We may

the good Works of the Faithful, nay, even their great Sufferings are not worthy to be compared to the Glory, hereafter to be revealed, nor such as can deserve Heaven; the Sufferings there intended, being Martyrdoms, fancti. fyed by Grace.

He taught, that (a) “ Concupiscence is a Sin, even “ in the Regenerate." And (b)Pallovine, a late Jesuit, confesleth, that St. Paul called it so, but saith he, « not call it fo.

He taught, that (c) “ the im puted Righteousness of “ Chrift, is that only, which makes us just before God.

Thus taught St. Paul, thus the ancient Romans, as well as the Protestants now believed. From this Faith our latter Romanists are departed. Now, let any impartial Man judge, whether it be likely that St. Paul, handling very exactly all the chiet Branches of Christian Doctrine, fhou'd neverthelels, tho' he wrote at large to the Roman Church, not once mention fuch main Points, as the Pope's Primacy, and Monarchical Jurisdiction, for deciding all Controversies, Tranfubftantiation, Prayers for the Dead, Image-Worship, exc. if that Church had been the same that now it is. But if, as it is most plain, those Points were no Articles of Faith in the ancient Roman Church, (d) “When their Faith was spoken of, through“ out the whole world, then they cannot be Articles of Faith at this Day, but only Additions to the Rule of Faith, such as the Corruptions of the Times have patched up, and pieced it withal : for it is a ruled Cafe in the Schools; and, Aquinas confirms it, That the Body of Religion may grow in respect of farther Explanations, but cannot increase in substantial Points, as a Child, tho'he grows in Starure, hath no more Limbs when he becomes a Man, than when he was a Child; so the Church hath no more Parts or Articles of Faith, in her riper Age, than he had

(a) Rom.7.8, 10. (c) Rom.4. 9, 17, 23.

(b) Pofl in apparat, Verbo Patris.

(d) Rom. 1. 8.

in her Infancy; and by this Rule, New Rome is a Mon: ster, increasing in Limbs beyond all Reason and Pro. portion.

Thus we have proved, that the Doctrine of our Church, is agreeable to the Word of God, and that the Popith Tenets are contrary thereunto. But Gince our Adverfaries, with equal Assurance and Fashood, boast, so much of Antiquity, and make a Noise with the Fathers, as being in all Things on their Side; we have thought it necessary, for giving a Check to that Calumny, here briefly to collect certain Testimonies out of the Writings of those venerable Ancients, in each Century, for the first fix, upon divers of the most material Points in Controverly: Not designing all that might be brought,which wou'd be too tedious, but so many only, as may serve to manifest, the Vanity of the Papists Pretensions, and confirm each good Protestant, só as not to be wrought upon by any of their Clamours, or false Suggestions of our rejecting the Voice of primitive Antiquity.

The Christians in the first Century, having been lo perfectly instructed in all Points of Christian Doctrine, by Christ and his Apostles, there were but very few Writers in this Age. Those we meet with, (the Forgeries of the prefent Roman Church excepted,) are only Three; namely, Clement, the Disciple and Co-adjutor of the Apostles, Dionyfius the Areopagite, who was converted by St. Paul, as it is recorded in the (a) Acts of the Apostles, and lgnatius fırnamed Theophorus, who was Bishop of Antioch about the Year of our Lord 70.

Clement was one whom St. Paul reckoned in the Number of thofe who had laboured together with him in propagating the Gospel, and that had affifted him in his Ministry, (b) With Clement also, and with other



(a) Chap. 17. (b) Phil. 4. 3.

es low-Labourers, whose Names are in the Book of * Life."

Both Ignatius and Dionysius, are directly opposite to our modern Romanists, in that most material Article of Salvation, the Administration of the Sacraments; testifying the same in both Kinds to be received of the People. The first fays expresly, that, (a) “ One Bread is broken unto « all, and one Cup distributed unto all.” And the second hath these Words, (b) “ After the Minister hath prayed " that he may holily distribute, and that all they that are

to partake of the Sacrament may receive it worthily; “ He breaks the Bread into many Pieces, and divides one “ Cup amongst all.” Again, the faid Ignatius delivers a quite contrary Doctrine to the present Church of Rome, concerning praying to Saints, directing all Invocation to God alone in these words, (c) Oye

virgins have Christ " alone before your Eyes, and his Father in your Prayers, being enlightened by the Spirit.” And the aforesaid Dionysius speaking of the Sacraments, is so far from imagining any thing of Tranfubftantiation, or Corporeal Prefence therein, that he only lays, (d) “ By thole reverend Signs and Symbols, Christ is signified, and the faithtul " made Parrakers of him.” So that he does not call, as the modern Romanists do, the Ministration of the holy Mysteries the facrificing of Christ unto his Fathers but a Typical or Symbolical Sacrifice; that is, a Figure or Sign of that great Sacrifice: And the same Dionysius, as Bellarmine contesses,calls the Sacrament, even after Consecration, (e) an Anti-type, which is no more than to say a figurative Representation of Christ's Death.

In the Second Century lived Irenaus,a Disciple of the great Polycarp, the Disciple of St. John the Evangelift;

(a) Igna.. Epift. ad Philadel. (b) Ecclef. Hier. Arch. Cap.5. (c) ig. Epift. ad Philadelph. (d) Dio. A. Eccl. Hier. Cap. 3. (e) Lib. 2. de Eucharist.


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