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niftration, declares, that " Those who are called Deacons, give to every one that is preient of the confecrated Bread and Wine, as Chrift commanded."

And the third Age is yet more exprefs, for Tertullian, fpeaking of a Chriftian Woman married to an Infidel, faith, (a)" Of whofe Cup fhall fhe participate?" So St. Cyprian, difcourfing of fuch as in Time of Perfecution had revolted from the Truth, and thereupon were barr'd from the Communion, defires, that upon their Repentance they may be admitted; for which he gives this Reafon, (b)" How fhall we fit them to drink

of the Cup of Martyrdom, if before, we admit them "not, by Right of Communion, to drink of the Lord's "Cup in the Church.

In the fourth Age, St. Ambrofe, fpeaking of the Sacrament, faith, (c)" Thou drinkeft the Similitude

of his precious Blood." And Nazianzen, speaking of his Sifter Gorgonia, faith," If her Hand had laid up any "Portion of the Types or Tokens of the precious Body, or of the Blood:" Meaning Part of the confecrated Bread and Wine, which plainly proves, that they then esteem'd it to be only a Figure of Chrift's Body and Blood Sacramental; as well as that the People, in those 'Days, communicated in both Kinds.

As to the Number of Sacraments.

(d) The prefent Roman Church curfes all that will not own, that there are, truly and properly, seven Sacraments of the new Law, instituted by our Lord Jelus Christ, and necessary to Salvation. Now, this is more

(a) Tertul. Lib. 2. Cap. 6. (b) Cyp. Epif. 54. Tom. I. (c) Amb. de Sacram. Lib.4. Cap.4. (d) Bull of Pius 4th, Anno 1564.

than ever was believed in the Primitive Ages; for in the fecond Century, Justin Martyr, in his fecond Apology, fpecifies no more, or other Sacraments than Baptifm, and the Supper of the Lord. And yet, there he had juft Occafion to mention all the Sacraments of the Church, fince he was relating the Manner of their Worfhip, Communion, and Myfteries; fo that it cannot reafonably be imagin'd he wou'd have omitted the other five, if the Church had known them.

In the third Age, (a) Tertullian, in divers Places of his Works, acknowledgeth only thofe two Sacraments as we do. And Beatus Rhenanus, in his Notes upon him, makes this honeft Observation; " Baptism, and the Eu"charift, were the only Sacraments of the Primitive "Church:" Which was to offenfive a Truth, that the Index Expurgatorius at Madrid, 1584, commanded thofe Words to be expunged.

As for Images.

We find, that in these best and ancient Times, Chriftians were fo far from bringing them into their Affemblies, or worshipping of them, that fome wou'd not fo much as allow the Art itself of making them; fo jealous were they of the Danger, and careful to avoid Superftition and Idolatry, which the Simple might be drawn into by adoring them.

We are plainly forbidden, faith (b) Clemens Alexan drinus, who lived before the Year 200, "To exercife "that deceitful Art, we have no fenfible Image made "of any Matter: But perhaps thou wilt fay, thine "Images are of Gold: Be it fo; What, I pray, is Gold, or Silver, or precious Stones? Are they not Terra, et

(a) Tertull. adverfus Marion, Lib. 4. Cap. 34. de Coron. Milit. Cap. 3. (b) In Protreptie ad Gent. p. 24.

" ex

"

ex Terra, Earth, and made of Earth? Which I have "learned to trample upon, and not to worship; to fet my Foot on it, not to bow my Knee to it." And Ireneus (a) reckons it amongst the Abuses of the Gnofticks, that they had certain painted Images, and others made of other Stuff, faying, They were the Pictures. of Chrift, made by Pilate."

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In the third Age, Tertullian (b) was abfolutely against the very making of Images. And Origen (c) cries out: "It is not a Thing poffible, that one fhou'd know God, "and pray to Images." And, in his 8th Book, fpeaking of Worfhipping and Praying to Angels, which Celfus recommended, he faith," Away with Celfus his Coun"fel of Praying to Angels; We muft pray to him alone, "who is God over all, and his only begotten Son, in"treating him, that he, as High Prieft, wou'd present "our Prayers."

In the fourth Century, the Council of Elliberis in the Kingdom of Granada (a Part of Spain) decreed, that no Pictures fhou'd, or ought to be in the Church: And, Epiphanius tells us, how he himself finding a Picture in a Vail or Cloath in a Church, in holy Zeal tore it to Pieces, and wrote to the Bishop of the Place, that no more fuch might be hanged up, as being contrary to Religion.

Touching Faith and Merit.

In the fecond Century, Irenaus, tho' he spoke not exprefly of Faith alone, yet he ufeth Words equivalent, faying, (d) That there is no Way to be faved but by "believing in Chrift.

(a) Lib. 1. Cap. 24. (b) Tert. de Idolas. Cap. 45. (c) Origen contra Celfum, Lib. 7. (d) Lib. 4. Cap. 37 38.

B 2

In the third Age, (a) Origen pofitively declares, that "We are juftified by Faith alone." And again, (b) “ I

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can hardly be persuaded, that there can be any Work "which may require a Reward from God by Way of "Debt, feeing that very Thing, whatever it be, that we 65 can do, or think, or speak, is all his meer Gift and "Bounty. And what can be more plain than St. Hillary's Words, in his Comment on Matthew. (c)" That "which the Law wou'd not unloofe is remitted by "Chrift, for Faith alone juftifieth." Or thofe of St. Bafil's, (d) "That it is true and perfect rejoicing in the Lord, when a Man is not puffed up with his own "Righteousness, but acknowledges his want thereof, yet rejoiceth, that he is juftified alone by Faith in "Chrift." Or on these Commentaries on St. Paul's Epiftles, ufually afcrib'd to St. Ambrofe, where 'tis averr'd, "That we are juftified by Faith alone, by the "Gift of God." And elsewhere," That no Work of "the Law but only Faith, is to be given in Christ's "Cause.

Now by Faith all judicious Proteftants understand not a bare Belief or Application of Chrift's Merits; but such an Assent to Chrift's Doctrine, as influences the Heart, and brings forth the Fruits of constant Obedience, and Growth in Grace.

So that it is most evident by these feveral Teftimonies, and many others that might be brought, that in all these Particulars, we have not departed from the Doctrine of the ancient primitive Fathers, during the first four hundred Years; but that the prefent Church of Rome is fully apoftatized, and revolted from the fame, and hath advanced Tenets directly oppofite thereunto, and deftructive to the Purity of Chriftian Religion.

(a) Orig. Lib. 3. in Epift. ad Rom. Cap. 3. (b) Lib. 4. Cap. 4. (c) Can. 8. (d) Hom. 22.

We

We now haften to review the Orthodox Doctrines of the fifth and fixth Ages. In the First of these flourifhed Chryfoftom, Hierom, and St. Augustine; as alfo Theodoret, Bishop of Cyrus, a Town in Syria; Ciril, Bifhop of Alexandria, Leo the Great, and Gelafius, both Bishops of Rome; Vincentius Lyrinenfis, a great Impugner of Herefies, c.

As to the Scripture's Sufficiency and the Canon thereof.

St. Auftin (a) faith, "In these Things which are plainly laid down in the Scripture, all thofe Things are found, which appertain to Faith, and the Con"duct of a Chriftian Life.”

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Vicentius Lyrinenfis (b) faith, "The Canon or "Rule of the holy Scripture is perfect, and abundantly "fufficient, both for good Manners and Godly Faith."

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St. Hierom argues thus; (c) " As we deny not those "Things that are written, fo we refuse those Things "that are not written: That God was born of a Virgin we believe it, because we read it: That Mary did marry after fhe was delivered we believe not, becaufe we read it not." So fay we, that all Men ought to obey Magiftrates, that there is an Heaven and an Hell, c. we believe, because to we read: But that the Pope hath an univerfal Primacy, a Power to depofe Princes, and abfolve Subjects from their Allegiance; or that we fhould pray to Saints, or hold a Purgatory, or fuppofe any Virtue in his Holinefs's mercenary Pardons, and fhameless Indulgences, &c. none of all thefe Things do we believe, because we no where read fo in the Book of God, but rather that which plentifully condemns them.

(a) De Doctrin. Chriftian. Lib. 2. Cap. 9. (b) Contra` Haref. Cap. 2. (c) Tom. 2. adver. Hebeid.