A sermon preached before the King at White-Hall The 24th. of Novemb. 1678. By William Lloyd, D.D. Dean of Bangor, and Chaplain in ordinary to His Majesty. Published by his Majesties Command. Lloyd, William, 1627-1717. 1678 Approx. 129 KB of XML-encoded text transcribed from 37 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A48849 Wing L2710 ESTC R217682 99829336 99829336 33773 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A48849) Transcribed from: (Early English Books Online ; image set 33773) Images scanned from microfilm: (Early English books, 1641-1700 ; 1869:24) A sermon preached before the King at White-Hall The 24th. of Novemb. 1678. By William Lloyd, D.D. Dean of Bangor, and Chaplain in ordinary to His Majesty. Published by his Majesties Command. Lloyd, William, 1627-1717. 72 p. printed by M.C. for Henry Brome, at the Gun at the West-End of St. Pauls, London : 1678. Running title reads: A sermon preached at White-Hall. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2003-11 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2004-01 Olivia Bottum Sampled and proofread 2004-01 Olivia Bottum Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion A SERMON Preached before the KING AT WHITE-HALL . The 24 th . of Novemb. 1678. BY WILLIAM LLOYD , D. D. Dean of Bangor , And Chaplain in Ordinary to His Majesty . Published by His Majesties Command . LONDON , Printed by M. C. for Henry Brome , at the Gun at the West-End of St. Pauls . 1678. A SERMON ON ACTS ii . 42. And they continued stedfastly , in the Apostles Doctrin , and Fellowship and in Breaking of Bread , and in Prayer . THey of whom this is said , were that Multitude of People whom the Apostles first converted to the Christian Faith. All together in one word , they are called the Church in the last verse of this Chapter . Which being observed , it will soon appear what we are to learn from these words . They teach us , First , What the Church of Christ was in the Apostles days . Secondly , What Church is now a true Member or Branch of it . Thirdly , That , having such a Church , it is our duty to continue in it . Accordingly in my discourse on these words , I shall endeavour to shew you , First , a description of that Original Church by all it's Tokens and Characters ; which are described in my Text to have been , First , the Apostles Doctrin , Secondly , their Fellowship , Thirdly , their Sacraments Breaking of Bread , Fourthly , their Worship of God , and Prayers . Second●y , I shall consider what Church in our days hath those Characters of the Original Church . I shall shew , they are very confused in that Church which will own them in no other : They are through Gods blessing , in great Purity and Perfection in our Church . Lastly , I shall shew that it is the Duty of every Christian to continue stedfastly ; first in the Church that hath these Characters , and secondly in these things that are the Characters of the Church , and thirdly to live sutably to them in his whole Conversation . First , be●●re I speak of the Characters of a true Church , I ought to shew in few words what it is that is to be known by them . The Church , Ecclesia , among Christians in the largest use of the word , is the whole Multitude of Believers joyned together in one Body or Society under one Head Iesus Christ. In the Nicene Creed it is called , the Catholic Apostolic Church . Apostolic , because it was planted at first by the Apostles , and still retains the Characters of their Original Church . Catholic , that is , Universal ; ( for that is the plainer English word , ) because it is made up of all those Particular Churches , of which every one hath these Characters in my Text , and is therefore a true part of the Catholic or Universal . For the word Catholic , as fond of it as they are now in the Roman Church , If any Christian of Rome , for some ages after Christ , had heard any one say I am a Catholic , he would not have been able to have guest what Religion he had meant . But when the Greeks had used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their language ; First , to distinguish the Christian Church as extending to all Nations , from the Jewish which was confined to one Nation in particular ; Afterwards to distinguish the Common Christianity , which was in all parts of the World , from that of a Sect which sprang up in some particular Country : After this , the word Catholic was taken up by them of the Roman Church . And in process of time they came to distinguish themselves by it , from the Greeks , and from those of the other Eastern Churches that first used it . It could not but seem very strange to the Greeks , to see them of the Roman Church , whose Communion extended no farther at that time , than only to the West part of Europe ; that they should call the Roman Church the Catholic , or Universal , in Opposition to the Greeks , and to all other Christians , that then possest , not only all the rest of this Europe , but all that was Christian in Afric and Asia besides . But this is not strange to any one that considers , how natural it is for men of any Sect to make a great Business about Words . As they are apt to bestow the worst words they can find upon their Adversaries , so with the same Partiality they are ready to appropriate the good ones to themselves . Thus the Jews will have none but themselves to be the children of Abraham . The Turks will have none but themselves to be called Musulmans , Believers , The Arrian Heretics , in their Day , would allow none but themselves to be Catholics , a If they of the Roman Communion will be the only Catholics now , who can help it ? But we shall not allow it them , till they can prove all other Christians to be Schismatics , and us in particular ; Which will be tried in the issue of this Discourse . The mean while to give the word its Original use , the Catholic Church ( as I have shewn ) signifies the Universal . And by the Universal Church b we mean that which from this Head in my Text came to disperse it self into all parts of the inhabited World. The Original of this Church Universal was that Church which the Apostles planted first at Ierusalem ; Therein following the Command of our Saviour who bade them , Go , preach to all Nations , beginning at Ierusalem . The Body of this Universal Church consists of all those , whether National , or Less , that are called Particular Churches . Which were either derived from that Original Church in that age ; such as were , those seven Churches of Asia , and the rest which are mentioned in Scripture : or that have been deri●ed from th●m by any after Conversion , in whatsoever Country or Age. These Particular Churches are many , as the parts of the Body are many . And as all those parts together are one Body , so all these Particular Churches make up one Universal . One I say , in both respects , both as being derived from one source , that Original Church at Ierusalem : And also One , as being united together in those Common Characters , by which that Original Church is described in this Text. Those Characters are four , which I come now to consider particularly ; The Apostles Doctrin , and Fellowship , and Sacraments , and Prayers . The first is the Apostles Doctrin , the Doctrin of Faith ; and not the Inward Belief , but the Outward Profession of it . The Inward Belief is required to make us true Christians , but the Outward Profession makes us Members of a true Church . And as it can be no true Church that has not a Public Profession of the Apostles Doctrin ; so it can be no sound Church that embraces any other for the Doctrin of Faith , then what was received from the Apostles . Now their Doctrin , at this time referred to in my Text , was no other than what they preached as the Faith of Iesus Christ. But considering how long ago it was that they preached ; how many ages have past since ; and especially what ages they have been ; many ages together , of Darkness and gross Ignorance , as they cannot but know , that are any thing acquainted with a History ; I say , after so many extreme ignorant Ages , it is impossible we should have known what was preached by the Apostles , unless it had been also delivered in writing , and unless those writings had been brought down to our Hands . And , blessed be God! there was such a Delivery , in the Books of the New Testament . In which Books , the Apostles bearing witness , as they do , to the Scriptures of the Old Testament , that they were b Written by Divine Inspiration , and that they c are able to make us wise to Salvation through Faith in Iesus Christ ; and delivering the Faith in Iesus Christ , as they do , in their own writings , to the end d that all men may believe on him to Eternal life ; Therefore in these Books of the Old and New Testament together , we have a Standard of the Apostles Doctrine ; and we have not the like for any other than what is written in these Books . Here is all that we can surely call the Doctrine of the Apostles , unless we know more than the Fathers of the Primitive Church . They through whose hands this Doctrine must pass , before it could come into ours , knew nothing but what they had in the Scriptures . This was constantly their Standard and Rule of all things , in the words of St. Chrysostom a Who says again , b All things that are necessary , are plain and manifest in the Scriptures . So St. Austin says , c All things that belong to Faith or Life are to be found in plain places of Scripture . St. Basil saith , d Believe those things that are written , inquire not into things that are not written . St. Ierom , e Non credimus quia non legimus ; we believe no more than we ●ead . In like manner say many other of the Fathers . And though they did sometimes quote the Apostles Traditions , for Ritual things ; yet in matters of Faith , if they prove any thing from Tradition , it is either the Written Tradition of Scripture ; of if Unwritten , 't is no other than the Creed ( as it were easie to shew in many Instances . ) a And withal they believed there was nothing in the Creed but what they could prove from the Scriptures ; and they did prove it from the Scriptures upon occasion in every Particular . b So that in their Judgment , it is not only a sufficient , but the only Measure of the Doctrin of the Apostles . And by this we may judg ( as to matter of Doctrin ) who are , and who are not Members of the Apostolical Church . The next Character is this , that they continued in the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fellowship ; a word that has diverse senses in Scripture . In this place it seems to be the same as Society . They were in the Apostles Society or Communion . Now to continue in their Society ( considering what they were , men deputed by Christ for the Government of his Church ; ) it could be no other than to continue as Members of that Body which Christ put under their Government . But how can any be so now ? they being dead so many Ages since , and their Government so long since expired with them . No , their Government is not expired , though they are . For it was to continue a till the end of the World. So that according to the common saying among the Jews , Whosoever one sends being as himself : So our Saviour having sent the Apostles saith , b Whosoever receives you , receives me ; In like manner , whosoever were sent by the Apostles , were as themselves ; And whosoever continued in their Fellowship , were in the Fellowship of the Apostles . Now their Government is declared to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Bishopric . c And in this Office they were equal among themselves ; as our Saviour describes them , sitting on twelve Thrones , and judging the twelve Tribes of Israel . d It is observable that this was after his Promise to St. Peter , Mat. xvi . 16 , &c. Which Promise I consider , by the way , because 't is so much pressed by the Romanists , to prove a Power , which Christ had given St. Peter over the rest of the Apostles . If Christ had truly given it , we must then have considered , whether St. Peter left any Successors in that Power ? And if so , why not St. Iohn the Apostle by Survivance ? why not the Bishop of the undoubted Mother-Church at Ierusalem ? Why not the Bishop of some other City , where the Scripture has assured us that St. Peter Preacht ? rather than of Rome , where if he did preach , we have not a word of it in Scripture . These and sundry more such Questions would have risen upon that Hypothesis , of such a Power given to S. Peter . But it is out of Question that the Apostles never so understood those words of Christ. They knew of no Power that was promised to St. Peter more than to themselves in that Text. For after this , a they were at strife among themselves who should be chief . After this , b they disputed it again and again : and Christ chid them every time , but never told them , I have promised it to Peter . Nay it appears that Christ did not intend it , by his open Declarations to the contrary ; That c it should not be among them , as in Secular Kingdoms and Monarchies . It appears more plainly in the fulfilling of his Promise . For he both ordained the rest with S. Peter , d without any Difference ; And when they all together had received the Holy Ghost , in this Chapter , St. Peter stood up with the eleven , ver . 14. And upon him and them Christ built his Church ; even all these who continued , not only in his , but in the Fellowship of all the Apostles . Now if all the Apostles were equal in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Government , then it is certain that their Successors must be so in like manner . Though one must have Precedence before other , for Order's sake ; as St. Peter had a usually among the Apostles , when they were together : And though one may be above others , in the same National Church , as all Primats are , by Human Laws ; Yet none , by the Law of God , hath Authority over others ; I say none among their Successors , any more than among the Apostles themselves . So St. Cyprian b declares oftentimes in his Writings . Not to mention the like , as I might , from many other of the Fathers . Now the Bishops in after times , in their several Churches , were undoubtedly held to be the Successors of the Apostles . a We have as great a consent among the Antients for this , as we have for the Observation of the Lord's Day . And it is evident from the b Primitive Writers , that they lookt upon Communion with their Bishops as Communion with the very Apostles . They held it the Duty of every Christian , to obey them in Spiritual things ; They held it the Duty of every Bishop , to govern and feed his own Flock ; To attend to that only , and not to usurp upon his Brethren ; But all , as occasion served , to do all good Offices one for another , and to join their endeavours for the common Concernments of the Church c And for them so to govern the Church , and for the People to live under their Government , in Spiritual things ; This was to live in the Fellowship of the Apostles , which is the Second Character in my Text. The third is the Participation of the same Sacraments . One only is mentioned in my Text , that is the Sacrament of the Lord's Supper . For being already baptized , they had no more occasion for Baptism ; But that being spoken of before ver . 41. I therefore mention both these Sacraments . The use of both these , in the Apostles times , was a Character and Token of the Christian Church . Thus St. Paul , 1 Cor. xii . 13. mentions both these Sacraments , as the Instruments and Means by which we are united to Christ. By one Spirit we are all baptized into one Body , and we have all been made to drink into one Spirit . Both these Sacraments they received of Christs own Institution , who required them to be used in all Ages of the Church ; to be administred to all it's Members by every Church . And that in the same manner as they were instituted by Christ ; I mean as to all the Essential parts of the Sacraments . However Ceremonies or Rites may be varied ; yet in their Essential parts they are of perpetual Obligation . For Baptism , when it was instituted by our Saviour for the Admission of Members into his Church ; he said thus to his Apostles , a Go , make Disciples , ( that is , Christians , ) of all Nations , Baptizing them , in the name of the Father , and of the Son , and of the Holy Ghost . And thus doing , b Lo I am with you till the end of the World. And for the Lords Supper , he ●dministred it himself to his Disciples , ( who were then not in Orders , for it was before his Death ; and he did not ordain them till after his Resurrection . ) And administring the Sacrament to them , who were not in Orders , c He took Bread , and blessed it , and brake it , and gave it to them , saying , Take , eat , this is my Body , and what follows . d He gave them the Cup in like manner , saying , Drink ye all of it . This is my Blood , or this Cup is the New Testament in my Blood. Accordingly it was done in the Church in the Apostles times . The Apostle calls it the Bread and the Cup which they received in the Sacrament , never otherwise ; though Spiritually and Sacramentally the Body and Blood of Christ , yet Bread and Wine in its Natural and Bodily substance . He says , a The Cup which we bless is it not the Communion of the Blood of Christ ? And the Bread which we break is it not the Communion of the Body of Christ ? No doubt we have the Mind of Christ in these words . It is properly the Communion of His Body and Blood , which we receive in this Sacrament . And according to his Law they are conveyed to us , under the Elements of Bread and Wine . For so the Apostle tells us , that , even after Consecration , It is Bread which we break ; it is Bread which we partake ; It is Bread that we eat in this Sacrament . Which last thing he says three times together , in three Verses . b In like manner it was properly Wine which remained in the Cup , even after Consecration . So it was called by our Saviour , c the fruit of the Vine , and this Fruit ; even the same of which he had said , This is my Blood. And , as he said to his Apostles , being Laymen , d Drink ye all of it ; and as St. Mark observes , e They all drank of it , so did all other in those times , as well Laity as Clergy . 1 Cor. xii . 13. We are all made to drink into one Spirit . 'T is observable , the whole Sacrament there is called drinking , as here the whole Sacrament is called Breaking of Bread. And the Sacrament being thus instituted by Christ , being thus administred by his Apostles , and being thus received in his Church , was to continue till Christs coming again . So the Apostle saith expresly . 1 Cor. xi . 26. So that here 's a third Character of an Apostolic Church ; to continue the use of those Sacraments which they used , and that in all the Essentials of them , according to Christ's own Institution . A fourth Character in this Text is Prayer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Plural Number ; that is , not one or two , but many , and oft . And it appears they were publick Prayers , by what follows , ver . 46. They continued daily with one accord in the Temple . There the Apostles used to meet after Christ's Ascension into Heaven . They were continually in the a Temple praising and blessing God. They were constantly there in the times of Devotion , as may appear from Acts iii. 1. and other places . They continued this Practice as long as the Iews would suffer them ; till they drove them away from their Temple and Synagogues . After which , these first Christians had Assemblies elsewhere , as we read Acts xviii . 17. In which Assemblies , what they prayed , and what they did besides praying , we have no particular account in Holy Scripture . But we have in those Writers that lived within the Age of the Apostles . That is , in an Epistle of the Younger Pliny to Trajan , a and in St. Iustin Martyr's second Apology . b There we find in Pliny , c that they did Carmen Christo quasi Deo dicere secum in vicem . They spoke Verses , answering one another by turns ; as we speak the Reading Psalms , I know not how he could better express it . And , saith Iustin Martyr , they read Lessons out of the Apostles , and out of the Prophets ; d And when the Reader had done the Bishop Preached , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either the Bishop , or the chief Minister . Then they rose up all together , and prayed . They had , saith Iustin Martyr , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Common Prayers . ( Those are his Words . ) e In which they prayed for themselves , and for their Princes , f and for all others that were living g with them . They prayed only to God , h saith Iustin Martyr twice . i This , together with the Administration of the Sacraments , and their gatherings for the poor , is all the Account they give us of their Meetings . Which account being given much within fifty years of the Apostles times , we may reasonably conclude it was the manner of their Prayers , the use whereof was the fourth Character in our Description of the Apostolick Church . Besides these you see my Text hath given us no other : and therefore whosoever would make sure of such a Church , he may do well to judg of it by these Characters , being all that the Apostles have given us . But if these were the Notes of a true Church in the Apostles times , what mean they of the Now Roman Church , to require any other ? Or what would they have that cannot content themselves with these ? Sure their hearts misgive them that these are not for their turn . Either they have them not , or others have them as well as they : And therefore they choose rather to insist upon those , which they can hope to appropriate to their own Faction . It is not worth the while , in this Place , to reckon up the fifteen Notes of a true Church , which a Bellarmin gives us . All which , are either common to other Societies , as well as a true Church ; or if they are proper to such a Church , they are elsewhere no less , nay , much more in some others , than in theirs . As for the Essential Properties , here in my Text , they are but four , and those are from an Infallible Authority , The like whereof cannot be shewed for any other . Therefore our Church desires nothing more than to be tried by these Tokens . If the same way of Tryal does not please them so well in the Roman Church , we cannot wonder at it , for these make no way for them , but against them in every Particular . I shall make a short Proof of it , trying their Catholic Church ( as they call it ) by these Characters of the Primitive Apostolick Church . And first for the Doctrine of the Apostles . If the Publick Profession of that , without any other , be required of any true Church ; and if the Scriptures contain all the Doctrine of the Apostles , as it was firmly believed by the Fathers in the Primitive Church : How come they of the Roman Church to find out so many Doctrines , of which there is no mention in the Scripture , nor in any of the Primitive Fathers ? In what place were they kept , to be made known in after-times , that were not known to them that lived in or near the Apostles times ? But they have I know not how many such Doctrines , and they are properly Doctrines of their Church . They are declared by their Councils , with most dreadful Anathemas to all those that shall presume to deny them . We see they Unchurch us ; we know what they have done more , and may guess what they would do more to us , for denying them . But they have them in their Creed , the Creed that is sworn by all their Clergy . a They swear first the old Nicen , and add to that the new Roman Creed : They conclude it in these terms , Hanc esse veram Catholicam Fidem extra quam nemo salvus esse potest . b That this is the true Catholick Faith , without which no man can be saved . What a horrible thing is this , to couple together , I believe in God , and in our Lord Iesus Christ ; with I believe the Doctrines of Transubstantiation , Auricular Confession , Image-Worship , Purgatory , Indulgences , and what not ? some of which things some of themselves do confess , c are not so much as once mentioned in Scripture ; and none of them is mentioned there in plain words , not in any words that were understood so by the Fathers for many Ages after Christ. For the Doctrine of Transubstantiation . Besides that we find nothing for it , but many things against it in the Ancients , a so many that we are sure it could not be the Tradition of those Times . We see at its first birth it was declared to be a Novelty , and a Falshood , by Rabanus Arch-Bishop of Mentz , b and by other c of the learnedst men that lived eight or nine hundred years after Christ. We find at that time , and for two hundred years after , it was a rude lump , d which askt much licking over to perfect it a . And then having both Shape and a Name , it was defined to be of Faith by Pope Innocent in his Lateran-Council , above twelve hundred years after Christ. For Confession to a Priest , the necessity of it was unknown to the Fathers of the Primitive b Church . Nay , above a thousand years after Christ , it was held disputable in the Roman c Church . And though the Practice of it was imposed by Pope Innocent , in his Council of Lateran d ; yet even then it remained disputable e as to the Doctrine , till it was made to be of Faith by the Trent Council a . For their Doctrine of Image-Worship , than which nothing can be more contrary to the Scriptures , as they were understood by the Primitive b Fathers ; we know it was established by the second Nicen c Council , and we know what a Council that was . But it was condemned in the same Age by two as numerous Councils ; that of Constantinople d a little before it , and that of Frankfort e immediately after it . And the matter was held in debate all that Age , in both the Eastern a and Western b Church : till at last it was setled in the East according to the Nicen Council ; which they have so much out done in the Roman Church , that even the Greeks charge them with c Idolatry ; And they are not wholy excused from it by many d of their own Communion . For their Doctrin of Purgatory , it doth not appear that any one of the Ancients hit upon it , among all the different Opinions a that they had concerning separated Souls , till St. Austins time ; and yet then , we are as sure it was no Catholic Tradition , b as we can be of any thing of that Age. After near two hundred years more , it was believed by one of great Name : c from whose fabulous writings d it got Credit ; And so crept by Degrees e into the Faith of the Roman Church . But it is received by no other Christians . For their Doctrin of Indulgences , It is so confessedly a new , It was at first so ill b grounded , and so c wickedly designed , that God seemed to have suffered them to run on into this , to shew the World ( as afterward he did , ) by this Example , what Stuff the Lusts of men left to themselves , would bring into the Christian Religion . It were easie to shew the like in all their new Articles of Faith. Most of them I shall consider as they come under the other Heads of my Discourse . The mean while these may pass for a sample of the rest . They all sprung up in late corrupt Times , and went at first as Private Opinions only ; but being found to make well for the Interests a of the Clergy , they were concerned to bring them in credit with the People . And they took a way for it that could not fail in such an Age , by forging New Revelations a and Miracles . when by these means , worthy of their Doctrines , they had brought them into the Christian Faith ; then beside the Interest that first brought them in , there was another reason to continue them . It was necessary for the Credit of the Infallibility of the Roman Church . Touch that , and you shake the whole building of Popery , even to the Foundation , that b is , the Papacy it self . To secure that , they are brought under this miserable necessity , of holding all for Catholic Faith , that is once received in the Roman Church . Whatsoever she bringeth forth , must be fathered on the Apostles , though there is not the least Colour for it in their Writings . But to shew how little trust they have in the Apostles writings , there needs no other instance than this , that their Church hath forbid a her Laity to read them , and hath taken a course that if they read they cannot well understand them . The Scripture was writ by the Apostles in the most vulgar language of their times , the Greek , which was the mother tongue of most , and well known in all * Countrys where the Scripture was written . And they writ it for every one to read , as it appears in plain words a in their writings . And the Ancient Fathers required b all men to read it , all the Laity , even the c meanest of the Laity ; they Condemned the neglect of it ; they d commended them that read it day and night . There is nothing more frequent in the writings of the Ancient Fathers . Yet now it is found out that the Laity may hurt themselves with reading it . How so ? It will make them Hereitics . One would little expect it , that had read what the Fathers a say of this matter . But now it is Heresie to disbelieve the Roman Church . And , no doubt , to read the Scripture a will bring men to this . But whose fault is it ? Surely theirs , that instead of reforming their Church , have rather chosen to silence the Scriptures . Which being done in favour of their Doctrines , it appears that they themselves , ( I mean the governours of their Church ) have been sensible that some at least of their Doctrines are not the Doctrines of the Apostles . In the next place for the Apostles Fellowship , which I have interpreted to be Union under lawful Pastors and Governors ; They can by no means allow this Character to our Church , or to any that submits not to their Universal Pastor . Which title they appropriate to the Bishop of Rome ; and him they swear , in their forementioned profession of Faith , to be the Vicar of Christ , and the successor of St. Peter the Apostle . And to shew how far they dare go against a evidence , they swear also , that his Roman Church is not only Mistress , but also the Mother of all Churches . Not to say in how many things , he that will be Supream Pastor , invades the just rights of other Pastors , who are all , in the judgment of Primitive times , the Successors of the Apostles of Christ ; Or how little he hath to shew for his claim to a succession in that Power from St. Peter , either in Scripture Story , or in the writings of the Primitive b Church : I shall only desire you to consider these beginnings of Christianity in my Text. When the whole Church was comprehended in three or four thousand believers , and they were all together with the Apostles at this time in Ierusalem ; It is certain that then there was no Bishop , nor no Christian , at Rome . So that then for the Bishop or Church of Rome to be any thing , which they swear they are , in those Articles of their Faith , was surely no part of the Apostles Doctrine . Nor did the Fellowship of the Apostles consist in subjection to St. Peter . Though he was the first a in Order , yet that he had Authority over the rest , there is no ground to assert : There is much evidence against it , as I have shewn from sundry places of Scripture . Nor granting this to St. Peter , ( which they can never prove , ) can they bring down a title from him to the Roman Bishop . He hath a better pretence to succeed the Roman Emperors , b in Monarchy , than he hath to succeed any of the Apostles . And indeed that was the design , as they know that are skild in the writers of antient times . Rome seemed a place designd for Empire ; and when the Emperors faild , then the Bishops set up in c their stead . What the Emperors could not hold by Arms , the Bishops would fetch in by Religion . And so they obtrude upon all Christians , in truth , a Secular Monarchy , instead of that which my Text calls the Fellowship of the Apostles . Thirdly , for the two Sacraments of the Apostles , they tell us of seven , which were instituted by our Lord Iesus Christ. In this Chapter we read of Baptism p. 41. and we read of breaking of Bread in my Text. Here are two ; but where are the other five ? They were not thought of at that time , for ought that appears to us in Scripture . a Nay it doth not appear in a thousand years after . It was eleven hundred years after , when Peter Lombard wrote his Book of the Sentences , before which they cannot find the least mention b of that number of Sacraments . But to speak of no more than that mentioned in my Text. Where is the breaking of bread ? As they receive it in the Roman Church , there is neither breaking nor bread a in their Sacrament . Where is the Communion b of Christs Body and Blood ? Their daily Worship is the Mass. But their Mass is no Communion c . The Priest only Consecrates and eats , while all the people stand by and adore . Was there ever such a thing heard of in the Primitive d times ? In those times , none were suffered to be present but only d such as received . And if any were present , they were punishable e if they did not receive . What could they have thought of such a Sacrament as is now the daily Worship f of the Roman Church ? Sure enough in the Apostles Church , as oft as they met to Worship God , they All did eat of that one bread . 1 Cor. x. 17. And they All were made to drink into one Spirit . 1 Cor. xii . 13. And whereas of this last , our Saviour having said to his Disciples , who were then Lay-men , Drink ye a all of it ; St. Mark takes particular notice , b that they all drank of it ; which practice ( we see ) was followed in the Apostolic c Church : The Roman d Church will let her Laity drink none of it . None of the Cup of blessing which we bless ; But the Cup of Unblessed Wine , the Ablution as they call it : A trick which they brought up in those corrupt ignorant times , I know not why , if not on purpose to deceive the people , that they may not miss the Wine , though they have none of the Blessing . So far they are removed from the Original Church in her Sacraments . Lastly , for the Worship of God , here called the Apostles Prayers , There are many things in the Roman Church , whereof some were forbidden by the Apostles , and others cannot consist with their Doctrine . The chief part of her Worship is the Sacrifice of the Mass ; and that is declared , in the Creed before-mentioned , to be a true proper propitiatory Sacrifice for the living and the dead . This horrible affront of Christs Sacrifice , a and abuse of his Sacrament a together , was brought in upon the back of that Doctrine of the Corporeal Presence . When , according to that Doctrine , the Priest hath made Christ ; Next he is to kill him , or do somthing as bad ; for they pretend to b sacrifice him to God. How this is done , the Divines of that Church a are not yet agreed . It were well if , at least , they could tell Why they do it . For they had need , for such a Sacrifice , to have a clear Institution from God. But they cannot pretend to that . There is nothing clearly for it in all the Texts that they bring out of Scripture . This they were told aloud at the Council of Trent b : and others since have acknowledged c it . They pretend indeed that it is clear in the Tradition of the Fathers . But for the Fathers that received the Scripture from the Apostles , it is evident d that they could not find any such thing in it . Nor could any of them e that lived in the first six hundred years . Nay they were to seek for it that lived above a thousand years after the Apostles times . f Some indeed of the Antients have spoke of an unbloody Sacrifice , a and that offered by every a Christian ; as well without the Sacrament as with it . But as they alway denied any more Bloody Sacrifice ; So little did they think of an unbloody to take away sin , and that such as none could offer but the Priest. How much less , that Chirst himself must be that Sacrifice ; nay , must come from heaven , both to offer , and to be offered ; and that upon such pitiful small , or needless occasions ! The most common pretence , not to mention any b worse , is to fetch a soul out of Purgatory ; Which the Priest is to do for a small piece of Silver . But they have other devices to do the same thing . Therefore why must Christ come from Heaven to earn this mony ? And be sent on these errands ten thousand times a day ? And every time suffer as much c as it cost him to Redeem all mankind ? This horrible Mystery , unknown to former Ages , was kept for times worthy of such a discovery ; Those dark dismal times that brought in the Grossest errors of Popery . Other things in their Worship are new and bad Enough , though they do not come up to the Monstrousness of this : Namely , their prayer to Angels , and to Saints departed this life , and their prayer for Souls in Purgatory ; which things together make up a great part of their Offices in the Roman Church . For the first of these , Prayer to Angels ; We cannot say that there was no such thing in the Apostles times . For an Apostle , by mistake , was like to have used it , a but was forbid by the Angel to whom he offered worship . And another Apostle writ b purposely against it as being a Superstition that some would then have brought into the Church . But those instances sufficiently shew that it could be no part of the Apostles Prayers . For Prayer to Saints , as the Apostles have left no Example ; so they could have none before them , according to the Doctrine a of the now Roman Church . Nor is there any colour for it in b Scripture , nor in the c Tradition of the Apostles Age. There are many things in both d to the contrary . But after some hundreds of years ; when Christianity was the Established Religion , and Heathens came by droves into the Church ; It is no wonder that they who in their Gentilism Prayed to Deified men , more than to God , were apt to run into this Superstition . They were still for a Religion that would affect the sense . And they found matter for it at the Memories of the Martyrs ; where from the Miracles that were wrought for the Testimony of their Faith , They took occasion to treat the Saints as before they had done their Heathen a Gods , and to address themselves to them for those Temporal a benefits which they took to be conferred by their means . It may seem strange that some of the Fathers of the Church should give countenance b to this popular Error . But however they complied with the weakness of the people , in hope to promote their Zeal to Religion ; and perhaps they might have some other Hypotheses c of their own ; yet they writ things d which could not consist with this worship . And some of the Fathers e writ directly against it . They asserted to God f the whole duty of Worship . They owned no other Mediator but Christ. g This they all acknowledged to be the sense of the h Catholic Church . But the darker times grew , the more that Error prevailed . The people led their Guides , and tolled them on with worldly advantage ; who repaied them with lying a Wonders and Visions to confirm them in their Error . At last by Poetry b it got into the Offices of the Church . And yet then they had no Doctrine sufficient to bear it . A thousand years c after Christ they were not sure that the Saints heard their Prayer , or that the Saints d are in Heaven , which is the very Foundation of their worship . Their very Prayers ( e ) taught them the contrary . And therefore they that came after , altered them in some places . But yet still there is enough left in the Mass Book ( f ) to shew them how far they are removed from the Old Roman Church . The Prayers for Souls in Purgatory could be no antienter than the Doctrine of Purgatory was . And therefore having shewn a that the Apostles had no such Doctrine , I need not prove that these were none of their Prayers . But if they prayed for the dead on any other b account , it doth not concern the now Roman Church : For she pretends c not to pray for any dead , but for them that are in Purgatory . And yet to do her Right , she hath not one prayer expresly for them in all her Offices d for the dead , The Reason is , because those Offices were made before that Fiction was generally believed . The Offices were fitted to those Doctrines a which were Then in the Roman Church ; Which ( as I have shewn ) b were much different from what she hath now . So where their Doctrines were doubtful , there the Prayers are in ambiguous c terms . But they are plain enough in that which is of Faith ; that is , where they pray d ( as we do , ) for a blessed Resurrection . But because that is assured to all that die in Christ , whether in a Perfect or Imperfect estate ; and men will not buy Prayers for that which will come without asking : Therefore to get their mony , there was no better way , than to persuade them that their friends , might be fetched out of Purgatory , or might be eased in it , by such Prayers as were then used in the Church . There might have been new Prayers made for the purpose . But as bad as times were , in that darkness of Popery , some would have declared against such a gross Innovation . Therefore it was thought enough to keep the old Prayers , and get the Church to interpret them , as she hath done a sufficiently to shew her own Novelty in this matter . For the other parts of their Worship , we read that the Ptimitive Christians , that lived next the Apostles times , had their Lessons from the Scriptures a of the Old and New Testament . So they have some likewise in the Roman Church . But for every such Lesson , they have Two Lessons out of other Books : And no small part of them ( I say no more than I can prove , ) are as arrant Fables b as any that are in the Heathen Poets . For the Language of their Prayers and Offices in their Church ; it is all in Latin , and that is an Unknown tongue . It is a chance if any there understands it . And their Church is not concerned c that they should understand it : But St. Paul was ; as we read , 1 Cor. xiv . 14. If I pray , saith he , in an Unknown tongue , my Spirit prays , but my Understanding is unfruitful . But I will pray with the Spirit , and I will pray with the Understanding also . Again , verse 16. How shall he that stands in the room of the unlearned say , Amen , at thy giving of thanks ? seeing he Understands not what thou sayest . Again , verse 9. In the Church I had rather speak five words with my Understanding , that by my voice I might teach others also , than ten thousand words in an Unknown tongue . These are plain Texts of Scripture , which the Roman Church evidently transgressing , does wisely no doubt to keep the Scriptures from the Reading or Understanding of her people . For otherwise , it could be no great comfort to them , to find how directly she goes against , as well the Precepts , as the Practice of the Apostles . I shave shewn that she doth it , not only in One , or a few , Instances ; But in Many , and those of the greatest note ; In all the Notes that the Apostles have given us of a true Christian Church . Having given this account of her that calls her self the Catholic Church ; Having shewn how far she is removed from this Church in my Text ; I shall not pass any judgment upon her , as she peremptorily doth upon others , damning all that are not of her Communion : Better leave that to God , and they will find so at the last day . Only , being as she is , I think we have all reason to beware of her ; to thank God that we are at this distance from her ; to bless her for her curses , a that have caused that distance ; to Pray for her and her Children , that they may be purged from their Errors ; And till then , to Watch and Pray for our selves ; and to put it , at least , in our Private Litany , ( it shall alway be in mine , ) from Popery good Lord deliver us . Let us next consider our own Church ; and when I say our own , I know you all understand me , that I speak of the Church of England in the first place ; and proportionably of all other Reformed Churches . And this I say ; If any Church which holds the same Doctrine , which retains the same Government , which partakes the same Sacraments , and the same Worship of God , as they did in the Apostles times , be a true Apostolical Church : We are bound to bless God , who hath placed us where we are ; who hath made us Members of such a Church , which hath all those Characters so entire and so visible in it . First for Doctrine , we profess to believe a the Holy Scriptures , which ( I have shewn ) b have been antiently thought to contain the whole Doctrine of the Apostles . We acknowledg for Canonical Scriptures , neither less nor more , than all those Books c whose Authority is undoubted in the Church . We profess the same Faith , and no more , than all Christians have professed in all Ages : namely d that which is briefly comprized in the Apostles Creed ; e explained in the Creeds called the Nicen , f and that of Athanasius ; and proved in every Article or Point a by the Holy Scriptures taken in that sense , which is both most evident in the words , and which hath been approved by the consent of the Universal Church . Secondly for the Government b of our Church , as to the Constitution of it , it is according to the Scripture rules and Primitive patterns . And for the Exercise of it ; It goes as far as the looseness of the Age will bear . If this hath weakened the c Discipline of our Church , we know the same looseness hath the same effect elsewhere , even in those Churches of the Roman Communion : And it had no less in the Church of Corinth d in the Apostles times . For the persons that are emploied in the Ministery ; e They are such as are lawfully called to it ; they are Consecrated and Ordained for that purpose ; and that a according to the Scripture and Canons of the Universal Church . They are such as wholly attend on this very thing , in the Apostles b words . And for our Church of England , I may add , without prejudice to any other , we can derive the Succession c of our Bishops from the Apostles , as high as most Churches can , even of them in the Roman Communion . Thirdly , for our Sacraments ; d we use the same , and no other than those , which Christ expresly left to his Church : I mean , which he both Instituted , and Commanded us to use ; Which can be said of no other than only Baptism , and the Lords Supper . Lastly , For our Public Worship , we have cause to bless God that has given us such a Liturgy ; in which , according to all the measures we have of the Apostles , we can see nothing but what , as to the Substance , is Theirs ; And our most malicious Enemies can tell us of no other ill they see in it ; but only this , that the Words of it are Ours . The Ministration of this Worship and of these Sacraments , is in a Language e understood by all those that are concerned in them . They can all say Amen f to their Prayers . It is performed with such Rites , a as are not against the word of God , but are agreeable to it ; being only b for order and decency . And we use them , c not as necessary in themselves , but in obedience to the Authority which every Church hath over its own Members . We do , according to Saint Cyprians d rule , condemn or judg no other Church . We separate from none , any otherwise , than by purging our selves e from those things , which we believe to be Corruptions , and Errors : to which end several of those Articles were framed , to be subscribed by our own Clergy , without imposing them on any other . In all these respects , our Church holds a Communion , or hath done nothing to break it , with any other National Church ; no , not with those of the Roman Communion : and is , not only , what they deny , a true Member ; but what they are not , a Sound member , of that one Holy Catholic Church , which was from the beginning , and which will be to the end of the world . The last thing is , having proved we have a true Church , to persuade you , First to continue in it stedfastly . And Secondly in the Belief and Practice of those things , by which it appears to be a true Church . And Lastly , to profit by them ; and so to adorn our Holy Religion with a Holy and good Conversation . First , to persuade you to continue stedfastly in this Church ; it is enough , if you are convinced that you cannot mend your selves by any Change. Who would not desire to continue where he is well ? Who would not stick to that which is the best he can chuse ? Who would needlesly run the danger of any loss ? Especially of losing himself , which is the greatest loss that is possible ? and yet That we have reason to expect from the just indignation of God , if we shall reject the great benefit that he hath given us , to be born in the womb , and bred up in the bosom of such a Church . No doubt you hear , ( for who does not ? ) on every side the voices of them that would allure you , or would threaten you out of it . But whatsoever they say , remember what the Philosopher made the first part of wisdom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not believe all that is said . Remember how our Saviour forewarned , a if any tell you , Christ is here , or Christ is there , believe him not . If Antiquity be pretended on the one hand , if large boasts of Purity on the other , many fine things are said , believe them not . And if many have been seduced by these means , let them answer for themselves : you had best to look before you follow them . If many have fallen off from our Church , so did many from Christ. But some were wiser , and considered what they should get by it . They said , b whither should we go ? Thou hast the words of eternal life . If our Church has but that , whatever she wants else , it will be our wisest way to continue in it . But then secondly , you are to continue in those Characters by which it appears to be a true Church : And to exercise your Communion in all the Acts that belong to these Characters ; namely in the Apostles Doctrine , and Fellowship , and in the Sacraments , and in Prayers . First for Doctrine ; Hold fast c the form of sound words which you have received . Contend d earnestly for the faith that was once delivered to the Saints . Seek it not in muddy Streams , but in the living Fountains of Scripture . All Scripture a is given by inspiration from God ; and is enough to make the man of God perfect , and throughly furnisht to every good work . It is sufficient to make us wise b to salvation : So that if we mind only that , we have no need of any other ; and yet we would refuse no other that could be made out , as this is , to be the Doctrine of the Apostles of Christ. Secondly , as to the Apostles Fellowship , we have heard it is continued in the Bishops their Successors . Therefore we ought to take heed how we break Communion with them . We are both to acknowledg , and make use of their Ministery ; to obey them c in spiritual things , as being those that must give account for our souls . Thirdly , for the Sacraments and Worship of God , forsake not the assembling of your selves together , d nor run into separate Meetings , as the manner of some is . Some will alway be stragling ; we cannot help what they do ; and what they do among themselves we do not enquire . They that are of the Catholic and Apostolic Church , will be only for the Catholic and Apostolic Sacraments ; Namely , for those which Christ himself instituted in his Church : Baptism , by which we are e planted into Christs death ; and the Lords Supper , in which we keep up the remembrance of it a till he comes . We have also the same worship of God , which was in the Apostles times , and which hath been ever since in the Church . They who are now Saints in Heaven , while they were upon earth , prayed to no other but God only . If we pray not to them , they will excuse us , we do as they did . And we do it in assurance that the same worship which they used , will bring us ( as it did them ) to be Saints in Heaven too , if we continue in it . Lastly continuing in the Church , and in all the Characters of it , our business is to profit by all these ; to grow b in grace , and in the knowledg of our Lord Iesus Christ. It concerns us , not only to be in a true Church , but to see that we our selves are true Christians ; and that can no otherwise appear , than in the likeness of Christ , in Righteousness and Holiness of life . Without this , though you be of a true Church , you will not be so long , or you will be so to no purpose . A wicked life will , in time , eat out all the sense of Religion ; or the more sense one hath , he will find the less comfort in Ours . Our Religion hath no comfort for him that is and will be Wicked . Our Religion hath no Purgatory to keep him from Hell. Our Religion can make him no penny-worths of Heaven . Our Religion hath no pardon for sin , but on Repentance ; No Repentance , but on real amendment of Life . He that cannot come to that , Alas ! what does he in our Religion ? As it cannot , if he knows it , but be uneasie to him ; so he will make himself unworthy of it . He will provoke God to deprive him of the benefit . And it is all one which way he deprives him ; whether by letting him now run out of the Church , or whether by shutting him out of Heaven at the last . For that it will come to , when all is done , without holiness there is no coming thither . Without holiness a no man shall see the Lord. None shall ; If you want that , not you in particular ; and then what will your Religion signifie ? Though your Church hath all that the Apostles Church had , What good will this do you , if you perish in it ? Though your Ship will go its Voyage , what is that to you , if you die of a surfeit by the way ? Though you have the True Doctrine , Communion , Sacraments , and Prayers , what comfort will all this give you in that terrible day ? Yea , what Horror will it be , that being placed well by God , you are fallen from it ? You have lost , you have thrown away that great Blessing that he had given you . Beloved a we hope better things of you , and things that accompany Salvation , though we thus speak . I Hope , and therefore Pray , that all that hear me this day may be the better for being of such a Church . God intended we should . He has dealt exceeding graciously with us . But yet he expects that we should do something for our selves : That considering the Opportunity that is put in our hands , Seeing how near God has brought us to the Kingdom of Heaven , Seeing nothing but our own sins between us and it , ( should that sight make us fly out ; and seek other ways ; ways that God never made nor will bless ? Nay rather ) we should break through our sins , and go the way that he calls us in his Word ; there can be no better , there is no other than this . So performing his design , pursuing the ends of our Calling , living suitably to our excellent Religion : We are indeed the followers of the Apostles in this life , and shall be with them hereafter in the blessedness of Life Everlasting . FINIS . Notes, typically marginal, from the original text Notes for div A48849-e150 a Lucifer , 〈…〉 1568. p. 79. & 328. Prosper . Chr. 〈…〉 b Iren. adv . har . l. 3. c. 3. cals it , t●e Church from which every Church had its beginning . Luke xxiv . 47. a V. Card. Baron . Annal . Eccl. Anno 900. &c. b 2 Tim. iii. 16. 2 Pet. i. 21. c 2 Tim. iii. 15. d Joh. xx . a Chrysost. in 2 Cor. Hom. 13. Edit . Savil. Tom. III. p. 624. 43. b Idem in 2 Thess. Hom. 3. Ib. Tom. IV. p. 234 , 19. c Aug. de Doctr. Christianâ l. 2. c. 9. Edit . Basil. 1541. Tom. III. Col. 25. D. In iis enim , &c. d Basil. M. Hom. 29. Edit . Paris . 1618. Tom. I. p. 623. C. e Hieron . adv . Helvid . Edit . Basil. 1524. Tom. II. p. 13. B. a Iren. adv . Haer. l. 1. c. 2. & 3. & alii passim . b Cyprian . Testim . ad Quirinum . lib. 1. & 2. proving all things of Faith and Life from the Scripture . Constantin . M. apud Theodorit . Hist. Eccl. l. 1. c. 7. Edit . Vales. p. 25. D. Offers the Scriptures for deciding all Controversies touching the Faith. So Athanasius and others prove every disputed Article . And when the Heretics produced Tradition on their side , the Fathers always held them to the Scriptures . a Mat. xxviii . 2c . b Mat. x. 40. c Act. i. 20. d Mat. xix . 28. Luke xxii . 30. a Matth. xviii . ● . xx . 24. b Mat. Luk. xxii 24 c Mat. xx . 26. & xxiii . 8 , 9 , 10. Luke xxii . 26. d Joh. xx . 21 , 22 , 23. a Usually , but not always ; for at Jerusalem , St. James , being Bishop there , had the Precedence . Act. xv . ●al . ii . 9. b Cyprian de Unit. Eccl. c. 3. Edit . Paris . 1649. p. 208. The other Apostles were also that which Peter was , they had an equall share both of Honor and of Power . Epist. 51. p. 80. Every Bishop orders his own , affairs , and is to give account to God. Epist. 54. p. 95. Every one has his own Flock to govern , of which he is to give account to God. Conc. Carth. de Bapt. Haeret. p. 353. No Bishop can be judged by another , or can judg another . But we all wait for the Iudgment of Christ , who is the only One that has Power , both to put us into the Office , and to judg of our Discharge of it . Tertullian . de Praescript . c. 36. Edit . Paris . 1641. p. 245. Run over the Apostolic Churches , in which are yet the very Chairs of the Apostles . Ye have Corinth . Ye have Ephesus . Ye have Philippi . Ye have Rome . Cyprian . Epist. 26. p. 42. Christ said to Peter , Thou art Peter , and I will give thee the Keys , &c. From thence by course of times and successions , is derived the Ordination of Bishops in the Church . Epist. 74. p. 163. The Bishops have succeeded the Apostles being ordained in their stead . a Iren. contra Haereses . l. III. c. 3. We can reckon up them who by the Apostles were made Bishops in the several Churches . b Epist. 68. p. 136. The Church is a People united to their own Bishop , and a Flock adhering to their own Pastor . Ibid. Polycarpus , by the Apostles made Bishop of the Church of Smyrna . c Epist. 66. p. 128. To Steven Bishop of Rome . Therefore , my dear Brother , there is a numerous body of Bishops united together by the bond of Concord and Vnity ; that if any one of our College should attempt to make a Sect and to tear and spoil the Flock of Christ , the rest may come in to help , and as good and compassionate Shepherds may gather the Lord's sheep into the flock . a Matt. xxviii . 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make Disciples , so Acts xiv . 21. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Disciples , is as much to say as Christians . Acts. xi . 26. b Matt. xxviii . 20. c Matt. xxvi . 26. Mar. xiv . 22. Lu. xxii . 19. 1 Cor. xi . 24. d Matt. xxvi . 28. Mar. xiv . 24. Luke xxii . 20. 1 Cor. xi . 25. a 1 Cor. x. 16. b 1 Cor. x. 16 , 17. & xi . 26 , 27 , 28. c Matt. xxvi . 29. Mar. xiv . 25. d Matt. xxvi . 27. e Mark xiv . 23. a Luke xxiv . 53. a Plin. lib. ● . Epist. 97. b Justin M. Apol. II. Edit . Paris 1636. p. 97 , &c. c Plin. ib. d Justin ibid. p. 98. D. e P. 97. C. f P. 64. D. g P. 97. C. and for all others every where , that we may learn the truth . &c. h p. 63. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. 64. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i P. 97. D. & 98. D , a Bellarmin de Conciliis & Ecclesiâ lib. 4. a In the form of Profession , Prescribed by Pius IV. according . Decree of the Council of Trent . Sess. XXIV . Decret . de Reform . cap. 1. & 12. b Concil . Edit Labb . Tom. XIV . Col. 946. B. c Of Transubstantiation , this is confest by Did in Can. Missae Lect. 40. beginning , that Whether the Bread be turned into Christs Body , or remains with his Body , it is not found exprest in the Scriptures . Bellarmin . de Eucharist . III. 23. Tertiò addit . mentions others of their Church that had said the like and he grants it not improbable that it could not he proved out of Scripture , till the Scripture was declared by a General Council ; meaning ( as he there shews ) that of Lateran , above twelve hundred years after Christ. Of Auricular Confession Gloss. in Decr. de Poenit. dist . 5. beginning , Semeca saith , it was instituted by some Tradition of the Vniversal Church , rather than by the Authority of the New or Old Testament . Panormitan super Quinto , de Poenit. & Remis . c. Omnis utriusque , saith , I am much pleased with that opinion of Semeca : For there is not any plain Authority , which shews that God or Christ instituted plainly , that Confession should be made to a Priest , Biel in Sent. IV. 17. G. saith , It was delivered , by word and deed , without any Scripture . For Image Worship . Bellarmin de Eccl. Triumph . II. 12. can find only two Texts of the New Testament . Mat. 5. 33. Swear neither by Heaven , for it is Gods Throne ; nor by Earth , for it is his Footstool ; and 2 Tim. iii. 15. From a Child thou hast known the Holy Scriptures . Of Purgatory . Baconthorp in sent . 1. 4. dist . 49. q. 1. saith , Others think it cannot be proved by the Authority of Scripture . Petrus à Soto , saith , It cannot be plainly proved from testimonies of Scripture ; Chemnit . Exam. Conc. Trid. Sess. 25. beginning . Perion . saith , he knows no place of Scripture to prove it . Bulenger saith , It is hard to bring any express and clear Text for it ; Chamier Panstr . Tom. III. l. 26. c. 2. §. 3. For Indulgences . St. Antonin . Summ. Moral . part . 1. Tit. 10. c. 3. beginning . Of Indulgences we have nothing expresly from Scripture , nor from the sayings of the Antients , but of the late Doctors . Cajetan opusc . Tom. I. tract . 15. c. 1. Of the Rise of them , no Authority of Scripture , or Antient Doctors Greek or Latin , have brought this to our knowledg : only within these three hundred years it hath been written , &c. Bishop Fisher Assert . Luther . Confutatio Art. 18. p. 135. grants there is neither Precept , nor Counsel for it in Scripture . a As that What we receive in the Sacrament is Bread in it's own nature and essence , and that it nourisheth our Body , &c. That wicked men receive no other but Bread , though to the Faithful it is truly Christ's Body , and therefore it is called his Body . That it is a Sacrament , a Sign , an Image , and a Figure of his Body . Which last words were in the Canon of the Mass , till it was altered in favour to this new Opinion . v. Gratian Decr. de Consecr . Dist. 2. c. 55. b Rabanus in his Canonical Epistle published by Baluz , with his Regino . p. 517. hath these words , Some of late , not holding aright of the Sacrament , have said that the Body of Christ which was born of the Virgin Mary , &c. is [ the same which is received at the Altar . ] Against which Error we have written to Egilus Abbas . But that Book is lost ; and in this , as Baluz shews , [ those last words ] were rased out of the Manuscript . c Bertramus , or Ratrannus Corbeiensis in his Book written against it , by order of Carolus Calvus , and transcribed in great part into our Saxon Homily . Which Book is mentioned as his , by the nameless writer in defence of Paschasius , and by Sigebert , de Script . Eccl. c. 96. Iohannes Scotus , Professor at Oxford in King Alfrid's time , in his Book against it , that was burnt 200 years after , when this Innovation had prevailed . But none of these Books were censured in that Age when they were written . d Anno 1059. The Pope and his Roman Council put these words into the mouth of Berengar , that not the Sacrament , but the very body of Christ is broken and ground by the Teeth of the Faithful . Which , the Glosse there saith , was a greater Heresie then Berengar's , unless their words be taken in a sound sense , that is , otherwise than they signifie . Decr. de Consecr . dist . 2. c. 42. Ego Berengarius . a About the year 1150 the Master of the Sentences l. 4. dist . 11. saith , Whether the change be Formal , or Substantial , or of some other kind , I am not able to define . Only I know it is not Formal . But Anno 1215. Pope Innocet defined it to be , of no other kind but Substantial . Conc. Lateran . IV. c. 1. b Of secret sins no Confession is necessary , but to God only . Chrysost. Edit . Savil. Tom. I. p. 708. 11. IV. p. 589. 40. V. p. 258. 6. & . p. 262. 44. c Gratian. Decret . de Poenit. Dist. 1. c. 89. Quibus Autoritatibus , having brought Arguments for and against it , thus Concludes , Which side is in the right , I leave the Reader to judge , for on both sides there are wise and Religious men . The Master of the Sentences lib. 4. dist . 17. Though himself was for Confession , yet saith , Learned men differ about it , for so the Doctors seem to vary and deliver things near contrary to one another about it . So that yet it was disputable in those times . d Conc. Lateran . IV. Can. 21. e Gloss. in Decr. de poenit . Dist , 1. c. 37. Allii è contr . saith . Here follow Allegations , to prove that one of Age is not forgiven sin without Confession . Which is false . a Conc. Trident. Sess. 14. Can. 6 , 7 , 8. After which , in the Roman Edition of the Canon Law , there were notes put upon those places above-mentioned . Where Gratian doubted whether Confession were necessary , they say , It is most certain , and to be held for most certain , that Confession is necessary . And where Semeca had said , It is false , they say , Nay it is most true . b The Second Commandment which forbids bowing down defore any Image or Likeness , though it does not appear in the Roman Decalogue , was held by the Fathers to be a Law of Perpetual Obligation . So Irenaeus adv . Heres . l. II. c. 6. & l. IV. c. 31. Clemens Alex. Admon . ad Gentes Edit . Leyd . 1616. p. 31. 12. Strom. V. Ib. p. 408. 22. Tertull. de Idololatria c. 4. p. 105. D. Idem . adv . Marcion . l. II. c. 22. p. 470. A. B. Idem . in Scorpiac . c. 2. p. 617. C. D. Cyprian . de Exhort . Mart. p. 283. Idem . in Testim . ad Quirinum l. III. c. 59. p. 345. Augustin . Epist. 119. c. 11. Tom. II. col . 569. A. c The English , and French , and Germans of that Age , called it Pseudosynodum , the Mock-Synod , of Nice ; or rather of Constantinople , because it began and ended in that City . Concil . Edit . Labb . Tom. VII . p. 37. D. & 592. B. Hincmar . Opusc. 33. c. 20. Edit . Sirmondi Tom. II. p. 457. Ado Vienn . aet . VI. Edit . Paris . 1512. fol. 181. Annal. Fuld . & V. opera Alcuini in fine . d Of which there is nothing left , but what is repeated out of it in the second Nicen Council Act. 6. Edit . Labb . Tom. VII . col . 392. E. e Ib. col . 1057. E. a Baron , Anno 843. num . 16. saith , Till that year the Nicen Council had not prevailed in the Eastern Church . b Witness the Book of Charles the Great , and that of the Synod of Paris under Ludovicus Pius , and that of Agobard Bishop of Lions , against the Worship of Images as it was then in the Roman Church . c For their Carved Images of Saints ; Goar in Eucholog . p. 28. saith , The Greeks abhor Carved Images , as Idols , of which they do not stick to sing in Davids words , They have mouths and speak not . And for picturing God , the second Nicen Council condemns it , by approving the Epistle of St. German , which calleth the Image of God an Idol . Concil . Edit . Labb . Tom. VII . col . 301. E. and 304. A. d Lud. Vives in his notes on Aug. de Civitate Dei l. VIII . c. 27. Tom. V. col . 494. B. saith , In many Catholics , I do not see what difference there is between their opinion of the Saints , and the Heathens opinion of their Gods. Polydor. Virg. de Invent. l. VI. c. 13. saith , Men are come to that pitch of madness , that this part of Piety differeth little from Impiety . For very many — trust more in their Images , then in Christ or the Saints , to whom they are dedicated . The like complaints have many other of their Writers . Bellarmin de cultu Imag. II. 22. Edit . Venet. Tom. 1599 : II. col . 836. E. saith , That they who hold that some Images are to be worshipped with Latria , are forced to use most subtle distinctions , which they themselves scarce understand , much less the ignorant People . And yet this , which he so censures , is the constant judgment of Divines , and seems to be the meaning of the Council of Trent , saith Azorius , Institut . Moral . l. 9. c. 6. a Some held , that all go immediately after Death , to Heaven or Hell. Others , that none go to either , but that all are kept in secret Receptacles till the general Resurrection . Some , that the Martyrs go to Heaven , and the Damned Souls to Hell ; but all the rest are kept there in expectation and suspense till the Day of Iudgment . Some held , that there shall be a first Resurrection of the Righteous ; of whom some shall rise sooner , some later , in the thousand years of Christs Reign upon Earth . And that the delay of that Resurrection shall be the Punishment of their Sins . Others held , that their sins shall be purged away by that fire that shall burn the World at the last Day . And that they shall burn a longer or less while , and with more or less pain , according to the Degrees of their sins . All the Fathers were of some or other of these Opinions , which are all inconsistent with the Roman Doctrine of Purgatory . b Aúg. de Fide & Operibus , c. 15. Tom. IV. p. 69. E. saith , Some think men that die in sin may be purged with Fire , and then be saved , holding the Foundation . For so they understand that Text. 1 Cor. iii. 13. They shall be saved as by Fire . So Enchirid. ad Laurent . c. 67● . Tom. III. p. 175. C. Ibid. de Fide & Operibus p. 71. B. He saith . that this is one of those places which St. Peter saith are hard to be understood , which men ought not to wrest to their own Destruction . Ibid. c. 16. p. 73. B. He saith , for his own part , he understandeth that Text to be meant of the Fire of Tribulation in this life . So Enchir. ad Laur. Ib. c. 68. But for the Doctrine , he saith , that some such thing may be , is not Incredible : and whether it be so , it may be enquired ; and it may be found , or it may not . So Enchir. ad Laur. c. 69. p. 176. D. All these Texts he repeats again , in his answer to the first of the eight Questions of Dul●itius . De Civitate Dei l. XXI . c. 26. Tom. V. p. 1315. B. He again delivereth the same meaning of that Text. And as to the Doctrin , he saith , I do not find fault with it , for Perhaps it is true . Ibid. p. 1316. B. I suppose St. Austin would not have said this of the Doctrine of Christs Incarnation . c Pope Gregory . I. in his Dialogues , where , among many idle tales , he hath some that are palpably false , andd such as bewray both his Ingorance and Credulity together . For Example , that of St. Paulins being a Slave in Afric till the Death of the King of the Vandals , who could be no other than Genseric , that out-lived St. Paulin five and forty years . And yet Gregory saith , I heard this , from our Elders , and this I do as firmly believe as if I had seen it with my own Eyes . lib. 1. Praef. &c. 1. d Bishop Fisher against Luthers Assert . Art. 18. p. 132. saith , it was a good while unknown , and then it was believed by some , pedetentim by little and little , and so at last it came to be generally received by the Church . e Platina ( who then lived , ) in the life of Eugenius IV. Edit . Colon. 1593. p. 310. saith , After many meetings , and much contention about it , the Greeks at last being overcome with reasons did believe there was a place of Purgatory . But he adds , that not long after they returned to what they held before . And in the life of Nicolas V. p. 323 , 324. he saith , that he would fain have reduced them to the Catholic Faith , but he could not . Bishop Fisher ubi supra , saith , There is none , or very seldom mention of it among the Ancients ; and it is not believed by the Greeks to this day . Alphonsus de Castro adv . Haeres . l. 8. Tit. Indulg . hath the same words . and l. 12. Tit. Purgatorium , saith That this is one of the most known Errors of the Greeks and Armenians . Bzov. contin . Baron . Anno 1514. n. 19. saith , The Muscovites and Russians believe no Purgatory . Most of these believe a middle State , as those Ancients did ; but that will not stand with this Doctrin . a For the Age of it , scarce any go higher than the Stations of Pope Gregory . I. Who lived about the year Six hundred , And to fetch it from those Times , they have no antienter Author than Thomas Aquinas . ( for neither Gratian , nor Peter Lombard , have so much as one word of this matter . ) So Cardinal Cajetan Opusc. Tom. I. tract . 15. c. 1. saith , This only has been written within these three hundred years , as concerning the Antient Fathers , that Pope Gregory instituted the Indulgences of Stations , as Aquinas hath it . So likewise Bishop Fisher , and Alphonsus a Castro , both ubi Supra . Cardinal Bellarmin de Indulg . l. 3. offers some kind of proof from Elder Times , in such a manner , as if he would not oblige us to believe it . But for the Instance of Pope Gregory I. he saith , we are Impudent if we deny it . But with Bellarmins leave , a French Oratoire , Morinus de Poenit. l. 10. ● . 20. does deny it ; and convicts this , and all his other Proofs of Indulgences before Gregory . VII . to be nothing but Forgery and Imposture . It seems probable indeed , that Gregory VII . ( commonly known by his former name , Hildebrand , ) was the first that granted any Indulgences ; and that was above a thousand years after Christ. Cardinal Tolet. casuum l. VII . c. 21. 1. saith , that Paschal II. was the first that granted Indulgences for the Dead . That must be about the year eleven hundred . And Ibid. lib. VI. c. 24. 3. he saith , that the first that granted Plenary Indulgences , was Pope Boniface VIII . who lived about the year thirteen hundred . So antient is this new Catholic Faith. b The Ground of this Faith , according to Bellarmin de Indulg . l. 2 , 3. is made up of a number of School Opinions put together ; about which Opinions ( as he there saith ) the School-men have differed among themselves . But all his comfort is , that they that did not hold his way , were ready to acquiess in the Iudgment of the Church , if she held otherwise . He might as well have said , that the Church , when they lived , was so far from having declared her Judgment of this Doctrine ; that she had not yet declared her sense of those Opinions , which were to be the Ground of it in after-times . c The design of Hilde●ands Indulgences was to engage men to fight in his quarrel , and to do other Services to the Papacy . Greg. VII . Epist. II. 54. and VI. 10 , 15. and VII . 13. and VIII . 6. The design of Pope Boniface , in his farther Improvement of this Invention , was to get Mony. Chron. Citiz. Anno 1289. He was greedy of Mony , and to gather it , he sent his Legates into divers parts of the world , to trade with Indulgences . And with these , he raised very great sums , enough to have maintained a Holy War. But what became of it , we shall know at Doomsday . a Transubstantiation , for the Honour of the Clergy ; Confession for their Power and Authority ; Image Worship , to bring in Oblations to the Church ; Purgatory , for the Profit of Masses to the Lower Clergy ; Indulgences , for the Profit of the Superior ; Plenary Indulgences , for the Popes own Coffers . a For Transubstantiation , the first that wrote was Paschas . Rathertus about the year 820. And he tells us of sundry Persons , that had seen , instead of the Host , one a Lamb , another a Child , another flesh and blood . Paschas . de corp . & sang . Dom. c. 14. And after the year 1200 , when it was defined to be of Faith ; Caesarius of Heisterbach wrote a whole Volume , of Miracles that were wrought in that Age to confirm the Truth of it , more in number than are Recorded in Scripture to confirm the whole Divine Revelation . For Auricular Confession . Bellarmin produces sundry Revelations and Miracles , by which he saith God witnest that the Churches Faith concerning it was true , de Poenit. l. III. c. 12. Quarta . Among the rest , he hath that of St. Francis , who raised one from the Dead to be Confessed , which I take to be no less than the fetching of Trajans Soul from Hell , according to their Doctrine . For Image-Worship , the Fathers in that second Nicene Council set it up in contemplation of the Miracles that were wrought by the Images , Concil . Edit . Labb . Tom. VII . p. 252. C. So Bellarmin de Imagin Sanct. l. II. c. 12. Miracula ; saith , The Miracles which were done by the Images , were therefore done , that they might prove and establish the Doctrin of Images . For Purgatory . Pope Gregory in his before-mentioned Dialogues l. IV. c. 55. &c. declares upon what ground it was that he believed it ; namely , from the Relation of the poor Souls themselves , that were confined to the Hot Baths , and kept there at hard work , Swelterd as Tenders use to be : From which miserable Bondage they were redeemed by Prayers and Masses , as he tells us . So Bishop Fisher ubi Supra p. 132. saith , Purgatory was found out , partly by Revelations and partly by Scriptures ; but Scriptures , he confesseth , so understood as they never were in former times . And for Indulgences , he tells us , that they came not in use till after men had quaked a while at the flames of Purgatory , The belief of that Doctrine fitted men for this . And yet this had Miracles to support it . So Lintur . App. ad Fascic . temp . Anno 1489. tells , how at Friburg one Devil in the Shape of a Dog helpt one to rob the Pope of all the Mony that his Factors had taken in that City , for which the Thief , having confessed it , was put to a m●st direful death . b Bellarmin de Romano Pontifice , Praef. saith , When we speak of the Popes Power , we speak of the Sum of Christianity . a Rule 4th . of the Index made by order of the Council of Trent , that Whosoever shall presumè to read , or have a Bible , though of a Catholic Translation , without a Faculty in writing from his Bishop ; such a one cannot receive Absolution , till he has delivered up his Bible to the Ordinary . For fear this should not be enough , Pope Clement VIII . has added this Note , that by command and practice of the Holy In●isition , no Bishop has power to grant any such Faculty to read or keep a Bible any vulgar tongue . * Cicero pro Archia , Edit . Grut. l. 292. 17. a St. Iohn saith at the end of the Gospel ; These things are written , that ye might believe , and that believing ye might have Life . St. Paul directs his Epistles to all in general ; Rom. i. 7. To All that be in Rome , beloved of God. &c. 1 Cor. i. 2. To the Church of God at Corinth , with All that in every place call upon the name of Jesus Christ 2 Cor. i. 1. To the Church at Corinth with All the Saints which are in all Achaia . So in other Epistles . b Chrysost. in Gen. Serm. 29. Tom. I. p. 225. 10. I beseech you to attend with diligence to the reading of the Scriptures : and that not only while you are here , but also at home ; to take the Bible in your hands , and receive the profit of it with care . Lin. 22. Let us not , I beseech you , neglect so great a profit ; but also in our houses , let us diligently attend the reading of Scriptures . Lin. 36. That we may not only have enough for our selves ; but be able to help others , and instruct wife and children and neighbours , &c. Id. in Joh. Serm. 53. Tom. II. p. 776. 27. I beseech you , get Bibles . Id. in his Sermon of the profit of reading Scripture . Tom. VIII . p. 112. 43. Let us apply our selves to reading , not only these two hours , for this bare hearing is not enough to secure us ; but continually , let every one , when he is come home , take his Bible , and go over the sense of those things that have been said . For the tree that was planted by the waters , was by the waters , not two or three hours , but all day and all night ; therefore it bringeth forth leaves and fruit , &c. So he that is continually reading the Scriptures , though he have none to interpret , yet by continual reading he draws much profit . Id. de Lazaro Serm. 3. Tom. V. p. 242. 30. This I alway beseech , and will never leave beseeching you ; that you would not only attend to what is said in this place , but also that when you are at home , you would continually be reading the Scriptures . This also at all times I have not ceased to beg of them with whom I speak in private . c Chrys. in Coloss. Serm. 9. Tom. IV. p. 136. 18. On these words , of the Apostle , Let the word of God dwell in you richly ; Hear you people of the world , you that have charge of wife and children , how he exhorts you more than others to read the Scriptures ; and that not slightly , or any how , but with much diligence . Again , p. 137. 2. Hear , I beseech you , all you that work for your living , and get your selves Bibles for the cure of your souls . Lin. 7. This is the cause of All evils , that men do not know the Scriptures . Lin. 9. Do not throw all upon Vs [ of the Clergy ] You are Sheep ; but not brutes , but rational creatures . d Id. de Lazaro Serm. 3. Tom. V. p. 244. 43. Take the Bible in your hands , Read all the History ; Hold fast the known things . For the dark and unknown , go often over them ; and if thou canst not by continual reading find out what is said , Go to thy teacher ; If he shall not teach thee , God will , seeing thy diligence , &c. a Chrysost. de Lazaro . S. 3. Tom. V. p. 245. 18. The reading of Scripture is a great security against sin . The ignorance of Scripture is a great precipice , and a deep pit . It is a great Betraying of our Salvation to know nothing of the Laws of God. It is this , that hath brough forth Heresies ; this that has brought in corrupt life ; this hath turnd things upside down . For it is impossible , I say it is impossible for any one to depart without fruit that enjoys reading continually with observation . a Bellarm. de verbo dei II. 15. Quid quod . The people would not only receive no benefit , but would also receive hurt by the Scriptures , &c. Peter Sutor tralat , Bibliae , c. 22. fol. 96. Will not the people be drawn away easily from observing the Churches Institutions , when they shall find that they are not conteind in the Law of Christ ? a Luke xxiv . 47. Gal. iv . 26. The second General Council called the Church of Ierusalem the mother of all Churches , Theodorit . Eccl. Hist. V. 9. Edit . Vales. p. 211. D. b Considerations against Popery . p. 81 , 82 , &c. a Mat. x. 2. b D●m . a S●to in Sent. IV. dist . 46. q. 1. art . ● . Though [ Daniels fourth Monarchy , that is , ] the Civil Empire of the Romans , hath now ceased ; yet the world is not at an end , because that Temporal Empire hath been changed into a Spiritual , as Pope Leo saith in his Sermon of the Apostles . c What the Popes would have had , it may appear by their forging a donation from Constantin ; in which they make him give them his Crown and Scepter , together with the City of Rome , and all the Western Provinces , Places and Cities . And that he might leave the Pope in possession , they make him remove into the East , and there build a new Seat for his Empire ; reserving only the honor to put on the Popes Crown and hold his stirrup , to himself and his Successors . Concil . Edit . Merlini 1530. fol. 58. A. B. This donation was a part of the Acts of S. Sylvester , which were forged in the eighth Century ; and that probably by Pope Adrian I. for he first quoted them . And he may justly be suspected to be the Author of that body of Law , which , under the name of St. Isidors Collection , was generally received within a hundred years after ; and which obtains to this day in the Roman Church , though the learned men among them are convinced and own that it is an errant heap of Corruption and Forgery . a 1 Cor. x. 2 , 3 , 4. and xii . 13. S. Paul mentions only Baptism and the Lords Supper . b Bellarm. de Sacram. II. Cap. 24. endeavours to shew that each of the five has been called a Sacrament by one or other of the Fathers ; ( and the like he might have shewn of twenty things more . ) But he could not produce one Father , that either said there were seven Sacraments of Christs Instituting ; or that spoke of all these as being such , or of so many as would make up that Number . Only he says Cap. 25. The Master of the Sentences , and all Divines since his time ▪ have delivered that there are seven Sacraments ; And adds , if this be false , the whole Church for four hundred years must have erred most perniciously . He might have said the whole Roman Church , and we should not much have differed about it . a The invention of the Wafer came in after the Doctrin of Transubstantiation . Cassandri Liturgic . c. 27. It was then of use . For the Senses have less to do about a Wafer than about Bread. b 1 Cor. x. 16. c Verse xvii . For we being many are one bread and one body , For we are all partakers , &c. If that be a good reason ; then they which are not partakers , have not that Communion . So t is inferred by the twelfth Council of Toledo Can. 5. That they who do not eat are not partakers of the Altar . Concil . Ed. Lab. Tom. VI. 1230. B. d Justin M. Apol. 11. p. 97. E. They give to Every one that is present to receive of that which is Consecrated . So. p. 98. E. The giving and receiving of the Consecrated things is to Every one . Apost . Constit. VIII . 13. Concil . Ed. Labb . Tom. I. 483. E. The Bishop receives , and then the Priests , &c. and then All the people in order . Again , 485. A. Let the thirty third Psalm be said while all the rest are receiving , and when all the men and all the women have received , Let the Deacons take what is left , &c. The same may be observed in all the Antient Liturgies . Chrysost. in Ephes. Serm. 3. Tom. III. 778. 26. Ye hear Proclamation made , As many as are in Penance be gone . As many as do not Receive are in Penance . Ib. p. 779. 3. How is it that you tarry , and do not partake of the Table ? You are Vnworthy , you say ; then you are so of Communi●n in Prayer . Your Eyes are unworthy of these sights , and your Ears are unworthy , &c. Ib. Line 13. It is no more lawful for you to be here , than for one that is not Christned . d Justin M. Apol. 11. p. 97. E. They give to Every one that is present to receive of that which is Consecrated . So. p. 98. E. The giving and receiving of the Consecrated things is to Every one . Apost . Constit. VIII . 13. Concil . Ed. Labb . Tom. I. 483. E. The Bishop receives , and then the Priests , &c. and then All the people in order . Again , 485. A. Let the thirty third Psalm be said while all the rest are receiving , and when all the men and all the women have received , Let the Deacons take what is left , &c. The same may be observed in all the Antient Liturgies . Chrysost. in Ephes. Serm. 3. Tom. III. 778. 26. Ye hear Proclamation made , As many as are in Penance be gone . As many as do not Receive are in Penance . Ib. p. 779. 3. How is it that you tarry , and do not partake of the Table ? You are Vnworthy , you say ; then you are so of Communi●n in Prayer . Your Eyes are unworthy of these sights , and your Ears are unworthy , &c. Ib. Line 13. It is no more lawful for you to be here , than for one that is not Christned . e Apostol . Can. 9. Repeted and explained by the Council of Antioch , Can. 2. Concil . Edit . Labb . Tom. II. p. 561. D. That all that come to Church , and hear the Holy Scriptures ; but do not join in Prayer with the People , or decline the Receiving of the Eucharist , therein doing disorderly ; these must be cast out of the Church by Excommunication . Greg. I. Dialog . II. c. 23. At Mass according to the Custom , the Deacon cried . If any one do not Receive , let him give place . Gratian. Decret . de Consecr . dist . 1. c. 59. And more at large , Dist. 2. c. 10. Peracta . After the Consecration , let all Receive that will not be put out of the Church . For so it was Ordained by the Apostles , and is held by the Holy Roman Church . On which words the Gloss tells us ; Thus it was Antiently , but now every one is left to do as he pleases . f Bellarm. de Missa . II. c. 9. Tertia , saith We read no where expresly that the Antients offered the Sacrifice without the Communion of some one or more beside the Priest. Yet we may easily gather it by Conjectures . His first Conjecture is from a Canon of the Council of Nantes , which is not to be found but in Ivo after the year 1100. His second is from that Canon which teaches plainly the contrary , and which therefore I quoted in Note ( c ) The rest are such weak colors for the justifying of this practice , that he might better have only gone about to excuse it , as he does Cap. 10. Septima , by saying , That new oftentimes the Priest alone eats the Sacrifice ▪ It is no fault of the Priests , or the nature of the Sacrifice , but the negligence of the People . But he seems to have forgot that at some Masses the Church does not require the presence of the People . a Matth. xxvi . 27. b Mar. xiv . 23. c 1 Cor. x. 21. Ye — drink the Cup of the Lord ; and xi . 26 , 27 , 28. Ye eat this bread and drink this Cup ; and 12 , 13. We have been all made to drink . So Justin M. Apol. 2. p. 97. E. and 98. E. declares the manner of those times , that every one of the people that were present at the Sacrament did receive it in both kinds . d It appears that this manner was continued in following Ages , it does not appear that it was changed in any Church , till that Doctrine came in which requires men to disbelieve their Senses . This being hard to do in that part of the Sacrament , the Cup was taken away by degrees in these Western Churches . The first that writ for this use , ( as far as I can find ) was Gislebertus , that lived about the year eleven hundred . Aquinas , that lived about one hundred and fifty years after , says that then this new manner was providently observed in some Churches . Summ. Part. III. q. 80. art . 12. in Corp. After one hundred and fifty years more was the Council of Constance , which enjoin'd it to all ; and that with a bold non obstante to all that Christ had said or done to the contrary . For thus the Decree . Sess. 13. Concil . Ed. Labb . Tom. XII . 100. B , C. Though Christ administred this Sacrament to his Disciples in both kinds , of bread and wine ; yet Notwithstanding this , — the approved Custom of the Church is otherwise . — And though in the Primitive Church this Sacrament was then received by the faithful in both kinds ; Yet this Custom was brought up with good reason ; for the avoiding of some Perils and Scandals , &c. It seems they were such as Christ did not foresee , or the Antient Church did not find , for otherwise this had not been then to do . a It makes the Sacrifice of Christ as much lower in value , as it is oftener offered than the Levitical Sacrifices . For the reason of their being often offered was because of their insufficiency to take away sin . Heb. x. 11. Had Christs Sacrifice been like theirs , he must often have suffered , Heb. ix . 25 , 26. He must have oftentimes offered the same Sacrifice , Heb. x. 11. As they say he doth at every Mass in the Roman Church . But this he needed not ; Christs Once was enough . Heb. vii . 27. and ix . 12 , 26 , 28. and x. 10. He offered one Sacrifice for sin for ever . Heb. x. 12. and by that one offering he hath perfected for ever them that are Sanctified , V. 14. So that there is no more offering for sin , V. 18. No more true proper propitiatory Sacrifice . a The Sacrament of the Lords Supper was Ordained , for the remembrance and representation of the propitiatory Sacrifice of Christ , to be offered or made by every believer . He takes , eats , drinks ; he Does this , in remembrance of Christ. Luk. xxii . 19. and so doing he sheweth forth the death of Christ , 1 Cor. xi . 26. and applieth to himself Christs body broken and his blood shed for us . There goes with it an Eucharistical Sacrifice , that is , before the Sacrament an Oblation solemnly presented to God : in , and after it , a Spiritual Sacrifice of Prayer and Thanksgiving , an offering of our selves souls and bodies . For this every Christian is a Priest 1 Pet. ii . 5. The manner of it is thus described in the old Roman Missal set forth by Pamelius . After the reading of the Gospel , the Offertory is sung , and the Oblations are offered by the people : out of which , Bread and Wine are set upon the Altar to be Consecrated ; and the Prayer is said over the Oblations . After this the Priest began the Canon of the Mass , and said the Commemoration in these words , Remember Lord , all here present , who offer to thee this Sacrifice of praise , for themselves and all theirs . Menardi Sacr. Gregor . p. 2. In those times men saw the Oblations to which those words did refer . But afterward when there was no more such offering , and no more breaking of Bread , but a Wafer to be offered by the Priest for the People , then the Antient form was improper , and therefore they altered it thus . Remember Lord all here present , for whom We offer to thee , &c. So it stands now in the Roman Missal . Where all the other Prayers , which were designed for the Eucharist , are misapplied to the new Propitiatory Sacrifice . And yet still they continue these following words of the Prayer after the Diptychs ; through our Lord Jesus Christ , By whom thou O Lord Createst all these things always good , &c. and givest them to us . This they say over the Wafer and Wine after Consecration . Of the Creatures of Bread and Wine , See the end of Page 47. b Bell. de Missà . Lib. l. Cap 2. Secundò . saith , All things whatsoever that are called Sacrifices in Scripture were of necessity to be destroyed : and that by Killing them , if they were living things ; if without life , by Burning them , &c. a Bell. de Missà . Lib. I. Cap. 27. the whole Chapter . Whether by 〈…〉 , &c. b 1562. Jul. 24. Padre Pa●l● ▪ saith Atai●e ▪ Cardinal Palavicino saith F●rer● shewed , that the Sacrifice of the Mass cannot be pr●ved from Scripture alone , without Tradition : particularly , that it cannot be pr●ved from Christ , words at the last Supper ▪ but by the uniform exposition of the Fathers . He adds , that They did not so understand it , as if their sense were of Faith. The truth is , the Ancient Fathers did not so understand our Saviours words , nor perhaps did many of the Trent Fathers themselves . For when the question was put , whether Christ at the last Supper offered himself for a Propitiatory Sacrifice ; it held both the Divines and Bishops in long Dispute , saith Card. Pallavicino . XVII . 13. 11 , &c. It was alledged on the one hand , that if that at the last Supper was a true Propitiatory Sacrifice , then that upon the Cross could be only in remembrance of this : and on the other hand , if it was not such a Sacrifice , then there was no such Sacrifice Instituted by Christ ; for the words of Institution , Hoc Facite , could refer to nothing else but to what was done then and there . ( I have shewed that they refer to those words , Take , Eat , Drink ; and were spoken to the Disciples , as Communicants , and no otherwise . ) After much time and heat , at last the Doctrine was set down in these words , that at the last Supper Christ offered himself for a Sacrifice , without saying whether Propitiatory , or Eucharistical . But neither did this satisfie , saith Cardinal Pallavicino , XVIII . 9. 3. c Suarez in tertiam Aquin. disp . 41. art . I. Secundò potest . saith , in the New Testament there are no convincing testimonies to prove that there is a true proper Sacrifice under the Gospel . d None before Iustin Martyr speaks of Sacrifice among Christians ; unless Clemens Remanus , in his Epist. ad Cor. §. 36. Where he calls Christ the High Priest of our offerings . But he speaks only of the Sacrifice of praise , and contrite hearts . Ibid. and §. 52. But for Iustin in his Book against Tryphon , p. 344. c. He proves that we are all a Holy Priesthood , because God accepts none but Priests : and yet all that offer the Sacrifices which Christ delivered , in the Eucharist , or blessing of Bread and Wine , are accepted of God. And whereas the Jews say that , since they have no temple , now their Prayers are their Sacrifice : So , saith he , I say ; that Prayers and Thanksgivings , offered by them that are Worthy , are the Only perfect Sacrifices and acceptable to God. For Christians have learnt to offer these things Only ; and that even in commemoration of that food in which there is a remembrance of the Passion of Christ. The next Father was Irenaeus , who writing adversus Haereses , Lib IV. Cap. 32. and 34. sheweth , that in the Oblation at the Eucharist those things which were offered to God according to the custom of those times were no other than his own Creatures of Bread and Wine . See the end of Page 45. And concludes , that our Altar is in Heaven ; for thither it is that we send up our Prayers and Oblations . Which last words being taken into the Canon of the Roman Mass remain there for a Testimony against their new Doctrine . e Euseb. demonstr . Evang. Lib. I. Cap. 10. Edit . Paris . 1628. p. 38. C. Christ offered to God that eminent Sacrifice for the Salvation of us all , and delivered to us a memorial to offer to God Continually instead of a Sacrifice . Again p. 39. A. We are taught to celebrate the memorial of that Sacrifice [ of Christ ] on a Table by the Symbols of his body and blood , He goes on thus to the end of that Chapter . Austin Epist. 23. Tom. II. p. 93. B. Towards Easter , we say to morrow is the Lords Passion ; though it was many years ago that he suffered , and that Passion was but Once . So on Easter-day , we say , to day the Lord arose ; though so many years are passed since his Resurrection . Why is no man such a fo●l , to say we lie when we speak thus ? But because we name these days upon the account of their Likeness to those days in which these things were done . Was not Christ but once Offered in Himself ? and yet in the Sacrament he is Sacrificed by the People , not every Easter , but every [ Communion ] day ; and it is no lie , if being asked one should answer that Christ is Sacrificed . Chrysost. in Hebr. S. 17. p. 523. 15. We offer not another Sacrifice , as the High Priest did [ among the Jews . ] but we offer always the same . Nay rather we make a Remembrance of the Sacrifice . f Pet. Lombard Sent. Lib. IV. dist . 12. Puts the question , Whether that which the Priest doth , is called properly a Sacrifice ? He answers , that which is Offered and Consecrated by the Priest , is called a Sacrifice and Oblattion ; because it is a Remembrance and Representation of the True Sacrifice on the Cross. Gratian de Consecr . II. dist . 2. c. 48 , 51 , 53 , 54. is plain for the Sacrifice , but seems to be against the True Proper Propitiat●ry . a See Euseb . demonst . Evang. lib. 1. c. 10. p. 39 , 40. Where he explains it also , of a Contrite heart , and of Praises and Prayers . So in his Eccles. Hist. l. x. c. 4. p. 386. D. and life of Constantin , lib. iv . c. 45. a Chrysost. in 2 Corin. v. 18. p. 647. 2. In these things there is no difference between the Priest and the Lay-man . b To allay a Storm , to cure Cattel , &c. See the Roman Missal . c Conc. Triden . Sess. XXII . Cap. 2. It is one and the same Sacrifice with that which Christ offered on the Cross , and differs only in the Way of offering it . a Rev. xix . to St. ●word ●aith of the Angel with whom he sp●ke . I fell down so Worship him : and 〈◊〉 said to me . See thou do it not ; I am thy fellow Servant . &c. Worship God. Again , Rev. xxii . S. 9. The Apostle was like to have committed the same Error , taking the Angel for Christ whom he represented , and in whose name he spoke ; verse 13. and 16. Till he was better informed by the Angel himself . For , saith Athanasius cont . Arianos Orat. 3. p. 394. B. Angels know that they are , not of them that are to be Worshipped , but if them that are to Worship the Lord. The like is said by St. Austin de vera Relig. c. 55. Tom. l. p. 717. C. b Coloss. ii . 1S . Let no man beguile you of your Reward , in a voluntary humility , — Worshipping of Angels , intending into things he hath not 〈◊〉 . Whether is was that Superstition of the Essens mentioned by I●sep●us de bell . Jud. xi 7. Or whether that of Simon Magus , serving Angels , which was accounted a sort of Idolatry , and condemned by St. Peter the Apostle , as Tertullian saith , de praefer , haeret . c. 33. p. 245. B. Chrys●st . in Coloss. S. 1. p. 90. 9. Saith , it was the chief design of that Epistle , to beat down the Error of them that made addresses to God by the Angels . Ibid. S. 5. p. 114. 14. He saith , it was the Devil , that put it in their heads . Ibid. S. 6. p. 123. 27. They said ▪ We must come to God by his Angels ; and not [ immediately ] by Christ , for that is a thing too high for us . This Error , saith Theodoret in his Comment on that Text , continued long among the People of Colossae and of the adjacent Countries . And for this cause a Council met at La●dicet , a City about twenty miles from Colossae , made a Law against Praying to Angels . It is the 35. Canon of that Council , that no Christian so all leave the Church , and go , and name Angels ; that is , call upon them in Prayer , as all the Scholiasts understand it , with Theodoret above-mentioned . To do which thing , the Council saith , is Secret Idolatry : a charge that so nearly touches them in the Roman Church , that , to avoid it , they have made no Conscience of turning the word Angelos into Angulos , and the Sense of the Canon into Nonsense , in their Latin Editions of that Council . a They hold that all that died before Christ were in Limbus Patrum till his Resurrection ; and therefore could not hear the Prayers of the Living . This is observed by Bellarm. de Sanct. Beat. l. 19. Item Exod. Who therefore , as he pretends not to bring any Text out of the New Testament , So might have spared those which he brings out of the Old Testament , to prove the Invocation of Saints in Heaven , which is the thing in Question . b Card. P●rron Replique V. 12. Granteth , that for Prayer to Saints , there is no Precept nor any formal Example in Scripture . c Ibid. V. 19. p. 871. He also granteth , that in the Authors who lived next the times of the Apostles — There is not to be found any Footstep of this . But he comforts himself , that in them there is nothing repugnant , but all favourable to it . Of which see more in the next note . d For Scripture . 1 Kings viii . 39. Thou Only knowest the hearts of all men . Psal. lxv . 2. Thou that hearest Prayer , to thee shall All flesh come . Mat. iv . 10. Thou shalt worship the Lord thy God , and him Only shalt thou serve . Christ also sheweth us this in his perfect Pattern of Prayer . For the Fathers of the Apostles times ; See Justin Martyr before in P. 20. Note ● , i. The Church or 〈◊〉 in their Epistle concerning Polycarp's death , says , It was a Calumny of the Iews , who said that we would worship him after his death . For we cannot leave Christ , nor can we worship any other . For we worship him , as being the S●n of God : But for the Martyrs , as being the Disciples and F●ll●wers of the Lord ▪ we 〈◊〉 them accordingly . Uss. Edit . p. 27. Theophilus Antioch . ad Au●ol . l. p. 77. A. The King will not allow any that bear Office under him to be called Kings . — So neither is it lawful for any so be worshipped ▪ but God only . Tertullian Scorp . c. 4. p. 620. I am prescribed not to call any other , God ; — nor so other , nor so worship , any other , in any manner whatsoever . a Austin Confess . Lib. 6. c. 2. Tom. I. p. 108. B. Saith , It was the Custom in Afric to bring Potages and Bread and Wine to the Monuments of the Saints . And thus his mother Monica did till St. Ambrose rebuked her for it . The like was done in other Countries . It was a Custom brought in out of Heathenism . a Austin Serm. de Sanctis 47. We expect by their Intercession to receive of the Lord Temporal benefits . It is in the R●●an Breviary , the fourth Lesson in Commune Plu●im . Mart. extra temp . Pasch. b Some of the Fathers , as Nazianzen , &c. used those Rhetorical or Poetical streins , which sounded like formal Prayers . But they were not so intended , as appears by his calling upon Saints with these Additions . If you have any sense , or if you have any care of our matters : Which plainly sheweth that he spoke in imitation of the Heathen Orators and Poets , or of the Academic Philosophers who held nothing certain concerning the state of departed souls . Greg. Naz. in Gorgoniam , & Stelit . 1. c Basil and Austin have some tast of that Platonic Opinion ; That souls hover about those places where their bodies or any part of them is laid . And hence they thought that the souls of the Martyrs might be present to hear and to dispatch those suits that were made at their Memories . Bas● of St. Mamas Tom. I. p. 595. D. Aug. de Cura pro mort . c. 16. Tom. IV. p. 892. B. d St. Austin de Ver● Religione . c. 55. Tom. 1. p. 716. C. Says he worship● 〈◊〉 dead men● should be no part of our Religion . If they have 〈…〉 to be honoured for Imitation , not to be worshipped for Religion . e Epiphan . haer . ●g . cap. 5. Neither is Elias to be worshipped , 〈…〉 among the living● nor is John to be worshipped ; — 〈◊〉 is Tecla , no● any 〈◊〉 the Saints worshipped : and cap. 7. Though Mary was a 〈…〉 and holy , and honoured ; yet not so as to be worshipped . f Greg. Nyssen , Cont. Eunom . or . 4. Edit . Paris 1635. Tom. II. p. 146. B. We are taught to consider every Creature as being without the Divine Nature , and to worship and adore that Nature Only which is not Created . Aug. de Quant . Animae , c. 34. Tom. I. p. 598. C. It is Divinely and singularly delivered in the Catholic Church , that the soul is to worship no Creature , but him only that is the Creator of all things . g Aug. in Psal. lxvi . Tom. VIII . p. 661. B. He alone of them that hath w●rn flesh , there within the veil makes Intercession for us . Id. cont . Parmen . l. 2. c. 8. Tom. VII . p. 32. B. He who Intercedes for all , and none for him , is the only and true Mediator . h That this is not the sense of the now Roman Church , appears by the Index Expurgatorius , Ed. Madrit , 1667. Which on those words of Nyssen Note ( ● ) bids , strike out the word Only . p. 146. Col. 1. from the Index of Epiphanius , bids strike out these words , That no Creature is to be worshipped ; and also those , that Saints are not to be worshipped . p. 547. Col. 1. and 2. and from the Index of St. Austin , strike out those words , that only God is to be worshipped ; and also those , that Saints are to be honoured , and not worshipped . p. 56. Col. 2. and p. 57. Col. 2. We may be sure that what they dislike is not their own Doctrine . a Bellarm. de Sanct. Beat. l. 19. Probatur quinto , shews how it was proved by Visions and Miracles . b By Hymns and Antiphons . c Gratian deer . II. caus . 13. c. 2. c. 29. The Case has his sense in these words . Gratian m●ves the Question . Whether they that are departed this life know what is done here by the living ? and he Answereth that they do not . Lombard Sent. l. 4. c. 45. Sed forte . Puts the Question Whether Saints hear the Prayers of their Petitioners ? and he answereth , that it is not Incredible that they do . This was far enough from a certainty . d Conc. Trent . Sess. ult . Founds this worship on this Doctrine , That the Saints are in Heaven and reign with Christ. This is the Foundation of all , saith Bellarmin de Sanct. Beat. in Praef. For therefore the Souls of the Prophets and Patriarchs were not so worshipped and called upon , as we n●w worship and call upon the Apostles and Martyrs ; because they were yet kept shut up in the infernal Prisons . Now that all deceased Christians are shut up in like manner , ( the Saints not excepted , ) was the Doctrine of the Old Roman Church . For thus she Prayed ; Lord remember all thy Servants and All thy Handmaids , who have gone before us with the sign of Faith , and who sleep● the sleep of ●eace . Grant to all that rest in Christ a place of Refreshing , and of Light and Peace , we humbly beseech thee . Liturg. Gregor . in Bibl. Patr. Gr. Lat. Tom. II. p. 129. C. Therefore also , in their Masses for any Bishop that died , they prayed thus ; Grant , O Lord , that this Oblation may profit the Soul of thy servant and Bishop Such a one . Gregor . Sacram. super Oblata , Edit . Menardi . p. 227. and Edit . Pamelii . p. 38● . And thus they Prayed yearly for Pope Le● I. on his day Iune , 28. as appears in Edit . Menardi . p. 112. and thus for Pope Gregory I. on his day , Ma●th 12. as appears in Edit . Pamelii . p. 209. But in the now Roman Missal all these Prayers are changed . And great reason they should be so , when the Church has changed her Doctrine . For as the Gloss saith of Le● , Antiently the Church prayed for him , but Now he prayeth for us , and so the Church Office was changed . Gregor . Decr. III. 41. 6. Tertio Loco . Therefore now the Prayer on those Saints-days is thus ; Grant , Lord , that this Oblation may profit Vs by the Intercession of thy servant Le● , or Gregory . And yet in the Office pro defunctis ; and that as well for any other , as for a Bishop ; the words are still , ( what they used for those Saints in former times , ) Grant , O Lord , that this Oblation may pr●●it the Soul of thy Servant Such a one . And for that Prayer above-mentioned , in Canon Missae Commem . pro defunctis , they first left out those words All thy Servants and All thy Hand-maids ; and Prayed thus , Lord remember Them who have gone before us , as it standeth in Ed. Pamelii . p. 182. But the word Them extending to Saints as well as others , they altered it again , Remember Lord thy Servants and Hand-maids N. and N. who are gone before us . But still the end of that Prayer remains as it was , Grant All that rest in Christ a place of refreshing , and of light and peace , we humbly beseech thee . They that Made this Prayer did not believe that the Saints were already in Heaven ; and therefore they knew not the Foundation of these Prayers to Saints that are now used in the Roman Church . a p. 24 , 29 , 30. b 2 Tim. i. 18. St. Paul prays for Onesiphorus ; the Lord grant unto him that he may find mercy of the Lord in that Day : that is , at the day of Judgment . He might well be living when St. Paul made that Prayer . c Conc. Trent . Sess. 25. That the Souls which are kept there in Purgatory are profited by the Prayers of the Faithful . Bellarm. de Purg. lib. 2. c. 38. It is certain that the Prayers of the Church do not profit the Blessed , nor the Damned , but only them that live in Purgatory . Azor. Instit. Moral . Tom. I. lib. 8. c. 20. Neque vero ; saith , the Greeks pray for the dead : but Certainly neither for the Blessed , nor for the Damned , which were plainly Absurd and Impious . The truth is , the Greeks prayed for the Blessed ; even for the Virgin Mary , and the Apostles . And so did the Antient Roman Church ; in those Offices which the present Roman Church hath both corrupted , and misapplyed . d In the Mass for the dead , there is not the name of Purgatory ; nor it doth not appear that the Church thought of any such thing . The Hymn is wholely of the day of Judgment . The Prayers are for deliverance at that Day : and if they are for any thing else , it is nothing but what is asked for All the Faithful as much as for any person . The Lessons and Sequences are all concerning the Resurrection . There is not among them One Text of those Many that are brought for the proof of Purgatory : except only 2. Mac. xii . 43. Which according to the Roman Doctrine should be rather for 〈◊〉 , than for Purgatory ; But indeed it relates to neither , but ( as the Office intends it , ) to the Resurrection . a They are agreeable enough to several of those opinions concerning the state of Souls , which are mentioned before p. 29. Note ( a. ) b See ▪ p. 55 , 56. c Miss . pro defunct . O●●ertorium ; Lord Iesus — deliver the souls of All Faithful 〈◊〉 from the Pains of Hell — that they may not fall into darkness ; But that the standard-bearer St. Michael may carry them into eternal light . Ibid. The Prayer in the Obits ; We pray thee for the soul of thy Servant N. that thou wouldest not deliver it into the hands ●f the Enemy ▪ no● f●rget it for ever ; but command it to be received by thy Holy Angels , and be led to the land of the Living . That he may come to rejoyce in the Society of thy Saints ; So Miss . Sarum . That he may not suffer Eternal pains but p●ssess Eternal joys ; So the Old Roman . But the New has changed Eternal into Infernal , as being more for the sense of the present Church . d Ib. Tractus . Absolve , O Lord , the Souls of all the Faithful decea●t from every b●nd of their sins ; and by the 〈◊〉 if thy Grace let them obtain to escape the Iudgment of Vengeance , and to enjoy the blessedness of Eternal Light. Ib. Post-communion among the diverse Prayers ; O Lord , the soul of this thy servant from every bond of his sins ; that , in the glory of the Resurrection , he being Raised again may have refreshment among thy Saints and 〈◊〉 ones . a C●●nc . Tr●nt . Sess. 25. d●cr . Of Purgat●ry . Let the Bishops take care , that the suffrages of the living Faithful , v●● . the Sacrifices of Misses and Prayers , &c. which have been usually made for the Faithful deceased , be made according to the Ordinance of the Church . a See p. 20. Note , d. b For their Saints . whom they make sharers with Christ in their Prayers , and pray to God to be heard for their Merits and Intercession , not a few of the Persons themselves are meer Fictions ; as St. Christopher , St. Parnel , St. Catherine , St. Win●frid , St. Vrsula and her eleven thousand companions . Most of the others are of doubtful Authority : and Some ▪ for ought they can know , and as they have reason to fear , are Damned Souls : as Pope Steven , Pope Marcel●●nus , Pope Felix II , St. Thomas Becket , St. Deminie . But of the true Saints , not a few of their stories are Fables ; as those of the Immuculate Conception , Presentation , and Assumption of the Virgin Mary ; of the Apparition of St. Michael ; May , S. Of the Martyrdoms of some Apostles , Of almost all the Antient Popes ; Of St. Denis and his fellows , &c. Add the Tales of St. Peters chains , August , 1. Of the Dedication of the Later●n , and the Vatican Churches , Novemb. 9. and 18. c Conc. Trent Sess. 22. cap. 8. It hath seemed to the Fathers not to be expedient that every where Mass should be said in the Vulgar Tongue . There is an Order indeed , that oftentimes between the Masses some body should expound Somthing to the people of what is read to them in the Mass. Suppose some part of the Gospel , or the like . But that will not make them able to join with him that reads it . And Bellarmin saith , in those Mysteries there are Many things which Ought to be secret : meaning I suppose , that the People Ought not to understand them . Bellar. de Verbo Dei. I. II. c. 15. Septim● . a Gun-powder Treason Edit . 1679. p. 1●9 . F●r from the year Eliz. 1. unto 11. all Papists came to our Church and Service without Scruple . — But when 〈◊〉 the Bull of Pope Pius Quintus was come and published , wherein the Queen was accursed and deposed , and her Subjects discharged of their Obedience and Oath , yea , Cursed if they did obey her ; Then did they all f●r●●with refrain the Church , then would they have no more society with us in Prayer . a 3● . Art. Art. 6. b See. p. 10. Note ● , &c. c lb. Art. 6. And this is proved in Bishop Cousins Book of the Canon of the Scripture . d Art. 8. e Office of Baptism . Wilt thou be Baptized in this Faith ? I will. f This alone was enough to make one a Catholic in the times of the Christian Emperors . Cod. Theodos. lib. XVI . Edicta de Fide Catholicà . a Canon Anno 1571. of Pre●●●ers . We are obliged , under pain of Excommunication , to teach nothing but what is agreeable to the Old and New Testament , and what the Catholic Fathers and Antient Bish●ps have gathered out of that very Doctrin . Statut. 1. Eliz. 1. We judg all those things to be Heresie which were declared so by the four General Councils : therein following the Judgment of the Antient Church . See Aelfrics Saxon Canon 33. There were four Councils for defence of the Faith against Haereties . — There were many 〈◊〉 , since that time , but these four were the most firm . b Art. S. c See the Commination . d 1 Cor. i. 11 , 12. and v. 2 , &c. and see Clemens Epistle to the Corinthians . e Art. 23. and Offices of Ordination . a Proved by Mason in his Book de Minist . Angl. b Rom. xiii . 6. c Mason Ibid. and Bramhal of Succession . d Art. 25. e Art. 24. f 1 Cor. xiv . 16. a Art. 20. b 1 Cor. xiv . 40. c Art. 34. and Pre●a●es before the Liturgy . d Cyp●●● Epist. ●2 . p. 151. & 〈…〉 Carthag . de 〈◊〉 . Bapt. P. 353. e Anno 1603. Can. 3● . the Church of England declares : that she was so far from being willing to depart from the Churches of Italy , France , Spain . Germany . &c. in all things that she knew they held and Observed ; that she disserted from those Churches in th●se Articles Only , in which they first fell away , ●●th from their own former Integrity , and also from the Apostolical Churches from which they had their Original . a Matth. xxiv . 23. Mar. xiii . 21. b John vi . 68. c 2 Tim. i. 13. d Jude verse 3. a 2 Tim. iii. 16 , 17. b Verse 15. c Heb. xiii . 17. d Heb. x. 25. e Rom. vi . 5. a 1 Cor. xi . 26. b 2 Pet. iii. 18. a Heb. xii . 14. a Heb. vi . 9.