The pastoral letters of the incomparable Jurieu directed to the Protestants in France groaning under the Babylonish tyranny, translated : wherein the sophistical arguments and unexpressible cruelties made use of by the papists for the making converts, are laid open and expos'd to just abhorrence : unto which is added, a brief account of the Hungarian persecution.

The SIXTH PASTORAL LETTER. WHAT WAS The Form of Christianity in the second Age.

Dear Brethren in our Lord, Grace and Peace be given to you from our God and Soviour Jesus Christ.

WHereas many things worthy of your Curio∣sity, and proper to nourish your Piety, have been communicated to us by many of our Brethren, we have been tempted (for a few months) to communicate them to you at this time. But in conclusion we have chosen to satisfie the impatience of those, which are willing to see what we have to teach them, concerning the Christianity of the second Age. We remit therefore to the follow∣ing Letters, that which we do not do in this, and we do promise those that have sent us any Memorials touching our Martyrs and Confessors, to enter them afterward in this Work, according as we shall find place and occasion therein.

The second Age of the Church.

WE must consider, first of all, the manner wherein they did Celebrate the Sacraments, and thereby we shall learn what Opinion they had of them.

They were Celebrated as yet with great Simplicity in the second Age. Behold that which Justin Mar∣tyr says, concerning the manner of Administring Baptism. We will here Expound after what manner we Dedicate our selves to Jesus Christ, fearing lest if we pass over any thing concerning it, we should be suspected of malignity and dissimulation. All those therefore, which are persuaded of the truth of our Doctrine, and promise to live according to our Rules and Laws, are commanded to Pray, to Fast, and beg the forgiveness of their sins, and we Pray and Fast with them. After that we lead them to a place where there is Water, and we Regenerate them after the same manner which we our selves were Regenerated: for we Wash, or Baptise them in the Name of the Author of all things, of the Lord God, and Savi∣our Jesus Christ, and of the Holy Spirit. Hitherunto we see nothing changed from the Apostolick Form. There is neither sign of the Cross, nor Exorcism, nor Salt, nor Spittle, nor nothing of that, which is at this day practised in Baptism.

Behold after what manner the Mystery of the Eu∣charist was Celebrated in the same Age, according to the Testimony of the same Author, and in the same place. After, says he, we have Baptised after the same manner, him that doth believe, we conduct him to the place where are those Believers that are called Brethren, which are assembled on purpose to Pray earnestly to God, both for themselves, and for him that hath been illumi∣nated or Baptised, and for all others in all places, to the end that we may be worthy to be found Disciples to the

Truth, and Observers of those things that are commanded, and to converse in all good Works, for the obtaining of eter∣nal Salvation. When Prayers are ended, we mutually Sa∣lute each other by a Kiss. After that they present to him of the Brethren which doth preside, Bread, and a Cup of Wine mingled with Water: he takes it, and pronounces over it praises to the Father of all things, in the Name of the Son, and by the Holy Spirit. Afterwards he in∣larges much in Praises, for that it hath pleased him to give us these things. And when he hath finished his Prayers, and Praises, the people that are present, concur by their acclamations, saying Amen. Now Amen in the He∣brew Language signifies so be it. When the President hath finished his Praises, and Thanksgivings, and the people have said Amen, those which amongst our selves we call Deacons, distribute to every one, that are present, of this Bread that hath been blest, and of this Wine and Water, and they carry thereof to the absent. And this Ali∣ment is called among us the Eucharist. It is not permitted to any one to eat thereof, unless he receive our Doctrine as true, and hath been partaker in the washing of Rege∣neration for the remission of sins, and lives according to the appointment, and Laws of Christ Jesus. To conclude, we do not receive this Bread as common Bread, nor this Drink as common Drink. But as by the word of God Jesus Christ our Saviour was made Flesh, and took Flesh and Blood for our Salvation: So we have been taught that this Aliment upon which have been pronounced Praises and Thanksgivings, are the Flesh and Blood of that Jesus that was made Flesh. Behold what was the Worship of the Ancients, and the Ceremonies with which they Celebrated their Mysteries.

• 1. They caused him that was to be Baptised to confess and own the Name of Jesus Christ, and his Doctrine.
• 2. They obliged him to Fast and Pray, and they Fasted and Prayed with him.
• 3. After that they carried him into a place in which there was Water appointed for Bap∣tism.
• ...

• 4. The place was separate, because then Bap∣tism was performed by immersion, and that they might not expose the Nakedness of Men and Wo∣men to the view of other Believers.
• 5. He that was Baptised, was plunged in the Water, and they pro∣nounced over him the Invocation of the Father, Son, and Holy Ghost, i.e. they Baptised him in the Name of the Father, Son, and Holy Ghost.
• 6. Af∣terwards they brought him back to the full Assembly, and there he was gathered, and received into the number of the Faithful.
• 7. All the Assembly con∣tinued their Prayers, in which they Prayed for the Church, for the person Baptised, for the Powers in general, and in particular.
• 8. When Prayers were ended, they prepared themselves for the Communi∣on by a Kiss of Charity, which they mutually gave each other.
• 9. They presented to the President, and to him that had Prayed, common Bread, made after the ordinary manner, and a Cup in which there was Wine mingled with Water.
• 10. The President ut∣tered, or pronounced some Prayers to the Glory of God the Father, Son, and Holy Ghost.
• 11. He adds some Prayers, and Thanksgivings to God, that he hath been pleased to give to us the pretious Gift of the Flesh, and Blood, of his Son at the Holy Table.
• 12. When he finished his Prayers, all the people said Amen.
• 13. In consequence whereunto the Deacons distributed to the People the Bread and Wine that had been Consecrated by Prayer.
• 14. They carried it to the absent, they Collected the Alms of the People, they dismissed the Assembly, and finished the business and exercise.

Observe first that which seems added to the Practice of the Apostles.

• 1. They mingled Water with their Wine. We do not observe, that it was either Practised by the Apostolick Church, or that any such thing was appointed by them.
• 2. They car∣ried

• the Consecrated Bread to the absent.

It doth not appear that this was Practised in the first Age. These are indeed small changes, but nevertheless they ought to be observed, for the better knowledge of those that followed. But on the other side observe that we see not here,

• 1. Either Oblation or Sacrifice.
• 2. He speaks nothing of any Altar.
• 3. That there was no Elevation made.
• 4. That no signs of the Cross were seen there.
• 5. That no Prayers were made but to God, and no Intercessions made use of but those of Jesus Christ, and the Holy Spirit.
• 6. That he speaks nothing of Adoration.
• 7. That it doth not appear that they Communicated upon their Knees.
• 8. That they gave to the People the Communion under both Kinds.
• 9. That the Service was performed in a Language understood by the People, for they an∣swered Amen to the Thanksgivings.
• 10. That all that were present did partake in the Mysteries, and not the Priest only.

We Conjure you, my Brethren, to give attention to all this, and so if there be any thing therein that hath the least tast, or savour of Sacrifice. What a prodigious change must have happened since that time, to compose and frame such a Worship as they call the Mass, where a Priest covered with extrava∣gant Garments, (which they say are Mysterious) heaps one upon another, in a Language that the Peo∣ple do not understand, a multitude of Prayers, some good, and some bad, all without order, and without reason, make Oblations, signs of the Cross, Elevati∣ons, where the people Adore, and Prostrate them∣selves before the Sacrament when it is lifted up, where the Priest eats alone, after he hath made a hundred Ceremonies on the Bread and Wine, Ceremonies that signifie nothing, but render the Celebration of the Mystery ridiculous. Do not insist pertinaciously on what remains, (viz.) That Justin Martyr calls

the Bread and Wine of the Sacrament, the Flesh and Blood of Christ Jesus. So we call them our selves, and so have the Writers of all Ages called them. So our Lord Jesus, and S. Paul calls them. And it signi∣fies no more in Justin Martyr, than those words of our Saviour, This bread is my body, this cup is my blood. Theophilus of Antioch, who lived in the same Age with Justin Martyr, acknowledges, that 'tis a Deno∣mination, not a Transmutation. When Jesus Christ, saith he, said, This is my body, he called his Body Bread, which is made of many Grains. 'Tis not common Bread, saith Justin Martyr, 'tis the Flesh and Blood of Jesus Christ. But 'tis such Flesh and Blood of Jesus Christ, as nourish∣eth our Flesh and Blood, according to him. That is to say, which is changed into our bodily Nourishment, and passes through our Veins. Now no Man ever believed, or can believe, that the true Flesh of Christ passes into the Nourishment of our Members. The same Justin which calls the Eucharist Flesh and Blood, calls it Bread and Wine after the Consecration, and at the time of the Distribution. They give, says he, to all those that are present, Bread and Wine, over which Praises and Thanksgivings have been made. Because he hath said, that 'tis not common Bread, we must not conclude, that 'tis not Bread at all, if it be not thought fit, that we say a great Man is no Man, because it hath been said, that he is no ordinary or common Man.

I must also give you notice in this place, my Bre∣thren, that you beware of a snare, that they compose or make of several Passages of the Fathers of this Age, where they make you read the words Altar, Oblation, and Sacrifice on the Subject of the Eucha∣rist, and by these Words and Terms, they endeavour to perswade you, that the Sacrifice of the Mass was then known. The word Altar is not found in the Au∣thors of the second Age, whose Writings are indispu∣table.

'Tis found in the Canons attributed to the A∣postles, and in the Epistles of S. Ignatius. But 'tis known, that their Writings are not owned by all the World. Nevertheless I am inclined to believe, that from that time they called the Table of the Eucharist Altar. For why should they make any scruple of using the word Altar, seeing they made use of the words Obla∣tion, and Sacrifice when they spake of this Sacra∣ment?

But you must know,

• 1. That 'twas an Innovation in the Terms, and that in the Writings of the Apostles, you never find the words Altar, Oblation or Sacrifice on that Subject. Read the History of the Institution of the Eucharist, the Acts of the Apostles, where the breaking of bread is often spoken of, that is, the Cele∣bration of the Sacrament of the Supper. Read the tenth and eleventh Chapters of the first Epistle to the Corinthians, where much is said of this Sacrament; you do not see these Terms there.
• 2. You must know, that these terms Altar, Oblation and Sacrifice took their originals from the custom that Christians had in those times of bringing their Offerings of Bread and Wine, and other things necessary for the Service of the Church, and the maintenance of its Pastors, and setting them as an Offering to God on the Com∣munion Table. Yea, they offered them to God by certain Prayers, the Forms whereof are still found in the ancient Liturgies.
• 3 To conclude, you ought to hold for certain, that these Oblations, these Sacri∣fices, &c.

of the second Age, had no relation to the consecrated Signs or Elements. For no Oblation was made to God of the Signs or Elements of Bread, or Wine after their Consecration. Observe that in the passage of Justin Martyr, immediately af∣ter the Consecration of Bread and Wine, the distri∣bution was made, and no Oblation between them. And for an undoubted proof thereof, observe, that

they are the Believers that make these Oblations, and not the Priests alone. Hear S. Clement Romanus, the Disciple and Companion of S. Paul: Those, says he, who make their Oblations at appointed times are acceptable, and happy; for in following the Commandments of God they commit no sin. By this we do not intend to affirm, that afterwards the Priest don't bless these Oblations, and present them to God. But learn from S. Ireneus what's understood by these Oblations, and what they were: Jesus Christ, says he, hath given advice to his Disciples to offer to God the first Fruits of his Creatures, not that he hath any need of them, with respect to him∣self, but to the end they might not appear with respect to themselves, ungrateful and unfruitful, he took Bread, which is a Creature, and gave thanks thereon, saying, This is my body, &c. And he hath taught us a new Oblation of the New Testament, which the Church receiving from the Apostles, offer, as the first Fruits of his Gifts to God, which gives us food and nourishment. You very well see, that the Church offers not Jesus Christ the Crea∣tor to God, but Bread which is the first Fruits of his Creation. You see well that this Oblation is present∣ed to God as a Thanksgiving, because he has given us the Nourishments of Bread and Wine, and not tran∣substantiated Bread, for a propitiatory Sacrifice. Hear how he speaks yet of these Oblations: They are not Sacrifices, that sanctifie the Man, but it is the Conscience of him that offers, sanctifies the Sacrifice, &c. seeing then that the Church offers with simplicity, 'tis but Justice that its Oblation pass for a pure Sacrifice before God. Behold an undoubted Blasphemy, according to the Principles of Popery. The Eucharist is a Sacrifice, but the Sacrifice of the Body of Jesus Christ doth not sanctifie the Man: on the contrary, 'tis the Conscience of him that offers, who sanctifies the Sacrifice of the Body of our Lord in the Mass. There is, say I, a Blasphemy in all shapes and forms. Acknowledge therefore, that nothing is

debated there, but the Offerings that Believers set upon the holy Table. And that ye may have a perfect knowledge of what was then done in the Celebration of the holy Supper; add from S. Clement and S. Ire∣neus, that which was wanting in S. Justin:

• 1. 'Tis the Believers brought Bread, Wine, Wax, Oil and other things necessary in the Church. And as for Fruits and Animals, Apples and Pulse necessary for the mainte∣nance of life, they carried them to the Bishops House.
• 2. These things set upon the Table were consecrated to God by Prayer.
• 3. Of the Bread and Wine which had been thus offered, they took one part for the Cele∣bration of the Eucharist, and the rest was spent by the Ministers of the Church, and divided among them for their support and maintenance.

Behold the only Oblation that was then made, and 'tis nothing: nevertheless from thence is come an Innovation in the Terms, and from thence insensibly is come the Sacrifice of the Mass. Behold the meaning of the third, the fourth and the fifth Canons attributed to the Apostles. The third forbids, that they present upon the Altar Hony, Milk, Birds, Beasts and Pulse. The second permits to offer Ears of Corn, Raisins, Oil for the Lights, and Incense. And the fifth ordains, that they carry their Fruits to the Bishops, and Presby∣ters, to be distributed among them, and their Dea∣cons. In the Margin of these Canons the Roman Doctors set these Words, The Sacrifice of the Mass ap∣pointed by our Lord. What shameless Foreheads have they? Do Men sacrifice Oil, and Incense in the Sa∣crifice of the Mass?

In the second Age, where we now are, nothing is found of that which is called Confirmation, which is one of the Popish Sacraments. But it doth not appear, that the Primitive Christians, even to the end of the second Age, did employ any Unction for the giving the Holy Spirit, and for the Confirmation

of those that had been baptised. 'Tis true, they im∣posed Hands on those that were baptised, both before their Baptism, and it may be after. But it is ridiculous to make a Sacrament of this Imposition of Hands. Concerning which, my Brethren, you ought to know,

• 1. That Imposition of Hands is a Ceremony descend∣ed from the Jews; our Lord approved and practised it; for which reason he laid hands on all the Children they brought to him, when he blessed them.
• 2. You ought to be advertised, that Imposition of Hands was an Appendage of Prayer, and that they served them∣selves of that Ceremony, as often as they would im∣plore the extraordinary assistance of God upon any one.

When any one was sick, they prayed and laid their hands on them. When any one was reconciled to the Church, they begged of God pardon of sins for him, laying their hands on him. When any one was admitted to a publick Office, they prayed to obtain that assistance that was necessary for him, and laid on him their hands. When they sent any one upon a difficult Commission, they laid hands on him, and prayed, as may be seen in▪ Acts 13. The fathers after they had fasted and prayed, laid hands on Paul and Bar∣nabas; to the end they might go preach the Gospel amongst the Gentiles. They were already Presbyters, and had received Mission from God and the Church. When they married, they received also Prayer, and the Benediction of the Church with Imposition of Hands annex'd unto it. 'Tis a prodigious Blindness, to make of these differing Impositions of Hands, so many Sacraments. I should as soon chuse, or rather sooner chuse, to make of these differing Prayers, which were made on sundry occasions, so many Sa∣craments. For 'tis certain, that Prayer over the bapti∣sed, the penitent, the sick, those that took Office, those that were sent on Commission, those that were married, was the chief of the Action, and Impo∣sition

of Hands was but a decent Gesture and a Rite; which signified, that they desired the Grace of God and his assistance on the person that was concerned therein. 'Tis a pityful thing, that Men lay hold alway on the Skin, and meddle not with the Marrow, and if the principal Action be accompanied with some little Ceremony, which is but accessory, the love of that which is external, and easie to practise, presently changes the principal into accessory, and the accessory into principal. Bowing the Knee and Imposition of Hands are two Rites of the same kind, and of the same necessity. To bend the Knee, and lift up the Hands, have been two signs, which almost always ac∣companied Prayer, the first signifies the Humiliation of the Spirit; the second the Elevation of the Heart; and when this Elevation of the Hands is made on the Head of any one, 'tis to signifie, that the Heart lifts up it self according to the desire, and intention of him, over whom they lift up their hands. Behold the whole Mystery of this Ceremony, whereof they have made four or five Sacraments. And 'tis the first original of the Sacrament of Confirmation, of Pe∣nance, of Marriage, of Orders, and of Extreme Unction. If the Humor of Popery and Superstition had turn'd on the other hand, we had had, it may be, fourteen Sacraments instead of seven. For of the Genuflection, which is made in praying for the whole and sound, of that which is made in praying for the sick, for hardened Sinners, and for those that are penitent, &c. Of these Genuflections, say I, they might have made as many Sacraments with as much reason as they have made five Sacraments of the five Orders of Prayers, to which Imposition of Hands has been annexed. Let this serve, my Brethren, to make you understand, that nothing is more absurd, that to make a Sacrament of Confirmation, because in the first and second Age they laid hands on those which had been

baptised. The Apostles practised it also because they had power to obtain the miraculous Gifts of the Holy Ghost for those which had received Baptism. The Bishops affirming themselves Succession of the Apo∣stles, appropriated to themselves afterward a Cere∣mony which became vain and empty, because they had not the power to cause the Holy Ghost to de∣scend upon those on whom they laid hands. Jesus Christ laid hands not only on Children brought to him, but also on the sick, as it appears in the Gospel of S. Mark, and that of S. Luke†. When he healed the Woman that had been bowed together during the space of eighteen years, he also‖ laid his Hands upon her. When Ananias would give sight to Saul, he laid his hands on him. When S. Paul would heal the Father of Publius, Prince of Malta, of his Fever and Bloody Flux, he laid his hands on him. To conclude, a Man must have a Spirit prejudiced beyond all that can be imagined, not to see, that Im∣position of Hands is a simple Ceremony annexed to Prayer.

Concerning Extreme Unction, i. e. the Ceremony of anointing the dying to obtain for them Vigor and Strength, necessary to overcome death; 'tis that whereof there is not found the least footstep in all the Authors of this second Age. We do not doubt at all, but that they did serve themselves of that Unction of which the Evangelist and Apostle speak, an Unction wherewith they served themselves for the miraculous Cure of Diseases. As in the second and third Ages there continued in the Church some Remainders of the Gift of Healing, they might also serve themselves with the Ceremony of Unction. But boldly defie your Converters to shew you, any Example of a Man dy∣ing, that was anointed with Oil in the second Age, with this intent to make the passage of death more easie to him.

Press them with the same confidence about their other false Sacraments, Orders, Penance, and Mar∣riage, and oblige them to shew you by antiquity in the second Age, that the Doctors of the Church did re∣gard them, as Sacraments.

Purgatory in Popery is a Foundation upon which they build an infinite number of idolatrous and super∣stitious Worships; for which reason 'tis of importance to see what Men believed of it in the second Age of the Church. The State of Souls after death hath al∣ways been an Abyss, in which Men have seen no∣thing without Revelation. And for that reason the Pagans fell in this regard into prodigious Errors; and the Jews, before our Saviour, floated about in great Uncertainties. The Primitive Christians fell close to that which our Lord said to the good Thief: This day shalt thou be with me in paradise. To that which S. Paul had taught, 1 Cor. 5. Phil. 1. That if our earthly house of this tabernacle, &c. And that when we depart from hence we shall be with Christ Jesus. To that which the Holy Spirit hath said in the Revelations, that those which die in the Lord are happy, and their works follow them. About the middle of the second Age, a Christian apparently come over from Judaism, but bred up in the Schools of the Greeks, having suck'd the Spirit of Fables and Lies (wherewith those two Nations are justly reproached) forged the Oracles, which he attri∣butes to the Sybils, he caused to enter there as Oracles of those ancient Prophetesses, all that which he believed proper to support the Christian Religion, and render it plausible to the Pagans. The better to persuade the Greeks, he there mingled their Fables; and to please the Philosophers, he entered their Dreams there, ma∣king himself all things to all Men, that he might gain some. Among other Philosophick Dreams he inserts two in his Work: The first was drawn from the Plato∣nick Philosophy: 'Twas that there was a certain sepa∣rate

place, into which he pretended the Souls of the Faithful were carried after death, and where they were lodged till the Day of Judgment, without enjoy∣ing the happy vision of God. The other was this, that at the end of the World, there would be a great Fire, through which all Men must pass that should be saved. An imagination which seems to have some likeness to the Stoick Philosophy, which teaches, that the World would be burnt, after which it would return into the State wherein it was at the beginning, and in a conti∣nual vicissitude pass through the same Revolutions and Changes. Or rather, 'tis taken from what the Holy Scripture says, that the World at last must be burnt by Fire.

We are not able to say how these two Opinions, the one concer••••ng the separate state of Souls, and the other concerning the Torrent of Fire, through which they ought to pass, did readily diffuse themselves a∣mong those which had any Learning, and read any thing besides the Sacred Volumes. The Ancients, good Men, and credulous, being ravished to find Books, under the name of Pagan Prophesies, which foretold the coming of Jesus Christ, his Names, his Passion, the Circumstances of his Birth, of his Life, Death and Resurrection, much more clearly than the true Prophets, embraced with greediness what they found in these false Prophesies. Justin Martyr who wrote well nigh in the same time that these false Oracles were forged, falls into the persuasion, that Souls after death are in a separate place, where even in some sort they are subject to the Power and Persecution of the Devil. From thence it comes to pass, that he said it was the Devil that caused the true Sa∣muel to ascend, by the Charms of the Witch of Endor:‖ For which reason, says he, when a person is near death, you ought to pray, that his Soul don't fall under such a power.

S. Ireneus, Bishop of Lyons, the most considerable Wri∣ter of this second Age, was of the same opinion con∣cerning this separate place, where all Souls must be inclosed until the Day of Judgment, without seeing the Face of God. He calls this place Paradise, whither Enoch and Elias were transported, but he also calls it Hades, Hell, and a place invisible. Note, that this Opinion is universally at this day rejected by the Papists, and passes among them for an Error. Pope John XXII. having been accused to be of this Per∣suasion, there was a terrible noise about it, and he was forced to retract it. Now this Opinion is the ori∣ginal of Purgatory. For as we shall see afterward, this place changes, by little and little, its-nature, until at length they made of it a place of Torments and Pu∣nishments for the purging of Souls.

This separate state produced, a little while after, Prayer for the Dead, which we shall see had its origi∣nal about the beginning of the third Age. But where∣of nevertheless we see nothing in the second, unless it be towards its end. On the contrary, Justin Martyr tells us, that we must pray for dying Souls, to the end, that (in the place of their Separation) they fall not under the Power of Devils. He would not have failed to have added, that we must pray for Souls after death, to the end, that we might draw them from under the power of Devils, if Prayers for the dead had then been in use.

On the Subject of this praying for the Dead, whereof they make such great boasts in Antiquity, tell them these three things,

• 1. That it was not in use in the first and second Age.
• 2. That the Reason why they began to pray for the Dead, is very different from that which causes Prayers for them at this day. At this day 'tis to draw them from Purgatory; then it was, to the end, that in the terrestrial Paradise, or other

• place of Separation where they were, God would in∣crease their rest and joy; for it was believed, that they were there in the beginning of Happiness.
• 3. To conclude, tell them, that these Prayers for the Dead are no important business in Religion, and that they are not the Reason of our Separation.

After that press them to shew you in the second Age the least footsteps of this place of Torments, whither penitent Souls must go after Death, to pay the re∣mainder of those punishments which they could not satisfie during their life. Demand proofs from them, that in this Age the Church prayed for Souls, that they might quickly get out of torment, and you will see them forced to confess, that there are none.

I come to the Worship and Adoration of Creatures, such as are Relicks, Images, the Blessed Virgin, Saints and Angels. They treat this as a small business: we shall have occasion to prove to you one day, that without running into any extravagance, 'tis a Pagan Idolatry. But for the present we will content our selves to shew you, that we do not find the least footsteps of these wor∣ships in the second Age, wherein we now are. If they did invoke Saints, the Blessed Virgin, and Angels, if they had Images, if they did kiss, and adore Relicks, let them shew it you, let them cause you to read one Author that speaks of it. Bellarmine hath the impu∣dence to produce the words of Justin Martyr, to prove the Worship of Angels, We adore and venerate the Fa∣ther, and the Son, which is come to us from him, who hath taught us, both us and others, which follow him, and the Army of good Angels, by the Spirit of Prophecy, &c. Apol. 2. He refers the word we adored, to that of An∣gels, as if the design of Justin Martyr had been to say, that they adored Angels. Whereas he ought to refer Angels to the word teach, his Sense being that Jesus Christ hath taught the Angels as well as us, the Myste∣ry of the Gospel, according to what S. Paul says: To

the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God, Eph. 3.10. It is so clear, that this is the Sense of S. Justin, that at this day none of your new Doctors dare quote these words to prove, that they worshiped Angels in the second Age. This pas∣sage being set aside, let them produce you another. Was there therefore no Saints in these Ages? Had they no Martyrs? Why did they not invoke the Apostles, that had newly received their Crowns? Why did they then neglect the Intercession of the Virgin? Was it that her Credit was not well established in Heaven at that time, and that she wanted time to obtain the Em∣pire which at this day she possesses?

But why have the Authors of this Age been so im∣pudent to say, that they adore God alone, and that they adore none but He? Justin Martyr says, speak∣ing of Jesus Christ, He hath taught us, that we must a∣dore but one only God, when he said, This the great com∣mandment, thou shalt worship God, and him only shalt thou serve, Apol. 2. And a little after having quoted those other words of Jesus Christ, Render unto Caesar the things that are Caesars, and unto God the things that are Gods: He adds 'tis for this reason that we adore but one only God. And as to what concerns you, we give you our Services with gladness in all other things. Let not your Eyes be dazled by crafty Tricks upon the word Adore, as if Justin Martyr spake of Soveraign Adora∣tion, which they give to none but God, according to your Converters; for you ought to be advertised, that he serves himself of the word Proskunoumen, which signifies all sorts of Worship and Religious Service. A word which signifies properly to prostrate our selves, and wherewith the second Council of Nice serves it self, when it appoints the Worship of Images. So the sense is, We do not prostrate our selves, we do not give any Religious Worship but to God. See if they

can say so at this day in the Church of Rome.

Theophilus of Antioch, and Author of the same Age says, The King will not that they call those Kings, which command under him. For King is his name, and it is not permitted to another to take it. So it is not permited to adore any other but God. St. Ireneus, Bishop of Lyons, speaking of the God, which gave the Law,† It is he alone to whom the Disciples of Jesus Christ ought to perform worship, &c. And a little after, The Law commands us to praise the Creator, and serve him alone. But hear a Testimony which will instruct you sufficiently concerning the opinions, and practice of that Age about it. They are the Acts of the Martyrdom of St. Polycarpus, Bi∣shop of Smyrna. After the death of this Holy Bishop,∴ his Church writ to that of Pontus an excellent Letter, which is one of the most precious monuments that we have of Primitive Antiquity. In this Letter the Believers of Smyrna, having reported all the cir∣cumstances of the death of Polycarpus their Bishop, say that the Devil used endeavours, that our Bre∣thren might not obtain his body, which many among us did very much desire, to the end they might participate of that sacred body. Some therefore suggested to Nicetas, Father of Herod, and Brother of Dalces, to go find out the Proconsul, to advise him not to give us the body, for fear, say they, that having abandoned Christ, the Chri∣stians may come to Worship him; it was at the suggestion of the Jews, and at their pressing sollicitation, that these Men thus represented the matter. For they were the Jews that observed our Brethren, when they endeavoured to take the body from the Pile of Wood. Fools which know not that we can never forsake Jesus Christ, who hath suf∣fered death, for all those that must be saved, nor serve any other. For we Adore him as the Son of God, and as

for the Martyrs, we love them, and are kind to them as Disciples, and imitators of the Lord, because of the great love which they have shewn to their King, and Master, and we wish to be their Associates, and fellow Disciples. The Centurion therefore seeing the obstinacy of the Jews, caused the body to be burnt upon the place, according to the custom. After which we gathered together his Bones, more precious than the most precious Stones, and more pure than Gold, and laid them up in a convenient place. In which place if it be possible for us, and God permit it, we will hold our Assemblies to Celebrate with joy, and glad∣ness, the Birth day of his Martyrdom, in memory of those who have undergone this glorious Combat, and to instruct, and confirm our descendents by such an example. The pas∣sage is altogether such as we would wish, for we there see all which we search after, and what was the Reli∣gion of the ancient Christians with respect to Relicks, and Saints, and from whence began the Superstition, and Idolatry which after appeared in the World. First of all you see that in the second Age they served no other but God, we serve no other but God. Secondly, That the Worship given to the Martyrs was a Wor∣ship of love, and simple imitation, we love them and have a kindness for them. These people had lost all sense not to have added, and we pray to them, if so be they had them prayed to the Martyrs. Thirdly, That they had no regard to the merits of Saints, and Mar∣tyrs, nor did they pray to God to make us partakers of them, we wish to be their Companions, and fellow Disci∣ples. They might as easily have said, as they say now adays, we desire to be made partakers of their merits. Fourthly, That they did not assemble at the Tombs of the Martyrs, that they might invocate and serve them, but only with design to celebrate the Birth-day of their Martyrdom, and the memory of their Sufferings. It is an amazing stupidity not to have added, and to recom∣mend our selves to their prayers, and intercession, if any

such thing had been in use. Fifthly, That they did not rend the Bodies of Martyrs in pieces, nor distribute their Bones to fill Reliquaire's. For they took the bones of Polycarpus, and laid them in a convenient place: that is to say, they laid them honorably in a Tomb. In all this we see the innocence of the worship of the ancient Christians. But in that which follows we see the first bloomings from whence afterward proceeded Idolatry.

1. We see here an excessive love, which Christians did shew towards the bodies of Martyrs, they say that they are more precious than the most precious Stones, and more pure than the purest Gold. 2. They assembled upon their Tombs, and their burying places served them as Tem∣ples, not simply through necessity, for they might have assembled more conveniently in Houses, but because they believed those places more Holy, and more pro∣per to excite Devotion, because of the memory of the Martyrs. 3. They Consecrated certain days to re∣member the Passion day of the Martyrs. Indeed they did not Invoke, or Pray to them, but nevertheless this was done in their honor, as we Celebrate the Birth-day of a Prince, to whom we give no kind of Religious Worship, and this is that which the Ancient Christians call here, to communicate with the body of the Martyr: that is to say, assemble where he was buryed, Pray to God, and Celebrate the Mysteries of the Christian Religion in the same place, and even over the Tomb of the Martyr.

In this there is nothing Criminal, all is done with a good meaning. Nevertheless we shall see how insen∣sibly all did degenerate into Superstition. It does not appear that either they Prayed to Polycarpus, or that they Prayed for him, on the day Consecrated to his memory: but we shall see in the third Age they Prayed for the Martyrs, and in the fourth Age they Prayed to them. Give attention to this passage I earnestly in∣treat you.

As to what appertains to Images, I think, I shall do a thing of great advantage, if I prove, that the Chri∣stian Church had none in their Temples in the second Age, for it will appear by the Ages following, that they had all sorts of Images, even out of Temples, in the greatest abhorrence.

Fasts, Lent, Abstinence from certain Meats, and other Mortifications of like kind, which makes so great a part of the Roman Religion, which dazle the Eyes of some of our New Converts, were intirely un∣known in the second Age. We there see, and observe Prayers, and Fasts very often, but there is nothing Read which may make us suspect, that they were af∣fixed to certain days of the week, or certain months of the year: all the days of Prayer, except the Lords day, were almost always days of Fasting. But it was by accident, because the Fasting of the New Testa∣ment was often joyned with Prayer, that the Ancient Christians made it a duty to Fast on days of Prayer. But it was a thing unheard of, precisely to make Devo∣tion to consist of Fasting, without any respect to Prayer, and those that do affirm it was the use of the Primitive Church must prove it. Now we are certain, that they cannot find any proof thereof in the Writings of the second Age. And as to what remains, as we shall make it appear by the clearest evidence, that the Popish Fasts were unknown in the third Age, it will appear by consequence, that they were of no use in the second, only it appears that they prepared for the Communion of Easter by a Fast of two days. St. Ire∣neus writ to Victor Bishop of Rome, on occasion of the Controversie touching the day on which they ought to Celebrate Easter. is not only disputed concerning Easter-day, but also concerning the form of the Fasts antecedent thereto, for some think they ought not to Fast but one day, others two, others more, and others measure

their Fast-day by the space of twenty four hours, night and day, and this diversity in the observation of the Fast, had not its being in our Age, but hath begun from the time of our Fathers, who by negligence, simplicity, and ig∣norance, have suffered this custom to slip in. Nevertheless they lived in peace with each other, and we retain it to this day. Observe well, it is not Lent, but the beginning, and original thereof. These forty hours of Fast are greatned, and grown up to forty days. So it is, that the most innocent practices have been the original of Superstition, so dangerous is it, to make Innovations, although they seem without hazardous consequence, let them shew you other solemn Fasts besides this in the second Age.

It remains, that we speak a word concerning the Pope, and the prodigious Authority he arrogates to himself. It is a Capital affair in Popery, he is the Principle of Unity, he is the Centre unto which your Converters tell you, you ought to be united, if you will be saved. God knows what they think of it, but we defie them to shew you, that the Church of Rome had then any Superiority over other Churches. We may assure you without rashness, that the most part of the Churches, which were in the extreme Parts of Asia, scarce knew whether there were any such thing as a Church of Rome, they neither knew the name of its Bishop, nor the form of its Govern∣ment, nor Customs, and therefore were far enough from being subject to its Orders, and Decrees. We may also assure you, there were also Christians in Persia, and in the farthest parts of the East, which knew not whether there were a Roman Church in the World. Send your Converters to the famous de Launy, Doctor of the Sorbonne, who makes appear with suffi∣cient clearness, and evidence, the independence of other Churches, and the few bonds and ties that they had with Rome, by proving, that the adherence they

had to the Roman Seat, was not accounted necessary in any Age of the ancient Church. They produce to you in the second Age Victor, who cut off from his Communion the Churches of Asia, on occasion of the Controversie about Easter-Day. But you ought to understand, that this was an attempt without example, and which had no effect, but was despised of all the World. And besides this was no right, that was par∣ticular to the Bishop of Rome; for other Churches pre∣tended to have that right of cutting off other Churches from their Communion, as well as that of Rome.

Moreover, the nearer the Churches of the World were to Rome, the more respect and consideration they had for the Church which was there. The Churches which were without the Bounds of the Roman Empire, scarce knew that there was a Church at Rome. The Provinces at a distance from Italy, such were Asia and Africa, beheld her so far off, that they scarce knew ei∣ther her Customs, or her Doctrine, nor did they think themselves under any obligation to be instructed in them, or to follow them. And therefore they conti∣nued a long time to celebrate Easter with the Jews, and to rebaptize Hereticks, without any regard to the Decisions of Victor and Stephen, Bishops of Rome. The Churches of France, which beheld her near at hand, had her in greater value and estimation, because they were smitten and amazed, not at the Majesty of the Church, but at the Majesty of the Empire, which had its Seat at Rome. This is it which made Ireneus, Bishop of Lions, to say, That it was necessary, that the whole Church should travel to the Church of Rome, be∣cause of its more powerful principality. That is to say, because it was the Seat of the Empire, that all Na∣tions come thither, and that Christians were found there of all the Provinces of the Empire, from whose Mouths might be learn'd what was that Faith which was scattered all over the Earth. Behold what was

the Christianity of the second Age. And behold the Additions that we find there, which afterward was the Seed of Superstition and Idolatry.

First of all they mingled Water with the Wine in the Eucharist, which was not used in the time of the A∣postles. 2. They carried the Sacrament to the absent, which was not usual neither in the Apostolick Church. 3. They undertook a custom of bringing Offerings, and Alms, not in Silver, but in Merchandize, Bread, Wine, Corn, Raisins, Fruits, &c. And of that they offered on the Holy Table those things, which might be of use in the publick Service, whereas in the Apo∣stolick Church we see no other Alms, but such as were gathered by the Hands of the Deacons, either at the end, or beginning of their Assemblies. 4. Of these Alms of the Believers, they made Oblations to God, consecrating them by Prayer. 5. At the end of their Prayers before the Communion they added the mutual kiss, which was not of Apostolick Insti∣tution, and was afterwards abolished. 6. Many per∣sons entertained an opinion of the separate state for Souls after death, a third place which was utterly un∣known to the Apostles. 7. They conceive an exces∣sive Love for the Bones of the Martyrs, nevertheless without giving them any kind of Worship, or Reli∣gious Homage. This excessive love for Bones was not reasonable, nor was it of the Apostolick Age. 8. A∣bout the end of the second Age they appointed Feasts, to celebrate the memories of the Martyrs; which was not neither of Apostolick Institution. 9. They appointed a day or two for Fasting before Easter. Be∣hold the principal Innovations in the second Age, in which there is nothing almost that can be blamed, considered in it self, and separated from the Fruits and Consequences thereof.

To conclude, to the end, that you be not abused by false Authors, you ought to know that we entertain

none for the Writers of the second Age, but these: S. Clement, the Disciple of S. Paul, who writ an Epistle to the Corinthians: S. Ignatius, of whom we have many Epistles, concerning which the Learned doubt with reason, but we will nevertheless receive them in the present Affair: S. Polycarp, who wrote an Epistle to the Philippians: the Epistle of the Church of Smyrna, con∣cerning the Martyrdom of S. Polycarp: Justin Martyr, whose Works ought to be distinguished, for there are many among them which are falsly attributed unto him: Athanagoras the Athenian, of whom we have an Apology for the Christians, and a Discourse concern∣ing the Resurrection: Theophilus of Antioch, of whom we have three Books written to Autolycus: Tatian, of whom we have a Discourse in Defence of the Chri∣stian Religion, and against that of the Pagans. And in fine, S. Ireneus, Bishop of Lyons, of whom we have a considerable Work against the Heresies of his Times. If they quote unto you the Liturgies of S. Mark, of S. James, of S. Peter, the Works of Dio∣nysius the Areopagite, the Canons of the Apostles, and other like Discourses, you ought to reject them, as being false and forged, in the opinion of all the Learned, who have any thing of sincerity.

November 15, 1686.

Notes

• Mark 6.5.8.13.
• †

  Luke 4.40.
• ‖

  Luke 13.13.
• Act. 9.17.
• ‖

  Dial. cum Tryph.
• Advers. Hae∣res. lib. 5.
• Lib. 1. ad Autol.
• †

  Lib. 5. cap. 22.
• ∴

  Euseb. lib. 4. cap. 15.
• Euseb. Hist. Eccles. lib. 5. cap. 24.