fhew the Vanity, Falfnefs, and Impertinence of thofe Quotations, many of which I will now add are cited out of fpurious Writers, and others of them are indeed the Words and Sentences, or half Sentences of true Writers but abufed, wrested, or mifapplyed, beyond, befides, or contrary to the intention of the Authors, out of which they are taken.

And in practice Altars were every where erected for Chriftian Sacrifice. Yes, Sir, for the Commemorative Sacrifice of the Holy Eucharift; for the offering of the Bread and Wine: But not for fuch a Sacrifice as the Council of Trent defines to be in your Mafs, a true, proper and propitiatory Sacrifice, in which there is truly, really and fubftantially the Body and Blood together with the Soul, and Divinity of our Lord Jefus Chrift: Not for a Sacrifice, in which a change is made of the whole Subftance of Bread into the Body, and of the whole Substance of Wine into the Blood of Chrift: Not for fuch a Tranfubftantiation-Sacrifice a, in which Chrift is offered upon the Altar; not for fuch a Sacrifice of which the People are allowed to partake but half, or one kind only; in which notwithstanding whole, and intire Chrift, is declared to be received. This, Sir, is the Nature of your Sacrifice, and for fuch a Sacrifice you fhould have produced Scripture, as expounded by Catholick Tradition, i. e. by Antiquity, Univerfality and Confent, if you would have answered my Challenge, as a Scholar and Divine ought to do. I do not now charge the Nature of your Sacrifice, as defined by the Trent-Fathers, with the Impoffibilities and Contradictions which are con tained in it, but only tell you, that in Answer to

• In divino hoc Sacrificio, quod in Miffa peragitur, idem ille Chriftus continetur, & incruentè immolatur. Conc. Trid. Seff. 22. cap. 11.

my Challenge, you thou'd have produced fair and clear citations out of the Scriptures and Fathers, and Councils of the first Six Centuries, to fhew that the feveral Doctrines and Definitions, by which the Council of Trent hath declared the Nature of the Euchariftical Sacrifice, were in those Ages Doctrines, and Doctrines de Fide of the Catholick Church.

People in all Ages adored Jefus Chrift in the Sacrament. Very right, Sir, and fo in all Ages they adored him in Prayer, and in the other Sacrament of Baptifm: Which I fay only to obferve how you follow the example of Monfieur de Meaux and the Catholick Effay, in the Loofnefs and Ambiguity of your Expreffion; by which you have impofed upon the Lady, as if Christians of all Ages adored Jefus Chrift in the Sacrament, as you do. But did they in all Ages adore him in the Hoft? Or the Hoft as him? Or did they expofe it to be adored as him, and with the fame direct Adoration terminating in it, as in him? Did they in the firft Six Ages believe him to be corporally Present in the Holy Sacrament of the Eucharift, and adore him as, fo prefent? Or did they believe the Sacramental Bread and Wine to be fubftantially converted into his natural Body and Blood, and to be in the Sacrament with his Soul and Divinity, as well as his Body; and as fo prefent, to be worthipped there with the fame Adoration that we worthip him in Heaven? Shew me that they worshipped Jefus Christ in this manner in the Sacrament, and then you will answer my Challenge indeed.

They anointed the Sick. Moft certainly dovev Tes, ndμvovles, agrotantes, infirmos, those who were fallen Sick they anointed with Oyl, but not μέλ. ovles &πobnoxe, thofe who were dying, not idTWS Exoles, thofe who were in the Agonies of Death, or as we fay, at the laft Gafp. They did

πως

not

a

not in ancient Times defer the Unation, as you do, to the very Point of Dying; but as foon as the Sick lay down they fent for the Presbyters of the Church, who anointed them unto bodily Health, to which you have very little, almost no refpect in Extreme Unction. As an undertaker of my ChalLenge you should have fhew'd out of Scriptures, and the ancient Fathers, that it was the Practice of the Church to defer anointing the Sick, till in all appearance they were in their laft Moments: But in this, as Caffander obferves, the Church of Rome hath departed from Antiquity, and the Cuftom of the ancient Times, when they did not defer Unction of the Sick, ad extremum ufque vita periculum, & valetudinem jam deploratam; but anointed them as foon as they fell Ill of any dangerous Disease: And after anointing, if the fick Perfon were in danger, they gave him the Holy Sacrament of the Eucharift; but you give the Sacrament before anointing: And when the fick Perfon is in extreme Danger, then you give him Unction, not in order unto Health, but primarily, and as it were, for the Benefit of his Soul, as a fpiritual Viand, to procure him a more ready Paffage to Heaven. Therefore you call it Sacramentum exeuntium, the Sacrament for departing Souls. It is then according to your Church, a Sacrament for Souls, for the Cure and Health

с

b

Ut ex hâc mortali vitæ decedentes expeditiorem ad Cœlum viam haberemus. Catechism. Trid.

c Ibid.

Conc. Trid. Seff. 14. cap. 11. Doctrina de Sacramento Extrem. Unt. vifum eft autem S. Synodo præcedenti Doctrinæ de Pœnitentia, adjungere ea quæ fequuntur de Sacramento Extrema Unitionis: Quod non modo poenitentiæ, fed etiam totius Chriftianæ vitæ, quæ perpetua poenitentia effe debet, confummativum exiftimatum eft a patribus. Primum itaque circa illius inftitutionem declarat & docet, quod clementiffimus, Redempt. pofter, qui fervis fuis quovis tempore voluit de falutaribus Re

G 3

mediis

Health of the Soul, and not of the Body; for the Spiritual Benefit of the Dying, and not Corporeal Benefit of the Sick; and by confequence intituled chiefly not to raife up the Sick, but to fave the Sinner when he is going to expire. Thus, Sir, hath your Church not only alter'd the Practice, but the very End and Intention of Unction from what they were in the ancient Church; and you being conscious of the Change and Innovation, durft fay no more, than that they anointed the Sick.

Prayed for the Dead. Yes, Sir, they prayed for the Dead, but for what fort of Dead, or how they prayed for them your uncertain, equivocal Expreffion doth not tell the Lady, and therefore I muft. First, Then they pray'd only for fuch dead or departed Souls as they believed were Happy, and especially for fuch as they believ'd to be in the highest degree of Happiness; for their Saints, Martyrs and Confeffors. And this they were wont

mediis adverfus omnia omnium hoftium tela effe profpectum, quemadmodum auxilia maxima in Sacramentis aliis præparavit, quibus Chriftum confervare fe integros, dum viverent, ab omni graviori Spiritus incommodo poffint: Ita extrémæ Unctionis Sacramento finem vita tanquam firmiffimo quodam præfidio munivit. Nam & fi adverfarius nofter occafiones per omnem vitam quærat, & capter, ut devorare animas noftras quoquo modo poffit, nullum tamen tempus eft, quo vehementius ille omnes fuæ verfutiæ nervos intendat ad perdendos nos penitus, & a fiducia etiamfi poffit, divinæ mifericordiæ deturbandos, quam cum impendere nobis exitum vitæ profpicit. Res por

ro, effectus hujus Sacramenti Gratia eft Spiritûs San&ti, cujus Unelio deli&ta, fi qua fint adhuc expianda, ac peccati reliquias abftergit, & agroti animam alleviat, & confirmat, magnam in ea divine mifericordia fiduciam excitando, qua infirmus fublevatus, & morbi incommoda levius fert, & tentationibus Damonis, calcaneo infidiantis facilius refiftit. Et fanitatem corporis interdum, ubi faluti animæ expedierit, confequitur. Declaratur etiam effe hanc unctionem infirmis effe adhibendam, illos vero præfertim, qui tam periculofi decumbunt, ut in exitu vitæ conftituti videantur, unde & Sacramentum exeuntium nuncupatur, v

.

to do a annually on the Days of their Departure: And they did it to fhew, that the Faithful departed did not Perish, but after their Departure were ftill Members of the Church, and worthy to be commemorated as faithful Soldiers and Servants of Chrift, while they were of the militant Church. Secondly, Therefore in as much as the Life of a Christian is a Life of Labour, Pains, and Trouble, and Trial; a Spiritual Warfare, in which we are constantly to fight against the World, the Flesh and the Devil: They pray'd God when they were departed this World, to give them Eafe, and Reft, and Refreshment in the other; to perfect and confummate their Happiness; to give them a speedy Refurrection, or part in the first Refurrection of the Juft. This was the way of praying for the Dead, which the ancient Church ufed.. It is first mention'd by Tertullian who flourish'd at the latter end of the Second Century, as a Chriftian Cuftom or Practice, which among others had been used in the Church before his Time. And our Church, Sir, doth not condemn or forbid this way of praying for the faithful departed, but prays God in her Office of Burial, to accomplish their Number, and to haften his Kingdom, that we with them, may have the perfect Confummation of our Blifs, both in Body and Soul, in his eternal and everlafting Glory. But this way of praying for the Dead is not fuch as your Church teaches as abfolutely neceffary to be believed and practifed, but, quite another; grounded on the Doctrine of Purgatory, which you durft not mention, because it hath no Foundation in Scripture or Antiquity, I do firmly hold (in Pius's Creed) that there is a

• Oblationes pro defunctis, pro natalitiis annua die facimus." Tert. de Corona, c. 3. Pro cujus Spiritu poftulas, pro qua an nuas Oblationes reddis. De Exhort. c. 11. Ac fi quis hoc feciffet, non offeretur pro eo, nec Sacrificium pro dormitione ejus celebraretur, Cypr. Epift. 1. Edit. Oxon. G 4

Purgatory