right of the People to the Sacrament c. and your answer supposeth an offence whereupon the right may be taken away But Bellarmin speaks absolutly Jus Laicorum c. The right the People have to the Sacrament is from the Priests concession I thought it had bin from Christs Institution and command And Bellarmins Inference is insufferable that as the Church and the â—ishops have power to keep Offenders from the Sacrament altogether so can they dispose of and give the Sacrament under one kind or both as they think fit And the absurdity appears herein Christ hath given power to his Church to Excommunicate Offenders but not to alter his Institution of the Sacrament If we had not found it written we could not believe a Man of Learning should make such Inferences absurd and irreligious Phil. If you like not this Answer you may his second Thoughts c Ib. Habuissent certe ex censuet illius temp ergo cum sit contr consuet introducta non habent amplius jus illud That if in Cyprians time the people had a right to demand the Cup they had it certainly from the custom of that time and therefore seeing now another Custom is introduc'd and a Law made for the Sacrament in one kind they have no claim or right to the other Theoph. 'T is horrible insolence in Bellarmin to assert That if the People had a right to claim the Cup certainly they deriv'd it from Custom and to take no notice at all of Christs Institution and the Apostles Tradition and Practice And that he should presume to ballance the custom of so many former Ages of the Church with a custom not many Ages introduc'd and withal not to allow one grain unto all we read of both kinds in the Holy Scripture to turn the Scale And why doth he take so great pains to answer the Testimonies which we bring out of the Fathers for the giving of the Sacrament in both kinds seeing he might cut all off with this stupendious Solution It was the custom of so many Ages to receive the Communion in both kinds it is our custom to receive the Communion in one kind But notwithstanding this compendious answer of your Doctor I will go on to prove the practice of the Church to give the Cup and then I will make the Inference a Hom. 6. in Numeros dicam vobis quis sit Pop. qui in usu habet sang bibere non solum Sacr. ritu c. Origen gives a full Testimony on our side I will shew you who are the People who are accustomed to drink Blood not only in the Sacrament but in hearing the word of God Phil. b Ib. In usu habet non praecepto Bellarmines answer to this Testimony is short and full They are accustomed but not commanded Theoph. c De Caena Domini Lex prohibet ejus sang Evangelium praecipit ut bibatur Cyprian shews the Precept as well as the use The Law saith he forbids to eat with the Blood but the Gospel commands that we should drink it Phil. d Praecipit ut bibatur at non ab omnibus Bellarmin answers The Gospel commands that the Blood of Christ should be drank but not by all Theoph. Christs words are Drink ye all of this And e Qu. 17. in Levit. ad bibendum sang omnes exhortantur qui volunt habere vitam Augustin saith All are exhorted to drink this Blood who will have life In the fourth Century the Fathers of the Greek and Latin Church are all for us f Epist 289. ad Patriciam Caesariam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Basil the Great writing to a great Lady tells her It is good to Communicate every day and to partake of the holy Body and Blood g Regulâ— 80. c. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Again elsewhere he puts the Quest What is proper for a Christian And he gives the Answer To cleanse himself from all filthiness of Flesh and Spirit and perfect Holiness in the fear of the Lord and so to eat the Body of Christ and drink his Blood h Oratione 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Greg. Nazianzen gives advice Without doubting eat the Body and drink the Blood if thou desirest Life i Homil. 18. in 2. ad Cornith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysostom hath a memorable Passage to our purpose I can shew you saith he where the Priest differs not from the People when we enjoy the dreadful Mysteries for we are all alike vouchsaf'd them One Body and one Cup propos'd to all Phil. k Bellarmin shews how Chrysostom understands the thing that is Communicated and not the Signs and so all receive whole Christ altho under the Species of Bread Theoph. Seeing there is express mention made of one Cup offered to all you cannot understand thereby receiving Christs Blood only by Ib. Rom Sacramenti c. concomitancy with the Body of Christ under the Species of Bread And whereas Bellarmin faith Both the Priest and People did eat of the same Sacrifice under the Law and therefore the difference between us under the Gospel and them could not herein consist That as well the People as the Priest equally share in the Sacrament I answer that in the Peace-offering he that brought it had his part as the Priest his but they were different heterogenial parts the wave-breast and heave-shoulder were the Priests share Lev. 7. 34. whereof he that brought the Offering did not eat And so the Shew-bread belong'd to the Priest to eat and not to the People Now at the Lords Table there is a clear parity between Priest and People alike partaking of homogenial things eating the same Bread and drinking the same Cup. And this was Chrysostoms design to shew in these words a Ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Not as under the Law the Priest eat some things and the People other and it was not lawful for the People to partake of those things which were assign'd to the Priest Phil. b Ib. Manifeste patet c. Bellarmin shews plainly the custom in Chrysostoms time to receive in one kind by a miraculous Instance related out of Sozomens History Lib. 8. Of an heretical Woman who would dissemble Catholic Communion and received the Bread in Chrysostoms Church but kept it by her and eat common Bread which her Maid brought with her and it became a stone in her mouth Now saith Bellarmin If she must also have receiv'd the Cup How could her first jugling about the Bread concele her Theoph. Such Legends as these prove little If truth she might think in the throng to escape the Cup or else set her lips to the Cup and drink nothing and so Bellarmins manifeste patet is manifeste latet in a sinking Cause he laieth hold of every Reed to support it Other Testimonies we have out of Chrysostom c Hom. 23. in I ad Cor. 〈◊〉
not doubt but stedfastly believe That whole Christ his Body and Blood is contain'd under either Species of the Sacrament And therefore such a custom of giving the Sacrament in one kind introduc'd by the Church and the Holy Fathers and observ'd for a most long time let it be taken for a Law Theoph. The first part is warily penn'd c Tam sub Specie panis quam sub specie vini veraciter contineri We must stedfastly believe that whole Christ is verily contain'd as well under one Species as the other So it may be if it be in neither and so we hold Christ is contain'd in neither singly but he is signified and Sacramentally represented and really and spiritually exhibited by the Sacrament in both kinds unto the Faithful Receiver His Body that was broken for us is signified by breaking of Bread and his Blood shed by the Wine poured out of the Cup and separated from the Bread in the Sacrament and therefore at present we will dismiss this School nicety and by the Councils leave not take it for granted That whole Christ Body and Soul is in either Species Quod nullus Presbyter sub poena Excommunicat communicet Populum sub utraque Specie But the principal motive follows Seeing such a custom of giving the Sacrament in one kind hath been introduc'd and most long observ'd by the Church and Fathers we Decree it shall be taken for a Law which shall not be changed or reprobated without the Autority of the Church b Bin. Tom. 8. Concil Basil Sess 30. Sub qualibet Specie est integer totus Christus landab quoque consuet commun Laices c. The Council of Basil makes and confirms the same Decree upon the same Motives Whole and intire Christ is under either kind and the laudable custom of Communicating the Laity under one kind induc'd by Church and Fathers and hither to most long observ'd and approv'd by Doctors skilful in Gods Law and in the Holy Scripture and in Church Canons long since Let it be a Law c. Phil. Yes The Custom and Practice of the Church should prevail with sober Men not given to Faction especially when confirm'd by General Conncils Theoph. Why should not then the Custom and Practice of the Church which we have prov'd for so many Ages prevail for administring the Sacrament in both kinds especially being exactly conformable unto Christs Institution and Command and Apostolical Tradition Phil. Stay there We absolutely deny any command of Christ or of his Apostles or of the Church representative in a General Council to administer the Sacrament in both kinds and we shew two Councils forbidding it Theoph. You deny but the Scriptures affirm And the reason why no General Council determin'd the Sacrament to be in both kinds was because the Institution of Christ and the Tradition of the Apostles and the practice of the whole Church was so full and express for it It was never put to the Question as I can find until the 13 th Century and from that time when the School-men began to swarm most of them being sworn Champions of the See of Rome The laudable Custom as the Council speaks approv'd by Holy Fathers viz. Monks and Friers crept insensibly into the Church And this must be made a ground of Canons to establish the Communion in one kind and forbid the Cup and declare a Curse upon all those that shall dispute it And now when I shall declare the reason I hope your goodness will excuse that great trouble to my self and you in those numerous Quotations and Testimonies I have brought to prove the practice of the Church for 1200 Years in giving the Sacrament unto the People in both kinds It was chiefly upon this design to manifest the gross absurdity of those two Councils Constance and Basil who as you have heard do ground their Decree for one kind upon the laudable custom of the Church taken up not above 100 Years before against the Institution of Christ and the conformable practice of the Church for 1200 Years And withal to manifest their impudence in calling that a custom rationally introduc'd when such a Diutissime obs trifling Motives are brought to establish it And in saying it was diutissime observata for a long time observ'd when they cannot shew one clear Instance save in the Age immediatly before That the Sacrament was administred in public in one kind in any Christian Church Phil. It doth not become your Prudence and Moderation so to undervalue General Councils Theoph. Alass Those two pitiful Councils of Constance and Easil you may call them Oecumenical but you give no more Autority to them then you think fit As far as their Decrees suit the Genius of the Court of Rome they are confirm'd and no farther a Part. 2. Tom. 7. pag. 1134. Exparte Approbatum in iis quae consra Wicclesum c. Binius in his Notes upon the Council of Constance tells us It was approv'd in part in those Decrees against Wicliff Husse and Jerome of Prague But in the determination of the Autority of a General Council above the Pope it was abrogated by two General Councils of Florence and the Lateran b Bin. Tom. 8. Sâ—ss 34. Câ—nâ— Basil Tan suum Simâ—niacum perjurum incorig Scismaticum fide devium injurium bonarum Ecclesiâ—e pâ—â—ditorâ—m So the Council of Basil deposing Eugenius the 4 th from his Papacy As a Simoniacal and perâ— jur'd Man an incorrigible Schismatic erring from the Faith injurious and betraying the Goods of the Church And choosing Amadeus Duke of Savoy Pope called Felix the fifth and Declaring That a Council is above the Pope and hath its Power immediatly from Christ Alas for these things this poor Council is hist off the Stage of the World c Sess 11. Bin in notis in Concil â—asil p. 526. Conciliabulum Schismat c. And in the Lateran General Council under Leo the 10 th It is call'd a Schismatical and Seditious Conventicle and altogether of no Autority And yet these are the Councils upon whose Aurority you so much depend to establish your half Communion and pronounce us all Heretical and Contumacious for not submitting our Reason and our Consciences thereunto even against the Scripture and against the Fathers of the Church Phil. But the General Council of Trent hath no Exception being held 18 years and confirm'd by Pope Pius the fourth and subscrib'd by his Cardinals as appears by the Bull of Confirmation See the Council of Trent set forth in Latin by John Gallemart D. D. and Professor at Douey Theoph. Of the Council of Trent read the History of Father Paul a Frier at Venice a Man of Learning Judgment and Piety beyond compare and there you will find what just cause the World â—ath to decline the Autority and Decrees of that Cabal That great Ecclesiastical Body whose Soul and Spirit was at Rome receiving day by day Orders and Directions and
wall Phil. This Canon may respect the Pictures of God and not of the Saints and you have dismist that Point Theoph. Your Church however is to blame to transgress this Canon in admitting Images of God and of the Trinity But seeing you allow Worship and Adoration to the Images of Christ and of the Saints the reason given in the Canon reacheth them also The Fathers would not have that which is worship'd pictur'd on the Wall Phil. You will find other Answers given to that Canon That it prohibited Images in the Church because then the People were newly weanâ—d from Idolatry and might be apt to return For the Council was held under Pope Marcellus Anno 305. and withal the Heathen among whom they liv'd might suppose Christians did worship Idols like themselves whilst they condemn'd them and there was danger least the Gentiles should break in upon them and do despite unto the Images of Christ and the Saints Theoph. The Reason given in the Canon confutes these Answers and manifests them to be but shifts That which is worship'd must not be pictur'd Phil. b De Im. l. 2. c. 9. Bellarmin having reckon'd others chiefly approves this Answer The Canon forbids Images upon the Walls least they should be defil'd and stain'd with the moistness and mouldring of the Wall but Pictures in Arrasor Tables are not forbid as not being so liable to such Inconveniencies Theoph. He will say somwhat tho to little purpose such a ridiculous Answer deserves no Consideration Phil. But withal he shews how the Eliberitan Council consisted but of 19 Bishops And what are they if compar'd with such General Councils which afterwards establish'd Images Theoph. This is like himself when any thing makes against him to slight it But this Council was alwaies held in great esteem for the Antiquity and Piety thereof Hosius presided therein and the other Bishops were most of them Confessors and at that time assembled with the hazard of their lives to give Rules and Directions to the People of God And in those days Bishops were not so numerous the World being not subdued to Christianity And lastly Binius acknowledgeth there were six and thirty Presbyters in the Council besides the Bishops Phil. Once more Bellarmin shews That Council did incline to Novatianism denying Reconciliation unto the Church even at their deaths unto some Offenders as appears in the three first Canons of that Council whereas about 20 years after the great Council of Nice in the 13 th Canon Decreed the contrary a Bin. Tom. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We determin in general That any one departing this life and desiring to receive the Eucharist the Bishop upon examination shall give it him Theoph. Bellarmin doubtless was not ignorant That Pope Innocent the first had vindicated the Eliberitan Council from this imputation of Novatianism and reconcil'd the difference of the Canons by the times wherein they were made b Innocent Epist 1. c. 2. Cum illis temporibus crebrae essent persecut c. In those persecuting Times the Fathers of the Eliberitan Council were more severe least the easiness of Reconciliation to the Church should encourage some to Apostatize they Decreed That such as did fall off should not be admitted to the Eucharist even at their deaths But when Constantine restored Peace to the Church and Persecution ceas'd the Council of Nice releas'd the former Canon and Decreed The Communion should be given to such as desired it upon their death beds Now Bellarmin's brother Cardinal c Annal Tom Anno 305. Fatetur se paulo liberius de hoc Concil loquutum c. Baronius taking into consideration this Justification of the Eliberitan Council by Pope Innocent makes acknowledgment That he spoken too freely against this Council in his Annals before and Declares That there could be no suspicion of Novatianism in that Council Phil. d Baron Tom. 1. Anno Christi 57. Baronius suspects this Canon against Pictures may be supposititious put in among the rest by some who had ill will to Images in after times Because saith he the Image-breakers take no notice of this Canon in their defence Theop. This is their constant practice to suspect all that makes against them They have accustomed themselves much of late to the corrupting of Fathers and Councils and would have us believe they have learn'd that Art from the Primitive Times And withal you may observe Baronius's cheat upon his Reader In the year 570. he much labors to undermine the Autority of this Council as being but a particular Council of few Bishops given to Novatianism and for this Canons sake against Images all this indignation and therefore the Canon must be thought supposititious Now when he hath prepossest his Reader with these prejudices against this Council long after in the year 305. as you have heard he recants acknowledging he had spoke too freely against it and that Pope Innocent had acquitted the Council of Novatianism c. Do you not believe the Learned Cardinal knew as much of this Concern when he wrote his first censure of the Council as when he cries peccavi only he was willing to undervalue the Council in the first place and might presume many of his Readers might never go so far as to read this his Recantation But to proceed in Church History concerning Pictures of the Saints in Churches we have a notable passage of Epiphaninus a Learned Bishop in Cyprus who going towards Bethel with John Bishop of Jerusalem in the way he turn'd into a Church in a Village call'd Anablatha to Pray And seeing there a piece of hanging before the door of the Church painted and having the Image of Christ in it or some Saint for afterwards in his Letter to John Bishop of Jerusalem he saith That he did not well remember whose Picture it was he cut the hanging and Picture into pieces and wish'd the Keeper of the Church to wrap some dead Body in it and bury it When some of the Village standing by expostulated with him for the Fact and said That however he should buy another piece of hanging before the door he promis'd to do so and sent it afterwards to the Bishop of Jerusalem to be put up instead of the other Now in this Letter to the Bishop who had Jurisdiction in that place he gives a reason of his action a Hierom. Tom 2. Epist Epiphan ad Jeannem Episc Hiros cum vidissem in Ecclesia Christi contra Script Autorit hominis c. When I saw in the Church of Christ against the Autority of Holy Scripture the Image of a Man set up I cut it in pieces And in the close of his Letter he adviseth the Bishop to command That such hangings should not be admitted into the Church which are against our Religion that so he might take away all scandal and scruple c. Phil. Many Answers you will find given to this memorable Passage Theoph. Yes it
Man and his redemtion by Christ and other Mysteries which were made known unto them saith the Apostle in the Churches by the Ministery of the Gospel See Estius in 4. Sent. dist 46. Paragr 19. p. 294. And so while your Doctors without any warrant of Scripture generally lay this for a Foundation That the Saints in Heaven do know our state and bear our Praiers when they come to the proof and confirmation every one abounds in his own sense and they easily confute one anothers Reasons and Opinions and manifest unto their Readers upon due consideration that they are full of uncertainties in the Point which they take for granted and can urge only fallible Arguments to confirm that which they would have receiv'd by all Men as a mesur'd Truth but we have not learn'd to subscribe to Mens Dictates And you acknowledg your Doctor makes not proof of his Assertion which is a great defect this being the main Hinge whereupon the Controversie turns We conclude therefore there is no reason we should call upon the Saints when they do not hear us as a Child doth not ask his Fathers Blessing when he is out of hearing Now you assert with Bellarmin That the Saints in Heaven out of doubt do hear us but you know not how It is probable say you that in the Face of God they see and know all things that concern them but give no reason of that probability and is it fit that a Doctrine of your Church which takes up in that part the Devotion of all Gods People should be grounded only upon such a probability whereof you can give no reason How can I call upon the Saints with Faith and Comfort when I have no assurance that they can hear me I may with as much reason daily beg the Praiers of pious Friends who live far from me and say It is probable God will revele to them that I desire the assistance of their Praiers Phil. Your Instance runs not parallel Our condition here is a state of ignorance their 's a state of comprehension They can see the Face of God and live for ever they certainly know all things which tend to their consummation in Bliss for they are arriv'd at the state of Perfection and perfect Knowledge is the foundation of their Happiness Theoph. The perfect knowledg of God is so Here we know in part saith the Apostle 1 Cor. 13. ver 12. but there we shall know as we are known i. e. fully perfectly and this knowledg and Vision of God is Beatifical But how doth this prove their knowledg of the necessities and Praiers of us poor Mortals here on Earth whom they have leâ—t behind them in the vale of Misery we may rather suppose the wisdom of God hath excluded them from the knowledg of their Friends and Relations and of miserable Man here beneath least it should prove a diminution of their Joy and Bliss Your Angelical Doctor holds o Aqu. part 1. qu. 12. Art 8. ad 4. Cognoscere singularia cogitata aut facta c. non est de perfect It belongs not unto the perfection of a created Intellect to know particulars the thoughts or actions of Men. If God only be seen it sufficeth to make men happy As S t Augustin â— He is happy who knoweth Thee altho he have nothing else In a word Cardinals Cajetane was a Learned Advocate of your Church and had studied the Point in hand much and he concludes at last That we have no assurance that the Saints know when we pray to them altho we piously believe it Phil. I well perceive you have a Spirit of contradiction and please your self much in eluding such Arguments which our Doctors urge from Scripture and reason to prove the Doctrine of our Church touching the Invocation of Saints I will therefore take a more convincing way unto such refractory persons and plainly shew by matter of Fact and express Testimony of the Antients That this Doctrine hath bin receiv'd in the Church Catholic from the beginning Theoph. I presume you mean not from the beginning of Christianity you have heard how the attemt of your Doctors to prove it out of Gods Word hath been altogether unsuccessful and some of your Doctors have confes'd that it is delivered in Holy Scripture very obscurely and others have shew'd the reason even the humility and modesty of the Apostles which with-held them from publishing this Doctrine least they should appear to make themselves as Gods after their decease by requiring the People of God to make their Praiers and Supplications to them Seeing therefore your Doctrine is not sounded in the Holy Scripture I could give a short Answer unto your pretended usage of the Church and Testimony of the Ancient That which S t Augustin gave to Cresconius urging the Autority of Cyprian r I am not bound to the Autority of this Epistle for I do not hold the Writings of Cyprian as Canonical but judg of them by the Canonical Scripture and whatsoever is consonant to the Holy Scripture I receive with praise what agrees not with his leave 〈…〉 eject If you could prove what you have urg'd out of the Canonical Books of the Apostles and Prophets I would not contradict but seeing what you haue is not Canonical with that liberty whereunto God hath called us I do not receive his Testimony whose due Praise I can never equal with whose Writings I dare not compare mine own whose Learning I embrace whose 〈…〉 y I admire whose Martyrdom is venerable Again S t Augustin to the same effect elsewhere It is not sufficient unto the Autority of Faith and of the Dostrines of the Church to say Thus Esay or thou faist or he saith 〈◊〉 Thus saith the Lord. So the Blessed Martyr Gyprian himself We must not been what any one hath done before us but what He who is before all Ages hath taught or communded to be don Once more I could answer you out of Gratian t A Custom without the Word of God to back it is not â— B 〈…〉 quâ— T 〈…〉 scit etiamsi alia n 〈…〉 t. 〈…〉 sec 〈…〉 secundie â—hem qn 88. Art 5. Certaratione nescimus an Sancti vota 〈…〉 se 〈…〉 2. contr Cresconium c. 32. Ego hujus Epistolae c. 〈…〉 do sine verbo Lei non esse veritatem sed vetustatem erroris Truth but the Antiquity of Error The Council of Cartbage resolved thus â— The Lord said in the Gospel I am Truth He said not I am Castom Phil. Can you so easily trample upon the Autority of the Fathers You have formerly pretended much honor to the venerable Testimony of Antiquity where you conceiv'd it consonant unto your Principles and now you would decline that Touch-stone because you know full well it is against you in this Point of the Invocation of Saints Theoph. These Sentences I have produc'd are of the Fathers and seeing the Word of God doth not establish your Doctrine
of Christianity against the Innovations of the Church of Rome But seeing your self have receiv'd such satisfaction from their Books and from their Priests as to become a Proselyte to Rome I pray be ingenious and free to communicate and impart your new discoveries unto your Friend Phil. The rule of Friendship and of Charity obliging I am much devoted to this good service and most willing to lead such a Friend and Neighbor in the way of Truth and Holiness Theoph. You suppose the new way wherein you have lately chose to walk to be the right and it will much concern you to make it plain and remove those stumbling-blocks and rocks of Scandal which lye therein before you can expect that I should follow you Phil. Engage Theophilus that you will not stumble at straws and I will undertake to remove all other Obstacles out of your way Theoph. I shall not design to trifle in a serious Discourse and therefore will propose only such Objections against your new way as I judg material Phil. Upon this condition I am ready to answer Theoph. I will first give you in such Exceptions which are obvious unto the meanest Understanding and wherewith your self was much dis-satisfied before your new discoveries viz. 1. With the Latin Service of the Church of Rome 2. With her half Communion 3. With her worshipping of Images Phil. I must confess these things gave great offence unto me before I was better inform'd but now I can give a reason of the Churches practice and answer your Objections against it Theoph. We will therefore take them in their order into consideration First The Church of Rome where she hath Autority requires the public Offices of Praier and of the Sacraments to be performed in the Latin Tongue altho it be unknown and nor understood by the common people and this is contrary unto the reveled will of God in Holy Scripture and to the great end of public Praier Phil. Make your Arguments and Prooss and I will answer them Theoph. S t Paul in that known passage to the Corinthians 1 Cor. 14. speaks expresly to this point that in the Church and public Assemblies of the Saints All things should be don to edification ver 12. and that he that preacheth or prophesieth should utter words easie to be understood by the hearers that it may be known what is spoken otherwise he speaketh into the air ver 9. and if I know not the meaning of the voice saith the Apostle I shall be unto him that speaketh a Barbarian and he that speaketh shall be a Barbarian unto me ver 11. Phil. We grant that Homilies and Sermons should be made to the People in a known Tongue that they may understand and receive instruction Theoph. The same reason holds for Praiers and Spiritual Hymns and Benedictions that the People who are oblig'd to be present and to hold Communion in the Praiers of the Church should understand them For S t Paul in the same Chapter saith expresly He that praieth in an unknown tongue that is unknown to himself his understanding is unfruitful ver 14. and therefore saith he I will pray and sing with the spirit and with understanding also ver 15. and he immediatly adds when thou shalt bless with the spirit that is with such a Tongue as the Holy Ghost hath by an extraordinary gift enabled thee to speak how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks seeing he understandeth not what thou sayest For thou verily givest thanks well but the other is not edified ver 16 17. and therefore he declares That altho he had the gift of Tongues more then they all yet in the Church he had rather speak five words with his understanding that by his voice be might teach others also then ten thousand words in an unknown Tongue Phil. You are not ignorant how the Learned have sufficiently answered all these Arguments taken out of this Chapter Theoph. That they have not sufficiently answered them I know full well and that it is impossible they should I pray impart that satisfaction which they have given you Phil. Bellarmine Tom. 1. Lib. 2. De verbo Dei cap. 16. plainly shews That the Apostle in this Chapter doth not speak of the common Forms of Praier and Hymns of praise but of some particular Praiers and Benedictions which by the gift of the Spirit by immediate Inspiration some were enabled to speak in a Tongue unknown to most of the hearers and somtimes not understood by themselves Theoph. How doth he prove the first part of his Answer that the Apostle in that Chapter doth not speak of public Praiers and Benedictions and reading of the Scriptures For these are his words Vera sententia est Apostolum hoc loco non agere de divinis Offici is nec de publica Scripturarum Lectione Phil. He proves it thus Because saith he out of doubt the Corinthians had the Scriptures read in the Church in Greek and the Divine Service in the same Tongue which they understood Scripturae sine dubio legebantur Graece Divina Officiaâ—fiebant graece in Graecia Ibid de verbo Dei cap 16. Theoph. This we readily grant and make no more doubt of it then himself Corinth was an eminent City in Greece and the Greek was the vulgar Tongue with them and therefore doubtless all their public Service was in that Tongue understood by all And because the Apostle would alwaies have it so in this Chapter he forbids everyone to disturb that good edifying way of the Church That none should pray or bless in public or speak in an unknown Tongue because thereby the People who did not understand the Language could not be edified But that which Bellarmine puts out of all doubt and we easily grant That the Corinthians had their public offices of Praier and reading of the Scriptures in Greek I pray observe well how he proves it Graece in Graecia therefore they had their Service in Greek because they were Grecians And the Argument concludes alike for every Country that doubtless they had their public Service and Worship of God in their own Language Graece in Graecia and Anglice in Anglia because they were Grecians they had theirs in Greek and because we are Englishmen we have ours in English and so every Country in their own Tongue For set aside the reason of this Chapter That S t Paul requires the public Service should be in the vulgar Tongue to the end that all the People may understand and be edified and be able to say Amen and Bellarmine could never prove what he takes for granted That the Corinthians had their Divine Service in Greek by his leave the Chapter shall serve our turn as well as theirs That according to the Apostles general rule in England we should serve God in English Phil. But you will find how Bellarmine puts a vast difference between the first Age of Christianity and those which
ver 24. the Jews sent Priests and Levites to ask him Who art thou and that they who were sent were of the Pharisees not that the Scribes and Pharisees sent them And d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyril expresly saith That Christ gave the exhortation to search the Scriptures unto the People of the Jews and the 5 th Chapter thro-out sheweth our Saviors discourse was with the People some opposing and others believing him Phil. Stapleton gives another answer to that Text e Christum non constituit generale praeceptum aut necessarium perpet quod omnes semper obliget That it was no general Precept necessary and perpetual which should alwaies oblige all men that it was given by way of indulgence to the Jews now because of their unbelief For he had before stated the f Grassantibus Haeresibus tetam spript permitendam aliquibus Question and granted That when Heresies did abound all the Scripture should be allowed to some Theoph. He was so over-seen in his first answer that he gives the second with very great caution No general Precept necessary and perpetual which should alwaies oblige all Men so many limitations to help him at a dead lift But as to the later part of his Answer if because of their unbelief they were exhorted to search the Scripture and when Heresies prevail and Errors then now certainly as much as ever and they should not envy us the Scripture in our vulgar Tongue who are so hard to believe their new coin'd Articles and therefore by them reputed Heretics Neither should they with-hold the Scripture from their Laity seeing Errors so much abound in the World But leaving these shifts will you hear what Origin saith to this Text. a Homil. 2. in Isaid Vtinam omnes faceremus quod scriptum est Scrut Script I would that all of us would observe and do that which is written Search the Scripture hear also what Basil saith b Lib. 2. de Bapt. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us bear with our Lord saying Search the Scripture Hear what Augustin c Serm. 45. De verb. Dom. Judaeis dicit caput nostrum quod vobis Corpus Serut Script Christ the Head said to the Jews what his Pody the Church saith unto the Donatists Search the Scripture You see S t Augustin urgeth the Enemies of Truth and of the Church to search the Scripture as the best way to reclaim them You have heard how the Jews were exhorted by Moses and David and by our Blessed Savior to search and read the Scripture In the next place we will consider Believers under the Gospel we shall read Acts 17. 11. how they of Berea were commended in that they received the word with all readiness of mind and searched the Scripture daily whether those things were so as Paul and Silas taught them The Holy Ghost saith These were more worthy then those of Thessalonica c. Phil. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more noble Men of better parts and abilities and to such we allow the reading of the Scripture as not being so much in danger to be led by the Word of God into Error Theoph. I had thought the Word of God would lead Men into Truth rather then into Error Phil. Yes sober wise and learned Men but the unlearned wrest the Scripture to their destruction as you have heard Theoph. I have already answered that place of Peter but for your Criticism upon the Original Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of more eminent Parts and Learning you may observe how the commendation is given to the Synagogue of the Jews at Berea and their eminency was That they did mind Paul's Preaching and compare the Scripture as in truth True Piety is the best Nobility and I may with better color invert your Argument Because they were Men of Eminency and Learning they did search the Scripture say you because they did search the Scripture they were Men of Eminency and Learning say I. But Chrysostom d In locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gives the best Interpretation of the word They were more noble that is more gentle and courteous then those of Thessalonica who as we read verse 5. Being moved with envy took unto them certain lewd fellows and set all the City in an uproar and assaulted the house of Iason and sought to bring Paul and Silas out to the people c. but these of Berea were not of such a persecuring turbulent Spirit and therefore they were more noble Again S t Paul exhorts the Colossâ—tns Col. 3. 16. Let the word of God dwell in you richly in all wisdom teaching and admonishing one another in Psalms and Hymns and Spiritual Songs singing with grace in your hearts to the Lord. Phil. The Text answers it self Such as must teach and admonish others must be well vers'd in the Scripture but it doth not follow that such should be so who must learn and hear Theoph. This is a meer shift the Original Words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and your vulgar Translation renders it vos metipsos reaching and admonishing your selves or if the scope of the Words favor our Translation Teaching and admonishing one another You see it is mutual and implies the duty of all Christians within their own Sphere to instruct others one Neighbor another in mutual conference Parents their Children Masters their Family And to this end the word of God should dwell in them abundantly Observe what Chrysostom a In Locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. saith upon this Text directly against your Interpretation Hear all ye who are immerst in the Affairs of the World and have Wife and Children to take care of how you especially are exhorted to read the Scripture with great diligence Phil. The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather signifies Permission then Exhortation Theoph. And so should you permit secular Men to be conversant in the Scripture but this will not help you for the Exhortation or rather Command runs not by way of permission but of duty In the same Homily b Hom. 16. In Epistolam ad Coloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he tells every one of his hearers That he should not wait for any other Teacher Thou hast saith he the Oracles of God none can instrust thee like them And then it follows c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I beseech you hear ye men of the World Buy you Bibles which are the souls physick if not purchase the New Testament or Pauls Epistles or the Acts of the Apostles or the Gospels Masters that will never intermit Instruction And then he rounds them in the ear d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the cause of all evils not to know the Scripture And lastly in order to their instructing one another he tells them That they ought to help and not leave all the burthen upon him
their Epistles only in Hebrew and Greek Nay Paul you know wrote his Epistles to the Romans in Greek which was not their vulgar Tongue Theoph. There is a great difference to be observ'd between Preaching the Gospel and committing it to Writing The Apostles were endowed â— See Tirinus his Chronicon â—actum c 〈…〉 â—5 with the gift of Tongues that whither soever they should come they might Preach the Gospel of Salvation unto the People in that Tongue which they understood But being to leave the Records of Holy Scripture unto all succeeding Generations they did write them in that Language which was then most common in the World viz. In Greek that in every Country the Learned who did understand the Greek might Translate the Holy Scriptures into their own Language for the better understanding of the People And without doubt most of the Saints at Rome who believed the Gospel and unto whom Paul did write his Epistle were not Natives and Italians but Strangers and Foreigners either transported by the Conqueror or choosing to follow him into the great Metropolis of the World Many Jews were at Rome when Claudius banish'd them and we may believe more Greeks The names of those Saints whom in the 16 th Chapter he salutes shew they were not Romans but only Saints at Rome And this may be a particular Consideration why Paul did write in Greek to the Saints at Rome for we may probably suppose more of them understood the Greek Tongue then the Latine but as need required Translations were made For a long season the Jews were the only chosen People of God thro-out the World to know his will and they had Moses and the Prophets in their own Tongue but when the time grew nigh that the Gentiles also should be receiv'd into Covenant with God be Fellow-heirs with the Jews and of the same Body and Partakers of his Promise in Christ by the Gospel as the Apostle speaks Epb. 3. 6. to prepare the way for their conversion God stirr'd up the Heart of a Mighty Prince to bring about that famous Translation of the Old Testament into Greek by the 70. Interpreters and other Greek Translations followed and many more into Latine both of the Old and New Testament as Augustine shews a Lib. 2. de Doct. Chris cap. 11. Qui Script ex Hebraeâ— in Graecam vorterunt numerari possunt Latines autem Interpretes millo modo c. We may number those who have Translated the Old Testament out of Hebrew into Greek but the Latine Interpreters are without number Phil. We do not disapprove Translations in Greek or Latine Theoph. And why do you stick at other Languages seeing all was don for the better understanding of the Holy Scriptures by the People in every Country and you have already heard that one Language is not more grave and venerable then another notwithstanding Bellarmine would perswade the contrary And to ballance his great Autority in this case I will give the ample Testimony of a Pope against him b Bin. Concil Tom. 7. parte 1. Epist Johan 8. 247. We find among the multitude of Epistles written by Pope John the 8 th as he is call'd by the Champions of Rome who exclude Pope Joan out of the Catalogue of Popes otherwise Pope John the 9 th One Epistle there is written Stento pulchro glorioso Comiti To a Prince of Moravia whose Subjects did speak the Sclavonian Tongue and be commands they should have the Holy Scripture and their Service in their own Language a Vt in eadem Lin. Christ Dom. nost praeconia opera enarrantur jubemu neque c. Giving his Reasons the same with us For we are required saith he by Sacred Autority to praise God not only in three Tongues but in all Psal 117. O praise the Lord all ye heathen praise him all ye nations And the Apostles in every Tongue did speak the wonderful works of God Acts 2. 11. Hence Paul that celestial Trumpet proclaims Let every Tongue confess that Jesus Christ is Lord to the glory of God the Father Phil. 2. 11. of which Tongues he gives his advice manifestly 1 Cor. 14. That all should be done to edification Nor is it any way opposite to Faith or sound Doctrine if Mass be sung in the Sclavonian Tongue or the holy Gospel be read or any other Lessons of the Old or New Testament being well Translated For he that made three principal Tongues the Hebrew Greek and Latine hath created likewise all the rest for his own praise and glory I have set down this ample Testimony at large because it commands what we practice and gives the same reasons as we do to justifie it And we may wonder Bellarmine and all other Creatures of the Popes of Rome should not subscribe thereunto But altho I mention'd only Translations of the Bible into Greek and Latine which you approve we early read of other Languages whereinto the Holy Scriptures were Translated The Old Testament by Onkelos and Jonathan the son of Vzial was Translated into the Chaldee b Socrates Ecclesiast Hist cap. 27. Vlphilas Bishop of the Goths found out the Gothic Letters and translated the Holy Scriptures into that Tongue that the Barbarians should have the Blessed Word of God The Septuagint into the Dalmatie by Jerome The whole Bible by Chrysostom into the Armenian Tongue as Sixtus Senensis c Lib. 4. Bibliothecae Sacrae cum in Cucuzum c. affirms when he was banish'd into Cucuzum a City of Armenia for the benefit of the People that they might the better understand the Holy Scriptures he translated the Old and New Testament into the Armenian Tongue Bellarmin hath the confidence to doubt whether Jerome translated the Septuagint into the Dalmatic the vulgar Tongue of his Country but d Ibid. usque in hanc diem utuntur hujus translationis Lectione summâ cum utilitate Sixtus Senensis tells us that unto this day they make use of the Translation with great benefit And e Lib. 1. cap. 13. Contra Haereses Alphonsus de Castro acknowledgeth it altho a great Adversary against vulgar Translations Theodoret The Learned Bishop of Cyrus f Lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de curand Graecorum affectibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. triumphs over all the obscure Books of the Heathen Philosophers in comparison with the Holy Scriptures because these were universally receiv'd among all Nations and translated into their Language We saith he evidently demonstrate the efficacy and power of Prophetical and Apostolic Doctrine in that every Nation under the Sun is full of the Divine Oracles The Hebrew Tongue i. e. the Old Testament being translated not only into the Greek but into the Roman Egyptian Persian Indian Armenian Scythian Sauromatian Tongues and to sum up all into all the Languages which the Nations thro-out the World do speak Phil. Theodoret here speaks of the Old Testament translated into all Languages but not
they were not expos'd to public view Phil. a Lib. de Pudicitia c. 7. 10. Procedant ipsae Picturae Calicum vestrarum Ib. Paâ—tor quem in Calice depingis Tertullian shews they had Pictures in the Church early Let the Pictures saith he engraven in your Chalices be produc'd Again The good Shepheard whom you Picture in your Chalice He relates to the good Shepheard bringing back the lost Sheep upon his shoulders which Parable was engraven upon the Eucharistical Cup. Theoph. These are pitiful proofs for Images in Churches and their Worship a Parable engraven upon a Goblet not visible at any distance unto the People so as to become the object of Adoration Phil. There is an account given by Nicephorus Simeon Metaphrastes and others how our Blessed Savior sent the Picture of his Face in a Linnen cloth to Agabarus King of Edessa who hearing of our Savior and his Miracles sent a Painter to take his Picture but his Eyes were dazzled with the Glory of our Saviors Countenance and his Art fail'd him Whereupon our Savior calls for a Napkin and wip'd his Face and left his Picture therein to be convey'd to the King and thereby Miracles were wrought Theoph. We may conclude this to be a Fable as from the Fabulous Authors so likewise because b Euseb l. 1. Hist Ecclesiast Prope finem Eusebius makes no mention thereof and yet gives an account how this King of Edessa did send a Letter to our Savior intreating him to come and heal him of his Disease and that our Savior return'd an Answer Phil. But the same Eusebius lib. 7. c. 18. speaking of the City Paneas of Caesarea Philippi mentions a report That the Woman of the Gospel who was cured of her Bloody Issue was honorable and rich in that City and in memory of that Cure caus'd her own Image to be made in Brass kneeling towards another Statue of a Man in Brass stretching forth his hand to touch her And at the pedestal of the Statue there did spring up an Herb which arising unto the hem of the Coat engraven had virtue to heal Diseases and this Image was by all the Inhabitants reported to be the Statue of Christ And Eusebius gives credit to the Relation shewing it was the Custom of the Heathen People to honor with Statues those whom they accounted Saviors and tells us himself had seen the Pictures of Christ and of Peter and Paul Theoph. You may observe he saith It was the custom of the Heathen to honor so their Benefactors and therefore Christians derive this practice from the Heathen Phil. But Divine Providence hath set his Seal unto it in those miraculous Cures which the Herb wrought that grew at the foot of Christs Statue And Sozomen relates farther lib. 5. c. 20. That the Apostate Julian in scorn took down this Statue and in the place set up his own which was struck with Lightning from Heaven and broke into many pieces Theoph. These things came to pass by a special Providence not to justifie the making of Christs Statue but in the sight of the Heathen to attest the Truth of those great Things which Fame had delivered of Christ whom they knew that Statue represented And to vindicate that Affront the Apostate Julian design'd to put upon our Savior Phil. We find they had the Pictures of Christ and the Apostles very frequent in S t Augustins time For some Enemies of the Gospel entitled Magic Books unto our Savior as by him written to his principal Disciples Peter and Paul Now Augustin observes how Paul was no Disciple of Christ in the days of his Flesh and so the Imposture was easily discover'd But because saith he they had often seen the Picture of Christ and of these two chief Apostles drawn together they concluded them to have bin his most beloved Disciples and so were induc'd to bring in Christ as communicating his Secrets and Mysteries of the Art of Magic to them Theoph. Bellarmin should have given you S t Augustins observation upon this passage a Lib. 1. c. 10. De cons Evangelist sic omnino errare meruerunt qui Christum Apostolos non in Sacris Codicibus c. So altogether they deserv'd to be mistaken and err who look upon Christ and his Apostles on painted Walls and not in the Holy Scriptures and it is no wonder to see such as are Forgers to be deceived by Painters Phil. The second Council of Nice as Bellarmin shews brings many other Testimonies of the Fathers occasionally in their Books making mention of the Pictures of Christ and of the Saints usual in their times Theoph. In the series of Discourse you have led us unto that Council and I shall chuse to accept your Appeal and thither we will go But first I will prepare the way and let you know That we do not declare against Images in themselves but as they are occasions of Superstitious Worship Men prize ancient Pieces representing Famous Men Suppose Julius Caesar or Tully or the Ancestors of their Family and much more should we value Pictures of Holy Men and Women or of our Blessed Savior But you must then shew they be true Resemblances and Copies of their Countenance Pictures very like them whom they represent whereas now in the Images of the Saints there is no regard had to their likeness but only to set up an Image that shall signifie and not represent An old Man with a Sword stands for Paul with Keys for Peter with a Cross decussat for Andrew so in our Saviors Pictures you shall observe as many Forms as there are Faces or Fancies of Men. If a Painter designing to draw our Ladies Picture should take a Beautiful Courtizan for his pattern it would serve Now such Pictures which have no likeness to the persons represented deserve no regard neither are they useful for Commemoration Should any one send you your Grand-fathers Picture much unlike him and drawn at all adventures you would not honor it so much as to hang it up in your Hall or Parlor But you and I both have been led out of the way by those who write upon this subject of Images instancing in some who have altogether rejected them and in others who have approved them whereas our chief Design is to shew the unlawfulness of Image Worship to allow no other use of Pictures then to put us in mind either of Things or Persons or for ornament of places If you are content herewith the dispute shall end between us always excepting against any Image of God whether Historical or Analogical or by what term soever you may distinguish Phil. If you see the Picture of Christ will you not worship him Theoph. When by occasion of his PIcture I am put in mind of my Savior my heart must honor and worship him as at any other time when I apply my self unto him in Meditation without a Picture to help the memory But we allow no Worship or Adoration due
of Heaven the Throne of God and Gate of Paradise hear the praiers of the poor and despise not the sighs of the miserable Let our groans and our desires be brought by thee into the sight of our Redeemer which by our misdeservings are cast out f Dele peccata relaxa facinera erige lapsos solve compeditos Blot out our transgressions release our sins raise the faln and loose such as are bound Let the branches of vices be cut off and the flowers of vertue planted g Placa precibus Judicem quem puerp genuisti Redemt c. Appease the Judg by thy praiers whom thou hast brought forth a Redeemer That as by thee he was made partaker of the humane nature so by thee he may make us partakers of the Divine Nature One passage more neer the close of the service I will produce The Catholic Church celebrates the holy memory of Mary Mother of God who stands in need for her salutary help without ceasing h Quoniam reverent quae Matri exhibetur Christo dofertur ideo totis desideriis c. Vt Matrem sentiamus piissimam et felium ejus Judicemisereniss And because the reverence towards the Mother redounds to Christ therefore with all the desire of our hert we will insist on her praises that the Mother may be favorable to us and the Son a serene Judg. Phil. You see most of these passages do proceed upon her praiers and intercession that she would interpose for us and present our supplications and sighs unto our Redeemer Theoph. But you shut your eies and not observe these absolute petitions which are put up to her and where any reference is made to Christ even there it much derogates from his mediation and intercession because it represents Christ as a Judg by her praiers and mediation to be appeas'd the blessed Virgin becoming our Intercessor unto Christ And so by the stamp of public Authority you see these extravagancies confirm'd which above you would not justify as being the fancies as you call'd them of private persons Now in confutation of such blasphemies the Holy Scriptures shew Christ to be our Advocate until the day of judgment not a juige A merciful and faithful High-Priest in things pertaining to God Hebr. 2. 17. Hebr. 4. 15. 16. For we have not High Priest which cannot be touched with a feeling of our infirmities but was in all points temted like as we are yet without sin Let us therefore come boldly saith the Apostle unto the Throne of grace that we may obtain mercy It is the design of Holy Scripture to make poor sinners come with confidence and comfort to Christ and to the Father It is the designe of your Church to discourage them with a sense of their unworthiness and to teach them to look upon Christ as a severe Judge that so they may fly to the Virgin Mother and to the Saints to be their Mediators and Intercessors Nothing is more opposite to the Covenant of Grace to the Love of God towards such as are reconcil'd in Christ to the tender compassion of our blessed Saviour and to the gracious promises and Invitations of the Gospel And upon this account I may pronounce your Doctrine of the Saints Invocation and Intercession to be a damnable doctrine destructive to the Souls of men Phil. Satis pro imperio Doubtless you think your self as infallible as we the Pope and you design to put Christs Vicar besides the Chair to place your self therein and magisterially declare against the doctrines of our Church Theoph. If our Declarations like the Pope's many times be against the Tenor of Holy Scriptures regard them not but if the word of God condems your practise that which your Church teacheth in her public Offices Wo unto them by whom offences come I have follow'd your prescription and have kept close to such instances as are approv'd among you by Councils and Popes and Missals of your Church and when you cannot refute the objection you scoff at the opponent But because this Conference hath bin spun out into a great length I will favor you and my self with the omission of many things and give you only one Instance more out of the same Ordinary and Missal according to the use of the Church of Sarum In the Office of S. Thomas the Martyr as you call him Archibishop of Canterbury Chancellor of England He was indeed a Martyr for the Pope standing so highly for his Authority in the justification of Appeals to Rome and not submitting the Clergy to the Laws of the Realm that he betrai'd his Native Cuntry to a sorreign Jurisdiction and became a rebel to the King and Kingdom Hereupon he was banish'd divers years and by the interest of his great Patron the Pope in neigboring Princes he created great vexation trouble unto his lawfull Prince King Henry the II d. After 7. years a reconciliation was made by the mediation of the Pope and other Princes between the King and him and he return'd into England the King abiding in his Territories in France Upon his return by the Popes Bull he Excommunicates the Arch-Bishop of York and those other Bishops who in his Banishment officiated in the Coronation of the Kings son Henry according to his Fathers command alleading that the priviledg of Coronation of Kings of England belong'd to him as Arch-Bishop of Canterbury This and other insolencies being soon related to King Henry in France he spake passionately against the proud Prelate and immediately four Commanders in his Camp went over into England entred the Bishops Palice and purfu'd him into the Chappel and there Inhumanly and Sacrilegiously murder'd him a See Gulielmus Nubrigenses his Hist. of England l. 2. c. 16. p. 25. c. Hereupon by the Pope he was Canoniz'd for a glorious Saint and Martyr and an b Baro. Martyr Rom. in 29. Decembris Annual feast was Instituted afterwards in memory of his Martyrdom upon the 29 th of December a solemn office and service there is appointed for the day as we find it in the missal wherein the Account is given that the first Solemnity of his Translation was kept in the Cathedral of Canterbury Henry the third being present and the Popes Legat Pandulphus the Arch-Bishop of Canterbury all the Prelates and Nobles in the Year 1220 Fifty Years after his Passion and that the Martyr Thomas of Becket honor'd his Translation with many Miracles c Caecis ad visum surdis ad Audit c. Restoring sight to the Blind Hearing to the Deaf Speech to the Dumb and Life to the Dead In the Office we have these Praiers O Jesus Christ by the Merits of Thomas Forgive us our Trespasses Again d T is per Thomae sanguin c. By the blood of Thomas shed upon thy score make us to follow where he 's gon before Another Petition there is to the Martyr himself in that Office e O Thomas give us help Strengthen those