false Prophets and he tells us that we shall know them by their fruits here are his very words Beware of false prophets which come to you in sheâ—ps clothing but in wardly they are ruvening wolves ye shall know them by their â—ruits do men â—ather grapes of thorns or â—igs of thistles even so every good tree bringâ—th forth good fruit but a bad â—ree bâ—â—ngeth forâ—h evil fruit Matt c. 7. v. 15. 16. 17. 12 The Eustachians endeavor'd to demolish and extirpate the Ecclesiastical convents as socrates in his 2 book c. â—3 and sozomenus in his 3. book c. 13 do relate the Eustachians errors have been condemn'd by the Fathers of the Council of Gangris which saâ—e the year 324. Luther anâ— Calvins Disciples did embrace this Eustachian error for they threw-down all the convents and monastarves of those Countryes and Provinces wherein they made any conquest 13 All the following hereâ—icks rejected matrimony denâ—'d it to be a Sacrament as these Fathers do write of their heresie Simon Magus as St Augustin in his book â—e hereâ—ibus c 1. Nicolaites as â—t Epiphanius heresie 25 Titiaâ—us as St. Irenaeus in his first book â—â— 31 Adâ—miani as St. Augustin â—eresie 31 the Manicheans as St. Augustin heresie 46 the â—ustaâ—hians as socrates in his 2. book â— 33. Marcian as St Hierome in â—is first book against Jovinianus and the Prisillanists as St Leos â—â— Epist dâ—clares the Prisillanists errors were condemn'd by all the following Councils viz by the Council of Caesaragust the year â—8â— by the Council of Toleto the year 400 the Council â—f Burdeaux the â—ear 385. and by the Council of Spaine in the year 447 which CouÌ„cils are to be seen â—omo 2 â— Conciâ—â—orum Luther in his book de captivitate cap de matrimoniâ— Calvin in his 4 book of Institutions c 19. held also that matrimony is no sacrament 14 Iovinianus held that there are no venial sins but that all sins are mortal as St. Hierome relates in his 2 book c 15 16. against Jovinianus and also St. Augustin heresie 28 the Pelagians were of the same opinion as St. Hierome writes in his 2 book against them Jovinianus's errors were condemn'd by the Fathers of the Council of Milan which â—ate