The vnerring and vnerrable church, or, An answer to a sermon preached by Mr. Andrew Sall formerly a Iesuit, and now a minister of the Protestant church / written by I.S. and dedicated to His Excellency the Most Honourable Arthur Earl of Essex ...
Perdiscamus (sayes S. Chrysost. hom. 51. in Mat.) Christum ex sua voluntate honorare; nam qui honoratur, eo maxime honore laetatur, quem ipse vult, non quem nos optamus.
Perdiscamus (Says S. Chrysostom hom. 51. in Mathew) Christ ex sua voluntate honorare; nam qui honoratur, eo maxim honore laetatur, Whom ipse vult, non Whom nos optamus.
What sacrifices, Rites, and Ceremonies, God would be adored with in the old law, he declared it to his People by Moyses Leuit. from the first, to the 7. chap. and declared that he would not be otherwise worshipped Leuit. 10. In the law of Grace, his son Incarnated, abolished that Ceremonial law;
What Sacrifices, Rites, and Ceremonies, God would be adored with in the old law, he declared it to his People by Moses Levites from the First, to the 7. chap. and declared that he would not be otherwise worshipped Levites 10. In the law of Grace, his son Incarnated, abolished that Ceremonial law;
by which he will be worshipped, and by no other: in so much that by S. Paul Gal. 1.9. he commands, that if an Angel from heauen should recommend vnto vs an other manner of diuine worship, wee should not heed him.
by which he will be worshipped, and by no other: in so much that by S. Paul Gal. 1.9. he commands, that if an Angel from heaven should recommend unto us an other manner of divine worship, we should not heed him.
and that God has laid a command vpon vs, and wee are obliged to worship him in spirit and Truth (this is Religion) which command and obligation supposes the Existence of a Religion.
and that God has laid a command upon us, and we Are obliged to worship him in Spirit and Truth (this is Religion) which command and obligation supposes the Existence of a Religion.
cc cst np1 vhz vvn dt n1 p-acp pno12, cc pns12 vbr vvn pc-acp vvi pno31 p-acp n1 cc n1 (d vbz n1) r-crq n1 cc n1 vvz dt n1 pp-f dt n1.
If it be he that commanded, wee should worship him by belieuing the real Presence of Christ his Body in the Eucharist; certainly its not he that commanded, wee should worship him by denying the real presence,
If it be he that commanded, we should worship him by believing the real Presence of christ his Body in the Eucharist; Certainly its not he that commanded, we should worship him by denying the real presence,
this Position is euident: (consequently it appears how vniustly Protestants call the Catholik Religion, Idolatrous and superistitious; it being by their own acknowledgment as wee will proue against Mr Sall, a religion wherin wee may be saued and consequently wherin God is duely worshipped) But S. Paul in express tearms, does anathematise, accurse and condemn all and each Religion, (euen those that are Christian Religions) besids that one which he and his fellow Apostles did teach;
this Position is evident: (consequently it appears how unjustly Protestants call the Catholic Religion, Idolatrous and superistitious; it being by their own acknowledgment as we will prove against Mr Sall, a Religion wherein we may be saved and consequently wherein God is duly worshipped) But S. Paul in express terms, does anathematise, accurse and condemn all and each Religion, (even those that Are Christian Religions) besides that one which he and his fellow Apostles did teach;
d n1 vbz j: (av-j pn31 vvz c-crq av-j n2 vvb dt jp n1, j cc j; pn31 vbg p-acp po32 d n1 c-acp pns12 vmb vvi p-acp n1 np1, dt n1 c-crq pns12 vmb vbi vvn cc av-j c-crq np1 vbz av-jn vvn) cc-acp n1 np1 p-acp j n2, vdz n1, vvi cc vvi d cc d n1, (av-j d cst vbr njp n2) p-acp d crd r-crq pns31 cc po31 n1 np1 vdd vvi;
pursuant to which doctrin, Hymenaeus, Philetus and others, declining som what the doctrin of the Apostles, in the Article of the Resurrection of the Body, not absolutly denying it,
pursuant to which Doctrine, Hymenaeus, Philetus and Others, declining Some what the Doctrine of the Apostles, in the Article of the Resurrection of the Body, not absolutely denying it,
n1 p-acp r-crq n1, np1, np1 cc n2-jn, vvg d r-crq dt n1 pp-f dt n2, p-acp dt n1 pp-f dt n1 pp-f dt n1, xx av-j vvg pn31,
they still remayned within the verge of Christianity, but because by their error in that Article only, they were of a different Religion from that of S. Paul, he delivers them to Satan, calls them creeping Cankers and subuertors of the Faith; which would haue been a manifest iniustice in him,
they still remained within the verge of Christianity, but Because by their error in that Article only, they were of a different Religion from that of S. Paul, he delivers them to Satan, calls them creeping Cankers and subuertors of the Faith; which would have been a manifest injustice in him,
And if any Christian Religion, with a good Moral lyfe were sufficient for saluation, the Prelats and Pastors of the Church in all ages are to be laught at,
And if any Christian Religion, with a good Moral life were sufficient for salvation, the Prelates and Pastors of the Church in all ages Are to be laughed At,
cc cs d np1 n1, p-acp dt j j n1 vbdr j p-acp n1, dt n2 cc ng1 pp-f dt n1 p-acp d n2 vbr pc-acp vbi vvn p-acp,
for their continual care of keeping their flock in vnity of Faith and doctrin, wheras any Religion was sufficient with a good Moral lyfe, the General Councils were most rash and impious in condemming Arrius Nestorius,
for their continual care of keeping their flock in unity of Faith and Doctrine, whereas any Religion was sufficient with a good Moral life, the General Councils were most rash and impious in condemming Arius Nestorius,
and other heretiks, wheras they still remained Christians, and the lyues of many of them were most iust and vpright as S. Augustin testifies of the Pelagians.
and other Heretics, whereas they still remained Christians, and the lives of many of them were most just and upright as S. Augustin Testifies of the Pelagians.
cc j-jn n2, cs pns32 av vvd np1, cc dt n2 pp-f d pp-f pno32 vbdr av-ds j cc av-j c-acp n1 np1 vvz pp-f dt njp2.
Let the Libertins then, of our age be vndeceiued, who to secure their interest and ambition are ready to embrace any Religion, that is the most preualent in the state;
Let the Libertins then, of our age be undeceived, who to secure their Interest and ambition Are ready to embrace any Religion, that is the most prevalent in the state;
God therfore who desires our saluation, and commands vs vnder pain of damnation to haue true Faith, must haue prouided vs of the means necessary to attain to true Faith.
God Therefore who Desires our salvation, and commands us under pain of damnation to have true Faith, must have provided us of the means necessary to attain to true Faith.
and can haue no more assurance of the Truth, than the testimony on which it is grounded as for example Human Faith, wherwith I belieue what a Man of credit and knowen honesty tells me, can haue no more certainty,
and can have no more assurance of the Truth, than the testimony on which it is grounded as for Exampl Human Faith, wherewith I believe what a Man of credit and known honesty tells me, can have no more certainty,
cc vmb vhi dx dc n1 pp-f dt n1, cs dt n1 p-acp r-crq pn31 vbz vvn a-acp p-acp n1 j n1, c-crq pns11 vvb q-crq dt n1 pp-f n1 cc j-vvn n1 vvz pno11, vmb vhi dx dc n1,
be it the euidence of their senses, (which are subiect to fallacy) or the euidence of their Natural reason (for som times, reasons that seeme to vs euident, are but sophistries) it is manifest that human Faith, which relyes only, on the testimony of men, is fallible:
be it the evidence of their Senses, (which Are Subject to fallacy) or the evidence of their Natural reason (for Some times, Reasons that seem to us evident, Are but Sophistries) it is manifest that human Faith, which relies only, on the testimony of men, is fallible:
and wheras Faith has no other assurance of the Truth, than the Authority of the Proponent, it follows that diuine Faith must rely vpon a most infallible vndoubted Authority, which can not deceiue or be deceiued.
and whereas Faith has no other assurance of the Truth, than the authority of the Proponent, it follows that divine Faith must rely upon a most infallible undoubted authority, which can not deceive or be deceived.
cc cs n1 vhz dx j-jn n1 pp-f dt n1, cs dt n1 pp-f dt j, pn31 vvz d j-jn n1 vmb vvi p-acp dt av-ds j j n1, r-crq vmb xx vvi cc vbi vvn.
and because that if it be euident, it forces the vnderstanding to an Assent, and so leaues no place for the merit of Faith which consists in belieuing what the vnderstanding may deny,
and Because that if it be evident, it forces the understanding to an Assent, and so leaves no place for the merit of Faith which consists in believing what the understanding may deny,
because of the difficultie it finds in assenting to an obscure obiect; which the vvill assisted with the pious inclination ouercomes, and thereby merits.
Because of the difficulty it finds in assenting to an Obscure Object; which the will assisted with the pious inclination overcomes, and thereby merits.
Lastly it follows, that only the infallible written word of God, or the authority of an infallible Church, must be it, which proposes vnto vs the reuealed Truths,
Lastly it follows, that only the infallible written word of God, or the Authority of an infallible Church, must be it, which proposes unto us the revealed Truths,
he was once of opinion that Scripture alone was not the means appointed by God for proposing vnto vs the reuealed Truths, their sence not being obuious euen to learned men,
he was once of opinion that Scripture alone was not the means appointed by God for proposing unto us the revealed Truths, their sense not being obvious even to learned men,
and consequently not the means suitable to vulgar capacityes, who being, as well as the learned, obliged to belieue, the means for attaining to the knowledge of Religion must be suitable to their capacity,
and consequently not the means suitable to Vulgar capacities, who being, as well as the learned, obliged to believe, the means for attaining to the knowledge of Religion must be suitable to their capacity,
therefore, it became the Goodness and Wisdom of God, to appoint a visible Iudge, assisted with his infallible spirit, that in case of doubt should determin our controuersies,
Therefore, it became the goodness and Wisdom of God, to appoint a visible Judge, assisted with his infallible Spirit, that in case of doubt should determine our controversies,
and reflecting on this point in my solitudes, I savv saies he, vvee might as vvell say that it belongeth to the goodness of God, not to permit that his holy lavves should be transgressed by vile creatures;
and reflecting on this point in my Solitudes, I saw Says he, we might as well say that it belongeth to the Goodness of God, not to permit that his holy laws should be transgressed by vile creatures;
cc vvg p-acp d n1 p-acp po11 n2, pns11 vvd vvz pns31, pns12 vmd a-acp av vvi cst pn31 vvz p-acp dt n1 pp-f np1, xx pc-acp vvi cst po31 j n2 vmd vbi vvn p-acp j n2;
nor that the Pastors of souls, especially the Pope, should scandalize their flock and as vvee do not iudge it a failure in his goodness to permit sins;
nor that the Pastors of Souls, especially the Pope, should scandalise their flock and as we do not judge it a failure in his Goodness to permit Sins;
ccx d dt ng1 pp-f n2, av-j dt n1, vmd vvi po32 n1 cc c-acp pns12 vdb xx vvi pn31 dt n1 p-acp po31 n1 pc-acp vvi n2;
so vvee ought not vvauer in our opinion of his goodness and VVisdom, if he has not appointed a visible Iudge for our direction, hauing giuen us the holy Scriptures, vvhich a bound vvith all light and heauenly doctrin, to such as are not vvillfully obstinat.
so we ought not waver in our opinion of his Goodness and VVisdom, if he has not appointed a visible Judge for our direction, having given us the holy Scriptures, which a bound with all Light and heavenly Doctrine, to such as Are not wilfully obstinate.
av pns12 vmd xx vvi p-acp po12 n1 pp-f po31 n1 cc n1, cs pns31 vhz xx vvn dt j n1 p-acp po12 n1, vhg vvn pno12 dt j n2, r-crq dt vvn p-acp d n1 cc j n1, p-acp d c-acp vbr xx av-j j.
Io. 6. must I not expect of Gods goodness that he will afford vnto me what is absolutly need full to acquit this obligation? he absolutly requires of me to belieue that sence,
Io. 6. must I not expect of God's Goodness that he will afford unto me what is absolutely need full to acquit this obligation? he absolutely requires of me to believe that sense,
must I not then expect of his goodness some means to ascertain me which of those three different opinion is that which he reuealed? would it be consistent with his goodness to oblige me vnder pain of damnation to flye to the Moon,
must I not then expect of his Goodness Some means to ascertain me which of those three different opinion is that which he revealed? would it be consistent with his Goodness to oblige me under pain of damnation to fly to the Moon,
vmb pns11 xx av vvi pp-f po31 n1 d n2 pc-acp vvi pno11 r-crq pp-f d crd j n1 vbz d r-crq pns31 vvn? vmd pn31 vbi j p-acp po31 n1 pc-acp vvi pno11 p-acp n1 pp-f n1 pc-acp vvi p-acp dt n1,
and afford me no wings (which wee suppose are indispensably need full) for to acquit that obligation? The Assent which he requires at my hands, is not a probable and dubious one;
and afford me no wings (which we suppose Are indispensably need full) for to acquit that obligation? The Assent which he requires At my hands, is not a probable and dubious one;
cc vvb pno11 dx n2 (r-crq pns12 vvb vbr av-j vvb j) p-acp pc-acp vvi d n1? dt n1 r-crq pns31 vvz p-acp po11 n2, vbz xx dt j cc j pi;
if Scripture were not written by the Apostles, could not you say without any iniury to God, that it became his wisdom to afford you some other infallible Authority,
if Scripture were not written by the Apostles, could not you say without any injury to God, that it became his Wisdom to afford you Some other infallible authority,
cs n1 vbdr xx vvn p-acp dt n2, vmd xx pn22 vvi p-acp d n1 p-acp np1, cst pn31 vvd po31 n1 pc-acp vvi pn22 d j-jn j n1,
wheras without such an authority it's impossible to haue the Assent of Faith which he requires? and was it not therfore that he gaue to his Apostles who preached to the primitiue Christians, the credit of infallible Oracles,
whereas without such an Authority it's impossible to have the Assent of Faith which he requires? and was it not Therefore that he gave to his Apostles who preached to the primitive Christians, the credit of infallible Oracles,
cs p-acp d dt n1 pn31|vbz j pc-acp vhi dt n1 pp-f n1 r-crq pns31 vvz? cc vbds pn31 xx av cst pns31 vvd p-acp po31 n2 r-crq vvd p-acp dt j np1, dt n1 pp-f j n2,
and instruct vs what wee are bound to belieue, let not your instructors Modesty take it ill that wee say it becomes the goodness of God to appoint a liuing infallible Iudge on whose testimony and authority wee may rely and ground our Faith.
and instruct us what we Are bound to believe, let not your instructors Modesty take it ill that we say it becomes the Goodness of God to appoint a living infallible Judge on whose testimony and Authority we may rely and ground our Faith.
for hauing created Man with perfect liberty for to work well or ill, it becomes his goodness to giue him all that is needfull for the exercyse of that liberty;
for having created Man with perfect liberty for to work well or ill, it becomes his Goodness to give him all that is needful for the exercise of that liberty;
c-acp vhg vvn n1 p-acp j n1 c-acp pc-acp vvi av cc av-jn, pn31 vvz po31 n1 pc-acp vvi pno31 d cst vbz j p-acp dt n1 pp-f d n1;
and Man could not exercyse it (if wee did not pretend to some extraordinary miraculous Prouidence for which wee haue no ground in Scripture nor reason,
and Man could not exercise it (if we did not pretend to Some extraordinary miraculous Providence for which we have no ground in Scripture nor reason,
cc n1 vmd xx vvi pn31 (cs pns12 vdd xx vvi p-acp d j j n1 p-acp r-crq pns12 vhb dx n1 p-acp n1 ccx n1,
and this you proue 2. Tim. 3.16. Holy Scriptures are able to make us vvyse vnto saluation, that the man of God may be perfect, throughly furnished unto all good vvorks.
and this you prove 2. Tim. 3.16. Holy Scriptures Are able to make us wise unto salvation, that the man of God may be perfect, thoroughly furnished unto all good works.
for pag. 17. he tells vs that doubting of the Tenets of our Religion, his wit not content with an ipse dixit lyke Pythagoras his scholler, demanded Reason for what he belieued:
for page. 17. he tells us that doubting of the Tenets of our Religion, his wit not content with an ipse dixit like Pythagoras his scholar, demanded Reason for what he believed:
as for that of Pythagoras, and if your wit demands reason for what you belieue, Scripture is no place to seeke for it, which affords nothing but a bare ipse dixit. After reading the Scriptures, he was so far from being sufficiently instructed, that he confesses they made him doubt:
as for that of Pythagoras, and if your wit demands reason for what you believe, Scripture is no place to seek for it, which affords nothing but a bore ipse dixit. After reading the Scriptures, he was so Far from being sufficiently instructed, that he Confesses they made him doubt:
if you will haue text to be for your purpose, you must follow the example of Luther, who to proue his error of iustification by Faith only, corrupted the text of S. Paul Rom. 2.8. vvee account a man to be iustified by Faith, vvithout the vvorks of the lavv:
if you will have text to be for your purpose, you must follow the Exampl of Luther, who to prove his error of justification by Faith only, corrupted the text of S. Paul Rom. 2.8. we account a man to be justified by Faith, without the works of the law:
so that if the text proues the sufficiency of the Scripture for our instruction, it proues the sufficiency of the Old Testament only. 3. S. Paul in that vers ch. v. 14. sayes to Timothie, thou continue in those things thou hast learned,
so that if the text Proves the sufficiency of the Scripture for our instruction, it Proves the sufficiency of the Old Testament only. 3. S. Paul in that vers changed. v. 14. Says to Timothy, thou continue in those things thou hast learned,
Whence its apparent that he remitted Timothie for instruction, to the Scripture and also to the doctrin deliuered to him by a liuing Oracle, which was the Apostle himself.
Whence its apparent that he remitted Timothy for instruction, to the Scripture and also to the Doctrine Delivered to him by a living Oracle, which was the Apostle himself.
Necessity is laid upon me, yea vvo is vnto me if I preach not the Ghospel. 1. Cor. 9.16. He feared no vvo for not vvriting, but for not preaching the Ghospel;
Necessity is laid upon me, yea vvo is unto me if I preach not the Gospel. 1. Cor. 9.16. He feared no vvo for not writing, but for not preaching the Gospel;
And the Channel by which Faith is conueyed vnto vs being our Eares, fides ex auditu, and not our Eyes, it seems apparent, that the means which he appointed is a liuing Oracle who speaks,
And the Channel by which Faith is conveyed unto us being our Ears, fides ex auditu, and not our Eyes, it seems apparent, that the means which he appointed is a living Oracle who speaks,
this is manifest, that since the very beginning of the Church, Christians did doubt, which was the true Scripture written by the Apostles and which not:
this is manifest, that since the very beginning of the Church, Christians did doubt, which was the true Scripture written by the Apostles and which not:
Epiph. Haer. 30. Marcionits reiected all the Ghospels except that of S. Luke. idem Haer. 4.2. and Irer. l. 1. c. 6. the Ebionits did own only that of S. Mathew.
Epiphany Haer 30. Marcionites rejected all the Gospels except that of S. Lycia. idem Haer 4.2. and Irer. l. 1. c. 6. the Ebionites did own only that of S. Matthew.
np1 np1 crd vvz vvd d dt ng1 p-acp d pp-f n1 av. fw-la np1 crd. cc jc. n1 crd sy. crd dt njp2 vdd d av-j cst pp-f n1 np1.
They also reiected the Epistles of S. Paul Epiph. Haer. 30. And the Disciples of Cerdon would not belieue the Acts of the Apostles Tert. de Praescrip. c. 51. The Lutherans this day blot out of the Canon the Epistle of S. Paul to the Hebrews,
They also rejected the Epistles of S. Paul Epiphany Haer 30. And the Disciples of Cerdon would not believe the Acts of the Apostles Tert de Prescribe. c. 51. The Lutherans this day blot out of the Canon the Epistle of S. Paul to the Hebrews,
pns32 av vvd dt n2 pp-f n1 np1 np1 np1 crd cc dt n2 pp-f n1 vmd xx vvi dt n2 pp-f dt n2 np1 fw-fr n1. sy. crd dt njp2 d n1 vvi av pp-f dt n1 dt n1 pp-f n1 np1 p-acp dt njp2,
Therfore wee can haue no more assurance of a Truths being a reuealed Truth, than wee haue of the Scriptur's (which contains that Truth) being true Scripture:
Therefore we can have no more assurance of a Truths being a revealed Truth, than we have of the Scripture's (which contains that Truth) being true Scripture:
av pns12 vmb vhi dx dc n1 pp-f dt n2 vbg av vvn n1, cs pns12 vhb pp-f dt ng1 (r-crq vvz d n1) vbg j n1:
if therefore you be not innfallibly ascertained that this is true Scripture, you cannot be infallibly ascertained that the Truths which it contains are reuealed Truths:
if Therefore you be not innfallibly ascertained that this is true Scripture, you cannot be infallibly ascertained that the Truths which it contains Are revealed Truths:
cs av pn22 vbb xx av-j vvn cst d vbz j n1, pn22 vmbx vbi av-j vvn cst dt n2 r-crq pn31 vvz vbr vvn n2:
as a diuine beam of light, a Maiesty of style, an energy of vvords, wherby it does manifest it self to the humble and well intentioned harts to be Gods word; these are but fond imaginations:
as a divine beam of Light, a Majesty of style, an energy of words, whereby it does manifest it self to the humble and well intentioned hearts to be God's word; these Are but found Imaginations:
and 'tis but a fond imagination to conceit any such lustre or Majesty in those Books, which you belieue, more than in the Books of Tobias, Esther and others which you deny.
and it's but a found imagination to conceit any such lustre or Majesty in those Books, which you believe, more than in the Books of Tobias, Esther and Others which you deny.
cc pn31|vbz p-acp dt j n1 p-acp n1 d d n1 cc n1 p-acp d n2, r-crq pn22 vvb, av-dc cs p-acp dt n2 pp-f np1, np1 cc ng2-jn r-crq pn22 vvb.
and if you did euer reade, of any Kingdom couerted to Christianity by reading the Bible only, without Apostolical men to expound the Christian Doctrin,
and if you did ever read, of any Kingdom coverted to Christianity by reading the bible only, without Apostolical men to expound the Christian Doctrine,
cc cs pn22 vdd av vvi, pp-f d n1 vvn p-acp np1 p-acp vvg dt n1 av-j, p-acp j n2 pc-acp vvi dt njp n1,
if vnderstood in the wrong sence, it leads to perdition, as S. Peter sayes, 2. cpist. 3.16. speaking of the Epistles of S. Paul, the vnlearned and vnstable depraue them, as the rest of the Scripture, to their perdition; by misunderstanding them.
if understood in the wrong sense, it leads to perdition, as S. Peter Says, 2. cpist. 3.16. speaking of the Epistles of S. Paul, the unlearned and unstable deprave them, as the rest of the Scripture, to their perdition; by misunderstanding them.
for wee haue all the Scripture, wee read it, wee study, wee pray, and wee cannot agree in the sence of those words ▪ either therefore there must be somwhat else beseids Scripture,
for we have all the Scripture, we read it, we study, we pray, and we cannot agree in the sense of those words ▪ either Therefore there must be somewhat Else beseids Scripture,
c-acp pns12 vhb d dt n1, pns12 vvb pn31, pns12 vvb, pns12 vvb, cc pns12 vmbx vvi p-acp dt n1 pp-f d n2 ▪ av-d av pc-acp vmb vbi av av n2 n1,
To say that God giues an inward light, and testimony of the spirit to the humble and well disposed harts, which assures them the sence which they hold of the Scripture is the true sence, is a groundless fancy, exploded euen by the modern Protestants;
To say that God gives an inward Light, and testimony of the Spirit to the humble and well disposed hearts, which assures them the sense which they hold of the Scripture is the true sense, is a groundless fancy, exploded even by the modern Protestants;
I only add that if the means appointed by God to assure us of the true sence of Scripture, be that inward light and testimony of the priuat spirit, God has afforded no means for to keepe vs in vnity of Faith;
I only add that if the means appointed by God to assure us of the true sense of Scripture, be that inward Light and testimony of the private Spirit, God has afforded no means for to keep us in unity of Faith;
it follows that the H. G. intended quite opposit sences in each text of Scripture: Nor could any man reasonably pretend to persuade an other to be of his religion;
it follows that the H. G. intended quite opposite Senses in each text of Scripture: Nor could any man reasonably pretend to persuade an other to be of his Religion;
pn31 vvz cst dt np1 np1 vvd av j-jn n2 p-acp d n1 pp-f n1: ccx vmd d n1 av-j vvi pc-acp vvi dt n-jn pc-acp vbi pp-f po31 n1;
so each man must be content to haue his Religion to himself, and seeke no other to be of it. S. Iohn 1. Epist. 4.11. bids vs not to belieue euery spirit; but to try it; and in that very ch.
so each man must be content to have his Religion to himself, and seek no other to be of it. S. John 1. Epistle 4.11. bids us not to believe every Spirit; but to try it; and in that very changed.
av d n1 vmb vbi j pc-acp vhi po31 n1 p-acp px31, cc vvb dx j-jn pc-acp vbi pp-f pn31. np1 np1 crd np1 crd. vvz pno12 xx pc-acp vvi d n1; cc-acp pc-acp vvi pn31; cc p-acp d j n2.
If your spirit, heares and obeyes the Pastors and Prelats of the Church, your spirit is of Truth, in this vvee knovv the spirit of Truth in hearing vs, not in reading vs. If your spirit will not heare the Church,
If your Spirit, hears and obeys the Pastors and Prelates of the Church, your Spirit is of Truth, in this we know the Spirit of Truth in hearing us, not in reading us If your Spirit will not hear the Church,
cs po22 n1, vvz cc vvz dt ng1 cc n2 pp-f dt n1, po22 n1 vbz pp-f n1, p-acp d pns12 vvb dt n1 pp-f n1 p-acp vvg pno12, xx p-acp vvg pno12 cs po22 n1 vmb xx vvi dt n1,
and that no text nor texts of scripture compared doth declare sufficiently euen the fundamental points of our Religion, two instances do cleerly euidence.
and that no text nor texts of scripture compared does declare sufficiently even the fundamental points of our Religion, two instances do clearly evidence.
wee belieue he is One not in Person, but in Nature; wee belieue he is Three, not in Nature, but in Persons. And what text or texts compared one with an other can you bring to shew this Mistery? Let the dispute be betwixt a Protestant, an Arrian, and a Pagan:
we believe he is One not in Person, but in Nature; we believe he is Three, not in Nature, but in Persons. And what text or texts compared one with an other can you bring to show this Mystery? Let the dispute be betwixt a Protestant, an Arrian, and a Pagan:
pns12 vvb pns31 vbz crd xx p-acp n1, p-acp p-acp n1; pns12 vvb pns31 vbz crd, xx p-acp n1, p-acp p-acp n2. cc r-crq n1 cc n2 vvn pi p-acp dt n-jn vmb pn22 vvi pc-acp vvi d n1? vvb dt n1 vbb p-acp dt n1, dt n1, cc dt j-jn:
how will the Protestant proue against the Pagan, that God is One in Nature, and Three in Persons? He will alleadge out of saint Iohn 1. ep. 5. the Father the son, and the spirit,
how will the Protestant prove against the Pagan, that God is One in Nature, and Three in Persons? He will allege out of saint John 1. Epistle. 5. the Father the son, and the Spirit,
and these Three are One ▪ the word One signifies Vnity in Nature, and the word Three Trinity in Persons: But sayes the Pagan, that is against all reason,
and these Three Are One ▪ the word One signifies Unity in Nature, and the word Three Trinity in Persons: But Says the Pagan, that is against all reason,
cc d crd vbr crd ▪ dt n1 crd vvz n1 p-acp n1, cc dt n1 crd np1 p-acp n2: cc-acp vvz dt j-jn, cst vbz p-acp d n1,
and the principles of Philosophy, that Three distinct Persons should haue but One Nature; and though I do belieue the word of God to be infallibly true euen in what surpasses my reason,
and the principles of Philosophy, that Three distinct Persons should have but One Nature; and though I do believe the word of God to be infallibly true even in what Surpasses my reason,
if that Vnity be in Nature or in Person, nor doeth the text express that the Trinity is in Persons and not in Nature: nay the Arrian, who is a Christian as well as you, saieth, that text signifies no such Vnity of Nature, and Trinity of Persons: and in your own confession, Christ is One suppositum or Hypostasis: his Vnity is not in Nature, (for he has Tvvo Natures, one Human, and the other Diuine ) but in Person; why may not wee also say, that the father, son,
if that Unity be in Nature or in Person, nor doth the text express that the Trinity is in Persons and not in Nature: nay the Arrian, who is a Christian as well as you, Saith, that text signifies no such Unity of Nature, and Trinity of Persons: and in your own Confessi, christ is One suppositum or Hypostasis: his Unity is not in Nature, (for he has Tvvo Nature's, one Human, and the other Divine) but in Person; why may not we also say, that the father, son,
cs d n1 vbb p-acp n1 cc p-acp n1, ccx vdz dt n1 vvb d dt np1 vbz p-acp n2 cc xx p-acp n1: uh dt n1, r-crq vbz dt njp c-acp av c-acp pn22, vvz, cst n1 vvz dx d n1 pp-f n1, cc np1 pp-f n2: cc p-acp po22 d n1, np1 vbz crd fw-la cc n1: po31 n1 vbz xx p-acp n1, (c-acp pns31 vhz crd n2, crd j, cc dt j-jn j-jn) cc-acp p-acp n1; c-crq vmb xx pns12 av vvb, cst dt n1, n1,
And sayes the Pagan, bring you as many texts as you please, you will neuer bring any, which expresly declares the Vnity to be in Nature, and Trinity in Persons; and I must not renounce reason so far,
And Says the Pagan, bring you as many texts as you please, you will never bring any, which expressly declares the Unity to be in Nature, and Trinity in Persons; and I must not renounce reason so Far,
cc vvz dt j-jn, vvb pn22 p-acp d n2 c-acp pn22 vvb, pn22 vmb av-x vvi d, r-crq av-j vvz dt n1 pc-acp vbi p-acp n1, cc np1 p-acp n2; cc pns11 vmb xx vvi n1 av av-j,
and the word of God, which you alleadge does not expresly declare that Mistery, nor doeth the word of God oblige me to belieue your interpretation of those texts:
and the word of God, which you allege does not expressly declare that Mystery, nor doth the word of God oblige me to believe your Interpretation of those texts:
cc dt n1 pp-f np1, r-crq pn22 vvi vdz xx av-j vvi d n1, ccx vdz dt n1 pp-f np1 vvi pno11 pc-acp vvi po22 n1 pp-f d n2:
I heare the Arrians and Sabellians, who are Christians as well as you, and they, with their Abettors, (who are not fewer in number nor inferiour in learning to you) say, those texts which you alleadge do not at all import any Vnity in Nature, or Trinity in Persons: for the Sabellians say, the word One in those texts signifies Vnity in Person as well as in Nature; and the word Three signifies, not Three distinct Persons,
I hear the Arians and Sabellians, who Are Christians as well as you, and they, with their Abettors, (who Are not fewer in number nor inferior in learning to you) say, those texts which you allege do not At all import any Unity in Nature, or Trinity in Persons: for the Sabellians say, the word One in those texts signifies Unity in Person as well as in Nature; and the word Three signifies, not Three distinct Persons,
pns11 vvb dt n2-jn cc njp2, r-crq vbr np1 p-acp av c-acp pn22, cc pns32, p-acp po32 n2, (r-crq vbr xx d p-acp n1 ccx j-jn p-acp n1 p-acp pn22) vvb, d n2 r-crq pn22 vvi vdb xx p-acp d n1 d n1 p-acp n1, cc np1 p-acp n2: p-acp dt njp2 vvi, dt n1 crd p-acp d n2 vvz n1 p-acp n1 c-acp av c-acp p-acp n1; cc dt n1 crd vvz, xx crd j n2,
euen as, say they, these three seueral names, Immense, Omnipotent, and Eternal signify One and the same God, who includes the perfections signified by those names.
even as, say they, these three several names, Immense, Omnipotent, and Eternal signify One and the same God, who includes the perfections signified by those names.
av c-acp, vvb pns32, d crd j n2, j, j, cc j vvb crd cc dt d np1, r-crq vvz dt n2 vvn p-acp d n2.
The word One saies he, does not signify the Vnity of Three Persons in Nature; but their Vnity by perfect conformity of VVill and Charity; which exposition he proues by S. Io. 17.11. where Christ praying for his Elect, asketh his Father, they may be one, as vvee are One:
The word One Says he, does not signify the Unity of Three Persons in Nature; but their Unity by perfect conformity of Will and Charity; which exposition he Proves by S. Io. 17.11. where christ praying for his Elect, asks his Father, they may be one, as we Are One:
and on the other side you do not require of me to belieue, but what is expresly contained in Scripture ▪ what shall I do in this case? You say it is expresly contained in those texts;
and on the other side you do not require of me to believe, but what is expressly contained in Scripture ▪ what shall I do in this case? You say it is expressly contained in those texts;
cc p-acp dt j-jn n1 pn22 vdb xx vvi pp-f pno11 pc-acp vvi, cc-acp q-crq vbz av-j vvn p-acp n1 ▪ q-crq vmb pns11 vdi p-acp d n1? pn22 vvb pn31 vbz av-j vvn p-acp d n2;
but am I bound to belieue it is contained in them, because you think it is? the Scripture does not tell me that I am bound to belieue what you think, rather than what the Arrians think is contained in it:
but am I bound to believe it is contained in them, Because you think it is? the Scripture does not tell me that I am bound to believe what you think, rather than what the Arians think is contained in it:
the Arrians and Sabellians also, say the Councils which condemned them, did err: you say the Mistery of the Trinity is vnanimously belieued by Protestants and Roman Catholiks:
the Arians and Sabellians also, say the Councils which condemned them, did err: you say the Mystery of the Trinity is unanimously believed by Protestants and Roman Catholics:
Can any man of reason, say, this Pagan in this occasion, is obliged to side with the Protestants, rather than with the Arrians? they both haue Scripture, they are all Christians, they reade and study it, they are both fallible in the interpretation of it;
Can any man of reason, say, this Pagan in this occasion, is obliged to side with the Protestants, rather than with the Arians? they both have Scripture, they Are all Christians, they read and study it, they Are both fallible in the Interpretation of it;
vmb d n1 pp-f n1, vvb, d j-jn p-acp d n1, vbz vvn p-acp n1 p-acp dt n2, av-c cs p-acp dt n2-jn? pns32 d vhb n1, pns32 vbr d np1, pns32 vvb cc vvi pn31, pns32 vbr av-d j p-acp dt n1 pp-f pn31;
there is a point of Faith, which we are obliged to belieue vnder pain of damnation, which is not expressed in any text or texts compared of Scripture alone, whitout an infallible interpreter.
there is a point of Faith, which we Are obliged to believe under pain of damnation, which is not expressed in any text or texts compared of Scripture alone, whitout an infallible interpreter.
both for that errors against fundamental points are damnable, as you confess, and for that to deny for fundamental, that which is a fundamental Truth reuealed by God, is to diminish of the word of God;
both for that errors against fundamental points Are damnable, as you confess, and for that to deny for fundamental, that which is a fundamental Truth revealed by God, is to diminish of the word of God;
d p-acp d n2 p-acp j n2 vbr j, c-acp pn22 vvb, cc p-acp d pc-acp vvi p-acp j, cst r-crq vbz dt j n1 vvn p-acp np1, vbz pc-acp vvi pp-f dt n1 pp-f np1;
which also deserues to be blotted out of the Book of life: consequently in this our contest, wee are indispensably obliged to belieue, either that it is, or that it is not:
which also deserves to be blotted out of the Book of life: consequently in this our contest, we Are indispensably obliged to believe, either that it is, or that it is not:
r-crq av vvz pc-acp vbi vvn av pp-f dt n1 pp-f n1: av-j p-acp d po12 vvi, pns12 vbr av-j vvn pc-acp vvi, d cst pn31 vbz, cc cst pn31 vbz xx:
part of the Scripture, after it was written did perish; for example an Epistle of S. Paul to the Corinthians mentioned 1. Cor. 5.9. by which wee vnderstand that he writ three epistles to them, whereof two only are extant:
part of the Scripture, After it was written did perish; for Exampl an Epistle of S. Paul to the Corinthians mentioned 1. Cor. 5.9. by which we understand that he writ three Epistles to them, whereof two only Are extant:
and wheras you are bound to proue by a cleer text, that Scripture alone is the sufficient means, it must be with the last text of all scripture you must proue it;
and whereas you Are bound to prove by a clear text, that Scripture alone is the sufficient means, it must be with the last text of all scripture you must prove it;
and this is impossible to be proued ▪ also it follows, that you must not pretend to proue the sufficiency of scripture by any text of the new or old Testament, written before the last text;
and this is impossible to be proved ▪ also it follows, that you must not pretend to prove the sufficiency of scripture by any text of the new or old Testament, written before the last text;
cc d vbz j pc-acp vbi vvn ▪ av pn31 vvz, cst pn22 vmb xx vvi pc-acp vvi dt n1 pp-f n1 p-acp d n1 pp-f dt j cc j n1, vvn p-acp dt ord n1;
and consequently they could not proue the sufficiency of scripture which in your acknowledgment did not begin to be the sufficient means, vntill the Canon was finisht.
and consequently they could not prove the sufficiency of scripture which in your acknowledgment did not begin to be the sufficient means, until the Canon was finished.
cc av-j pns32 vmd xx vvi dt n1 pp-f n1 r-crq p-acp po22 n1 vdd xx vvi pc-acp vbi dt j n2, c-acp dt n1 vbds vvn.
then the Lutherans, whom you receiue to your Communion, and embrace as Brethren, haue not the sufficient means for diuine Faith, (and consequently nor Faith itself) wheras they deny many parts of Scripture to be Canonical, which you belieue.
then the Lutherans, whom you receive to your Communion, and embrace as Brothers, have not the sufficient means for divine Faith, (and consequently nor Faith itself) whereas they deny many parts of Scripture to be Canonical, which you believe.
av dt njp2, ro-crq pn22 vvb p-acp po22 n1, cc vvi p-acp n2, vhb xx dt j n2 p-acp j-jn n1, (cc av-j cc n1 px31) cs pns32 vvb d n2 pp-f n1 pc-acp vbi j, r-crq pn22 vvb.
first its not the needfull means, for if a very considerable part of this Scripture did perish, wee would still haue the sufficient means, in what would remain of Scripture, to instruct vs in what wee are bound to belieue;
First its not the needful means, for if a very considerable part of this Scripture did perish, we would still have the sufficient means, in what would remain of Scripture, to instruct us in what we Are bound to believe;
ord po31 xx dt j n2, c-acp cs dt j j n1 pp-f d n1 vdd vvi, pns12 vmd av vhi dt j n2, p-acp r-crq vmd vvi pp-f n1, pc-acp vvi pno12 p-acp r-crq pns12 vbr vvn pc-acp vvi;
whoeuer belieues them, though he denies other points not fundamental, and inferior Truths, in the doctrin of Protestants, belieues what is sufficient for his saluation;
whoever believes them, though he Denies other points not fundamental, and inferior Truths, in the Doctrine of Protestants, believes what is sufficient for his salvation;
but there are many chapters, or at least half chapters, or at least many verses of Scripture, which do not in the least mention any essential and fundamental point of Religion;
but there Are many Chapters, or At least half Chapters, or At least many Verses of Scripture, which do not in the least mention any essential and fundamental point of Religion;
cc-acp pc-acp vbr d n2, cc p-acp ds j-jn n2, cc p-acp ds d n2 pp-f n1, r-crq vdb xx p-acp dt ds n1 d j cc j n1 pp-f n1;
and wheras you do not know, nor could any of your Doctors euer yet (though often desired by vs) giue a Catalogue of those, which you call fundamental points, which they be,
and whereas you do not know, nor could any of your Doctors ever yet (though often desired by us) give a Catalogue of those, which you call fundamental points, which they be,
cc cs pn22 vdb xx vvi, ccx vmd d pp-f po22 n2 av av (cs av vvd p-acp pno12) vvb dt n1 pp-f d, r-crq pn22 vvb j n2, r-crq pns32 vbb,
vntill the whole Canon was finisht; (which was not vntill many years after Christ his Ascension:) But, say they, scripture being written, which doubteless God gaue vnto vs,
until the Whole Canon was finished; (which was not until many Years After christ his Ascension:) But, say they, scripture being written, which doubteless God gave unto us,
which is not impossible, both because that some part of it has perisht already, and that there is nor in all scripture, any promiss of its perpetuity,
which is not impossible, both Because that Some part of it has perished already, and that there is nor in all scripture, any promiss of its perpetuity,
r-crq vbz xx j, d c-acp cst d n1 pp-f pn31 vhz vvn av, cc cst pc-acp vbz ccx p-acp d n1, d vvb pp-f po31 n1,
there was an obligation of belieuing the Church to be Gods infallible Oracle; nothing appears, that taketh away that obligation: therefore its still in force.
there was an obligation of believing the Church to be God's infallible Oracle; nothing appears, that Takes away that obligation: Therefore its still in force.
pc-acp vbds dt n1 pp-f vvg dt n1 pc-acp vbi n2 j n1; pix vvz, cst vvz av d n1: av pn31|vbz av p-acp n1.
because Christ did place Apostles, Euangelist, Doctors and Pastors in his Church, Eph. 4.11. for this end, as the Apostle distinctly faies, for to keep vs in Vnity of Faith, to instruct vs, that vvee may be no more Children vvauering to and fro and carried avvay vvith euery vvind of doctrin.
Because christ did place Apostles, Evangelist, Doctors and Pastors in his Church, Ephesians 4.11. for this end, as the Apostle distinctly faies, for to keep us in Unity of Faith, to instruct us, that we may be no more Children wavering to and from and carried away with every wind of Doctrine.
c-acp np1 vdd vvi n2, np1, n2 cc ng1 p-acp po31 n1, np1 crd. p-acp d n1, c-acp dt n1 av-j zz, c-acp pc-acp vvi pno12 p-acp n1 pp-f n1, pc-acp vvi pno12, cst pns12 vmb vbi dx dc n2 vvg p-acp cc av cc vvd av p-acp d n1 pp-f n1.
and imploy the Rents of the Clergy in some other vse? what needed so many authentick Christian doctrins published by both Churchs for to declare the Mysteries of Religion? what needed so many Volums and Commentarîes of the Fathers vpon the scripture,
and employ the Rends of the Clergy in Some other use? what needed so many authentic Christian doctrines published by both Churches for to declare the Mysteres of Religion? what needed so many Volumes and Commentarîes of the Father's upon the scripture,
cc vvi dt n2 pp-f dt n1 p-acp d j-jn n1? q-crq vvd av d j njp n2 vvn p-acp d n2 p-acp pc-acp vvi dt n2 pp-f n1? q-crq vvd av d n2 cc n2 pp-f dt n2 p-acp dt n1,
NO Protestant, at least of our tymes, will deny the existence of a true Church, it being an article of the Apostles Creed, I belieue the holy Catholik Church.
NO Protestant, At least of our times, will deny the existence of a true Church, it being an article of the Apostles Creed, I believe the holy Catholic Church.
Hence wee gather the true Notion of the Church of God to be a visible society of true belieuers, under one suprem Pastor, where the Faith of Christ is taught and belieued.
Hence we gather the true Notion of the Church of God to be a visible society of true believers, under one supreme Pastor, where the Faith of christ is taught and believed.
Necessity is laid vpon me for to preach, and vvo be to me if I preach not. 1. Cor. 9.16. Attend to yourselues and to the vvhole flock, vvherin the H. G. has placed you Bishops to rule the Church of God. Act. 20.23. Which obligation was layd an the Apostles and their successors, when Christ commanded them to teach all Nations, to preach the Ghospel vnto all creatures:
Necessity is laid upon me for to preach, and vvo be to me if I preach not. 1. Cor. 9.16. Attend to yourselves and to the Whole flock, wherein the H. G. has placed you Bishops to Rule the Church of God. Act. 20.23. Which obligation was laid an the Apostles and their Successors, when christ commanded them to teach all nations, to preach the Gospel unto all creatures:
and carried avvay vvith euery vvind of Doctrin. Whence two consequences follow; the first that if you be tossed in your mind, and doubtfull what to belieue;
and carried away with every wind of Doctrine. Whence two consequences follow; the First that if you be tossed in your mind, and doubtful what to believe;
cc vvd av p-acp d n1 pp-f n1. q-crq crd n2 vvb; dt ord cst cs pn22 vbb vvn p-acp po22 n1, cc j r-crq pc-acp vvi;
that Christ Faith being but One, and wee obliged to liue in the Vnity of that Faith, the Apostle tells vs in this text, that the means which he has appointed for to keepe vs in Vnity of Faith, are the Apostles, Euangelists, Doctors and Pastors of the Church, that the Church by them may lead vs to the professiion of one Faith.
that christ Faith being but One, and we obliged to live in the Unity of that Faith, the Apostle tells us in this text, that the means which he has appointed for to keep us in Unity of Faith, Are the Apostles, Evangelists, Doctors and Pastors of the Church, that the Church by them may led us to the professiion of one Faith.
The other part which cōstitutes the Church, is the flock, whose obligation is to obey and belieue what she by her Doctors and Pastors does teach and command vs:
The other part which constitutes the Church, is the flock, whose obligation is to obey and believe what she by her Doctors and Pastors does teach and command us:
dt j-jn n1 r-crq n2 dt n1, vbz dt n1, rg-crq n1 vbz pc-acp vvi cc vvi r-crq pns31 p-acp po31 n2 cc ng1 vdz vvi cc vvi pno12:
this obligation is manifestly proued Mat. 23.2. all, that they, vvho sit on the chayr of Moyses, vvill say vnto you, that obserue and do. Lu. 10.16. Christ commands, that he who will not heare the Church, is to be esteemed a Heathen and a Publican, and adds that he vvho despeiseth her, despeiseth him;
this obligation is manifestly proved Mathew 23.2. all, that they, who fit on the chair of Moses, will say unto you, that observe and do. Lu. 10.16. christ commands, that he who will not hear the Church, is to be esteemed a Heathen and a Publican, and adds that he who despeiseth her, despeiseth him;
d n1 vbz av-j vvn np1 crd. d, cst pns32, r-crq vvb p-acp dt n1 pp-f np1, vmb vvi p-acp pn22, cst vvb cc vdb. np1 crd. np1 vvz, cst pns31 r-crq vmb xx vvi dt n1, vbz pc-acp vbi vvn dt j-jn cc dt n1, cc vvz d pns31 r-crq vvz pno31, vvz pno31;
He that despeiseth these things, despeiseth not man, but God: and 2. Thes. 3.14. he that obeyeth not our vvord, do not acompagny him, that he may be confounded.
He that despeiseth these things, despeiseth not man, but God: and 2. Thebes 3.14. he that Obeyeth not our word, do not acompagny him, that he may be confounded.
pns31 cst vvz d n2, vvz xx n1, cc-acp np1: cc crd np1 crd. pns31 cst vvz xx po12 n1, vdb xx vvi pno31, cst pns31 vmb vbi vvn.
This discourse that the Church is constituted of two parts, the one whose obligation is to teach and gouern, the otherwhose obligation is to learn, belieue and obey, is cleerly shewen in the 1. Cor. 3. where the Apostle compares the Pastors and Prelats to Husband men, who soweth the seed,
This discourse that the Church is constituted of two parts, the one whose obligation is to teach and govern, the otherwhose obligation is to Learn, believe and obey, is clearly shown in the 1. Cor. 3. where the Apostle compares the Pastors and Prelates to Husband men, who Soweth the seed,
All is but one body, one common wealth but with this distinction, that some in this Body and commonweath, are labourers, some whose charge it is to plant, and sovv the seed, which are the Apostles, and their successors:
All is but one body, one Common wealth but with this distinction, that Some in this Body and commonweath, Are labourers, Some whose charge it is to plant, and sow the seed, which Are the Apostles, and their Successors:
d vbz p-acp crd n1, crd j n1 cc-acp p-acp d n1, cst d p-acp d n1 cc n1, vbr n2, d r-crq vvb pn31 vbz p-acp vvb, cc vvb dt n1, r-crq vbr dt n2, cc po32 n2:
as it is impossible that God, laying an obligation vpon vs of belieuing reuealed Truths, should not haue afforded vs the necessary means to know what Truths he has reuealed;
as it is impossible that God, laying an obligation upon us of believing revealed Truths, should not have afforded us the necessary means to know what Truths he has revealed;
than by that which God has appointed for our conduct ▪ it's an vnquestionable truth, that God might haue established an other manner of Prouidence for the saluation of man whitout Scripture Sacraments or Church;
than by that which God has appointed for our conduct ▪ it's an unquestionable truth, that God might have established an other manner of Providence for the salvation of man whitout Scripture Sacraments or Church;
but if God has decreed in this his present gouernment, not to saue Man but vpon certain conditions, will you be so peremptory as to expect by special priuiledge,
but if God has decreed in this his present government, not to save Man but upon certain conditions, will you be so peremptory as to expect by special privilege,
cc-acp cs np1 vhz vvn p-acp d po31 j n1, xx pc-acp vvi n1 p-acp p-acp j n2, vmb pn22 vbi av j c-acp pc-acp vvi p-acp j n1,
as a person particularly fauored, to walk a path by yourself, and be exempted from those conditions which are generally required fromall? God might do so, there is no doubt of it;
as a person particularly favoured, to walk a path by yourself, and be exempted from those conditions which Are generally required fromall? God might do so, there is no doubt of it;
I do not doubt, but God might, if he were pleased, vse other means for your instruction, without Church, Scripture, Pastors or Doctors, snatching you to the Third Heauen as hedid S. Paul 2. Cor. 11.4. or by sending an Angel to resolue your doubts;
I do not doubt, but God might, if he were pleased, use other means for your instruction, without Church, Scripture, Pastors or Doctors, snatching you to the Third Heaven as headed S. Paul 2. Cor. 11.4. or by sending an Angel to resolve your doubts;
but since that in this his present Prouidence he has established a Church, furnished as wee mentioned with Doctors, Pastors, Apostles, and Euangelists;
but since that in this his present Providence he has established a Church, furnished as we mentioned with Doctors, Pastors, Apostles, and Evangelists;
than by and from that Oracle, which God has appointed for the instruction of all? I pitty some deluded souls who ery out, God knovvs if I did knovv the true Religion,
than by and from that Oracle, which God has appointed for the instruction of all? I pity Some deluded Souls who ery out, God knows if I did know the true Religion,
cs p-acp cc p-acp d n1, r-crq np1 vhz vvn p-acp dt n1 pp-f d? pns11 vvb d j-vvn n2 r-crq av av, np1 vvz cs pns11 vdd vvi dt j n1,
But, friend, do you expect a reuelation from Heauen, or an inward light for to ascertain you? God has afforded means for to instruct vs and commands vs all (he excepts none) to heare and oby her, which is the Church:
But, friend, do you expect a Revelation from Heaven, or an inward Light for to ascertain you? God has afforded means for to instruct us and commands us all (he excepts none) to hear and oby her, which is the Church:
make vse of the means which he has appointed, and you will be instructed: think not that your ignorance will excuse your incredulity of what you ought to belieue;
make use of the means which he has appointed, and you will be instructed: think not that your ignorance will excuse your incredulity of what you ought to believe;
vvb n1 pp-f dt n2 r-crq pns31 vhz vvn, cc pn22 vmb vbi vvn: vvb xx d po22 n1 vmb vvi po22 n1 pp-f r-crq pn22 vmd pc-acp vvi;
both by what I haue already discoursed, and what shall be said in the ensuing chapters, it will manifestly appeare, that it is the Roman Catholik Church.
both by what I have already discoursed, and what shall be said in the ensuing Chapters, it will manifestly appear, that it is the Roman Catholic Church.
d p-acp r-crq pns11 vhb av vvn, cc q-crq vmb vbi vvn p-acp dt j-vvg n2, pn31 vmb av-j vvi, cst pn31 vbz dt njp np1 n1.
because God commanded this should be kept, and the Apostles could not alter it against the express command of God, Ex. 20. if he should say, that it is lawfull for vs to keepe but one Holy day and no more in the weeke,
Because God commanded this should be kept, and the Apostles could not altar it against the express command of God, Ex. 20. if he should say, that it is lawful for us to keep but one Holy day and no more in the Week,
c-acp np1 vvd d vmd vbi vvn, cc dt n2 vmd xx vvi pn31 p-acp dt j n1 pp-f np1, np1 crd cs pns31 vmd vvi, cst pn31 vbz j p-acp pno12 pc-acp vvi p-acp crd j n1 cc dx dc p-acp dt n1,
but the seaueth is the Sabaoth of they Lord, Ex. 20. can his errour be eleerly proued by Scripture alone? if he should say, that it is not conformable to the instruction of Christ, to giue the Communion to Women,
but the seaveth is the Sabaoth of they Lord, Ex. 20. can his error be eleerly proved by Scripture alone? if he should say, that it is not conformable to the instruction of christ, to give the Communion to Women,
by what Scripture will you conuince him of an error? If he should say, that you cannot in conscience defend your right against one who commences a suit in law against you,
by what Scripture will you convince him of an error? If he should say, that you cannot in conscience defend your right against one who commences a suit in law against you,
and by what text will you conuince him, that he misvnderstands that text? if he should say with the Luciferians, that a Priest who would apostatise from his Religion, ought not to be receiued again to the Communion of the Church,
and by what text will you convince him, that he misvnderstands that text? if he should say with the Luciferians, that a Priest who would apostatise from his Religion, ought not to be received again to the Communion of the Church,
though he did repent, grounded vpon the words of Christ, Mat. 5. if the salt (that's to say the Doctors and Pastors of the Church) hath lost its Sauour, vvher vvith shall it be salted? it is therfore good for nothing but to be cast out,
though he did Repent, grounded upon the words of christ, Mathew 5. if the salt (that's to say the Doctors and Pastors of the Church) hath lost its Savour, where with shall it be salted? it is Therefore good for nothing but to be cast out,
nor it is possible that wee all hold the same sence, if there be not a publick Authority for to propose vnto vs what sence is it, that wee must hold, to whose iudgment wee must be all bound to acquiesce;
nor it is possible that we all hold the same sense, if there be not a public authority for to propose unto us what sense is it, that we must hold, to whose judgement we must be all bound to acquiesce;
Now that the suprem Authority appointed by Christ for to decide our Controuersies, and deliuer vnto vs the true sence of Scripture, is the Church establisht by Christ, its proued by the texts of Scripture alleadged in the beginning of this Chap. its proued also by the practise of all ages;
Now that the supreme authority appointed by christ for to decide our Controversies, and deliver unto us the true sense of Scripture, is the Church established by christ, its proved by the texts of Scripture alleged in the beginning of this Chap. its proved also by the practice of all ages;
for when in the Apostles dayes there arose a controuersy about the Circumcision of the Gentils som affirmed they ought, not only be baptised, but also circumcised;
for when in the Apostles days there arose a controversy about the Circumcision of the Gentiles Some affirmed they ought, not only be baptised, but also circumcised;
p-acp c-crq p-acp dt n2 n2 a-acp vvd dt n1 p-acp dt n1 pp-f dt n2-j d vvd pns32 vmd, xx av-j vbi j-vvn, cc-acp av j-vvn;
both Parties cited many texts of Scripture, but the dispute was not ended vntill the Church, gathered in a Council at Constantinople, examined that question and texts produced by both Contestants, and concluded against Macedonius:
both Parties cited many texts of Scripture, but the dispute was not ended until the Church, gathered in a Council At Constantinople, examined that question and texts produced by both Contestants, and concluded against Macedonius:
d n2 vvn d n2 pp-f n1, cc-acp dt n1 vbds xx vvn p-acp dt n1, vvn p-acp dt n1 p-acp np1, vvn d n1 cc n2 vvn p-acp d n2, cc vvn p-acp np1:
after which Decision it was not lawfull to doubt of the Diuinity of the H. G. To be brief look into all ages that euer any question arose concerning Religion, the final decision was alluayes deuolued to the Church, who deliuered the true sence of Scripture quoted by the Disputants,
After which Decision it was not lawful to doubt of the Divinity of the H. G. To be brief look into all ages that ever any question arose Concerning Religion, the final decision was alluayes devolved to the Church, who Delivered the true sense of Scripture quoted by the Disputants,
But the wery Protestants themiselues, who decry the Church, and will haue no other Iugde of Controuersies but Scripture, do confess that betwixt two Parties prouing their differents Assertions of Religion out of Scripture, the Church hath the suprem authority of deciding,
But the weary Protestants themiselues, who decry the Church, and will have no other Judge of Controversies but Scripture, do confess that betwixt two Parties proving their differents Assertions of Religion out of Scripture, the Church hath the supreme Authority of deciding,
read Doctor Porter in his Treatise of Char. Mist. pag. 195. and Chilling-worth in his Book of the Protestant Religion a safe vvay of saluation, pag. 206. and B. Lawd cited by Doctor Porter they teach, that the Decrees of General Council bind all Persons, oblige in conscience, til euideuce of Scripture or a demonstration maks their error appeare, that they are not to be controlled by priuat spirits,
read Doctor Porter in his Treatise of Char. Missed. page. 195. and chillingworth in his Book of the Protestant Religion a safe Way of salvation, page. 206. and B. Lawd cited by Doctor Porter they teach, that the Decrees of General Council bind all Persons, oblige in conscience, till euideuce of Scripture or a demonstration makes their error appear, that they Are not to be controlled by private spirits,
I will proue that what euer their Doctrin be, their practice proues that they belieue the supreme authority of deciding Controuersies betwitxt two Parties disputing out of Scripture, to be only in the Church: the proof.
I will prove that what ever their Doctrine be, their practice Proves that they believe the supreme Authority of deciding Controversies betwitxt two Parties disputing out of Scripture, to be only in the Church: the proof.
Arminius a Minister of Amsterdam and Professor of Diuinity at Leyden, broached new Doctrin, touching points of Predestination, Grace and Liberty; quite contrary to the Doctrin of Caluin, receiued in the Churchs of Holland. By his wit and credit, he got many Proselyts, that in a short tyme, his Doctrin made great progress throughout all the States. Gomarus, nothing inferior to him in wit and reputation;
Arminius a Minister of Amsterdam and Professor of Divinity At Leyden, broached new Doctrine, touching points of Predestination, Grace and Liberty; quite contrary to the Doctrine of Calvin, received in the Churches of Holland. By his wit and credit, he god many Proselytes, that in a short time, his Doctrine made great progress throughout all the States. Gomarus, nothing inferior to him in wit and reputation;
np1 dt n1 pp-f np1 cc n1 pp-f n1 p-acp np1, vvn j n1, vvg n2 pp-f n1, n1 cc n1; av j-jn p-acp dt n1 pp-f np1, vvn p-acp dt n2 pp-f n1. p-acp po31 n1 cc n1, pns31 vvd d n2, cst p-acp dt j n1, po31 n1 vvd j n1 p-acp d dt n2. np1, pix j-jn p-acp pno31 p-acp n1 cc n1;
an ancient Professor of Diuinity at Groeningue opposed this nouelty, and with all the ancient Ministers stood for the Doctrin of Caluin. Printed Pamphlets were publisht;
an ancient Professor of Divinity At Groeningue opposed this novelty, and with all the ancient Ministers stood for the Doctrine of Calvin. Printed Pamphlets were published;
dt j n1 pp-f n1 p-acp np1 vvd d n1, cc p-acp d dt j n2 vvd p-acp dt n1 pp-f np1. vvn n2 vbdr vvn;
each drew Abettors to their opinions, and the Prouinces were deuided into two factions of Armenians, and Gomarists. The Churchs of Hollands petitioned to the States General for a National Synod to determin the Controuersy,
each drew Abettors to their opinions, and the Provinces were divided into two factions of Armenians, and Gomarists. The Churches of Hollands petitioned to the States General for a National Synod to determine the Controversy,
but Armenius strengthned with the protection of Barneuelt A duocat General of the States, obtained that in lieu of a Synod, the matter should be discussed in a conference of Diuins:
but Armenius strengthened with the protection of Barneuelt A duocat General of the States, obtained that in lieu of a Synod, the matter should be discussed in a conference of Divines:
Armenius dyed soon after, but his schollers took vp the cudgle, and gain'd so much ground vpon the Gomarists, that all the three Prouinces of Holland, Vtrecht, and Ouerissel embraced their fiue Articles;
Armenius died soon After, but his Scholars took up the cudgel, and gained so much ground upon the Gomarists, that all the three Provinces of Holland, Utrecht, and Ouerissel embraced their fiue Articles;
np1 vvd av a-acp, cc-acp po31 n2 vvd a-acp dt vvb, cc vvd av d n1 p-acp dt n2, cst d dt crd n2 pp-f n1, np1, cc np1 vvd po32 crd n2;
and pretended a petition to the States General for a toleration in the profession of that Doctrin, which they offered to defend with the pure word of God:
and pretended a petition to the States General for a toleration in the profession of that Doctrine, which they offered to defend with the pure word of God:
adding, it did not appertain to a National Synod but to the Diuins of each particular Prouince to take cognisance of the affairs of Religion in that Prouince,
adding, it did not appertain to a National Synod but to the Divines of each particular Province to take cognisance of the affairs of Religion in that Province,
vvg, pn31 vdd xx vvi p-acp dt j n1 cc-acp p-acp dt n2-jn pp-f d j n1 pc-acp vvi n1 pp-f dt n2 pp-f n1 p-acp d n1,
The King of England by his Embassador, Sr Dudley Carleton, represented to the States that the only means for to allay those disputes was a National Synod, to whom it belonged to iudge which of the Doctrins controuerted was the most conformable to the word of God,
The King of England by his Ambassador, Sir Dudley Carleton, represented to the States that the only means for to allay those disputes was a National Synod, to whom it belonged to judge which of the Doctrines controverted was the most conformable to the word of God,
Heervpon the States General issued their circular letters to all the Prouinces requiring, that each should send six of their best Diuines to Dordrecht, were the Synod was open'd the 13. December an 1618. The King of England, the Electors of Palatin, Branderbourg, and Lansgraue of Hesse, the Valons, the Cantons of Surich, Berne, Basle, and Schaffouse, the Commonwealths of Geneua, Breme, and Embidem sent their Diuins of most credit and learning to this Synod,
Hereupon the States General issued their circular letters to all the Provinces requiring, that each should send six of their best Divines to Dordrecht, were the Synod was opened the 13. December an 1618. The King of England, the Electors of Palatin, Branderbourg, and Lansgraue of Hesse, the Valons, the Cantons of Surich, Berne, Basle, and Schaffouse, the Commonwealths of Geneva, Breme, and Embidem sent their Divines of most credit and learning to this Synod,
av dt ng1 n1 vvd po32 j-jn n2 p-acp d dt n2 vvg, cst d vmd vvi crd pp-f po32 js n2-jn p-acp np1, vbdr dt n1 vbds vvn dt crd np1 dt crd dt n1 pp-f np1, dt n2 pp-f np1, np1, cc n1 pp-f np1, dt n2, dt n2 pp-f np1, np1, np1, cc n1, dt n2 pp-f np1, np1, cc j-jn vvd po32 vvz pp-f ds n1 cc n1 p-acp d n1,
and consequently not a competent Iudge, being composed of Persons confessedly of the doctrin of the Gomarists. (was it not thus that the Reformers protested against the Council of Trent.) The deputies of te extern Churches deliuered in writing their opinions of this protestation:
and consequently not a competent Judge, being composed of Persons confessedly of the Doctrine of the Gomarists. (was it not thus that the Reformers protested against the Council of Trent.) The deputies of to extern Churches Delivered in writing their opinions of this protestation:
cc av-j xx dt j n1, vbg vvn pp-f n2 av-vvn pp-f dt n1 pp-f dt n2. (vbds pn31 xx av cst dt n2 vvn p-acp dt n1 pp-f np1.) dt n2 pp-f dt j n2 vvn p-acp vvg po32 n2 pp-f d n1:
of the Councils of Nice, Constantinople, Chalcedo, and Ephese, whose members were confessedly of the Catholick Church, opposed by Arius, Nestorius, Macedonius, and Eutyches; that not withstanding they were competent iudges, against whom no protestation was admitted,
of the Councils of Nicaenae, Constantinople, Chalcedon, and Ephesus, whose members were confessedly of the Catholic Church, opposed by Arius, Nestorius, Macedonius, and Eutyches; that not withstanding they were competent judges, against whom no protestation was admitted,
Vel abycere debent omnem protestationem aduersus Synodum, & subjicere sua dogmata illius judicio, vel certe si manent in protestatione immoti, eo ipso se declarant vnioni Ecclesiarum reformatarum renunciare:
Vel abycere debent omnem protestationem Adversus Synodum, & subjicere sua dogmata Illius Judicio, vel certain si manent in protestation immoti, eo ipso se declarant vnioni Ecclesiarum reformatarum renunciare:
Is not this to declare them Schismaticks that will not submit to the Church? The Armeniens were then summoned to waue the Protestation and giue in writing their fiue articles, which they did;
Is not this to declare them Schismatics that will not submit to the Church? The Armeniens were then summoned to wave the Protestation and give in writing their fiue Articles, which they did;
vbz xx d pc-acp vvi pno32 n1 cst vmb xx vvi p-acp dt n1? dt fw-la vbdr av vvn p-acp n1 dt n1 cc vvi p-acp vvg po32 crd n2, r-crq pns32 vdd;
and assisted by the deputyes of the Church of England, declares an obligation in conscience of acquiescing to its decisions, not only by the words now alleaged,
and assisted by the deputies of the Church of England, declares an obligation in conscience of acquiescing to its decisions, not only by the words now alleged,
cc vvn p-acp dt n2 pp-f dt n1 pp-f np1, vvz dt n1 p-acp n1 pp-f vvg p-acp po31 n2, xx av-j p-acp dt n2 av vvn,
but by the Sess. 42. Si conscientiae suae (quam debent) oationem habent, ad obtemperandum supremarum Potestatum mandatis, hujusque Synodi ordini & iudicio acquiescendum tenentur.
but by the Sess. 42. Si conscientiae suae (quam debent) oationem habent, ad obtemperandum supremarum Potestatum mandatis, hujusque Synodi ordini & Judicio acquiescendum tenentur.
If they haue any regard for their Conscience, (behold their Decrees reach to the Consciences) they are bound to obey the commands of the heigher Povvers,
If they have any regard for their Conscience, (behold their Decrees reach to the Consciences) they Are bound to obey the commands of the higher Powers,
And immediatly after this Synod, when the Arminiens insisted in their reason for not submitting, because the Synod vvas fallible, the States consulted their National Synod then assembled at Delpht, what ought to be don, This answered, that notwithstanding the Synod was fallible, they were obliged in conscience to belieue the sence of Scripture proposed by it: and giues for reason;
And immediately After this Synod, when the Arminiens insisted in their reason for not submitting, Because the Synod was fallible, the States consulted their National Synod then assembled At Delpht, what ought to be dONE, This answered, that notwithstanding the Synod was fallible, they were obliged in conscience to believe the sense of Scripture proposed by it: and gives for reason;
that wheras many pious and learned Doctors from all Churchs did meet together in the feare of the Lord, to declare by the word of God, what ought to be belieued, omnino credendum est, it must be vndoubtedly belieued, that Christ according his promiss, was present to that meeting,
that whereas many pious and learned Doctors from all Churches did meet together in the Fear of the Lord, to declare by the word of God, what ought to be believed, Omnino credendum est, it must be undoubtedly believed, that christ according his promiss, was present to that meeting,
cst cs d j cc j n2 p-acp d n2 vdd vvi av p-acp dt n1 pp-f dt n1, pc-acp vvi p-acp dt n1 pp-f np1, r-crq vmd pc-acp vbi vvn, uh fw-la fw-la, pn31 vmb vbi av-j vvn, cst np1 vvg po31 vvb, vbds j p-acp d n1,
what Pagan, would enquire into the Mysteries of Christian Religion with a desire of being instructed, would reade this Synod of Dordrecht, and Delpht, and also the Councils of Nice and all other General Councils of the Catholick Church,
what Pagan, would inquire into the Mysteres of Christian Religion with a desire of being instructed, would read this Synod of Dordrecht, and Delpht, and also the Councils of Nicaenae and all other General Councils of the Catholic Church,
q-crq j-jn, vmd vvi p-acp dt n2 pp-f njp n1 p-acp dt n1 pp-f vbg vvn, vmd vvi d n1 pp-f np1, cc vvn, cc av dt n2 pp-f j cc d j-jn j n2 pp-f dt njp n1,
and would not vnderstanding, that it is the Doctrin and practice of both Church the Reformed and Catholick, that the Councils haue the suprem Authority of deciding Controuersies,
and would not understanding, that it is the Doctrine and practice of both Church the Reformed and Catholic, that the Councils have the supreme authority of deciding Controversies,
cc vmd xx n1, cst pn31 vbz dt n1 cc n1 pp-f d n1 dt vvn cc njp, cst dt n2 vhb dt j n1 pp-f vvg n2,
Hence it follows Mr Sall, that wheras there was no Christian Church visible, when your first Reformers opposed the Catholick Tenets, but the Roman Catholick Church;
Hence it follows Mr Sall, that whereas there was no Christian Church visible, when your First Reformers opposed the Catholic Tenets, but the Roman Catholic Church;
and wee will find he did not vse the means which Christ appointed for our instruction, pag. 17. you tell vs, Mr Sall, that you discouered the Roman Church to be guilty of idolatry, couelty and impiety;
and we will find he did not use the means which christ appointed for our instruction, page. 17. you tell us, Mr Sall, that you discovered the Roman Church to be guilty of idolatry, couelty and impiety;
the consequence therefore is vndenyable that Scripture alone, is so far from being cleer, and easy in points of Religion, that it alone nor with the assistance of Historyes, Councils and Fathers, is not sufficient,
the consequence Therefore is vndenyable that Scripture alone, is so Far from being clear, and easy in points of Religion, that it alone nor with the assistance of Histories, Councils and Father's, is not sufficient,
dt n1 av vbz j cst n1 av-j, vbz av av-j p-acp vbg j, cc j p-acp n2 pp-f n1, cst pn31 j ccx p-acp dt n1 pp-f n2, n2 cc n2, vbz xx j,
euen to so great a wit as you pretend to be, in no wayes obstinat vvillfully, but desirous to know and embrace the truth, is not I say sufficient to assure you what is an errour or not;
even to so great a wit as you pretend to be, in no ways obstinate wilfully, but desirous to know and embrace the truth, is not I say sufficient to assure you what is an error or not;
av p-acp av j dt n1 c-acp pn22 vvb pc-acp vbi, p-acp dx n2 j av-j, p-acp j pc-acp vvi cc vvi dt n1, vbz xx pns11 vvi j pc-acp vvi pn22 q-crq vbz dt n1 cc xx;
Pag. 37. you tell vs that you vvent to the Church of England, vvhose Eminent Persons by vvord and vvritting did assert, (do not you see that besides the Scripture, wee want a liuing Church to inform ys what wee out to belieue?) that the fumme of our Faith, is the vvord of God contained in Canonical Scripture,
Page 37. you tell us that you went to the Church of England, whose Eminent Persons by word and writing did assert, (do not you see that beside the Scripture, we want a living Church to inform is what we out to believe?) that the fumme of our Faith, is the word of God contained in Canonical Scripture,
But Mr Sall, you might haue belyed them all by your own experience, who read Scriptuse, assisted with your eminent with (forsooth) and knowleg in sciences, assisted by the Fathers Historyes and Councils,
But Mr Sall, you might have belied them all by your own experience, who read Scriptuse, assisted with your eminent with (forsooth) and knowledge in sciences, assisted by the Father's Histories and Councils,
p-acp n1 np1, pn22 vmd vhi vvn pno32 d p-acp po22 d n1, r-crq vvd j, vvn p-acp po22 j p-acp (uh) cc n1 p-acp n2, vvn p-acp dt ng1 n2 cc n2,
But Mr Sall, before that the Cchurch of England, by her Eminent Persons, did tell you the Scripture alone and its vndubitable consequences is the intyre summe of Faith, did you know that to be be true? did you vnderstand it to be true by the Scripture when you frequently read it,
But Mr Sall, before that the Cchurch of England, by her Eminent Persons, did tell you the Scripture alone and its vndubitable consequences is the entire sum of Faith, did you know that to be be true? did you understand it to be true by the Scripture when you frequently read it,
and by Councils and Fathers? if you did ▪ to what purpose do you speake vnto vs of the Church of England? what need had you to go to her? You ought to haue sought and found the resolution of your doubts in the Scripture alone and its vndubitable consequences:
and by Councils and Father's? if you did ▪ to what purpose do you speak unto us of the Church of England? what need had you to go to her? You ought to have sought and found the resolution of your doubts in the Scripture alone and its vndubitable consequences:
if you did not, then you belieue the Scripture and its indubitable consequences to be the summe of our Faith vpon the testimony of the Church of England and her Eminent Persons, which being fallible as you and she confess all your Faith is built on a fallible bottom.
if you did not, then you believe the Scripture and its indubitable consequences to be the sum of our Faith upon the testimony of the Church of England and her Eminent Persons, which being fallible as you and she confess all your Faith is built on a fallible bottom.
but did the Church of England tell you, who is he, that must draw those indubitable consequences? Must those consequences be drawen by a publick Authority establisht by Christ,
but did the Church of England tell you, who is he, that must draw those indubitable consequences? Must those consequences be drawn by a public authority established by christ,
then all sectaries in the world haue a true rule of Faith, which is their own reason that dictats what they belieue, to be an vndenyable consequence of Scripture;
then all sectaries in the world have a true Rule of Faith, which is their own reason that dictates what they believe, to be an vndenyable consequence of Scripture;
that when two Contestants draw contradictory consequences out of Scripture, each one pretending his own to be vndubitably deduc'd out of the Text, the Church wherof the Parties are Members, has the suprem Authority to resolue which is the true consequence;
that when two Contestants draw contradictory consequences out of Scripture, each one pretending his own to be undubitably deduced out of the Text, the Church whereof the Parties Are Members, has the supreme authority to resolve which is the true consequence;
cst c-crq crd n2 vvb n1 n2 av pp-f n1, d pi vvg po31 d pc-acp vbi av-j vvn av pp-f dt n1, dt n1 c-crq dt n2 vbr n2, vhz dt j n1 pc-acp vvi r-crq vbz dt j n1;
THough I reserue a chapter a part for Mr Salls arguments against this Tenet, yet I must heere toucth two of them, which shew that he is either ignorant,
THough I reserve a chapter a part for Mr Salls Arguments against this Tenet, yet I must Here toucth two of them, which show that he is either ignorant,
cs pns11 vvi dt n1 dt n1 p-acp n1 npg1 n2 p-acp d n1, av pns11 vmb av vvi crd pp-f pno32, r-crq vvb cst pns31 vbz av-d j,
He impugns our doctrin from the pag. 29. to 35. and from the pag. 39. to 44. pag. 39. he argues that Infallibility is an Attribut proper to Gods essence, which can no more be communicated to any Creature, than the Deyty itself;
He impugns our Doctrine from the page. 29. to 35. and from the page. 39. to 44. page. 39. he argues that Infallibility is an Attribute proper to God's essence, which can no more be communicated to any Creature, than the Deity itself;
I cannot belieue but that you are sufficienty sensible of the weakness of this argument, which from the very beginning of your pretended Reformation is so common, that any Collier will answer it;
I cannot believe but that you Are sufficienty sensible of the weakness of this argument, which from the very beginning of your pretended Reformation is so Common, that any Collier will answer it;
especially that it, and all the arguments you bring in your whole discourse are exactly set down in Bellarmin, (whence you haue borrowed them) and most euidently answered;
especially that it, and all the Arguments you bring in your Whole discourse Are exactly Set down in Bellarmin, (whence you have borrowed them) and most evidently answered;
av-j cst pn31, cc d dt n2 pn22 vvb p-acp po22 j-jn n1 vbr av-j vvn a-acp p-acp np1, (c-crq pn22 vhb vvn pno32) cc av-ds av-j vvn;
Can you that pretends to the credit of a Professor of Diuinity, ignore, that a man, who is by his own Nature Mortal, might by Gods Protection, (who promises him, he shall neuer dye) be immortal? and why will you deny but that Man, who by Nature is subiect to errour, may by Gods special protection, (promising him that he shall neuer err) be kept from falling into any errour or mistake? This is what wee belieue, that the Church, which is by Nature (as being a congregation of Men) fallible, may be mistaken,
Can you that pretends to the credit of a Professor of Divinity, ignore, that a man, who is by his own Nature Mortal, might by God's Protection, (who promises him, he shall never die) be immortal? and why will you deny but that Man, who by Nature is Subject to error, may by God's special protection, (promising him that he shall never err) be kept from falling into any error or mistake? This is what we believe, that the Church, which is by Nature (as being a congregation of Men) fallible, may be mistaken,
Dare you deny, but that the Prophets, the Apostles, and Euangelists were infallible, in what they taught and writ? dare you deny but that the Church of God is infallible in fundamental points of Religion? and are you therefore guilty of Blasphemy,
Dare you deny, but that the prophets, the Apostles, and Evangelists were infallible, in what they taught and writ? Dare you deny but that the Church of God is infallible in fundamental points of Religion? and Are you Therefore guilty of Blasphemy,
to be infallible by the protection of an other, who defends him from falling into any errour, is not Attribut of God, it were a Blasphemy to say that he is infallible in that manner;
to be infallible by the protection of an other, who defends him from falling into any error, is not Attribute of God, it were a Blasphemy to say that he is infallible in that manner;
and whateuer Bellarmin or any other saies, wee are not obliged to belieue it to be an article of faith whylst it is opposed by other Catholick Doctors and the Church does not determin the Controuersy:
and whatever Bellarmin or any other Says, we Are not obliged to believe it to be an article of faith whilst it is opposed by other Catholic Doctors and the Church does not determine the Controversy:
cc r-crq np1 cc d n-jn vvz, pns12 vbr xx vvn pc-acp vvi pn31 pc-acp vbi dt n1 pp-f n1 cs pn31 vbz vvn p-acp j-jn njp n2 cc dt n1 vdz xx vvi dt n1:
those that affirm the infallibility of the Council alone, and those that contradict it, they agree vnanimously in the infallibity of the Pope and Council together;
those that affirm the infallibility of the Council alone, and those that contradict it, they agree unanimously in the infallibility of the Pope and Council together;
d cst vvb dt n1 pp-f dt n1 av-j, cc d cst vvb pn31, pns32 vvb av-j p-acp dt n1 pp-f dt n1 cc n1 av;
the Catholick trauelling in the way to saluation, (which is Religion) is guided by a Church, which he, without the least doubt, belieues cannot be mistaken;
the Catholic travelling in the Way to salvation, (which is Religion) is guided by a Church, which he, without the least doubt, believes cannot be mistaken;
ought he not therefore to walk disatisfyed, and with continual feare of being mislead? You answer that the Protestant is not lead by the Church, but by the Scripture; which is an infallible guide.
ought he not Therefore to walk disatisfyed, and with continual Fear of being mislead? You answer that the Protestant is not led by the Church, but by the Scripture; which is an infallible guide.
vmd pns31 xx av pc-acp vvi vvn, cc p-acp j n1 pp-f vbg vvn? pn22 vvb cst dt n1 vbz xx vvn p-acp dt n1, cc-acp p-acp dt n1; r-crq vbz dt j n1.
But the Catholik belieuing his Church to be infallible in the interpretation of Scripture, does rest his mind in the full assurance of the truth he professeth.
But the Catholic believing his Church to be infallible in the Interpretation of Scripture, does rest his mind in the full assurance of the truth he Professes.
rather than the Protestant doctrin of fallibility, which leaues you doubtfull, if what you belieue be true or not? Particularly when in belieuing it, you hazard nothing: not your saluation;
rather than the Protestant Doctrine of fallibility, which leaves you doubtful, if what you believe be true or not? Particularly when in believing it, you hazard nothing: not your salvation;
I answer, if wee consider the testimonies of Scripture, the strength of reason, the consent of ages, the multitude of Vniuersityes Fathers and Doctors that defend this doctrin of infallibility;
I answer, if we Consider the testimonies of Scripture, the strength of reason, the consent of ages, the multitude of Universities Father's and Doctors that defend this Doctrine of infallibility;
Your Church, as you confess may err in points of Religion, whence it manifestly follows that it is not the true sence of Scripture, that leads you in the road to Religion;
Your Church, as you confess may err in points of Religion, whence it manifestly follows that it is not the true sense of Scripture, that leads you in the road to Religion;
its because the Principle is fallible, and if the Principle be fallible, it alone without the help of some other, can neuer giue any assurance that you do not err:
its Because the Principle is fallible, and if the Principle be fallible, it alone without the help of Some other, can never give any assurance that you do not err:
pn31|vbz p-acp dt n1 vbz j, cc cs dt n1 vbb j, pn31 av-j p-acp dt n1 pp-f d n-jn, vmb av-x vvi d n1 cst pn22 vdb xx vvi:
and as long as you rely only on that mans testimony, and haue no other; you will neuer be assured of the Kings being at London. You belieue the Church fallibility:
and as long as you rely only on that men testimony, and have no other; you will never be assured of the Kings being At London. You believe the Church fallibility:
vntill that by vnquestionable proofs he be conuicted an vniust vsurper or detainer; no coniectures, nor probable reasons will put him out of possession:
until that by unquestionable proofs he be convicted an unjust usurper or detainer; no Conjectures, nor probable Reasons will put him out of possession:
Was not the Council of the Apostles and Ancients at Ierusalem a multitude? Were not the first four General Concils multitudes, which the Protestants confess to haue been infallible,
Was not the Council of the Apostles and Ancients At Ierusalem a multitude? Were not the First four General Councils Multitudes, which the Protestants confess to have been infallible,
vbds xx dt n1 pp-f dt n2 cc n2-j p-acp np1 dt n1? vbdr xx dt ord crd n1 n2 n2, r-crq dt n2 vvb pc-acp vhi vbn j,
and guided by Gods spirit, which was as necessary to the Councils of succeeding ages, the emergent Controuersyes being no fewer in number, nor less in weight.
and guided by God's Spirit, which was as necessary to the Councils of succeeding ages, the emergent Controversies being no fewer in number, nor less in weight.
Neither does Scripture afford you any: match, if you can these texts: I am vvith you all the dayes, untill the consummation of the vvorld Math. 28.20. and if the Church did teach an vntruth, would Christ be with her then? He vvill give you an other Paraclet the Spirit of Truth, that vvill abyde vvith you for euer;
Neither does Scripture afford you any: match, if you can these texts: I am with you all the days, until the consummation of the world Math. 28.20. and if the Church did teach an untruth, would christ be with her then? He will give you an other Paraclete the Spirit of Truth, that will abide with you for ever;
vvhen the Paraclet vvill come, vvhom I vvill send from my Father, the Spirit of truth, he vvill giue testimony of me, and you vvill giue testimony: Io. 15.26. the Paraclet and the Chruch, are ioynt Witnesses of the truth. Nor does experience fauor you:
when the Paraclete will come, whom I will send from my Father, the Spirit of truth, he will give testimony of me, and you will give testimony: Io. 15.26. the Paraclete and the Church, Are joint Witnesses of the truth. Nor does experience favour you:
wheras therefore neither scripture, Reason, nor experience doth afford you any vnquestionable evident proofs, that the Chruch is an vnuist vsurper or detainer of that prerogatiue of infaillibility, which she has en ioyed in all ages,
whereas Therefore neither scripture, Reason, nor experience does afford you any unquestionable evident proofs, that the Church is an vnuist usurper or detainer of that prerogative of infaillibility, which she has en joyed in all ages,
cs av dx n1, n1, ccx n1 vdz vvi pn22 d j j n2, cst dt n1 vbz dt vvn n1 cc n1 pp-f d n1 pp-f n1, r-crq pns31 vhz fw-fr j-vvn p-acp d n2,
Observe that the Council of Apostles and Ancients at Ierusalem. Act. 15.28. deciding the Controuersy concerning Circumcision, delivers their sentence thus;
Observe that the Council of Apostles and Ancients At Ierusalem. Act. 15.28. deciding the Controversy Concerning Circumcision, delivers their sentence thus;
wheras the Apostles pronounced their sentence in those words, grounded on the words of Christ, He that heareth you heareth me, grounded on the words of Christ Io. 15.26. vvhen the Paraclet vvi•l come, he shall giue testimony of me and you shall give testimony;
whereas the Apostles pronounced their sentence in those words, grounded on the words of christ, He that hears you hears me, grounded on the words of christ Io. 15.26. when the Paraclete vvi•l come, he shall give testimony of me and you shall give testimony;
Christ commands vs to heare the Church; that he that despeiseth her despeiseth him Lu. 10.16. to obserue and do what those that sit on Moyses his chayre, bids vs do Mat. 23.2. commands them to be esteemed as Heathens and Publicans, that will not obey her.
christ commands us to hear the Church; that he that despeiseth her despeiseth him Lu. 10.16. to observe and do what those that fit on Moses his chair, bids us doe Mathew 23.2. commands them to be esteemed as heathens and Publicans, that will not obey her.
cannot do amiss nor belieue an errour: consequently what teuer the Church teachs is no errour. To conclude. S. Io. 1. epis. 4.6. hauing warned vs to try our Spirits, if from God or Satan;
cannot do amiss nor believe an error: consequently what teuer the Church teachs is no error. To conclude. S. Io. 1. Ethics. 4.6. having warned us to try our Spirits, if from God or Satan;
if you be not assured, that the yard wherwith you measure, it is an exact yard? neither therefore can you be assured that your Spirit is of truth by trying it with the Spirit of the Church;
if you be not assured, that the yard wherewith you measure, it is an exact yard? neither Therefore can you be assured that your Spirit is of truth by trying it with the Spirit of the Church;
THe Church of England confesses that the Apostles and Church in their tyme, nay and for some ages after (if you ask how many they do not agree) was infaillible;
THe Church of England Confesses that the Apostles and Church in their time, nay and for Some ages After (if you ask how many they do not agree) was infallible;
dt n1 pp-f np1 vvz cst dt n2 cc n1 p-acp po32 n1, uh-x cc p-acp d n2 p-acp (cs pn22 vvb c-crq d pns32 vdb xx vvi) vbds j;
but howeuer, its their Doctrin, as appears in Mr Salls discourse pag. 18 professing to belieue, the Holy scripture the Apostles Creed, and S. Athanasius his Creed (parallelling this wth the other two) vvith the heauenly gift of faith;
but however, its their Doctrine, as appears in Mr Salls discourse page. 18 professing to believe, the Holy scripture the Apostles Creed, and S. Athanasius his Creed (paralleling this with the other two) with the heavenly gift of faith;
what school boy but sees the weakness of this reason? first, after the scripture was written, the Church continued infallible for some ages, Mr Sall must confess by what I haue now said; as generally all Protestants say;
what school boy but sees the weakness of this reason? First, After the scripture was written, the Church continued infallible for Some ages, Mr Sall must confess by what I have now said; as generally all Protestants say;
q-crq n1 n1 cc-acp vvz dt n1 pp-f d n1? ord, p-acp dt n1 vbds vvn, dt n1 vvd j p-acp d n2, n1 np1 vmb vvi p-acp r-crq pns11 vhb av vvn; c-acp av-j d n2 vvb;
and could not be obliged in conscience to acquiesce to their iugdment, nor ought not tobe held for Hereticks nor excommunicated for not submitting to them, if they were fallible;
and could not be obliged in conscience to acquiesce to their iugdment, nor ought not tobe held for Heretics nor excommunicated for not submitting to them, if they were fallible;
cc vmd xx vbi vvn p-acp n1 pc-acp vvi p-acp po32 n1, ccx vmd xx n1 vvn p-acp n2 ccx n-vvn c-acp xx vvg p-acp pno32, cs pns32 vbdr j;
and why not the Church? fourthly, if infallibility is needless, because the Scripture is infallible, wee may say also that S Iohn is not infallible in is Ghos pell, at least,
and why not the Church? fourthly, if infallibility is needless, Because the Scripture is infallible, we may say also that S John is not infallible in is Ghos pell, At least,
cc q-crq xx dt n1? j, cs n1 vbz j, c-acp dt n1 vbz j, pns12 vmb vvi av d n1 np1 vbz xx j p-acp vbz uh av, p-acp ds,
as to those points which were al ready mentioned in Mathew, Mark, and Luke; or that these three, lost their infallibility by the writing of S. Iohns Ghos pell;
as to those points which were all ready mentioned in Matthew, Mark, and Lycia; or that these three, lost their infallibility by the writing of S. Iohns Ghos pell;
c-acp p-acp d n2 r-crq vbdr d av-j vvn p-acp np1, vvb, cc av; cc cst d crd, vvd po32 n1 p-acp dt n-vvg pp-f n1 npg1 uh av;
and if it proued any thing, at most it can proue that the Church infallibility is not necessary for our instruction; but it might be-necessary for other ends of Gods prouidence;
and if it proved any thing, At most it can prove that the Church infallibility is not necessary for our instruction; but it might be-necessary for other ends of God's providence;
cc cs pn31 vvd d n1, p-acp ds pn31 vmb vvi d dt n1 n1 vbz xx j p-acp po12 n1; p-acp pn31 vmd j p-acp j-jn n2 pp-f npg1 n1;
nay to the contrary, wee find that he sayd, it should be for euer, all dayes, to the consummation of the vvorld, why should wee therfore limit that fauor vnto à tyme;
nay to the contrary, we find that he said, it should be for ever, all days, to the consummation of the world, why should we Therefore limit that favour unto à time;
for to lead the Church into all truth, vvas a conditional promise as appears by Christ his vvord Io. 14.16. if you loue me, keep my commandmens, and I vvill ask my father, and he vvill giue you an other Paraclet, that he may abyde vvith you for euer;
for to led the Church into all truth, was a conditional promise as appears by christ his word Io. 14.16. if you love me, keep my Commandments, and I will ask my father, and he will give you an other Paraclete, that he may abide with you for ever;
and wheras it is manifest by our own Historyes, that the Pope, Pastors and flock haue fallen into many crimes, it followes they haue forfeited the conduct of Gods infaillible Spirit.
and whereas it is manifest by our own Histories, that the Pope, Pastors and flock have fallen into many crimes, it follows they have forfeited the conduct of God's infallible Spirit.
cc cs pn31 vbz j p-acp po12 d n2, cst dt n1, ng1 cc n1 vhb vvn p-acp d n2, pn31 vvz pns32 vhb vvn dt n1 pp-f npg1 j n1.
the sinns of Prelats did deface the Ghospell, and did the Apostasy of Luther and the Sodomy of Caluin restore it to its splendor? Christ did foresee that they, who should sit on the chayre of Moyses, would be wicked in their lyues;
the Sins of Prelates did deface the Gospel, and did the Apostasy of Luther and the Sodomy of Calvin restore it to its splendour? christ did foresee that they, who should fit on the chair of Moses, would be wicked in their lives;
The conduct of Gods Spirit promised to them, for to leade them into all Truth, was not a personal gift giuen to them for their own sakes, but for the flock;
The conduct of God's Spirit promised to them, for to lead them into all Truth, was not a personal gift given to them for their own sakes, but for the flock;
consequenly the Ghospell is not infallible, and so Mr Sall ouerthrows all-Christian Religion. Let vs consider what inducements had the primitiue Christians to belieue the Apostles infallible:
consequently the Gospel is not infallible, and so Mr Sall overthrows all-Christian Religion. Let us Consider what inducements had the primitive Christians to believe the Apostles infallible:
av-j dt n1 vbz xx j, cc av n1 np1 vvz j n1. vvb pno12 vvi r-crq n2 vhd dt j np1 pc-acp vvi dt n2 j:
but I defy you to shew any text of Scripture which declares the infallibility of the Apostles, that relates not to the Church in succeeding ages, as well as to them;
but I defy you to show any text of Scripture which declares the infallibility of the Apostles, that relates not to the Church in succeeding ages, as well as to them;
but this text playnly declares that the Promiss was made also to the Church in succeeding ages, by the word for euer; for the Apostles were not to be for euer in their own persons, but in their successors;
but this text plainly declares that the Promiss was made also to the Church in succeeding ages, by the word for ever; for the Apostles were not to be for ever in their own Persons, but in their Successors;
p-acp d n1 av-j vvz cst dt vvb vbds vvn av p-acp dt n1 p-acp j-vvg n2, p-acp dt n1 p-acp av; p-acp dt n2 vbdr xx pc-acp vbi p-acp av p-acp po32 d n2, cc-acp p-acp po32 n2;
and to remoue all occasion of cauilling vpon the word for euer, saying that it signifyes only the tyme of the Apostles lyues, Christ declares himself in a cleerer expression, Mat. 28. I am vvith you all dayes to the consummation of the vvorld giuing vs to vnd erstand, that the Paraclet was not sent to his Apostles alone,
and to remove all occasion of cavilling upon the word for ever, saying that it signifies only the time of the Apostles lives, christ declares himself in a clearer expression, Mathew 28. I am with you all days to the consummation of the world giving us to Und erstand, that the Paraclete was not sent to his Apostles alone,
vvhen the Paraclet vvill come, vvhom I vvill send from my Father the spirit of Truth, vvho proceedeth from the Father, he vvill giue testimony of me, and you vvill giue testimony.
when the Paraclete will come, whom I will send from my Father the Spirit of Truth, who Proceedeth from the Father, he will give testimony of me, and you will give testimony.
But there is nothing more cleer, than that the whole Chapter speakes all a long of the Church; (reade, y pray, the text) consequently that text is to be vnderstood of the Church,
But there is nothing more clear, than that the Whole Chapter speaks all a long of the Church; (read, y pray, the text) consequently that text is to be understood of the Church,
But S. Paul calls the the Church also the Pillar and foundation of Truth 1. Tim. 3. Wee proue it because S. Paul commands vs in seueral places to belieue his doctrin,
But S. Paul calls the the Church also the Pillar and Foundation of Truth 1. Tim. 3. we prove it Because S. Paul commands us in several places to believe his Doctrine,
for that his vvord is not the vvord of Man, but indeed of God, and consequently infallible. 1. Thes. 2. bu• Christ also Mat. 23 ▪ commands vs to obey and belieue the Church in succeeding ages:
for that his word is not the word of Man, but indeed of God, and consequently infallible. 1. Thebes 2. bu• christ also Mathew 23 ▪ commands us to obey and believe the Church in succeeding ages:
p-acp d po31 n1 vbz xx dt n1 pp-f n1, cc-acp av pp-f np1, cc av-j j. crd np1 crd n1 np1 av np1 crd ▪ vvz pno12 pc-acp vvi cc vvi dt n1 p-acp j-vvg n2:
on the chayr of Moyses haue sate the scribes and Pharisees, vvhateuer they bid you do, obserue and do, obliging vs to obey and belieue not only Moyses,
on the chair of Moses have sat the Scribes and Pharisees, whatever they bid you do, observe and do, obliging us to obey and believe not only Moses,
p-acp dt n1 pp-f np1 vhb vvn dt n2 cc np2, r-crq pns32 vvb pn22 vdb, vvb cc vdb, vvg pno12 pc-acp vvi cc vvb xx av-j np1,
Doubtless you will not deny, but that Christ his Command of teaching all Nations, preaching the Ghospell, that the Bishops should rule the Church, was layd not only on the Apostles,
Doubtless you will not deny, but that christ his Command of teaching all nations, preaching the Gospel, that the Bishops should Rule the Church, was laid not only on the Apostles,
but that Christ his command of hearing the Church vnder payn of being esteemed Heathens and Publicans, of obeying them that sit on Moyses his chayr, of being subiect to our Prelats, was layd on the flock of all succeeding ages,
but that christ his command of hearing the Church under pain of being esteemed heathens and Publicans, of obeying them that fit on Moses his chair, of being Subject to our Prelates, was laid on the flock of all succeeding ages,
who can doubt them but that as the Authority, iurisdiction, and obligation of teaching descended to succeeding ages, the infallibility also giuen to the Apostles for to acquit that obligation, did descend;
who can doubt them but that as the authority, jurisdiction, and obligation of teaching descended to succeeding ages, the infallibility also given to the Apostles for to acquit that obligation, did descend;
r-crq vmb vvi pno32 p-acp d c-acp dt n1, n1, cc n1 pp-f vvg vvn p-acp j-vvg n2, dt n1 av vvn p-acp dt n2 p-acp pc-acp vvi d n1, vdd vvi;
Therefore after that word was deliuered to vs, the Paraclet was to remayne no longer. This obiection well vnderstood, will giue light to our doctrin, and manifestly confirm its truth. Christ saies Io. 15.15. that he taught his Apostles all whateuer he had heard from his Father:
Therefore After that word was Delivered to us, the Paraclete was to remain no longer. This objection well understood, will give Light to our Doctrine, and manifestly confirm its truth. christ Says Io. 15.15. that he taught his Apostles all whatever he had herd from his Father:
av p-acp d n1 vbds vvn p-acp pno12, dt n1 vbds pc-acp vvi av-dx av-jc. d n1 av vvd, vmb vvi n1 p-acp po12 n1, cc av-j vvi po31 n1. np1 vvz np1 crd. cst pns31 vvd po31 n2 d r-crq pns31 vhd vvn p-acp po31 n1:
this was before his Passion, and yet after his Resurrection, S. Luke c. 24. tells vs, that ie his iourny to Emaus with the two Disciples he interpreted the passages of Scripture to them, which signifyes, that through inaduertency or forgetfullness wee may come to doubt,
this was before his Passion, and yet After his Resurrection, S. Luke c. 24. tells us, that ie his journey to Emaus with the two Disciples he interpreted the passages of Scripture to them, which signifies, that through inadvertency or forgetfulness we may come to doubt,
Behold how Christ, hauing sayd he taught all things, yet he sayes, that he had many things to open to them, which they could not then learne, vntill the Paraclet came.
Behold how christ, having said he taught all things, yet he Says, that he had many things to open to them, which they could not then Learn, until the Paraclete Come.
vvb c-crq np1, vhg vvn pns31 vvd d n2, av pns31 vvz, cst pns31 vhd d n2 pc-acp vvi p-acp pno32, r-crq pns32 vmd xx av vvi, c-acp dt n1 vvd.
for when he sayd that he taught them all he had heard from his Father, that is to be vnderstood, that he taught and deliuered to them the General Principles and Truths of Faith, wherin all truths of Religion were contained;
for when he said that he taught them all he had herd from his Father, that is to be understood, that he taught and Delivered to them the General Principles and Truths of Faith, wherein all truths of Religion were contained;
and what he had yet to say to them, were the consequences, and particular Truths of Faith contained in those general Principles, which the Paraclet would disclose to them, its therfore that the Holy Ghost is called by the Fathers, Basil. 5. cont. Eunom:
and what he had yet to say to them, were the consequences, and particular Truths of Faith contained in those general Principles, which the Paraclete would disclose to them, its Therefore that the Holy Ghost is called by the Father's, Basil. 5. contentedly. Eunom:
cc r-crq pns31 vhd av pc-acp vvi p-acp pno32, vbdr dt n2, cc j n2 pp-f n1 vvn p-acp d j n2, r-crq dt n1 vmd vvi p-acp pno32, pn31|vbz av cst dt j n1 vbz vvn p-acp dt n2, np1 crd av-vvn. n1:
because he did but expound in particular, what Christ had taught in general Principles, and opened to the Apostles the consequences that were contained in them.
Because he did but expound in particular, what christ had taught in general Principles, and opened to the Apostles the consequences that were contained in them.
Now its manifest out of the text, that the Paraclet when he descended did not of a sudain open to the Apostles all the Truths and consequences included in those General Principles deliuered by Christ;
Now its manifest out of the text, that the Paraclete when he descended did not of a sudain open to the Apostles all the Truths and consequences included in those General Principles Delivered by christ;
av po31 j av pp-f dt n1, cst dt n1 c-crq pns31 vvd vdd xx pp-f dt j j p-acp dt n2 d dt n2 cc n2 vvd p-acp d j n2 vvn p-acp np1;
and this occasions, and has in all ages occasioned disputes in Religion. When therefore the Church in Ceneral Councils declares an Article of Faith, it does not,
and this occasions, and has in all ages occasioned disputes in Religion. When Therefore the Church in Ceneral Councils declares an Article of Faith, it does not,
cc d n2, cc vhz p-acp d n2 vvn vvz p-acp n1. c-crq av dt n1 p-acp j n2 vvz dt n1 pp-f n1, pn31 vdz xx,
for though the Apostles knew all Truths, and taught them, either by vvord of Mouth, or in vvriting; what Doctrin they deliuered verbally, or by vvord of Mouth, is doubted of by Posterity;
for though the Apostles knew all Truths, and taught them, either by word of Mouth, or in writing; what Doctrine they Delivered verbally, or by word of Mouth, is doubted of by Posterity;
c-acp cs dt n2 vvd d n2, cc vvd pno32, av-d p-acp n1 pp-f n1, cc p-acp vvg; r-crq n1 pns32 vvd av-j, cc p-acp n1 pp-f n1, vbz vvn pp-f p-acp n1;
if This, or That be of Apostolicall Tradition; alsoe the vvritten vvord is questioned, if This, or That Part of Scripture be truely Canonical: what wee pretend is, that as,
if This, or That be of Apostolical Tradition; also the written word is questioned, if This, or That Part of Scripture be truly Canonical: what we pretend is, that as,
cs d, cc cst vbb pp-f j n1; av dt vvn n1 vbz vvn, cs d, cc cst n1 pp-f n1 vbb av-j j: r-crq pns12 vvb vbz, cst a-acp,
though Christ taught all Truths to his Apostles, yet he sent an infallible interpreter (the Paraclet ) after his Ascension, to assist and direct them in case of any Doubts arising of those Truths, to declare vnto them the true sence of the Truths which he taught them:
though christ taught all Truths to his Apostles, yet he sent an infallible interpreter (the Paraclete) After his Ascension, to assist and Direct them in case of any Doubts arising of those Truths, to declare unto them the true sense of the Truths which he taught them:
cs np1 vvd d ng1 p-acp po31 n2, av pns31 vvd dt j n1 (dt np1) p-acp po31 n1, pc-acp vvi cc vvi pno32 p-acp n1 pp-f d n2 vvg pp-f d n2, pc-acp vvi p-acp pno32 dt j n1 pp-f dt n2 r-crq pns31 vvd pno32:
if any doubts should occurr against those Truths; and as, though the Apostles taught to their Disciples all those Truths, yet the Protestants themselues confess it was needfull, they should haue left an infallible vvritten vvord, to inform and ascertain vs what Doctrin the Apostles did teach:
if any doubts should occur against those Truths; and as, though the Apostles taught to their Disciples all those Truths, yet the Protestants themselves confess it was needful, they should have left an infallible written word, to inform and ascertain us what Doctrine the Apostles did teach:
cs d n2 vmd vvi p-acp d n2; cc a-acp, cs dt n2 vvn p-acp po32 n2 d d n2, av dt n2 px32 vvb pn31 vbds j, pns32 vmd vhi vvn dt j vvn n1, pc-acp vvi cc vvi pno12 r-crq n1 dt n2 vdd vvi:
yet since that wee see Tis douted what the Apostles did teach verbally, and which is their vvritten Doctrin, it was absolutly needfull there should be left to vs after their departure an infallible Guide and Instructor for to ascertain vs, which is the Doctrin and vvritten vvord of the Apostles,
yet since that we see This doubted what the Apostles did teach verbally, and which is their written Doctrine, it was absolutely needful there should be left to us After their departure an infallible Guide and Instructor for to ascertain us, which is the Doctrine and written word of the Apostles,
and the true sence of that vvritten vvord; which infallible Guide and instructor wee say, is the Church, constantly assisted by Gods infallible Spirit.
and the true sense of that written word; which infallible Guide and instructor we say, is the Church, constantly assisted by God's infallible Spirit.
cc dt j n1 pp-f d vvn n1; r-crq j n1 cc n1 pns12 vvb, vbz dt n1, av-j vvn p-acp npg1 j n1.
for that Church established by Christ, which florished in the Apostles tyme, is it now extant or not? if not wee all labour in vayn in prouing each of vs, that his won Church is the true and Primitiue Church;
for that Church established by christ, which flourished in the Apostles time, is it now extant or not? if not we all labour in vain in proving each of us, that his wone Church is the true and Primitive Church;
c-acp cst n1 vvn p-acp np1, r-crq vvd p-acp dt n2 n1, vbz pn31 av j cc xx? cs xx pns12 av-d vvi p-acp j p-acp vvg d pp-f pno12, cst po31 vvn n1 vbz dt j cc j n1;
if it be, it must be infallible as that was: but no other Church but the Roman Church pretends to be infallible; nay they lowdly disclaym infallibility;
if it be, it must be infallible as that was: but no other Church but the Roman Church pretends to be infallible; nay they loudly disclaim infallibility;
nay sayes the Paraclet shall leade her to all Truth. by what Authority do you make that restriction? the Apostles and Church in their tyme was infallible in all Points Fundamental and not Fundamental they taught as well the chiefe and prime Articles of Faith as the inferiour Truths; they writ the new Testament which contains both kind of Articles Fundamental and not Fundamental; and which is infallibly true in whateuer it contains;
nay sayes the Paraclete shall lead her to all Truth. by what authority do you make that restriction? the Apostles and Church in their time was infallible in all Points Fundamental and not Fundamental they taught as well the chief and prime Articles of Faith as the inferior Truths; they writ the new Testament which contains both kind of Articles Fundamental and not Fundamental; and which is infallibly true in whatever it contains;
uh zz dt n1 vmb vvi pno31 p-acp d n1. p-acp r-crq n1 vdb pn22 vvi d n1? dt n2 cc n1 p-acp po32 n1 vbds j p-acp d n2 j cc xx j pns32 vvd a-acp av dt j-jn cc j-jn n2 pp-f n1 p-acp dt j-jn n2; pns32 vvd dt j n1 r-crq vvz d n1 pp-f n2 j cc xx j; cc r-crq vbz av-j j p-acp r-crq pn31 vvz;
and they were no less infallible in what they taught verbally, then in what they vvrit; wheras S. Paul commands vs to hold fast the Traditions receiued from them,
and they were no less infallible in what they taught verbally, then in what they writ; whereas S. Paul commands us to hold fast the Traditions received from them,
whether by vvritten Epistles, or by speech. 2. Thes. 2. Now I ask were the Apostles infallible in the Points not fundamental and inferiour Truths that they taught,
whither by written Epistles, or by speech. 2. Thebes 2. Now I ask were the Apostles infallible in the Points not fundamental and inferior Truths that they taught,
cs p-acp vvn n2, cc p-acp n1. crd np1 crd av pns11 vvb vbdr dt n2 j p-acp dt n2 xx j cc j-jn n2 cst pns32 vvd,
or not? if not, Scripture is not infallible in those points, nor could S. Paul say when he preached points not fundamental, that their vvord vvas indeed the vvord not of men, but of God;
or not? if not, Scripture is not infallible in those points, nor could S. Paul say when he preached points not fundamental, that their word was indeed the word not of men, but of God;
cc xx? cs xx, n1 vbz xx j p-acp d n2, ccx vmd n1 np1 vvi c-crq pns31 vvd n2 xx j, cst po32 n1 vbds av dt n1 xx pp-f n2, cc-acp pp-f np1;
You answer again, its the same Church as to the substance and essence of a Church, which requires only to be infallible in fundamental points, as yours is;
You answer again, its the same Church as to the substance and essence of a Church, which requires only to be infallible in fundamental points, as yours is;
and for that purpose has giuen her the Mark and Seale of his Commission, which are Miracles, wherby to confirm their doctrin, by which God moues men to embrace and belieue the Church which teacheth.
and for that purpose has given her the Mark and Seal of his Commission, which Are Miracles, whereby to confirm their Doctrine, by which God moves men to embrace and believe the Church which Teaches.
cc p-acp d n1 vhz vvn pno31 dt n1 cc n1 pp-f po31 n1, r-crq vbr n2, c-crq pc-acp vvi po32 n1, p-acp r-crq np1 vvz n2 pc-acp vvi cc vvi dt n1 r-crq vvz.
No proof more certain and strong of the true Faith, Church, and Religion, than Miracles wrought in confirmation of it: when Moyses, Ex. 4.1. said, They vvill not belieue me, nor heare my voyce:
No proof more certain and strong of the true Faith, Church, and Religion, than Miracles wrought in confirmation of it: when Moses, Ex. 4.1. said, They will not believe me, nor hear my voice:
Christ being asked if he was the Messias, proued himself to be such, by the Miracles he wrought, Mat. 11.3. The blind see, the lame vvalk, the Leapers are made cleane, the deafe heare, and the dead ryse again. S. Paul 2. Cor. 12.12. calls the Miracles which he wrought, the signs of his Apostle ship, and S. Mar. last ch.
christ being asked if he was the Messias, proved himself to be such, by the Miracles he wrought, Mathew 11.3. The blind see, the lame walk, the Leapers Are made clean, the deaf hear, and the dead rise again. S. Paul 2. Cor. 12.12. calls the Miracles which he wrought, the Signs of his Apostle ship, and S. Mar. last changed.
Christ to proue against the Scribes and Pharisees (Mat. 9.6.) that he had power of forgining sins, which they denied, cured the sick Man of the Palsie, That you may knovv that the son of Man hath povver of forgining sins, saith he to the sick of the Palsie, Aryse, take up thy bed, and go to thy house.
christ to prove against the Scribes and Pharisees (Mathew 9.6.) that he had power of forgining Sins, which they denied, cured the sick Man of the Palsy, That you may know that the son of Man hath power of forgining Sins, Says he to the sick of the Palsy, Arise, take up thy Bed, and go to thy house.
Therefore if the Catholik Church does work Miracles in proof of the doctrin she teaches, tis an vnquestionable truth, that she is the true Church (as Nicodemus concluded, Io. 3.2. No man could do those things if God vvere not vvith him.
Therefore if the Catholic Church does work Miracles in proof of the Doctrine she Teaches, this an unquestionable truth, that she is the true Church (as Nicodemus concluded, Io. 3.2. No man could do those things if God were not with him.
pronounced VVo against Corozain and Betsaida, because they did not beliue his doctrin to be diuine, which they did see confirmed with so many Miracles you say they were no true Miracles,
pronounced VVo against Chorazin and Betsaida, Because they did not believe his Doctrine to be divine, which they did see confirmed with so many Miracles you say they were no true Miracles,
vvn n1 p-acp n1 cc np1, c-acp pns32 vdd xx vvi po31 n1 pc-acp vbi j-jn, r-crq pns32 vdd vvi vvn p-acp av d n2 pn22 vvb pns32 vbdr dx j n2,
and related by S. Augustin, S. Bernard and other Saints of the Church, which may not be also obiected against the Miracles of our B. Sauiour and Apostles.
and related by S. Augustin, S. Bernard and other Saints of the Church, which may not be also objected against the Miracles of our B. Saviour and Apostles.
cc vvd p-acp n1 np1, n1 np1 cc j-jn n2 pp-f dt n1, r-crq vmb xx vbi av vvn p-acp dt n2 pp-f po12 np1 n1 cc n2.
Now it is impossible that God, who is infinitly True, and to whose infinit Veracity it is as repugnant to speake a smale vntruth as a great one, should confirm any vntruth, euerso smale, with a Miracle;
Now it is impossible that God, who is infinitely True, and to whose infinite Veracity it is as repugnant to speak a small untruth as a great one, should confirm any untruth, euerso small, with a Miracle;
consequently a Church that would deliuer a mixt doctrin, of some great Truths, and some smale vntruths, it is impossible that God should work Miracles by that Church, in confirmation of her doctrin;
consequently a Church that would deliver a mixed Doctrine, of Some great Truths, and Some small untruths, it is impossible that God should work Miracles by that Church, in confirmation of her Doctrine;
av-j dt n1 cst vmd vvi dt vvn n1, pp-f d j n2, cc d j n2, pn31 vbz j cst np1 vmd vvi n2 p-acp d n1, p-acp n1 pp-f po31 n1;
And as it is not credible that the King of England should giue his commission vnder the broad seale of England to any man to induce his subiect into a Rebellion,
And as it is not credible that the King of England should give his commission under the broad seal of England to any man to induce his Subject into a Rebellion,
if therefore he works miracles by the Church that teachs Purgatory, real Presēce, and others, which you call inferiour points and smale errours, he confirms that doctrin to be his,
if Therefore he works Miracles by the Church that teachs Purgatory, real Presence, and Others, which you call inferior points and small errors, he confirms that Doctrine to be his,
cs av pns31 vvz n2 p-acp dt n1 cst n2 n1, j n1, cc n2-jn, r-crq pn22 vvb j-jn n2 cc j n2, pns31 vvz d n1 pc-acp vbi png31,
because God did cōfirm his doctrin by Miracles and supernatural signs: particularly Mr Sall auerring that the doctrin of Purgatory and real Presence are damnable errours,
Because God did confirm his Doctrine by Miracles and supernatural Signs: particularly Mr Sall averring that the Doctrine of Purgatory and real Presence Are damnable errors,
It remayns that wee proue, God has wroutght Miracles by the Roman Catholik Church, euen in those ages, wherin the Protestants affirm that she was plung'd in errours;
It remains that we prove, God has wroutght Miracles by the Roman Catholic Church, even in those ages, wherein the Protestants affirm that she was plunged in errors;
and their Relicks, especially of saint Stephen, of saint Geruase and Protase, when (he being then in the towne) their Bodies were by a heauenly reuelation discouered to saint Ambroise at Milan: by the sign of the Holy Cross, by the sacrifice of Mass, and Earth of Christ's sepulcher;
and their Relics, especially of saint Stephen, of saint Jeruase and Protase, when (he being then in the town) their Bodies were by a heavenly Revelation discovered to saint Ambroise At Milan: by the Signen of the Holy Cross, by the sacrifice of Mass, and Earth of Christ's sepulcher;
and mentions in particular (besids others) that a woman called Palladia was sudainly cured by praying to S. Stephen, Ad sanctum Martyrem orare perrexerat, quae mox vt cancellos attigit sana surrexit.
and mentions in particular (besides Others) that a woman called Palladia was suddenly cured by praying to S. Stephen, Ad sanctum Martyr orare perrexerat, Quae mox vt Grilles attigit sana surrexit.
and that he himself, after the Saint expired, took his hand, and layd it vpon the withered and vseless hand of a boy then present, who was presently restored to perfect health.
and that he himself, After the Saint expired, took his hand, and laid it upon the withered and useless hand of a boy then present, who was presently restored to perfect health.
cc cst pns31 px31, p-acp dt n1 vvn, vvd po31 n1, cc vvd pn31 p-acp dt j-vvn cc j n1 pp-f dt n1 av j, r-crq vbds av-j vvn p-acp j n1.
The Miracles wrought by S. Bernard himself in confirmation of the Catholick doctrin of Transubstantion and Inuocation of Saints, opposed in his tyme by the Henricians, and VValdenses, are recorded by God fred in vita S. Bern. l. 3. c. 5. and particularly, that stupendious Miracle of Sarlatum, a village neer Toulouse, when the Saint blessing som loaues of bread, he said to the multitude that were present.
The Miracles wrought by S. Bernard himself in confirmation of the Catholic Doctrine of Transubstantiation and Invocation of Saints, opposed in his time by the Henricians, and VValdenses, Are recorded by God fred in vita S. Bern. l. 3. c. 5. and particularly, that stupendious Miracle of Sarlatum, a village near Toulouse, when the Saint blessing Some loaves of bred, he said to the multitude that were present.
In this you shall knovv that these things, (meaning those Tenets opposed by thē foresaid Hereticks) are true, and those false, vvhich the Heretiks endeuour, to persvvade you that vvhosoeuer of your diseased persons, shall tast of these loaues, they shall be healed:
In this you shall know that these things, (meaning those Tenets opposed by them foresaid Heretics) Are true, and those false, which the Heretics endeavour, to persuade you that whosoever of your diseased Persons, shall taste of these loaves, they shall be healed:
p-acp d pn22 vmb vvi cst d n2, (vvg d n2 vvn p-acp pno32 j-vvn n2) vbr j, cc d j, r-crq dt ng1 n1, pc-acp vvi pn22 d r-crq pp-f po22 j-vvn n2, vmb vvi pp-f d n2, pns32 vmb vbi vvn:
and the Bishop of Chartres (his freind) then present, adding that the promise was conditional, prouided they did eat of that bread with Faith, the Saint replyed;
and the Bishop of Chartres (his friend) then present, adding that the promise was conditional, provided they did eat of that bred with Faith, the Saint replied;
cc dt n1 pp-f np1 (po31 n1) av j, vvg cst dt n1 vbds j, vvd pns32 vdd vvi pp-f d n1 p-acp n1, dt n1 vvd;
No less authentick is that passage of S. Damascen, related by Iohn Hierosolymitanus in the lyfe of Damascenus, his own scholler and priuy to all his lyfe.
No less authentic is that passage of S. Damascene, related by John Hierosolymitanus in the life of Damascene, his own scholar and privy to all his life.
av-dx av-dc j vbz d n1 pp-f n1 n1, vvn p-acp np1 np1 p-acp dt n1 pp-f np1, po31 d n1 cc j p-acp d po31 n1.
prouing thence the Treachery of Damascen, and his own sincerity and honesty in detesting so execrable an action of a subiect against so deseruing a Prince:
proving thence the Treachery of Damascene, and his own sincerity and honesty in detesting so execrable an actium of a Subject against so deserving a Prince:
vvg av dt n1 pp-f n1, cc po31 d n1 cc n1 p-acp j-vvg av j dt n1 pp-f dt j-jn p-acp av vvg dt n1:
and the saint betaking himself to his Oratory, prostrated before the Picture of our B. Lady, earnestly prayed het, that that hand, which by the malice of Leo Isaurus he had lost for defending the honor of her and the saints Images might be restored to him; which.
and the saint betaking himself to his Oratory, prostrated before the Picture of our B. Lady, earnestly prayed het, that that hand, which by the malice of Leo Isaurus he had lost for defending the honour of her and the Saints Images might be restored to him; which.
but remember to imploy it, according to they promise, in vvriting against the impiety of those vvho iniure vs by their vn vvorthy demeanor tovvards our Images:
but Remember to employ it, according to they promise, in writing against the impiety of those who injure us by their vn worthy demeanour towards our Images:
Damascen call'd by Hisiam; and after so supernatural a testimony of his Innocency, restored to his former dignities and Means; all which he renounced;
Damascene called by Hisiam; and After so supernatural a testimony of his Innocency, restored to his former dignities and Means; all which he renounced;
n1 vvn p-acp np1; cc p-acp av j dt n1 pp-f po31 n1, vvn p-acp po31 j n2 cc n2; d r-crq pns31 vvd;
That these things happen'd (whither they were true Miracles or no, wee do not dispute now) but that such things as wee haue related, did really happen, no sober man can deny it;
That these things happened (whither they were true Miracles or no, we do not dispute now) but that such things as we have related, did really happen, no Sobrium man can deny it;
cst d n2 vvd (c-crq pns32 vbdr j n2 cc uh-dx, pns12 vdb xx vvi av) cc-acp cst d n2 c-acp pns12 vhb vvn, vdd av-j vvi, dx j n1 vmb vvi pn31;
for which wee haue no other warrant, but the testimony of Heathen Authors (for no Christian did euer see them) and none but a mad man will deny but S. Agustin, S. Bernard, Iohn-Hierosolimitanus and other saints and learned D. Doctors that writ the forementioned passages,
for which we have no other warrant, but the testimony of Heathen Authors (for no Christian did ever see them) and none but a mad man will deny but S. Augustin, S. Bernard, Iohn-Hierosolimitanus and other Saints and learned D. Doctors that writ the forementioned passages,
p-acp r-crq pns12 vhb dx j-jn n1, cc-acp dt n1 pp-f j-jn n2 (p-acp av-dx np1 vdd av vvi pno32) cc pi cc-acp dt j n1 vmb vvi p-acp n1 np1, n1 np1, j cc j-jn n2 cc j np1 n2 cst vvd dt j n2,
S. Bern. and other saints, that the figuratiue presence was belieued in their ages, and such as belieued Purgatory, were punisht, doutless you would belieue them, and cry victory against vs;
S. Bern. and other Saints, that the figurative presence was believed in their ages, and such as believed Purgatory, were punished, doubtless you would believe them, and cry victory against us;
np1 np1 cc j-jn n2, cst dt j n1 vbds vvn p-acp po32 n2, cc d c-acp vvd n1, vbdr vvn, av-j pn22 vmd vvi pno32, cc vvb n1 p-acp pno12;
wheras they do in their writtings testify they happen'd in their own presence ▪ what caracter would he deserue, who would say, there was no such man as william the Conqueror in England;
whereas they do in their writings testify they happened in their own presence ▪ what character would he deserve, who would say, there was no such man as william the Conqueror in England;
and the Authors were not, more honest, learned, wyse and holy than S. Augustin, Bern: and other saints who relate Miracles wrought in all-ages-can he then deserue a better caracter,
and the Authors were not, more honest, learned, wise and holy than S. Augustin, Bern: and other Saints who relate Miracles wrought in all-ages-can he then deserve a better character,
cc dt n2 vbdr xx, av-dc j, j, j cc j cs n1 np1, np1: cc j-jn n2 r-crq vvb n2 vvn p-acp j pns31 av vvi dt jc n1,
and the other saints that relate those Miracles, did belieue the Tenets of Inuocation of saints, adoration of Images, and real Presence of Christ's body in the Sacrament,
and the other Saints that relate those Miracles, did believe the Tenets of Invocation of Saints, adoration of Images, and real Presence of Christ's body in the Sacrament,
cc dt j-jn n2 cst vvb d n2, vdd vvi dt n2 pp-f n1 pp-f n2, n1 pp-f n2, cc j n1 pp-f npg1 n1 p-acp dt n1,
wee must therefore confess, those things did happen, in their own presence as they say. Lastly the Protestant Doctors do not deny but such things did happen;
we must Therefore confess, those things did happen, in their own presence as they say. Lastly the Protestant Doctors do not deny but such things did happen;
pns12 vmb av vvi, d n2 vdd vvi, p-acp po32 d n1 c-acp pns32 vvb. ord dt n1 n2 vdb xx vvi p-acp d n2 vdd vvi;
pag. 213. the Miracles vvhich superstitious Monks relate, are either feigned Miracles, or vvrought by Satans enchantments to establish vvicked vvorship of Images, Inuocation of saints &c. not that I think S. Bernard vvas a Magician ( saies Osiander Cent. 12. pag. 310.) but that I think it probable, Satan vvrought the Miracles, vvherby the saint himself, and others vvere deceiued.
page. 213. the Miracles which superstitious Monks relate, Are either feigned Miracles, or wrought by Satan enchantments to establish wicked worship of Images, Invocation of Saints etc. not that I think S. Bernard was a Magician (Says Osiander Cent. 12. page. 310.) but that I think it probable, Satan wrought the Miracles, whereby the saint himself, and Others were deceived.
is it possible, if these had not been notorious miracles, but enchantments, that som Iconoclast, and som Henrician or vvaldenses, against whose Doctrin they were wrought, should not haue examined and discouered the cheat? S. Bernard had many Enemyes infrance, all the Henricians, and Apostolici, vvaldenses; Damascen had the Emperor Leo for Enemy and all the Iconoclasts, and not only them but in the wery Citty of Damasco, all the Ambitious Courtiers;
is it possible, if these had not been notorious Miracles, but enchantments, that Some Iconoclast, and Some Henrician or waldenses, against whose Doctrine they were wrought, should not have examined and discovered the cheat? S. Bernard had many Enemies infrance, all the Henricians, and Apostolic, vvaldenses; Damascene had the Emperor Leo for Enemy and all the Iconoclasts, and not only them but in the weary city of Damasco, all the Ambitious Courtiers;
vbz pn31 j, cs d vhd xx vbn j n2, cc-acp n2, cst d np1, cc d n1 cc n2, p-acp rg-crq n1 pns32 vbdr vvn, vmd xx vhi vvn cc vvn dt n1? np1 np1 vhd d n2 n1, d dt n2, cc np1, fw-la; n1 vhd dt n1 np1 p-acp n1 cc d dt n2, cc xx av-j pno32 p-acp p-acp dt j n1 pp-f np1, d dt j n2;
and can it be imagined that none of all these should haue writ or published if that passage was a cheat and no knowen miracle? or by what means did the Centurists, Osiander, and Protestants in our age, come to discouer they were all but enchantments, which the enemyes of those Saints, that then liued, could not discouer? Once that Luther in Germany thought to cheat the world,
and can it be imagined that none of all these should have writ or published if that passage was a cheat and no known miracle? or by what means did the Centurists, Osiander, and Protestants in our age, come to discover they were all but enchantments, which the enemies of those Saints, that then lived, could not discover? Once that Luther in Germany Thought to cheat the world,
cc vmb pn31 vbi vvn cst pix pp-f d d vmd vhi vvn cc vvn cs d n1 vbds dt n1 cc dx j-vvn n1? cc p-acp r-crq n2 vdd dt n2, np1, cc n2 p-acp po12 n1, vvb pc-acp vvi pns32 vbdr d p-acp n2, r-crq dt n2 pp-f d n2, cst av vvd, vmd xx vvi? a-acp d np1 p-acp np1 vvd pc-acp vvi dt n1,
Once that Caluin in Geneua thought to delude the world, and shew that he could rayse the dead, he bryb'd a man to feign himself dead, that he might be thought to rayse him to lyfe;
Once that Calvin in Geneva Thought to delude the world, and show that he could raise the dead, he bribed a man to feign himself dead, that he might be Thought to raise him to life;
And those Miracles related by Saints and Ecclesiastical Histories, had they been Sorceries and enchantments, is it possible that the Hereticks, against whose Doctrin they were wrought,
And those Miracles related by Saints and Ecclesiastical Histories, had they been Sorceries and enchantments, is it possible that the Heretics, against whose Doctrine they were wrought,
cc d n2 vvn p-acp n2 cc j n2, vhd pns32 vbn n2 cc n2, vbz pn31 j cst dt n2, p-acp rg-crq n1 pns32 vbdr vvn,
wheras therefore S. Augustin, S. Bernard, and the Saints of other ages, are as credible Witnesses as those Iews were that related the Miracles of Christs,
whereas Therefore S. Augustin, S. Bernard, and the Saints of other ages, Are as credible Witnesses as those Iews were that related the Miracles of Christ,
cs av n1 np1, np1 np1, cc dt n2 pp-f j-jn n2, vbr p-acp j n2 c-acp d np2 vbr d vvn dt n2 pp-f npg1,
and could iudge and know what a miracle was, as well as those Iews, do inform you that those true miracles were wrought in those ages in confirmation of our Catholik Tenets, and that, in their presence;
and could judge and know what a miracle was, as well as those Iews, do inform you that those true Miracles were wrought in those ages in confirmation of our Catholic Tenets, and that, in their presence;
cc vmd vvi cc vvi r-crq dt n1 vbds, c-acp av c-acp d np2, vdb vvi pn22 cst d j n2 vbdr vvn p-acp d n2 p-acp n1 pp-f po12 jp n2, cc cst, p-acp po32 n1;
Secondly what rule or way hath Osiander and the Centurists got, to know those passages to be enchantments and not true miracles, which S. Augustin, S. Bernard and other Saints had not? Thirdly, Christ appayed the hungar of a multitude with few loaues which he blessed;
Secondly what Rule or Way hath Osiander and the Centurists god, to know those passages to be enchantments and not true Miracles, which S. Augustin, S. Bernard and other Saints had not? Thirdly, christ apayed the hunger of a multitude with few loaves which he blessed;
ord q-crq n1 cc n1 vhz np1 cc dt n2 vvn, pc-acp vvi d n2 pc-acp vbi n2 cc xx j n2, r-crq n1 np1, np1 np1 cc j-jn n2 vhd xx? ord, np1 vvn dt n1 pp-f dt n1 p-acp d n2 r-crq pns31 vvd;
will not he iudge them both to be equally miraculous, or both to be but enchantments? I conclude what all wyse learned holy men, (and especially euen the aduersaries also of the Author) do iudge,
will not he judge them both to be equally miraculous, or both to be but enchantments? I conclude what all wise learned holy men, (and especially even the Adversaries also of the Author) do judge,
vmb xx pns31 vvi pno32 d pc-acp vbi av-jn j, cc d pc-acp vbi p-acp n2? pns11 vvb q-crq d j j j n2, (cc av-j av dt n2 av pp-f dt n1) vdb vvi,
but the fore named Saints, and they of all other ages (as will appeare if you read the Ecclesiastical Histories) haue iudged miracles to be truly wrought in each age, som haue been eywitnesses of miracles, other haue examined and enquired what they were,
but the before nam Saints, and they of all other ages (as will appear if you read the Ecclesiastical Histories) have judged Miracles to be truly wrought in each age, Some have been eywitnesses of Miracles, other have examined and inquired what they were,
cc-acp dt a-acp vvd n2, cc pns32 pp-f d j-jn n2 (c-acp n1 vvb cs pn22 vvb dt j n2) vhb vvn n2 pc-acp vbi av-j vvn p-acp d n1, d vhb vbn n2 pp-f n2, j-jn vhi vvn cc vvn r-crq pns32 vbdr,
by what were the Iews and Gentiles perswaded, that Christianity was reuealed by God? because it was preached by Holy men, of great sanctity of lyfe, of great austerity, of no attache to the world or wordly things, of admirable virtue,
by what were the Iews and Gentiles persuaded, that Christianity was revealed by God? Because it was preached by Holy men, of great sanctity of life, of great austerity, of no attache to the world or wordly things, of admirable virtue,
S. Augustin was confessedly a great saint, S. Iohn Damascen that writ seueral learned Treatises against the Iconoclasts for the worship of Images, S. Malachias, S. Thomas Aquinas and S. Francis Xauerius, who conuerted so many Kingdoms in the Indies to the Catholick Religion, at that very tyme, that Luther reuolted from the Church;
S. Augustin was confessedly a great saint, S. John Damascene that writ several learned Treatises against the Iconoclasts for the worship of Images, S. Malachias, S. Thomas Aquinas and S. Francis Xaverius, who converted so many Kingdoms in the Indies to the Catholic Religion, At that very time, that Luther revolted from the Church;
Can any man iudge it consistent with the goodness of God, to permit Transubstantiation and the worship of Saints and Images, if they were false doctrin, to be proposed to men, by great and Holy Saints,
Can any man judge it consistent with the Goodness of God, to permit Transubstantiation and the worship of Saints and Images, if they were false Doctrine, to be proposed to men, by great and Holy Saints,
vmb d n1 vvi pn31 j p-acp dt n1 pp-f np1, pc-acp vvi n1 cc dt n1 pp-f n2 cc n2, cs pns32 vbdr j n1, pc-acp vbi vvn p-acp n2, p-acp j cc j n2,
wherby men must find themselues equally obliged to belieue both or neither? nor will it be an euasion, to say that the Miracles wrought in fauor of Christianity were true miracles,
whereby men must find themselves equally obliged to believe both or neither? nor will it be an evasion, to say that the Miracles wrought in favour of Christianity were true Miracles,
for abstracting from Faith, which obliges vs to belieue that the miracles wrought by Christ and his Apostles were true miracles, our senses and Natural reason cannot but iudge the restitution of Damascens hand, the healing of the sick by the loaues blest by S. Bernard to be as true miracles,
for abstracting from Faith, which obliges us to believe that the Miracles wrought by christ and his Apostles were true Miracles, our Senses and Natural reason cannot but judge the restitution of Damascens hand, the healing of the sick by the loaves blessed by S. Bernard to be as true Miracles,
and abstracting from Faith as I said, what reason can be alleadged for to say, the one were true miracles, and the others not? I conclude with this discourse:
and abstracting from Faith as I said, what reason can be alleged for to say, the one were true Miracles, and the Others not? I conclude with this discourse:
cc vvg p-acp n1 c-acp pns11 vvd, r-crq n1 vmb vbi vvd p-acp pc-acp vvi, dt pi vbdr j n2, cc dt n2-jn xx? pns11 vvb p-acp d n1:
as Children are obliged in conscience to honor, their Parents, (its Gods commandment) so you are obliged in conscience to belieue that Doctrin to be true, which is confirmed by true Miracles:
as Children Are obliged in conscience to honour, their Parents, (its God's Commandment) so you Are obliged in conscience to believe that Doctrine to be true, which is confirmed by true Miracles:
for as wee formerly discoursed, its impossible that God should confirm false Doctrin with true Miracles, that being repugnant to his infinit veracity, to confirm a lye with the seal,
for as we formerly discoursed, its impossible that God should confirm false Doctrine with true Miracles, that being repugnant to his infinite veracity, to confirm a lie with the seal,
its not requisit you haue euidence, and infallible assurance, that they are your Parents; its sufficient for your obligation, that you are morally certain, they are yours;
its not requisite you have evidence, and infallible assurance, that they Are your Parents; its sufficient for your obligation, that you Are morally certain, they Are yours;
of the truth of those Miracles, I only haue a moral assurance grounded vpon the testimony and iudgment of those saints which relate them; all which is but fallible;
of the truth of those Miracles, I only have a moral assurance grounded upon the testimony and judgement of those Saints which relate them; all which is but fallible;
a-acp dt n1 pp-f d n2, pns11 av-j vhb dt j n1 vvn p-acp dt n1 cc n1 pp-f d n2 r-crq vvb pno32; d r-crq vbz p-acp j;
I answer, the motiue of my Faith, and ground wher vpon it is bottom'd, is only the voyce of God pronounced by the Church, which deliuers that doctrin of God;
I answer, the motive of my Faith, and ground where upon it is bottomed, is only the voice of God pronounced by the Church, which delivers that Doctrine of God;
But because this Motiue is obscure, and does not appeare euidently and certainly to the vnderstanding that it does exist, the vnderstanding cannot assent vnto it,
But Because this Motive is Obscure, and does not appear evidently and Certainly to the understanding that it does exist, the understanding cannot assent unto it,
cc-acp c-acp d n1 vbz j, cc vdz xx vvi av-j cc av-j p-acp dt n1 cst pn31 vdz vvi, dt n1 vmbx vvi p-acp pn31,
The way therefore of making it more knowen, is to make it euidently credible, and lykely in the iudgment of any rational man, that such a voyce of God speaking by the Church, is extant:
The Way Therefore of making it more known, is to make it evidently credible, and likely in the judgement of any rational man, that such a voice of God speaking by the Church, is extant:
dt n1 av pp-f vvg pn31 av-dc vvn, vbz pc-acp vvi pn31 av-j j, cc j p-acp dt n1 pp-f d j n1, cst d dt n1 pp-f np1 vvg p-acp dt n1, vbz j:
and a pious inclination from God, for to resolue, commands the vnderstanding to assent to Gods voyce speaking, in which command of the will determining the vndersting to Assent, the Merit of Faith doth consist.
and a pious inclination from God, for to resolve, commands the understanding to assent to God's voice speaking, in which command of the will determining the vndersting to Assent, the Merit of Faith does consist.
Your obligation of belieuing the Miracles of the Church being thus proued, your obligation of belieuing her infallible in all points of Doctrin, is most apparent:
Your obligation of believing the Miracles of the Church being thus proved, your obligation of believing her infallible in all points of Doctrine, is most apparent:
what Nation was there euer yet conuerted to Christianity by the Protestant Church? or in what History do you read that euer you sent Preachers to conuert Pagans? it was S. Austin, a Massing Priest sent by Pope Gregory the Great, that conuerted England to Christianity;
what nation was there ever yet converted to Christianity by the Protestant Church? or in what History do you read that ever you sent Preachers to convert Pagans? it was S. Austin, a Massing Priest sent by Pope Gregory the Great, that converted England to Christianity;
but what their reuolt from the Church has giuen them in their Lands and estates ▪ what Miracles, what conuersion of Nations to Christianity, what succession of Pastors,
but what their revolt from the Church has given them in their Lands and estates ▪ what Miracles, what conversion of nations to Christianity, what succession of Pastors,
since Christ his tyme, what General Councils that condemned Heresyes, can the Protestant Church shew? And is it possible, that God should haue giuen those glorious Marks of a true Church, to the Catholick Church,
since christ his time, what General Councils that condemned Heresies, can the Protestant Church show? And is it possible, that God should have given those glorious Marks of a true Church, to the Catholic Church,
why should wee be obliged to belieue This, to be the true Church, rather than That other? and can it be imagined, that he should haue giuen Miracles and supernatural signs to the Catholick Church,
why should we be obliged to believe This, to be the true Church, rather than That other? and can it be imagined, that he should have given Miracles and supernatural Signs to the Catholic Church,
The Catholick Church as you confess, is infallible in fundamental points of Religion, you say, (if you be a Protestant) that the Roman Church is still a true Church because it has not erred in the fundation or essential points of Faith.
The Catholic Church as you confess, is infallible in fundamental points of Religion, you say, (if you be a Protestant) that the Roman Church is still a true Church Because it has not erred in the Foundation or essential points of Faith.
I proue the Minor. Its a fundamental article of Faith, that God is infinitly true, that he cannot tell an vntruth: but if the Doctrin of Purgatory were untrue, the Catholick Church would teach that God deliuers an vntruth;
I prove the Minor. Its a fundamental article of Faith, that God is infinitely true, that he cannot tell an untruth: but if the Doctrine of Purgatory were untrue, the Catholic Church would teach that God delivers an untruth;
Now its tyme wee examin that impious Position of our new Minister, Mr Sall he follows much the tract of Luther his Grand Reformer, not in that he should haue disputed with the Deuil as Luther did, in points of Religion,
Now its time we examine that impious Position of our new Minister, Mr Shall he follows much the tract of Luther his Grand Reformer, not in that he should have disputed with the devil as Luther did, in points of Religion,
for the Deuil is not so kind but to the grand Heresiarcks: thus far he imitats Luther that, in the beginning of his Apostacy, his chief drift was a separation from the Catholick Church vpon any account whateuer;
for the devil is not so kind but to the grand Heresiarcks: thus Far he imitatse Luther that, in the beginning of his Apostasy, his chief drift was a separation from the Catholic Church upon any account whatever;
p-acp dt n1 vbz xx av j cc-acp p-acp dt j n2: av av-j pns31 n2 np1 d, p-acp dt n-vvg pp-f po31 n1, po31 j-jn n1 vbds dt n1 p-acp dt njp n1 p-acp d n1 r-crq;
which doth euidence, that their first drift was to separat from the Catholick, and their second endeauour was to find out some other Religion, wee haue the proof of this in the Chronocles of England,
which does evidence, that their First drift was to separate from the Catholic, and their second endeavour was to find out Some other Religion, we have the proof of this in the Chronocles of England,
r-crq vdz n1, cst po32 ord n1 vbds pc-acp vvi p-acp dt njp, cc po32 ord n1 vbds pc-acp vvi av d j-jn n1, pns12 vhb dt n1 pp-f d p-acp dt np1 pp-f np1,
for their separation from the Church of Rome began by the Schisme of Henry the Eight, which was quite different from the Religion his successor and Son Edwrad the 6. endeauoured to establish;
for their separation from the Church of Rome began by the Schism of Henry the Eight, which was quite different from the Religion his successor and Son Edwrad the 6. endeavoured to establish;
and this quite an other, from that which Queen Elizabeth introduced; for she would haue an Ecclesiastical Hierarchy, and other points denyed by the former:
and this quite an other, from that which Queen Elizabeth introduced; for she would have an Ecclesiastical Hierarchy, and other points denied by the former:
cc d av dt n-jn, p-acp d r-crq n1 np1 vvd; c-acp pns31 vmd vhi dt j n1, cc j-jn n2 vvn p-acp dt j:
and pag. 39. he sayes, that the summe of his Faith is the written word of God and the plain vndubitable consequences out of it and it is manifest that the 39. Articles are not plain vndubitable consequences out of Gods written word:
and page. 39. he Says, that the sum of his Faith is the written word of God and the plain vndubitable consequences out of it and it is manifest that the 39. Articles Are not plain vndubitable consequences out of God's written word:
cc n1. crd pns31 vvz, cst dt n1 pp-f po31 n1 vbz dt j-vvn n1 pp-f np1 cc dt j j n2 av pp-f pn31 cc pn31 vbz j cst dt crd n2 vbr xx j j n2 av pp-f n2 vvn n1:
for, a plain vndubitable consequence, is that, which, the Premisses being granted, is iudged by all wise, learned, vnderstanding men, to follow out of the Premisses,
for, a plain vndubitable consequence, is that, which, the Premises being granted, is judged by all wise, learned, understanding men, to follow out of the Premises,
but a far greater madness to say that the Fathers and Doctors of all ages before those 39. Articles were coyned, were not wyse and learned men, that studied and vnderstood the Bible;
but a Far greater madness to say that the Father's and Doctors of all ages before those 39. Articles were coined, were not wise and learned men, that studied and understood the bible;
cc-acp dt av-j jc n1 pc-acp vvi cst dt n2 cc n2 pp-f d n2 p-acp d crd n2 vbdr vvn, vbdr xx j cc j n2, cst vvd cc vvd dt n1;
or that those 39. Articles are not plain and vndeniable consequences out of Scripture; consequently Mr Salls some tymes belieues only Scripture, and its plain consequences; sometyms more.
or that those 39. Articles Are not plain and undeniable consequences out of Scripture; consequently Mr Salls Some times believes only Scripture, and its plain consequences; sometyms more.
cc cst d crd n2 vbr xx j cc j n2 av pp-f n1; av-j n1 npg1 d n2 vvz j n1, cc po31 j n2; n2 av-dc.
and it were to say that all our Ancestors, for so many ages, all the Fathers Doctors and saints confessed by the Protestants shem selues to be saints, were all damned.
and it were to say that all our Ancestors, for so many ages, all the Father's Doctors and Saints confessed by the Protestants shem selves to be Saints, were all damned.
cc pn31 vbdr pc-acp vvi cst d po12 n2, c-acp av d n2, d dt ng1 n2 cc n2 vvn p-acp dt n2 uh n2 pc-acp vbi n2, vbdr d vvn.
Neither can Mr Sall excuse his Blasphemy, and cure the wound with that plaister of Ignorance which he applyes, saying that Papists (pag. 116.) may be excused by ignorance;
Neither can Mr Shall excuse his Blasphemy, and cure the wound with that plaster of Ignorance which he Applies, saying that Papists (page. 116.) may be excused by ignorance;
Nay and Thomas Aquinas, which he him self styles a saint, and none of the simple sort ▪ but a learned Doctor, who confessedly was a Papist is also damn'd.
Nay and Thomas Aquinas, which he him self styles a saint, and none of the simple sort ▪ but a learned Doctor, who confessedly was a Papist is also damned.
uh-x cc np1 np1, r-crq pns31 pno31 n1 vvz dt n1, cc pix pp-f dt j n1 ▪ p-acp dt j n1, r-crq av-vvn vbds dt njp vbz av vvn.
wherein doth the Charity of the Protestant Church consist, and they do vaunt that they exceed the Catholicks? is it in saying that by ignorance a Papist maybe saued in his Religion, prouided his lyfe be good? this is no excess of Charity,
wherein does the Charity of the Protestant Church consist, and they do vaunt that they exceed the Catholics? is it in saying that by ignorance a Papist maybe saved in his Religion, provided his life be good? this is no excess of Charity,
wee are but little beholding to the Protestant charity, if they grant no greater capacity of saluation in the Roman Catholick Religion, then in Paganism and Iudaism.
we Are but little beholding to the Protestant charity, if they grant no greater capacity of salvation in the Roman Catholic Religion, then in Paganism and Judaism.
and that wee do err blamably and willfully, because they are plain vndubitable consequences out of Scripture; (as you say also Mr Sall (and wheras wee haue the scripture,
and that we do err blamably and wilfully, Because they Are plain vndubitable consequences out of Scripture; (as you say also Mr Sall (and whereas we have the scripture,
cc cst pns12 vdb vvi av-j cc av-j, c-acp pns32 vbr j j n2 av pp-f n1; (c-acp pn22 vvb av n1 np1 (cc cs pns12 vhb dt n1,
and belieue it to be the word of God, and haue wits to vnderstand, and sufficient instruction, wee cannot but be willfully ignorant, which ignorance is not sufficient to excuse vs from blame for not belieuing:
and believe it to be the word of God, and have wits to understand, and sufficient instruction, we cannot but be wilfully ignorant, which ignorance is not sufficient to excuse us from blame for not believing:
cc vvb pn31 pc-acp vbi dt n1 pp-f np1, cc vhb n2 pc-acp vvi, cc j n1, pns12 vmbx p-acp vbi av-j j, r-crq n1 vbz xx j pc-acp vvi pno12 p-acp n1 p-acp xx vvg:
but they say, that our denying of them articles, though wee be obstinat in our denyal, will not damn vs, (if wee haue no other sin) because they are not fundamental Articles of Faith;
but they say, that our denying of them Articles, though we be obstinate in our denial, will not damn us, (if we have no other since) Because they Are not fundamental Articles of Faith;
Its therefore that Bramhal, Bishop of Armagh, called the Articles wherin the Protestant dissent from the Catholick Church, Pious opinions, and concluded that both Churchs had true Faith, its therefore that Doctor Stillingfleet compares both Churchs, the Catholick to a Leaky ship, wherin a man may be saued,
Its Therefore that Bramhall, Bishop of Armagh, called the Articles wherein the Protestant dissent from the Catholic Church, Pious opinions, and concluded that both Churches had true Faith, its Therefore that Doctor Stillingfleet compares both Churches, the Catholic to a Leaky ship, wherein a man may be saved,
pn31|vbz av cst av, n1 pp-f np1, vvd dt n2 c-crq dt n1 vvb p-acp dt njp n1, j n2, cc vvd cst d n2 vhd j n1, pn31|vbz av d n1 np1 vvz d n2, dt njp p-acp dt j n1, c-crq dt n1 vmb vbi vvn,
vvee detest in this point the cruelty of the Puritans, and iudge them deseruing of fire, vvho affirm that in the Popish religion a man may not be saued:
we detest in this point the cruelty of the Puritans, and judge them deserving of fire, who affirm that in the Popish Religion a man may not be saved:
pns12 vvb p-acp d n1 dt n1 pp-f dt np2, cc vvi pno32 vvg pp-f n1, r-crq vvb cst p-acp dt j n1 dt n1 vmb xx vbi vvn:
not any of the Church of England, nor of the Lutherans but confess that the Catholick Church, is a sauing Church because it has not erred in any fundamental points;
not any of the Church of England, nor of the Lutherans but confess that the Catholic Church, is a Saving Church Because it has not erred in any fundamental points;
xx d pp-f dt n1 pp-f np1, ccx pp-f dt njp2 p-acp n1 cst dt njp n1, vbz dt vvg n1 c-acp pn31 vhz xx vvn p-acp d j n2;
Its true the Rigid Puritans, and the Hugonots of france do say, that the Catholick Church did err in fundamental points of Faith necessary for saluation;
Its true the Rigid Puritans, and the Huguenots of france do say, that the Catholic Church did err in fundamental points of Faith necessary for salvation;
and the Hugonots are of this sentiment, but since about the yeare 1634. for before, they constantly belieued with the Church of England, that the Catholick Faith was a sauing Faith;
and the Huguenots Are of this sentiment, but since about the year 1634. for before, they constantly believed with the Church of England, that the Catholic Faith was a Saving Faith;
wher vpon he prudently choosed that Religion, which in the iudgment of all Parties was a sauing Religion Spondanus ad an 1593. But Mr Sall does not Profess to be a Puritan, nor Hugonot;
where upon he prudently choosed that Religion, which in the judgement of all Parties was a Saving Religion Spondanus and an 1593. But Mr Sall does not Profess to be a Puritan, nor Huguenot;
and you consequently, cannot know if you be in the way of saluation. Secondly you confess that the Lutherans and Protestants are in a true way of saluation;
and you consequently, cannot know if you be in the Way of salvation. Secondly you confess that the Lutherans and Protestants Are in a true Way of salvation;
cc pn22 av-j, vmbx vvi cs pn22 vbb p-acp dt n1 pp-f n1. ord pn22 vvb cst dt njp2 cc n2 vbr p-acp dt j n1 pp-f n1;
His Lordship acknow-ledged the Catholick Church vvas a part of the true Church: (but not the vvhole) and Mr Sall fancyed to perceiue such an admirable charity and real desire of vnion among Christians, in this noble acknovv-ledgment of his Grace, in granting vs that Honorable Title, that he presently yielded all respect and submission to his reasons.
His Lordship acknow-ledged the Catholic Church was a part of the true Church: (but not the Whole) and Mr Sall fancied to perceive such an admirable charity and real desire of Union among Christians, in this noble acknowledgment of his Grace, in granting us that Honourable Title, that he presently yielded all respect and submission to his Reasons.
png31 n1 j dt njp n1 vbds dt n1 pp-f dt j n1: (cc-acp xx dt j-jn) cc n1 np1 vvd pc-acp vvi d dt j n1 cc j n1 pp-f n1 p-acp np1, p-acp d j j pp-f po31 n1, p-acp vvg pno12 d j n1, cst pns31 av-j vvd d n1 cc n1 p-acp po31 n2.
Honorable title? wherin doth the Honor of that Title of Catholick consist, if it does not signify a Profession leading to saluation? is it because that wee belieue many articles of Christianity,
Honourable title? wherein does the Honour of that Title of Catholic consist, if it does not signify a Profession leading to salvation? is it Because that we believe many Articles of Christianity,
j n1? c-crq vdz dt n1 pp-f d n1 pp-f njp vvi, cs pn31 vdz xx vvi dt n1 vvg p-acp n1? vbz pn31 c-acp d pns12 vvb d n2 pp-f np1,
where is the other part? I say where was it when Luther began his pretended Reformation? for then there was no visible Congregation of Christians (at least No Protestants nor any thing lyke them) that did administer Sacraments and preach the word of God,
where is the other part? I say where was it when Luther began his pretended Reformation? for then there was no visible Congregation of Christians (At least No Protestants nor any thing like them) that did administer Sacraments and preach the word of God,
and you that is a Professor of Diuinity, will say, that a particular Person who holds damnable errors against the doctrin of the Church and obstinatly adheres to them, is an heretick, and no member of hers:
and you that is a Professor of Divinity, will say, that a particular Person who holds damnable errors against the Doctrine of the Church and obstinately adheres to them, is an heretic, and no member of hers:
You see Mr Sall that against the doctrin of the Church of England, against your own and your Instructors concessions, you haue engaged in that blasphemous assertion of not saluation in the Catholick Church, to vse your own expression, pag. 75. to spight the Catholick you ran beyond all measure, euen of your ovvn principles;
You see Mr Sall that against the Doctrine of the Church of England, against your own and your Instructors concessions, you have engaged in that blasphemous assertion of not salvation in the Catholic Church, to use your own expression, page. 75. to spite the Catholic you ran beyond all measure, even of your own principles;
pn22 vvb n1 np1 cst p-acp dt n1 pp-f dt n1 pp-f np1, p-acp po22 d cc po22 n2 n2, pn22 vhb vvn p-acp d j n1 pp-f xx n1 p-acp dt njp n1, pc-acp vvi po22 d n1, n1. crd pc-acp vvi dt njp pn22 vvd p-acp d n1, av pp-f po22 d n2;
IT is the constant doctrin of the Protestant Church (for I call not the Puritans and Hugonots of France, Protestants, whose error in this point I haue she wen in the former chap.) that the Catholick Church has not erred in fundamental points of Religion;
IT is the constant Doctrine of the Protestant Church (for I call not the Puritans and Huguenots of France, Protestants, whose error in this point I have she wen in the former chap.) that the Catholic Church has not erred in fundamental points of Religion;
because the true Church, (such as the Catholick was before Luther confessedly, and now is, in their acknowledgment) cannot err in essential and fundamental articles, consequently they discourse, that the Protestant and Catholick Church, differ only in points not fundamental, and inferior truths, which, say they, are pernicious errors,
Because the true Church, (such as the Catholic was before Luther confessedly, and now is, in their acknowledgment) cannot err in essential and fundamental Articles, consequently they discourse, that the Protestant and Catholic Church, differ only in points not fundamental, and inferior truths, which, say they, Are pernicious errors,
c-acp dt j n1, (d c-acp dt njp vbds p-acp np1 av-vvn, cc av vbz, p-acp po32 n1) vmbx vvi p-acp j cc j n2, av-j pns32 vvb, cst dt n1 cc njp n1, vvb av-j p-acp n2 xx j, cc j-jn n2, r-crq, vvb pns32, vbr j n2,
as you will find in the Authors I quoted in the former Chapt. in Stilling fleet in his book miscalled a Rational Account and in seueral others cited in the Protestant Apology, tr. 1. c. 6. and tract. 2. c. 2.
as you will find in the Authors I quoted in the former Chapter in Stilling fleet in his book miscalled a Rational Account and in several Others cited in the Protestant Apology, Tr. 1. c. 6. and tract. 2. c. 2.
But Protestancy (thats to say all the Doctrin wherin Protestants differr from Catholicks and for which they separated from vs) is altogether fallible Doctrin; therefore Protestancy,
But Protestancy (thats to say all the Doctrine wherein Protestants differ from Catholics and for which they separated from us) is altogether fallible Doctrine; Therefore Protestancy,
p-acp n1 (d|vbz pc-acp vvi d dt n1 c-crq n2 vvb p-acp njp2 cc p-acp r-crq pns32 vvd p-acp pno12) vbz av j n1; av n1,
for Protestancy, or Doctrin wherin wee differ, is altogether of points not fundamental; wee all agree in the fundamental Articles, as they vnanimously confess;
for Protestancy, or Doctrine wherein we differ, is altogether of points not fundamental; we all agree in the fundamental Articles, as they unanimously confess;
p-acp n1, cc n1 c-crq pns12 vvb, vbz av pp-f n2 xx j; pns12 d vvb p-acp dt j n2, c-acp pns32 av-j vvb;
wee only differ in inferiour Truths, wherin the Catholick Church has erred. But the doctrin of points not fundamental and inferior truths is fallible Doctrin;
we only differ in inferior Truths, wherein the Catholic Church has erred. But the Doctrine of points not fundamental and inferior truths is fallible Doctrine;
for its their constant Doctrin also, that the true Church, be it the Catholick or Protestant, can err and is fallible in articles not fundamental, and inferiour truths: therefore all your Protestancy is but fallible doctrin;
for its their constant Doctrine also, that the true Church, be it the Catholic or Protestant, can err and is fallible in Articles not fundamental, and inferior truths: Therefore all your Protestancy is but fallible Doctrine;
p-acp pn31|vbz po32 j n1 av, cst dt j n1, vbb pn31 dt njp cc n1, vmb vvi cc vbz j p-acp n2 xx j, cc j-jn n2: av d po22 n1 vbz p-acp j n1;
For is it not certain, that you differ from vs, as you say, only in not fundamental articles? is it not also your doctrin, that the true Church is fallible in articles not fundamental; how can it then be denyed, but;
For is it not certain, that you differ from us, as you say, only in not fundamental Articles? is it not also your Doctrine, that the true Church is fallible in Articles not fundamental; how can it then be denied, but;
c-acp vbz pn31 xx j, cst pn22 vvb p-acp pno12, c-acp pn22 vvb, av-j p-acp xx j n2? vbz pn31 xx av po22 n1, cst dt j n1 vbz j p-acp n2 xx j; c-crq vmb pn31 av vbi vvn, cc-acp;
for your protestancy is but a parcell of fallible doctrin, and no fallible doctrin can without Blasphemy be sought for in Scripture, which contains nothing but Gods infallible word.
for your protestancy is but a parcel of fallible Doctrine, and no fallible Doctrine can without Blasphemy be sought for in Scripture, which contains nothing but God's infallible word.
its not for them Articles that they departed from vs, and set vp a distinct Church, this is to be a part of the Church in as much as they can pretend to be of the Roman Catholick Church:
its not for them Articles that they departed from us, and Set up a distinct Church, this is to be a part of the Church in as much as they can pretend to be of the Roman Catholic Church:
pn31|vbz xx p-acp pno32 n2 cst pns32 vvd p-acp pno12, cc vvd a-acp dt j n1, d vbz pc-acp vbi dt n1 pp-f dt n1 p-acp p-acp d c-acp pns32 vmb vvi pc-acp vbi pp-f dt np1 njp n1:
Pelagians, Eutychians, and other Heretick Congregations may be called so also, and thus the Church of Christ insteed of being the House of Peace and vnion, be a house of confusion.
Pelagians, Eutychians, and other Heretic Congregations may be called so also, and thus the Church of christ instead of being the House of Peace and Union, be a house of confusion.
np1, njp2, cc j-jn n1 n2 vmb vbi vvn av av, cc av dt n1 pp-f np1 av pp-f vbg dt n1 pp-f n1 cc n1, vbb dt n1 pp-f n1.
Out of this discourse also wee may vnderstand, how vain is the pretence of Protestants and seueral other sects, to vnity of Faith with the Roman Catholicks;
Out of this discourse also we may understand, how vain is the pretence of Protestants and several other Sects, to unity of Faith with the Roman Catholics;
av pp-f d n1 av pns12 vmb vvi, c-crq j vbz dt n1 pp-f n2 cc j j-jn n2, p-acp n1 pp-f n1 p-acp dt njp njp2;
because wee all belieue the Prime and chief Articles of Chlistianity, Christs Incarnation, Passion, &c. which with a good moral lyfe is sufficient for saluation;
Because we all believe the Prime and chief Articles of Chlistianity, Christ Incarnation, Passion, etc. which with a good moral life is sufficient for salvation;
c-acp pns12 d vvb dt j-jn cc j-jn n2 pp-f np1, npg1 n1, n1, av r-crq p-acp dt j j n1 vbz j p-acp n1;
why should the Lawfullness of Marriage be a Fundamental point of Religion, more than the real Presence? by your sence of Fundamental and not fundamental Articles, they are of a seyse.
why should the Lawfulness of Marriage be a Fundamental point of Religion, more than the real Presence? by your sense of Fundamental and not fundamental Articles, they Are of a seize.
And what think you? would he that agreeth in all other Articles and deny only the Lawfullness of Marriage, would he, I say, haue vnity of Faith with the Catholick Church? by your rule he would,
And what think you? would he that agreeth in all other Articles and deny only the Lawfulness of Marriage, would he, I say, have unity of Faith with the Catholic Church? by your Rule he would,
Doth not this proue that the denyal of smale Articles breaks vnity of Faith? you cannot therefore pretend to haue the same Faith with the Roman Catholicks, that deny many Articles of their Faith.
Does not this prove that the denial of small Articles breaks unity of Faith? you cannot Therefore pretend to have the same Faith with the Roman Catholics, that deny many Articles of their Faith.
vdz xx d vvi cst dt n1 pp-f j n2 vvz n1 pp-f n1? pn22 vmbx av vvi pc-acp vhi dt d n1 p-acp dt njp njp2, cst vvb d n2 pp-f po32 n1.
Behold the denyal of smale and inferiour truths, is called by S. Paul, a spreading canker, an erring from the truth, a subuersion of the Faith; it breaks therefore vnity of Faith;
Behold the denial of small and inferior truths, is called by S. Paul, a spreading canker, an erring from the truth, a subversion of the Faith; it breaks Therefore unity of Faith;
and hence conclude, that you haue not vnity of Faith with the Roman Church, though you belieue with her the Trinity, Incarnation and other chief Articles,
and hence conclude, that you have not unity of Faith with the Roman Church, though you believe with her the Trinity, Incarnation and other chief Articles,
cc av vvi, cst pn22 vhb xx n1 pp-f n1 p-acp dt njp n1, cs pn22 vvb p-acp pno31 dt np1, n1 cc n-jn j-jn n2,
because you deny many others, vnder the pretence of being smale and inferour Truths ▪ and deceiue not your self with that distinction of fundamental and not fundamental Articles, wher with your Leaders do amuse you.
Because you deny many Others, under the pretence of being small and inferour Truths ▪ and deceive not your self with that distinction of fundamental and not fundamental Articles, where with your Leaders do amuse you.
c-acp pn22 vvb d n2-jn, p-acp dt n1 pp-f vbg j cc j n2 ▪ cc vvb xx po22 n1 p-acp d n1 pp-f j cc xx j n2, c-crq p-acp po22 n2 vdb vvi pn22.
And since that wee own our obligation of belieuing the Scripture to be Scripture, Trinity and Incarnation, vpon the testimony of the Church which sayes they are reuealed Truths,
And since that we own our obligation of believing the Scripture to be Scripture, Trinity and Incarnation, upon the testimony of the Church which Says they Are revealed Truths,
cc c-acp cst pns12 d po12 n1 pp-f vvg dt n1 pc-acp vbi n1, np1 cc n1, p-acp dt n1 pp-f dt n1 r-crq vvz pns32 vbr vvn n2,
By this its proued that without the entyre belief of all and euery Article belieued by the Church of Rome, you haue not one and the same Faith with her;
By this its proved that without the entire belief of all and every Article believed by the Church of Rome, you have not one and the same Faith with her;
p-acp d po31 vvn cst p-acp dt j n1 pp-f d cc d n1 vvd p-acp dt n1 pp-f np1, pn22 vhb xx crd cc dt d n1 p-acp pno31;
by what I haue discoursed in the progress of this Treatise and especially in these two last chap. I proued that this one true Church is the Roman Catholick Church.
by what I have discoursed in the progress of this Treatise and especially in these two last chap. I proved that this one true Church is the Roman Catholic Church.
p-acp r-crq pns11 vhb vvn p-acp dt n1 pp-f d n1 cc av-j p-acp d crd ord n1 pns11 vvd cst d crd j n1 vbz dt np1 njp n1.
Its consequent therefore that out of her Faith and communion is no saluation. Neither can wee be iustly accused of want of charity for holding this Tenet:
Its consequent Therefore that out of her Faith and communion is no salvation. Neither can we be justly accused of want of charity for holding this Tenet:
po31 j av cst av pp-f po31 n1 cc n1 vbz dx n1. av-d vmb pns12 vbi av-j vvn pp-f n1 pp-f n1 p-acp vvg d n1:
but no Religion is a sauing Religion, that is not charitable, witness S. Paul 1. Cor. 13.2. If I should haue Faith, so as to moue mountains, and haue no Charity, I am nothing.
but no Religion is a Saving Religion, that is not charitable, witness S. Paul 1. Cor. 13.2. If I should have Faith, so as to move Mountains, and have no Charity, I am nothing.
Either wee Catholicks do add to the substance and essentials of the Faith of Christ, by belieuing real Presence, and Purgatory to be fundamental points of Religion reuealed by God,
Either we Catholics do add to the substance and essentials of the Faith of christ, by believing real Presence, and Purgatory to be fundamental points of Religion revealed by God,
ad heer wee will answer to what Mr Sall auers, that all Catholick Doctors confess, that a Protestant baptized, belieuing the Common Principles of Christianity, not conuinced of error against Faith,
and her we will answer to what Mr Shall avers, that all Catholic Doctors confess, that a Protestant baptised, believing the Common Principles of Christianity, not convinced of error against Faith,
cc av pns12 vmb vvi p-acp r-crq n1 vmb n2, cst d njp n2 vvb, cst dt n1 vvn, vvg dt j n2 pp-f np1, xx vvd pp-f n1 p-acp n1,
for what he has to secure him, is only an inuincible ignorance, and what if that ignorance be not truly inuincible? what if he be not certain, that his ignorance is inuincible? then it cannot excuse him:
for what he has to secure him, is only an invincible ignorance, and what if that ignorance be not truly invincible? what if he be not certain, that his ignorance is invincible? then it cannot excuse him:
p-acp r-crq pns31 vhz pc-acp vvi pno31, vbz av-j dt j n1, cc q-crq cs d n1 vbb xx av-j j? q-crq cs pns31 vbb xx j, cst po31 n1 vbz j? av pn31 vmbx vvi pno31:
can you be sure that this Lads ignorance was not inuincible? for my part, I iudge there are som though but few I feare, that haue an inuincible ignorance.
can you be sure that this Lads ignorance was not invincible? for my part, I judge there Are Some though but few I Fear, that have an invincible ignorance.
vmb pn22 vbi j cst d n2 n1 vbds xx j? p-acp po11 n1, pns11 vvb pc-acp vbr d c-acp p-acp d pns11 vvb, cst vhb dt j n1.
than that all those Congregations, and each of them which wee see among vs of Quakers, Presbyterians Anabaptists, Protestants, Catholiks, are not the true Church, this I say is apparent to any man of common sense;
than that all those Congregations, and each of them which we see among us of Quakers, Presbyterians Anabaptists, Protestants, Catholics, Are not the true Church, this I say is apparent to any man of Common sense;
cs cst d d n2, cc d pp-f pno32 r-crq pns12 vvb p-acp pno12 pp-f np1, njp2 np1, n2, njp2, vbr xx dt j n1, d pns11 vvb vbz j p-acp d n1 pp-f j n1;
for what is more easy for a man that reflects seriously vpon the concerns of Religion, (which euery man is obliged in conscience to do) than to learn by the Chronicles of England,
for what is more easy for a man that reflects seriously upon the concerns of Religion, (which every man is obliged in conscience to do) than to Learn by the Chronicles of England,
There is not a child in the Parish hardly, but knows that Luther and Caluin began the Reformation which now is called Protestant, Presbyterian &c. in opposition to Popery, which was,
There is not a child in the Parish hardly, but knows that Luther and Calvin began the Reformation which now is called Protestant, Presbyterian etc. in opposition to Popery, which was,
pc-acp vbz xx dt n1 p-acp dt n1 av, cc-acp vvz cst np1 cc np1 vvd dt n1 r-crq av vbz vvn n1, j av p-acp n1 p-acp n1, r-crq vbds,
then Mass was banished, Bishops, Monks and Priests were exiled, and their Lands forfeited, the Churches were taken from vs; and the Reformation introduced.
then Mass was banished, Bishops, Monks and Priests were exiled, and their Lands forfeited, the Churches were taken from us; and the Reformation introduced.
av n1 vbds vvn, n2, n2 cc n2 vbdr vvn, cc po32 n2 vvn, dt n2 vbdr vvn p-acp pno12; cc dt n1 vvd.
and seueral other marks yet extant of Popery do testify it was the Catholick Religion, that was the Religion of the Land, your Chronicles beare witness, it was it that florished for so many ages before, in it your Ancestors did liue and dye. This no man but knows. This supposed;
and several other marks yet extant of Popery do testify it was the Catholic Religion, that was the Religion of the Land, your Chronicles bear witness, it was it that flourished for so many ages before, in it your Ancestors did live and die. This no man but knows. This supposed;
cc j j-jn n2 av j pp-f n1 vdb vvi pn31 vbds dt njp n1, cst vbds dt n1 pp-f dt n1, po22 n2 vvb n1, pn31 vbds pn31 cst vvd p-acp av d n2 a-acp, p-acp pn31 po22 n2 vdd vvi cc vvi. d dx n1 cc-acp vvz. d j-vvn;
there is no man of common sense (if he reflects on the affairs of his saluation, which reflexion wee are all obliged to make) but is obliged to doubt of this Reformation,
there is no man of Common sense (if he reflects on the affairs of his salvation, which reflection we Are all obliged to make) but is obliged to doubt of this Reformation,
but I say that they are obliged in conscience to doubt of it, if they do not its through a supin and gross negligence of their saluation, which is culpable and damnable.
but I say that they Are obliged in conscience to doubt of it, if they do not its through a supin and gross negligence of their salvation, which is culpable and damnable.
cc-acp pns11 vvb cst pns32 vbr vvn p-acp n1 pc-acp vvi pp-f pn31, cs pns32 vdb xx po31 p-acp dt n1 cc j n1 pp-f po32 n1, r-crq vbz j cc j.
first because common sense, if not byass'd by som preiudice, does dictat to any man, that nouelties and innouations in matters of Religion are to be suspected,
First Because Common sense, if not biased by Some prejudice, does dictate to any man, that novelties and innovations in matters of Religion Are to be suspected,
ord p-acp j n1, cs xx vvn p-acp d n1, vdz vvi p-acp d n1, cst n2 cc n2 p-acp n2 pp-f n1 vbr pc-acp vbi vvn,
and noe other was established in all Christiandom ought not to be reuersed by a priuat Man as Luther was, without sheuving by Miracles and supernatural signs, that he was commissioned by God for so great a work;
and no other was established in all Christiandom ought not to be reversed by a private Man as Luther was, without sheuving by Miracles and supernatural Signs, that he was commissioned by God for so great a work;
cc dx n-jn vbds vvn p-acp d j vmd xx pc-acp vbi vvn p-acp dt j n1 p-acp np1 vbds, p-acp vvg p-acp n2 cc j n2, cst pns31 vbds vvn p-acp np1 c-acp av j dt n1;
and she still remayned victorious, and her opposers condemned for Hereticks, which to any rational man is a sufficient ground for to doubt, that Luther also might be such as the other opposers were.
and she still remained victorious, and her opposers condemned for Heretics, which to any rational man is a sufficient ground for to doubt, that Luther also might be such as the other opposers were.
cc pns31 av vvd j, cc po31 n2 vvn p-acp n2, r-crq p-acp d j n1 vbz dt j n1 c-acp pc-acp vvi, cst np1 av vmd vbi d c-acp dt j-jn n2 vbdr.
than that the very Reformers and their respectiue successors are deuided among themselues, some of them approuing in the Catholick Church for good Doctrin, what others condemn for an error;
than that the very Reformers and their respective Successors Are divided among themselves, Some of them approving in the Catholic Church for good Doctrine, what Others condemn for an error;
For Caluin and his Disciple, which are the Church of England (in so much) condemns the Real Presence of Christ his Body in the Euchartst; Luther and his Disciples do firmly belieue the Real Presence; Luther condemns the Catholick Church for belieuing S. Pauls Epistle to the Hebrevvs, and some other parts of Scripture, to be Canonical:
For Calvin and his Disciple, which Are the Church of England (in so much) condemns the Real Presence of christ his Body in the Euchartst; Luther and his Disciples do firmly believe the Real Presence; Luther condemns the Catholic Church for believing S. Paul's Epistle to the Hebrews, and Some other parts of Scripture, to be Canonical:
but to say that all the Fathers and Historians of Antiquity, were knaues that spoke against their consciences (many relating them to haue been wrought in their own presence) or fools that did not vnderstand what miracles were, is an intolerable impudence.
but to say that all the Father's and Historians of Antiquity, were knaves that spoke against their Consciences (many relating them to have been wrought in their own presence) or Fools that did not understand what Miracles were, is an intolerable impudence.
cc-acp pc-acp vvi cst d dt n2 cc n2 pp-f n1, vbdr n2 cst vvd p-acp po32 n2 (d vvg pno32 pc-acp vhi vbn vvn p-acp po32 d n1) cc n2 cst vdd xx vvi r-crq n2 vbdr, vbz dt j n1.
Add to the Miracles wrought by this Church in all ages, the conuersion of Nations to Christianity, (and none by the Reformation) the succession of her Bishops without interruption for so many ages; (no such in the Reformation) Her Eminent Saints, (none in the Reformation) her vnion in Doctrin of Faith; (none in the Reformation) the voluntary pouerty of her Professors, exchanging plentifull estates for the powerty of a religious lyfe (a practise recommended by Christ,
Add to the Miracles wrought by this Church in all ages, the conversion of nations to Christianity, (and none by the Reformation) the succession of her Bishops without interruption for so many ages; (no such in the Reformation) Her Eminent Saints, (none in the Reformation) her Union in Doctrine of Faith; (none in the Reformation) the voluntary poverty of her Professors, exchanging plentiful estates for the powerty of a religious life (a practice recommended by christ,
These makes our Church so glorious, and shyne lyke the Citty on the Mountain, lyke the candle in the candlestick, that it is hardly possible that any man can haue on inuincible ignorance of her being the true Church;
These makes our Church so glorious, and shine like the city on the Mountain, like the candle in the candlestick, that it is hardly possible that any man can have on invincible ignorance of her being the true Church;
np1 vvz po12 n1 av j, cc vvi av-j dt n1 p-acp dt n1, av-j dt n1 p-acp dt n1, cst pn31 vbz av j cst d n1 vmb vhi p-acp j n1 pp-f po31 vbg dt j n1;
The doctrin is very true, but a man that goes to conuert them, to Christianity from a Religion that he knows is in itself false, ought not to encourage them to remayn in that Religion, with the hopes of being sauedin it:
The Doctrine is very true, but a man that Goes to convert them, to Christianity from a Religion that he knows is in itself false, ought not to encourage them to remain in that Religion, with the hope's of being sauedin it:
why do you disturb vs with any other, and creat scruples in our minds? This is Mr Salls case that was sent to Ireland to conuert Protestants who thought themselues perhaps to be inuincibly ignorant:
why do you disturb us with any other, and create scruples in our minds? This is Mr Salls case that was sent to Ireland to convert Protestants who Thought themselves perhaps to be invincibly ignorant:
q-crq vdb pn22 vvi pno12 p-acp d n-jn, cc vvi n2 p-acp po12 n2? d vbz n1 npg1 n1 cst vbds vvn p-acp np1 pc-acp vvi n2 r-crq n1 px32 av p-acp vbi av-j j:
for the Nobility, which, he sayes, proposed him that question, were they Catholiks or Protestants? if Catholicks its manifest, they needed not to be instructed in that truth;
for the Nobilt, which, he Says, proposed him that question, were they Catholics or Protestants? if Catholics its manifest, they needed not to be instructed in that truth;
c-acp dt n1, r-crq, pns31 vvz, vvd pno31 d n1, vbdr pns32 np1 cc n2? cs njp2 vbz j, pns32 vvd xx pc-acp vbi vvn p-acp d n1;
If Protestants, they were not obliged to know it, for the same reason ▪ and, that the answer was an encouragment to them to remayn as they were, and seek no instruction;
If Protestants, they were not obliged to know it, for the same reason ▪ and, that the answer was an encouragement to them to remain as they were, and seek no instruction;
THE SECOND PART, OF THE PRETENDED ERRORS of the Roman Church, alleadged by Mr Sall. HAuing in the former part shewen the Necessity of an Infallible liuing Iudge;
THE SECOND PART, OF THE PRETENDED ERRORS of the Roman Church, alleged by Mr Sall. Having in the former part shown the Necessity of an Infallible living Judge;
but only Reason, and Scripture as interpreted by Ancient Fathers; our cause is better grounded, than theirs, and if not better, at least as well: which if it appears;
but only Reason, and Scripture as interpreted by Ancient Father's; our cause is better grounded, than theirs, and if not better, At least as well: which if it appears;
cc-acp j n1, cc n1 c-acp vvn p-acp j n2; po12 n1 vbz jc vvn, cs png32, cc cs xx av-jc, p-acp ds c-acp av: r-crq cs pn31 vvz;
either as she is diffused, or representatiue in a General Council: wherin Protestants are not included, though a Christian Congregation, because they are deuided from her.
either as she is diffused, or representative in a General Council: wherein Protestants Are not included, though a Christian Congregation, Because they Are divided from her.
d c-acp pns31 vbz vvn, cc n1 p-acp dt j n1: c-crq n2 vbr xx vvd, cs dt njp n1, c-acp pns32 vbr vvn p-acp pno31.
When our Aduersaries are obliged, and do promise to proue our errors by plain and vndeniable Scripture, from the pag. 29. to 35. and from pag. 39. to 44. where Mr Sall vnder takes to proue this error, not one text of Scripture does he alleadge,
When our Adversaries Are obliged, and do promise to prove our errors by plain and undeniable Scripture, from the page. 29. to 35. and from page. 39. to 44. where Mr Shall under Takes to prove this error, not one text of Scripture does he allege,
c-crq po12 n2 vbr vvn, cc vdb vvi pc-acp vvi po12 n2 p-acp j cc j n1, p-acp dt n1. crd p-acp crd cc p-acp n1. crd p-acp crd n1 n1 vmb p-acp vvz pc-acp vvi d n1, xx crd n1 pp-f n1 vdz pns31 vvi,
but three, so far from being plain and vndeniable, that any man of common sense will find them impertinent: the first ps. 11.1. verities are m•imed among the children of Men.
but three, so Far from being plain and undeniable, that any man of Common sense will find them impertinent: the First psalm. 11.1. verities Are m•imed among the children of Men.
cc-acp crd, av av-j p-acp vbg j cc j, cst d n1 pp-f j n1 vmb vvi pno32 j: dt ord n1. crd. n2 vbr vvn p-acp dt n2 pp-f n2.
and Prophets are also fallible, who were Children of Men? and if it does not proue the Church to be fallible also in fundamental points, which Mr Sall and all Protestants deny? The second, all Men are Lyars, Fallibility, signifies only a possibility of deliuering an vntruth:
and prophets Are also fallible, who were Children of Men? and if it does not prove the Church to be fallible also in fundamental points, which Mr Shall and all Protestants deny? The second, all Men Are Liars, Fallibility, signifies only a possibility of delivering an untruth:
cc n2 vbr av j, r-crq vbdr n2 pp-f n2? cc cs pn31 vdz xx vvi dt n1 pc-acp vbi j av p-acp j n2, r-crq n1 vmb cc d n2 vvi? dt ord, d n2 vbr n2, n1, vvz av-j dt n1 pp-f vvg dt n1:
it proues that the Apostles, Euangelists, and the Church of England, are a company of fourbs, that against their mind and knowledg deliuered vntruths; for they are all men;
it Proves that the Apostles, Evangelists, and the Church of England, Are a company of fourbs, that against their mind and knowledge Delivered untruths; for they Are all men;
pn31 vvz cst dt n2, n2, cc dt n1 pp-f np1, vbr dt n1 pp-f n2, cst p-acp po32 n1 cc n1 vvn n2; c-acp pns32 vbr d n2;
and all men are lyards ▪ The third text, is out of S. Io. 16. prouing that the Paraclet was promised to the Church only vpon condition of louing God, and keeping his Commandments;
and all men Are lyards ▪ The third text, is out of S. Io. 16. proving that the Paraclete was promised to the Church only upon condition of loving God, and keeping his commandments;
cc d n2 vbr n2 ▪ dt ord n1, vbz av pp-f n1 np1 crd vvg d dt n1 vbds vvn p-acp dt n1 av-j p-acp n1 pp-f j-vvg np1, cc vvg po31 n2;
Thus Mr Sall has forsaken our Church, and cannot proue by plain Scripture (as he is obliged) her errors. Two reasons he alleadgs, that infallibility is an Attribut proper to God;
Thus Mr Sall has forsaken our Church, and cannot prove by plain Scripture (as he is obliged) her errors. Two Reasons he alleadgs, that infallibility is an Attribute proper to God;
and he knowes well, that wee do not pretend it should; wee pleade for the infallibility of the vniuersal Church, as wee said, but now: He admires that Bellar:
and he knows well, that we do not pretend it should; we plead for the infallibility of the universal Church, as we said, but now: He admires that Bellar:
should proue the Popes infallibility be the two Hebrew words, signifying Doctrin and Truth, placed by Gods command, in the breast plate of the High Priest;
should prove the Popes infallibility be the two Hebrew words, signifying Doctrine and Truth, placed by God's command, in the breast plate of the High Priest;
which is no Articles of Faith (and only such I intend to vindicat:) but I must aduertise him of his ignorance, in admiring it should be pretended, that the High Priests of the Ancient Law were infallible;
which is no Articles of Faith (and only such I intend to Vindicates:) but I must advertise him of his ignorance, in admiring it should be pretended, that the High Priests of the Ancient Law were infallible;
wheras (though monstrous it seems to him) not only Catholick but Protestant Authors do teach it: one I produce, Doctor Porter a great Clerk in the Protestant Church, in his book called Char. Mist.
whereas (though monstrous it seems to him) not only Catholic but Protestant Authors do teach it: one I produce, Doctor Porter a great Clerk in the Protestant Church, in his book called Char. Missed.
This blasphemy sayes he, of parallelling the Pope with God in the Attribut of infallibility, is raysed to a higher degree by their practice, of making the Pope the suprem Iudge and Arbiter of Gods Lavvs.
This blasphemy Says he, of paralleling the Pope with God in the Attribute of infallibility, is raised to a higher degree by their practice, of making the Pope the supreme Judge and Arbiter of God's Laws.
5. sticketh not to say, that if the Pope did command vices, and prohibit virtues, the Church vvould be obliged to belieue vice to be good, and virtue bad.
5. sticketh not to say, that if the Pope did command vices, and prohibit Virtues, the Church would be obliged to believe vice to be good, and virtue bad.
crd vvz xx pc-acp vvi, cst cs dt n1 vdd vvi n2, cc vvi n2, dt n1 vmd vbi vvn pc-acp vvi n1 pc-acp vbi j, cc n1 j.
quia tenetur Ecclesia in rebus dubys acquiescere iudicio summi Pontificis. Because in dubious cases the Church is obliged to obey the Pope. Behold how Bellar:
quia tenetur Ecclesia in rebus dubys acquiescere Judicio summi Pontiff. Because in dubious cases the Church is obliged to obey the Pope. Behold how Bellar:
yet Christ left it arbitrary to his Church to giue it either in one or both, which I will proue in the discourse of Half Communion; and therefore finding that Christ himself and his Apostles somtymes gaue it in one;
yet christ left it arbitrary to his Church to give it either in one or both, which I will prove in the discourse of Half Communion; and Therefore finding that christ himself and his Apostles sometimes gave it in one;
av np1 vvd pn31 j-jn p-acp po31 n1 pc-acp vvi pn31 d p-acp crd cc d, r-crq pns11 vmb vvi p-acp dt n1 pp-f j-jn n1; cc av vvg cst np1 px31 cc po31 n2 av vvd pn31 p-acp pi;
Might not the Council say, Notvvithstanding that Christ did vvash the Receiuers feet, yet vvee do not require that ceremony? because that though he did so, he did no oblige vs to it: its so in this case;
Might not the Council say, Notwithstanding that christ did wash the Receivers feet, yet we do not require that ceremony? Because that though he did so, he did not oblige us to it: its so in this case;
vmd xx dt n1 vvb, a-acp cst np1 vdd vvi dt n2 n2, av pns12 vdb xx vvi d n1? p-acp cst cs pns31 vdd av, pns31 vdd xx vvi pno12 p-acp pn31: pn31|vbz av p-acp d n1;
Costerus, sayes he, c. 15. (17. he sould haue said) prop. 9. doubts not to auerr, that it is a greater sin in a Priest to Marry, which he confesses is but a transgression of a Papal Law;
Costerus, Says he, c. 15. (17. he should have said) prop. 9. doubts not to aver, that it is a greater since in a Priest to Marry, which he Confesses is but a Transgression of a Papal Law;
Canus, sayes he, and others cited by him, do auer that the Church can err materially, and consequently allows no more infallibility to the Church, than to a priuat Doctor: Answer.
Canus, Says he, and Others cited by him, do aver that the Church can err materially, and consequently allows no more infallibility to the Church, than to a private Doctor: Answer.
An act of Faith, is an Assent to a truth which is obscure and reason cannot comprehend ( an argument of things not appearing sayes S. Paul) only because it is sufficiently proposed to vs, that God reuealed it:
an act of Faith, is an Assent to a truth which is Obscure and reason cannot comprehend (an argument of things not appearing sayes S. Paul) only Because it is sufficiently proposed to us, that God revealed it:
therefore, before the Act of Faith (and in human Faith also its so) wee haue som inward dispositions preuious to the Assent, a good opinion of the Proponent for his lyfe,
Therefore, before the Act of Faith (and in human Faith also its so) we have Some inward dispositions previous to the Assent, a good opinion of the Proponent for his life,
but began with a Holy lyfe, admirable doctrin, miracles and supernatural signs, and these were preuious dispotions to prepare them, that hauing such strong and credible Motiues,
but began with a Holy life, admirable Doctrine, Miracles and supernatural Signs, and these were previous dispotions to prepare them, that having such strong and credible Motives,
cc-acp vvd p-acp dt j n1, j n1, n2 cc j n2, cc d vbdr j n2 pc-acp vvi pno32, cst vhg d j cc j n2,
Credo Domine. You see the Motiue of his Assent, was the testimony of Christ; which he thought, he was bound to belieue, hauing formerly seen his works;
Credo Domine. You see the Motive of his Assent, was the testimony of christ; which he Thought, he was bound to believe, having formerly seen his works;
Thus the Prophets and Apostles proceeded, preparing their Auditory, with the Holyness of their lyues, secret energy of their doctrin, miracles and supernatural signs, which moued men to iudge that they were sent by God;
Thus the prophets and Apostles proceeded, preparing their Auditory, with the Holiness of their lives, secret energy of their Doctrine, Miracles and supernatural Signs, which moved men to judge that they were sent by God;
Wee haue in the former part of this Treatise shewen the great inducements and Motiues wee haue to iudge that the Roman Catholick Church, beyond all Congregations in the word, is particularly fauored by God;
we have in the former part of this Treatise shown the great inducements and Motives we have to judge that the Roman Catholic Church, beyond all Congregations in the word, is particularly favoured by God;
and consequently who will not iudge the same of this Church, ought also to be held for obstinat, notwithstanding any pretence of ignorance they may alleadge.
and consequently who will not judge the same of this Church, ought also to be held for obstinate, notwithstanding any pretence of ignorance they may allege.
cc av-j r-crq vmb xx vvi dt d pp-f d n1, vmd av pc-acp vbi vvn p-acp j, c-acp d n1 pp-f n1 pns32 vmb vvi.
Hauing these inducements to prepare our vnderstandings for Faith, it follows, that what euer this Church proposes vnto vs, to be a Truth reuealed by God;
Having these inducements to prepare our understandings for Faith, it follows, that what ever this Church proposes unto us, to be a Truth revealed by God;
vhg d n2 pc-acp vvi po12 n2 p-acp n1, pn31 vvz, cst r-crq av d n1 vvz p-acp pno12, pc-acp vbi dt n1 vvn p-acp np1;
and I am obliged to belieue he speaks by her because he does credit her vvith so many miracles and supernatural Marks, vvhich makes it euidently credible, that he does speake by her.
and I am obliged to believe he speaks by her Because he does credit her with so many Miracles and supernatural Marks, which makes it evidently credible, that he does speak by her.
cc pns11 vbm vvn pc-acp vvi pns31 vvz p-acp pno31 c-acp pns31 vdz vvi pno31 p-acp av d n2 cc j n2, r-crq vvz pn31 av-j j, cst pns31 vdz vvi p-acp pno31.
the Motiue, that you giue for your Act of Faith, is only the word or voyce of God by the Church: (and nothing els but the word of God can be the Motiue of Faith.) the Motiue you giue for your obligation of belieuing,
the Motive, that you give for your Act of Faith, is only the word or voice of God by the Church: (and nothing Else but the word of God can be the Motive of Faith.) the Motive you give for your obligation of believing,
The Motiue, why wee belieue it, is the voyce of God by the Church, euidently proposed to our vnderstanding by the external Motiues of credibility to be credibly his voyce;
The Motive, why we believe it, is the voice of God by the Church, evidently proposed to our understanding by the external Motives of credibility to be credibly his voice;
but so, that the Motiues of credibility are not the Motiue, nor any part of the Motiue why I belieue the testimony of the Church to be the voyce of God;
but so, that the Motives of credibility Are not the Motive, nor any part of the Motive why I believe the testimony of the Church to be the voice of God;
but are the Motiues why our vnderstanding euidently knows it to be very credible, and iudges it very iust and reasonable that wee should belieue it to be the voyce of God.
but Are the Motives why our understanding evidently knows it to be very credible, and judges it very just and reasonable that we should believe it to be the voice of God.
cc-acp vbr dt n2 c-crq po12 n1 av-j vvz pn31 pc-acp vbi av j, cc n2 pn31 av j cc j cst pns12 vmd vvi pn31 pc-acp vbi dt n1 pp-f np1.
because the Apostles who were Gods Messengers told them so, and they could not but be obliged to belieue it because of their miracles and supernatural signs.
Because the Apostles who were God's Messengers told them so, and they could not but be obliged to believe it Because of their Miracles and supernatural Signs.
c-acp dt n2 r-crq vbdr npg1 n2 vvd pno32 av, cc pns32 vmd xx p-acp vbi vvn pc-acp vvi pn31 c-acp pp-f po32 n2 cc j n2.
the Church, I say by which God actually, in this present age speaks vnto vs: for wee do not belieue because God did speak in the 1.2. and third age by the Church;
the Church, I say by which God actually, in this present age speaks unto us: for we do not believe Because God did speak in the 1.2. and third age by the Church;
dt n1, pns11 vvb p-acp r-crq np1 av-j, p-acp d j n1 vvz p-acp pno12: c-acp pns12 vdb xx vvi c-acp np1 vdd vvi p-acp dt crd. cc ord n1 p-acp dt n1;
That the Irish should haue suffered for that cause, is false, but its very true that they suffered for not swearing the contrary Doctrin, That the Pope has no such Povver;
That the Irish should have suffered for that cause, is false, but its very true that they suffered for not swearing the contrary Doctrine, That the Pope has not such Power;
cst dt jp vmd vhi vvn p-acp d n1, vbz j, cc-acp pn31|vbz av j cst pns32 vvd c-acp xx vvg dt j-jn n1, cst dt n1 vhz xx d n1;
how can any man in conscience sweare either part to be true? but what Mr Sall might well condole is the sufferances of the Irish for not taking the oath of supremacy, that the King of England is head of the Church,
how can any man in conscience swear either part to be true? but what Mr Sall might well condole is the sufferances of the Irish for not taking the oath of supremacy, that the King of England is head of the Church,
And the very Protestant Doctors themselues not agreeing, in what sence, and how far is it true that the King is supream Head of the Church, the poore People must be forced to sweare it.
And the very Protestant Doctors themselves not agreeing, in what sense, and how Far is it true that the King is supreme Head of the Church, the poor People must be forced to swear it.
Then, say you, the Council of Lateran erred in assuming that Power, when it decreed Princes, who did not purge their Territories from Heresies, should be depriued of their Lands. You abuse the Council;
Then, say you, the Council of Lateran erred in assuming that Power, when it decreed Princes, who did not purge their Territories from Heresies, should be deprived of their Lands. You abuse the Council;
And the Catholicks, who deny any such Power in the Church do not, nor any man cannot say, the Council erred formally (that's to say blameably ) in that Decree;
And the Catholics, who deny any such Power in the Church do not, nor any man cannot say, the Council erred formally (that's to say blamably) in that decree;
cc dt njp2, r-crq vvb d d n1 p-acp dt n1 vdb xx, ccx d n1 vmbx vvi, dt n1 vvn av-j (cst|vbz pc-acp vvi av-j) p-acp d n1;
And the Catholicks who deny that power do say, that Decree was Materially erroneous, because the opinion vpon which the Council was grounded, was false.
And the Catholics who deny that power do say, that decree was Materially erroneous, Because the opinion upon which the Council was grounded, was false.
cc dt njp2 r-crq vvb d n1 vdb vvi, cst n1 vbds av-jn j, c-acp dt n1 p-acp r-crq dt n1 vbds vvn, vbds j.
whence you can only gather that the Council may err Materially only, in matters of fact, (such as that was) but in Doctrina fidei & morum, in Doctrin of Faith and Manners, it cannot err,
whence you can only gather that the Council may err Materially only, in matters of fact, (such as that was) but in Doctrina fidei & morum, in Doctrine of Faith and Manners, it cannot err,
He sayes wee haue no pertinent text of scripture for it, pag. 21. and 28. but I defy him with all his Diuinity, to answer me to these two following syllogism, grounded vpon most cleer texts: first Luk. 22.19. eate, this is my Body vvhich is giuen for you.
He Says we have no pertinent text of scripture for it, page. 21. and 28. but I defy him with all his Divinity, to answer me to these two following syllogism, grounded upon most clear texts: First Luk. 22.19. eat, this is my Body which is given for you.
pns31 vvz pns12 vhb dx j n1 pp-f n1 p-acp pn31, n1. crd cc crd p-acp pns11 vvb pno31 p-acp d po31 n1, pc-acp vvi pno11 p-acp d crd vvg n1, vvn p-acp ds j n2: ord np1 crd. vvb, d vbz po11 n1 r-crq vbz vvn p-acp pn22.
it will be no answer, to say that he gaue to them figuratiuely, what he gaue for them really; for the text makes no distinction, betwixt what he gaue to them,
it will be no answer, to say that he gave to them figuratively, what he gave for them really; for the text makes no distinction, betwixt what he gave to them,
Obserue secondly, that what the Iews though hard, and impossible, was that Christ should giue them to eate his true and real flesh, for no man could apprehend any difficulty in that Christ should giue the figure of his Body,
Observe secondly, that what the Iews though hard, and impossible, was that christ should give them to eat his true and real Flesh, for no man could apprehend any difficulty in that christ should give the figure of his Body,
vvb ord, cst r-crq dt np2 cs av-j, cc j, vbds d np1 vmd vvi pno32 pc-acp vvi po31 j cc j n1, p-acp dx n1 vmd vvi d n1 p-acp d np1 vmd vvi dt n1 pp-f po31 n1,
but he did correct their vnderstanding, by his subsequent vvords, v. 63. it is the spirit that quickneth, the flesh profiteth nothing, the vvords that I speak are spirit and lyfe by vvhich he dravveth them from the apprehension of a corporal eating, to that of a spiritual feeding:
but he did correct their understanding, by his subsequent words, v. 63. it is the Spirit that Quickeneth, the Flesh profiteth nothing, the words that I speak Are Spirit and life by which he draweth them from the apprehension of a corporal eating, to that of a spiritual feeding:
By this, you acknowledge, that the Iews did not apprehend or think of any figuratiue eating, consequently they could not either belieue it, or deny it;
By this, you acknowledge, that the Iews did not apprehend or think of any figurative eating, consequently they could not either believe it, or deny it;
p-acp d, pn22 vvb, cst dt np2 vdd xx vvi cc vvi pp-f d j n-vvg, av-j pns32 vmd xx d vvi pn31, cc vvi pn31;
therefore they were called vnbelieuers: but how were they damnably vnbelieuers, if Christ did not sufficiently and credibly propose vnto them a corporal and fleshly eating? For none is bound to belieue,
Therefore they were called unbelievers: but how were they damnably unbelievers, if christ did not sufficiently and credibly propose unto them a corporal and fleshly eating? For none is bound to believe,
av pns32 vbdr vvn n2: cc-acp q-crq vbdr pns32 av-j n2, cs np1 vdd xx av-j cc av-j vvi p-acp pno32 dt j cc j n-vvg? p-acp pix vbz vvn pc-acp vvi,
if the reuealed Truth be not sufficiently and credibly proposed to him? either therefore Christ his words, My flesh is truly meat, my Blood is truly drink, did sufficiently and credibly propose a corporal eating of his real flesh,
if the revealed Truth be not sufficiently and credibly proposed to him? either Therefore christ his words, My Flesh is truly meat, my Blood is truly drink, did sufficiently and credibly propose a corporal eating of his real Flesh,
cs dt vvn n1 vbb xx av-j cc av-j vvn p-acp pno31? av-d av np1 po31 n2, po11 n1 vbz av-j n1, po11 n1 vbz av-j n1, vdd av-j cc av-j vvi dt j n-vvg pp-f po31 j n1,
and therefore wee say, that you are damnably vnbelieuers, as they were, and you, and they are checkt by those wordes of Christ, the flesh profiteth nothing, its the spirit that quickneth, &c, which were not to check their vnderstanding for apprehending a corporal eating;
and Therefore we say, that you Are damnably unbelievers, as they were, and you, and they Are checked by those words of christ, the Flesh profiteth nothing, its the Spirit that Quickeneth, etc., which were not to check their understanding for apprehending a corporal eating;
cc av pns12 vvb, cst pn22 vbr av-j n2, c-acp pns32 vbdr, cc pn22, cc pns32 vbr vvn p-acp d n2 pp-f np1, dt n1 vvz pix, pn31|vbz dt n1 cst vvz, av, r-crq vbdr xx pc-acp vvi po32 n1 p-acp vvg dt j n-vvg;
but to check their obstinacy, that for the difficulties, which natural reason did suggest against his expressions, they would not belieue, what he spoke,
but to check their obstinacy, that for the difficulties, which natural reason did suggest against his expressions, they would not believe, what he spoke,
but they began to think how it could be, quomodo potest, &c. and their natural reason, (which only they consulted) not vnderstanding that it could be otherwyse,
but they began to think how it could be, quomodo potest, etc. and their natural reason, (which only they consulted) not understanding that it could be otherwise,
cc-acp pns32 vvd pc-acp vvi c-crq pn31 vmd vbi, fw-la fw-la, av cc po32 j n1, (r-crq av-j pns32 vvd) xx vvg cst pn31 vmd vbi av,
than by cutting his flesh in morsels to be giuen to them, this appearing so absurd to human reason, they absolutly denyed, the possibility of the Mystery.
than by cutting his Flesh in morsels to be given to them, this appearing so absurd to human reason, they absolutely denied, the possibility of the Mystery.
therefore Christ checkt this their vnderstanding, that the manner of giuing his flesh really to be eaten was in a spiritual way, aboue what their natural reason could apprehend,
Therefore christ checked this their understanding, that the manner of giving his Flesh really to be eaten was in a spiritual Way, above what their natural reason could apprehend,
but they, either because they did not vnderstand this expression, or that they obstinatly adheared to their first denyal, flincht from him. I conclude with this reason:
but they, either Because they did not understand this expression, or that they obstinately adhered to their First denial, flinched from him. I conclude with this reason:
cc-acp pns32, d c-acp pns32 vdd xx vvi d n1, cc cst pns32 av-j vvd p-acp po32 ord n1, vvn p-acp pno31. pns11 vvb p-acp d n1:
you will not deny but that God might, if he were pleased, haue conuerted the substance of that bread, which he took in his hands, into his real flesh and Body;
you will not deny but that God might, if he were pleased, have converted the substance of that bred, which he took in his hands, into his real Flesh and Body;
would not you vnderstand that I intended to giue you a true horse? would I perform my promomiss by giuing the figure of one? since then that he might haue giuen vs,
would not you understand that I intended to give you a true horse? would I perform my promomiss by giving the figure of one? since then that he might have given us,
if he had been pleased, his true and real Body, and that he spoke, as if really he did intend it, (for he could not speake otherwyse if he did) wee must vnderstand that he did intend it, and gaue it.
if he had been pleased, his true and real Body, and that he spoke, as if really he did intend it, (for he could not speak otherwise if he did) we must understand that he did intend it, and gave it.
cs pns31 vhd vbn vvn, po31 j cc j n1, cc cst pns31 vvd, c-acp cs av-j pns31 vdd vvi pn31, (c-acp pns31 vmd xx vvi av cs pns31 vdd) pns12 vmb vvi cst pns31 vdd vvi pn31, cc vvd pn31.
was it sincerity and honesty to speake otherwyse, than as he intended? no more than if you, hauing promised a horse, would giue only the picture of one.
was it sincerity and honesty to speak otherwise, than as he intended? no more than if you, having promised a horse, would give only the picture of one.
You would haue shewen more wit, Mr Sall, and got more credit by replying to the answers, that our writers giue to these obiections and especially Bellarmin from whom you borrow them,
You would have shown more wit, Mr Sall, and god more credit by replying to the answers, that our writers give to these objections and especially Bellarmin from whom you borrow them,
pn22 vmd vhi vvn dc n1, n1 np1, cc vvd dc n1 p-acp vvg p-acp dt n2, cst po12 n2 vvi p-acp d n2 cc av-j np1 p-acp ro-crq pn22 vvb pno32,
as wee do to the Mystery of the Trinity, which surpasseth all created intellects, far more than this Mystery and yet not so cleerly expressed in Scripture, as this is.
as we do to the Mystery of the Trinity, which Surpasses all created intellects, Far more than this Mystery and yet not so clearly expressed in Scripture, as this is.
c-acp pns12 vdb p-acp dt n1 pp-f dt np1, r-crq vvz d j-vvn n2, av-j av-dc cs d n1 cc av xx av av-j vvn p-acp n1, c-acp d vbz.
And if you must haue natural reason, for to belieue this Mystery, tell me, what reason haue you for to belieue that the Bread and wyne giueth lyfe and grace to the worthy eater? what proportion can reason find betwixt bread,
And if you must have natural reason, for to believe this Mystery, tell me, what reason have you for to believe that the Bred and wine gives life and grace to the worthy eater? what proportion can reason find betwixt bred,
by he same wee answer you also, (to shun tedious Tatalogyes) that those difficulties you represent be impossible to Nature but they are possible to the omnipotent word of God.
by he same we answer you also, (to shun tedious Tatalogyes) that those difficulties you represent be impossible to Nature but they Are possible to the omnipotent word of God.
for this ought prudently to conclude, that the substance of bread is there, vpon the testimony of the senses, which perceiue the Accidents that, by natural course, are inseparable from the substance of bread.
for this ought prudently to conclude, that the substance of bred is there, upon the testimony of the Senses, which perceive the Accidents that, by natural course, Are inseparable from the substance of bred.
I answer, Reason prudently ought to conclude the substance of bread is there, wheras the senses perceiue the Accidents, which are naturally inseparable from that substance,
I answer, Reason prudently ought to conclude the substance of bred is there, whereas the Senses perceive the Accidents, which Are naturally inseparable from that substance,
if there were not a higher Authority that affirms the substance is not there; to whose testimony, Reason is bound to yield, against the euidence of the senses:
if there were not a higher authority that affirms the substance is not there; to whose testimony, Reason is bound to yield, against the evidence of the Senses:
Tobias, at his first appearance ch. 5. prudently iudged him to be a Man, wheras the senses did perceiue all the Accidents proper to human Nature;
Tobias, At his First appearance changed. 5. prudently judged him to be a Man, whereas the Senses did perceive all the Accidents proper to human Nature;
The lyke passage wee read to haue happened to Abraham, Gen. 18. whence wee vnderstand, that God may separat the Accidents from the substance to which they are proper;
The like passage we read to have happened to Abraham, Gen. 18. whence we understand, that God may separate the Accidents from the substance to which they Are proper;
and also that when the testimony of our senses clashs with a higher Authority, Reason must yield to the higher Authority, against the euidence of our senses. This is the present case:
and also that when the testimony of our Senses clashs with a higher authority, Reason must yield to the higher authority, against the evidence of our Senses. This is the present case:
if the word of God did not oueraw the senses, reason ought prudently to conclude its bread; but the word of God being of a more infallible authority than the senses, Reason must yield to the word of God,
if the word of God did not oueraw the Senses, reason ought prudently to conclude its bred; but the word of God being of a more infallible Authority than the Senses, Reason must yield to the word of God,
and say its Christs Body; against the euidence of the senses that saye its bread. But replyed he, God will not haue Reason go against the euidence of our senses,
and say its Christ Body; against the evidence of the Senses that say its bred. But replied he, God will not have Reason go against the evidence of our Senses,
for after his Resurrection he proued it to his Apostles by the euidence of their senses, saying Lu. 24.36. feele and see for a Spirit hath no flesh nor boans as you see me to haue.
for After his Resurrection he proved it to his Apostles by the evidence of their Senses, saying Lu. 24.36. feel and see for a Spirit hath no Flesh nor boans as you see me to have.
I answer, they did not belieue his Resurrection only vpon the testimony of their senses, but also of his word and asseueration, that said he was reuiued.
I answer, they did not believe his Resurrection only upon the testimony of their Senses, but also of his word and asseveration, that said he was revived.
pns11 vvb, pns32 vdd xx vvi po31 n1 av-j p-acp dt n1 pp-f po32 n2, cc-acp av pp-f po31 n1 cc n1, cst vvd pns31 vbds vvn.
God will haue vs, as I said formerly, yield to the euidence of our senses, when there is no higher authority that thwarts their euidence, as heere there was none,
God will have us, as I said formerly, yield to the evidence of our Senses, when there is no higher Authority that thwarts their evidence, as Here there was none,
Christ being able to conferr, what spiritual graces he pleases, with the worthy receiuing of bread and wyne, without any substantial alteration in the Elements;
christ being able to confer, what spiritual graces he Pleases, with the worthy receiving of bred and wine, without any substantial alteration in the Elements;
indifferent to beare two sences figuratiue and real. This is euident, that when a word bearing an equiuocal signification, is put in a Proposition, it is determined to signify that, of which only,
indifferent to bear two Senses figurative and real. This is evident, that when a word bearing an equivocal signification, is put in a Proposition, it is determined to signify that, of which only,
As to the instance of vine and such lyke mystical expressions spoken of Christ, put them in a proposition with the word Christ, and they will be determined to a figuratiue or mystical signification,
As to the instance of vine and such like mystical expressions spoken of christ, put them in a proposition with the word christ, and they will be determined to a figurative or mystical signification,
p-acp p-acp dt n1 pp-f n1 cc d av-j j n2 vvn pp-f np1, vvd pno32 p-acp dt n1 p-acp dt n1 np1, cc pns32 vmb vbi vvn p-acp dt j cc j n1,
because God might, had he been pleased, conuey vnto vs by a figuratiue body and Passion, all the effects and grace, that he conueyed vnto vs by a real Incarnation and Passion:
Because God might, had he been pleased, convey unto us by a figurative body and Passion, all the effects and grace, that he conveyed unto us by a real Incarnation and Passion:
c-acp np1 vmd, vhd pns31 vbn vvn, vvi p-acp pno12 p-acp dt j n1 cc n1, d dt n2 cc n1, cst pns31 vvd p-acp pno12 p-acp dt j n1 cc n1:
also that he might haue conferred them vpon vs by the real presence of his Body (for there is no impossibility in that he should haue giuenvs his real Body vnder the Accidents of bread) the question is, what is it that he has effectually don,
also that he might have conferred them upon us by the real presence of his Body (for there is no impossibility in that he should have giuenvs his real Body under the Accidents of bred) the question is, what is it that he has effectually dONE,
But why does S. Paul call it Bread so often; euen after the consecration? as 1. Cor. 11.13. as often as you eat this bread, vvhoeuer shall eat this bread, he took bread in his hands he brake it and said this is my Body vvhich is broken for you.
But why does S. Paul call it Bred so often; even After the consecration? as 1. Cor. 11.13. as often as you eat this bred, vvhoeuer shall eat this bred, he took bred in his hands he brake it and said this is my Body which is broken for you.
cc-acp q-crq vdz n1 np1 vvb pn31 n1 av av; av p-acp dt n1? p-acp crd np1 crd. c-acp av c-acp pn22 vvb d n1, av vmb vvi d n1, pns31 vvd n1 p-acp po31 n2 pns31 vvd pn31 cc vvd d vbz po11 n1 r-crq vbz vvn p-acp pn22.
but beares only a mystical or figuratiue signification, for you will find that the Predicats that are said of that bread after its consecration, cannot, in any wyse, be verified of true substantial bread;
but bears only a mystical or figurative signification, for you will find that the Predicats that Are said of that bred After its consecration, cannot, in any wise, be verified of true substantial bred;
cc-acp vvz av-j dt j cc j n1, c-acp pn22 vmb vvi d dt n2-j cst vbr vvn pp-f d n1 p-acp po31 n1, vmbx, p-acp d n1, vbb vvn pp-f j j n1;
and consequently that the word bread after the consecration cannot signify real, but figuratiue bread, for example Christ sayes of that bread that S. Paul speakes of;
and consequently that the word bred After the consecration cannot signify real, but figurative bred, for Exampl christ Says of that bred that S. Paul speaks of;
cc av-j d dt n1 n1 p-acp dt n1 vmbx vvi j, cc-acp j n1, p-acp n1 np1 vvz pp-f d n1 cst np1 np1 vvz pp-f;
what was giuen for the lyfe of the world, was not true bread, but true flesh, consequently when that flesh is called bread, the word bread must not signify real bread.
what was given for the life of the world, was not true bred, but true Flesh, consequently when that Flesh is called bred, the word bred must not signify real bred.
but do abyde in their proper substance, figure and form: nay, more distinctly, they say, that the Nature and substance of bread and vvyne remaine after the consecration:
but do abide in their proper substance, figure and from: nay, more distinctly, they say, that the Nature and substance of bred and vvyne remain After the consecration:
cc-acp vdb vvi p-acp po32 j n1, n1 cc n1: uh, av-dc av-j, pns32 vvb, cst dt n1 cc n1 pp-f n1 cc zz vvi p-acp dt n1:
also Gelasius, a Pope sayes Mr Sall, though Bellarmin sayes he was no Pope but som Monk) and Theodoret dial. 2. c. 24. And is it not a pretty thing that the Protestants would perswade vs, that these Fathers and others, did belieue only a figuratiue Presence,
also Gelasius, a Pope Says Mr Sall, though Bellarmin Says he was no Pope but Some Monk) and Theodoret dial. 2. c. 24. And is it not a pretty thing that the Protestants would persuade us, that these Father's and Others, did believe only a figurative Presence,
av np1, dt n1 vvz n1 np1, cs np1 vvz pns31 vbds dx n1 p-acp d n1) cc np1 n1. crd sy. crd cc vbz pn31 xx dt j n1 cst dt n2 vmd vvi pno12, cst d n2 cc n2-jn, vdd vvi av-j dt j n1,
and yet from the very first begining of their pretended Reformation they constantly auerr, that all the Fathers fell into the errours of Purgatory, real Presence, Adoration of Saints, &c. whoeuer will read those Fathers will find the real Presence most cleerly asserted in seueral places of their works; especially in S. Chrysost.;
and yet from the very First beginning of their pretended Reformation they constantly aver, that all the Father's fell into the errors of Purgatory, real Presence, Adoration of Saints, etc. whoever will read those Father's will find the real Presence most clearly asserted in several places of their works; especially in S. Chrysostom;
cc av p-acp dt av ord n-vvg pp-f po32 j-vvn n1 pns32 av-j vvi, cst d dt n2 vvd p-acp dt n2 pp-f n1, j n1, n1 pp-f n2, av r-crq vmb vvi d n2 vmb vvi dt j n1 av-ds av-j vvn p-acp j n2 pp-f po32 n2; av-j p-acp n1 np1;
and for one or two obscure passages, or expressions, that our Aduersaryes meet, with they must be for a figuratiue Presence? Bellarmin and our Catholick Authors, giue a Catholick sence to those words;
and for one or two Obscure passages, or expressions, that our Adversaries meet, with they must be for a figurative Presence? Bellarmin and our Catholic Authors, give a Catholic sense to those words;
cc p-acp crd cc crd j n2, cc n2, cst po12 n2 vvi, p-acp pns32 vmb vbi p-acp dt j n1? np1 cc po12 njp n2, vvb dt njp n1 p-acp d n2;
The reason was, that the Fathers of each age professedly writ, or altogether, or for the most part of their works, of those points of doctrin which were opposed by the Hereticks of those tymes,
The reason was, that the Father's of each age professedly writ, or altogether, or for the most part of their works, of those points of Doctrine which were opposed by the Heretics of those times,
dt n1 vbds, cst dt n2 pp-f d n1 av-vvn vvn, cc av, cc p-acp dt av-ds n1 pp-f po32 n2, pp-f d n2 pp-f n1 r-crq vbdr vvn p-acp dt n2 pp-f d n2,
because they had no occasion of fearing a misconstruction of their words; particularly when in other places of their works, they had deliuered themselues in plain terms.
Because they had no occasion of fearing a misconstruction of their words; particularly when in other places of their works, they had Delivered themselves in plain terms.
then the Catholick writters did declare the Mystery and defend it, and Berengarius was condemned by fiue Councils successiuly assembled against him and his Partizans:
then the Catholic witters did declare the Mystery and defend it, and Berengarius was condemned by fiue Councils successively assembled against him and his Partisans:
av dt njp n2 vdd vvi dt n1 cc vvi pn31, cc np1 vbds vvn p-acp crd n2 av-j vvn p-acp pno31 cc po31 n2:
the Fathers who writ since that tyme speake so manifestly in fauor of the real Presence, that you will hardly find any expression in their works wherat your vnderstanding may stumble.
the Father's who writ since that time speak so manifestly in favour of the real Presence, that you will hardly find any expression in their works whereat your understanding may Stumble.
dt n2 r-crq vvd c-acp d n1 vvi av av-j p-acp n1 pp-f dt j n1, cst pn22 vmb av vvi d n1 p-acp po32 n2 c-crq po22 n1 vmb vvi.
Its most false what Mr Sall imputes to Scotus, Ocham and other more modern Catholicks, that the doctrin of Transubstantiation, it not contained in the Canon,
Its most false what Mr Sall imputes to Scotus, Ocham and other more modern Catholics, that the Doctrine of Transubstantiation, it not contained in the Canon,
so the Decree of the Lateran Council was but an explicit declaration of the sence that was held by the Church in all ages in this point of the real Presence.
so the decree of the Lateran Council was but an explicit declaration of the sense that was held by the Church in all ages in this point of the real Presence.
But fayes he Bellarmin and the Roman writers do agree that in that text, this Cup is the nevv Testament of my blood, the word Cup, is taken by a Trope, not for the material Cup,
But fays he Bellarmin and the Roman writers do agree that in that text, this Cup is the new Testament of my blood, the word Cup, is taken by a Trope, not for the material Cup,
p-acp n2 pns31 np1 cc dt njp n2 vdb vvi cst p-acp d n1, d n1 vbz dt j n1 pp-f po11 n1, dt n1 n1, vbz vvn p-acp dt n1, xx p-acp dt j-jn n1,
the word bread, may be taken by a Trope, not for the material bread, but for what it contains which wee proue to be in the Cup, the true blood of Christ (because of it,
the word bred, may be taken by a Trope, not for the material bred, but for what it contains which we prove to be in the Cup, the true blood of christ (Because of it,
Mr Anderton has lately proued in his iudicious Treatyse stiled a Soueriagn Remedy against Atheism and Heresy, the Nullity of the Protestant Clergy and Mr Sall not sufficiently as yet engaged in the defence of that cause (as wee may iudge by his so weake opposition of our Tenets,
Mr Anderton has lately proved in his judicious Treatise styled a Soueriagn Remedy against Atheism and Heresy, the Nullity of the Protestant Clergy and Mr Shall not sufficiently as yet engaged in the defence of that cause (as we may judge by his so weak opposition of our Tenets,
n1 np1 vhz av-j vvn p-acp po31 j n1 vvd dt j-jn n1 p-acp n1 cc n1, dt n1 pp-f dt n1 n1 cc n1 vmb xx av-j c-acp av vvn p-acp dt n1 pp-f d n1 (c-acp pns12 vmb vvi p-acp po31 av j n1 pp-f po12 n2,
as he expected, that should edge his wit to plead with more vigor) I know not with what design strengthens this Assertion with his following argument against our Adoring of Christ in the Sacrament.
as he expected, that should edge his wit to plead with more vigor) I know not with what Design strengthens this Assertion with his following argument against our Adoring of christ in the Sacrament.
this depends of the intention, and due ordinatiō of the Bishop that ordained him; and this Bishop depends of the true ordination of others that consecrated him;
this depends of the intention, and due ordination of the Bishop that ordained him; and this Bishop depends of the true ordination of Others that consecrated him;
d vvz pp-f dt n1, cc j-jn n1 pp-f dt n1 cst vvd pno31; cc d n1 vvz pp-f dt j n1 pp-f n2-jn cst vvd pno31;
The ordination of your Ministers depends essentially, in your Principles also, as well as in ours, of the Iurisdiction of the Bishop (for if he be no true Bishop he can giue no orders) and of the exact form,
The ordination of your Ministers depends essentially, in your Principles also, as well as in ours, of the Jurisdiction of the Bishop (for if he be not true Bishop he can give no order) and of the exact from,
the Iurisdiction of the Bishop depends of the due ordination of the Consecrators (for he must be consecrated by the imposition of hands of true Bishops) and the vttering of the form of Consecration;
the Jurisdiction of the Bishop depends of the due ordination of the Consecrators (for he must be consecrated by the imposition of hands of true Bishops) and the uttering of the from of Consecration;
or iurisdiction for preaching or administring Sacraments? Thus Mr Sall obliges his Church in opening a way to question the Iurisdiction of the Clergy:
or jurisdiction for preaching or administering Sacraments? Thus Mr Sall obliges his Church in opening a Way to question the Jurisdiction of the Clergy:
cc n1 p-acp vvg cc j-vvg n2? av n1 np1 vvz po31 n1 p-acp vvg dt n1 pc-acp vvi dt n1 pp-f dt n1:
Wee can without hazard of Idolatry, and ought in conscience to adore the wafer consecrated, though wee be not infallibly assured of the Priests intention:
we can without hazard of Idolatry, and ought in conscience to adore the wafer consecrated, though we be not infallibly assured of the Priests intention:
for our obligation of adoring is grounded on, and guided by that General Principle of Faith (which is infallibly true) that Christ is really present in the wafer duely consecrated;
for our obligation of adoring is grounded on, and guided by that General Principle of Faith (which is infallibly true) that christ is really present in the wafer duly consecrated;
though that application of the said general Principle be not infallibily sure, or I am not infallibly ascertained that it is applyed in this particular case:
though that application of the said general Principle be not infallibily sure, or I am not infallibly ascertained that it is applied in this particular case:
cs d n1 pp-f dt j-vvn n1 n1 vbb xx n1 j, cc pns11 vbm xx av-j vvn cst pn31 vbz vvd p-acp d j n1:
are not you not withstanding obliged to honor them? is it rashness or folly in you to honor them? for though the general Principle that Parents must be honored be infallibly true and iust,
Are not you not withstanding obliged to honour them? is it rashness or folly in you to honour them? for though the general Principle that Parents must be honoured be infallibly true and just,
vbr xx pn22 xx vvg vvn pc-acp vvi pno32? vbz pn31 n1 cc n1 p-acp pn22 pc-acp vvi pno32? p-acp cs dt j n1 cst n2 vmb vbi vvn vbi av-j j cc j,
but for your obligation that is not requisit; its sufficient that you are morally assured: this is our case in the adoration of the Host. And hence wee cannot:
but for your obligation that is not requisite; its sufficient that you Are morally assured: this is our case in the adoration of the Host. And hence we cannot:
cc-acp p-acp po22 n1 cst vbz xx j; pn31|vbz j cst pn22 vbr av-j vvn: d vbz po12 n1 p-acp dt n1 pp-f dt n1 cc av pns12 vmbx:
but condemn your intollerable rashness in saying that, its an intollerable boldness to auer, that there is the same reason for the adoration of the Host as there is for the adoration of Christs Diuinity;
but condemn your intolerable rashness in saying that, its an intolerable boldness to aver, that there is the same reason for the adoration of the Host as there is for the adoration of Christ Divinity;
for if you vnderstand our Doctrin, which is that there is as much reason for adoring an Host truly consecrated as there is for adoring the Diuinity of Christ;
for if you understand our Doctrine, which is that there is as much reason for adoring an Host truly consecrated as there is for adoring the Divinity of christ;
if one be not born again by vvater and the Spirit, he shall not enter into the King dom of Heauen Io. c. 6. and in the same chap. if you do not eate the sllesh of the son of Man,
if one be not born again by water and the Spirit, he shall not enter into the King dom of Heaven Io. c. 6. and in the same chap. if you do not eat the sllesh of the son of Man,
cs pi vbb xx vvn av p-acp n1 cc dt n1, pns31 vmb xx vvi p-acp dt n1 zz pp-f n1 np1 sy. crd cc p-acp dt d n1 cs pn22 vdb xx vvi dt n1 pp-f dt n1 pp-f n1,
or without any total immersion, but by sprinkling some principal part of the Body with water ▪ what concerns the essence of this Sacrament, to be by vvater, is indispensably requisit; cannot be altered:
or without any total immersion, but by sprinkling Some principal part of the Body with water ▪ what concerns the essence of this Sacrament, to be by water, is indispensably requisite; cannot be altered:
cc p-acp d j n1, cc-acp p-acp vvg d j-jn n1 pp-f dt n1 p-acp n1 ▪ q-crq vvz dt n1 pp-f d n1, pc-acp vbi p-acp n1, vbz av-j j; vmbx vbi vvn:
as Ancient Authors do auerr, (if by three or one immersion wee know not) though this manner of Baptizing by a total immersion was practised by the first age;
as Ancient Authors do aver, (if by three or one immersion we know not) though this manner of Baptizing by a total immersion was practised by the First age;
c-acp j n2 vdb vvi, (cs p-acp crd cc crd n1 pns12 vvb xx) c-acp d n1 pp-f vvg p-acp dt j n1 vbds vvn p-acp dt ord n1;
and lastly the Church in consideration that many Infants especially in the Northren Kingdoms through the Coldness of the Climat, dyed by the total immersion of their Bodyes, commanded the Sacrament should be administred with the sprinkling of some principal part of the Body with water;
and lastly the Church in consideration that many Infants especially in the Northern Kingdoms through the Coldness of the Climate, died by the total immersion of their Bodies, commanded the Sacrament should be administered with the sprinkling of Some principal part of the Body with water;
first the text it self declares it, for when he gaue the Cup, he did not absolutly command the vse of it saying Do this in commemoration of me, but, Do this, as often as you shall drink, in commemoration of me;
First the text it self declares it, for when he gave the Cup, he did not absolutely command the use of it saying Do this in commemoration of me, but, Do this, as often as you shall drink, in commemoration of me;
Secondly wee haue a positiue example of Christ himself, that once gaue the Communion in the accidents of bread alone, to his disciples in the way towards Emaus:
Secondly we have a positive Exampl of christ himself, that once gave the Communion in the accidents of bred alone, to his Disciples in the Way towards Emaus:
as if the Council had been presumptious in prohibiting the vse of the Chalice, hauing confessed that Christ and the Apostles gaue it to the faithfull, argues nothing of presumption;
as if the Council had been presumptuous in prohibiting the use of the Chalice, having confessed that christ and the Apostles gave it to the faithful, argues nothing of presumption;
so it knew also that sometymes they gaue only the Bread, and therby did vnderstand that it was left in the power of the Church to giue the Sacrament in either of both kinds.
so it knew also that sometimes they gave only the Bred, and thereby did understand that it was left in the power of the Church to give the Sacrament in either of both Kinds.
av pn31 vvd av cst av pns32 vvd av-j dt n1, cc av vdd vvi cst pn31 vbds vvn p-acp dt n1 pp-f dt n1 pc-acp vvi dt n1 p-acp d pp-f d n2.
secondly People would conceiue a horror against the Communion, if they were obliged to drink out of the same Cup with sickly Persons, perhaps with contagious diseases.
secondly People would conceive a horror against the Communion, if they were obliged to drink out of the same Cup with sickly Persons, perhaps with contagious diseases.
ord n1 vmd vvi dt n1 p-acp dt n1, cs pns32 vbdr vvn pc-acp vvi av pp-f dt d n1 p-acp j n2, av p-acp j n2.
Fourthly the danger of the effusion of some drops in a great multitude of Communicants, these and many other reasons haue moued the Church to command the vse of the bread alone.
Fourthly the danger of the effusion of Some drops in a great multitude of Communicants, these and many other Reasons have moved the Church to command the use of the bred alone.
ord dt n1 pp-f dt n1 pp-f d n2 p-acp dt j n1 pp-f n2, d cc d j-jn n2 vhb vvn dt n1 pc-acp vvi dt n1 pp-f dt n1 av-j.
which he repeats three tymes in that chap. is not this all that is promised to the Receiuers of the Bread and Cup? not for the verifying of Christ his words,
which he repeats three times in that chap. is not this all that is promised to the Receivers of the Bred and Cup? not for the verifying of christ his words,
r-crq pns31 vvz crd n2 p-acp d n1 vbz xx d d cst vbz vvn p-acp dt n2 pp-f dt n1 cc n1? xx p-acp dt vvg pp-f np1 po31 n2,
for that text Io. 6. (which is the strongest that our aduersaryes can alleadge) if you do not eat the flesh of the son of man and drink his blood you shall not haue lyfe in you.
for that text Io. 6. (which is the Strongest that our Adversaries can allege) if you do not eat the Flesh of the son of man and drink his blood you shall not have life in you.
disp. 71. sect. 2. do manifestly proue that it must be vnderstood disiunctiuly, and signify or, and the sence of the text is, if you do eat the flesh of the son of Man or drink his blood, &c. And that in the Hebrew or Syriach language, (wherin Christ did speake) it signifyes so,
Disp. 71. sect. 2. doe manifestly prove that it must be understood disiunctiuly, and signify or, and the sense of the text is, if you do eat the Flesh of the son of Man or drink his blood, etc. And that in the Hebrew or Syriac language, (wherein christ did speak) it signifies so,
n1. crd n1. crd n1 av-j vvi cst pn31 vmb vbi vvn av-j, cc vvi cc, cc dt n1 pp-f dt n1 vbz, cs pn22 vdb vvi dt n1 pp-f dt n1 pp-f n1 cc vvi po31 n1, av cc cst p-acp dt njp cc np1 n1, (c-crq np1 vdd vvi) pn31 vvz av,
and that the Apostle S. Iohn writing in Greek, retained the Hebrew Phrase,, Now that the particle and which vsually is Copulatiue, somtymes in Scripture signifyes disiunctiuly, they proue it by seueral examples of Scripture,
and that the Apostle S. John writing in Greek, retained the Hebrew Phrase,, Now that the particle and which usually is Copulative, sometimes in Scripture signifies disiunctiuly, they prove it by several Examples of Scripture,
cc cst dt n1 np1 np1 vvg p-acp jp, vvd dt njp n1,, av cst dt n1 cc r-crq av-j vbz j, av p-acp n1 vvz av-j, pns32 vvb pn31 p-acp j n2 pp-f n1,
as when S. Peter was asked an alms Act. 3. he answered, I haue no syluer and Gold, meaning that he had neither syluer nor Gold, otherwise the excuse was friuolous.
as when S. Peter was asked an alms Act. 3. he answered, I have no silver and Gold, meaning that he had neither silver nor Gold, otherwise the excuse was frivolous.
If the Apostles only, were commanded to drink, they only were commanded to eat, and so as the Layty is excluded from drinking, they must be also excluded from eating: and if the command of eating did reach to the Layty, the command also of drinking did extend to them.
If the Apostles only, were commanded to drink, they only were commanded to eat, and so as the Layty is excluded from drinking, they must be also excluded from eating: and if the command of eating did reach to the Layty, the command also of drinking did extend to them.
cs dt n2 av-j, vbdr vvn p-acp vvb, pns32 av-j vbdr vvn p-acp vvb, cc av c-acp dt np1 vbz vvn p-acp vvg, pns32 vmb vbi av vvn p-acp vvg: cc cs dt n1 pp-f vvg vdd vvi p-acp dt np1, dt n1 av pp-f vvg vdd vvi p-acp pno32.
For to answer this Obiection, you must obserue the difference betwixt a sacrifice, and a Sacrament; a sacrifice is a worship of God by the oblation of some visible thing which wee offer in homage of his greatness;
For to answer this Objection, you must observe the difference betwixt a sacrifice, and a Sacrament; a sacrifice is a worship of God by the oblation of Some visible thing which we offer in homage of his greatness;
so that a sacrifice is directed to God, and consists in an Action exhibited to his honour A Sacrament is a sensible sign giuen to a Creature for some spiritual inuisible effect:
so that a sacrifice is directed to God, and consists in an Actium exhibited to his honour A Sacrament is a sensible Signen given to a Creature for Some spiritual invisible Effect:
and is directed to them for a spiritual effect ▪ The Eucharist is a Sacrifice, a Sacrament. Its a sacrifice of Christs body and blood vnder the Accidents of bread and wyne, offered to God in representation of Christs body sacrificed on the Cross;
and is directed to them for a spiritual Effect ▪ The Eucharist is a Sacrifice, a Sacrament. Its a sacrifice of Christ body and blood under the Accidents of bred and wine, offered to God in representation of Christ body sacrificed on the Cross;
but all do offer it by the hands of consecrated Persons, on whom Christ layd the commend of sacrificing, Do this in commemoration of me, commanding them to do, as then he did;
but all do offer it by the hands of consecrated Persons, on whom christ laid the commend of sacrificing, Do this in commemoration of me, commanding them to do, as then he did;
Hence I confess that Christ in the institution of this Sacrifice in the last supper ▪ directed his commands of eating and drinking only to the Apostles and their successors;
Hence I confess that christ in the Institution of this Sacrifice in the last supper ▪ directed his commands of eating and drinking only to the Apostles and their Successors;
av pns11 vvb cst np1 p-acp dt n1 pp-f d n1 p-acp dt ord n1 ▪ vvn po31 n2 pp-f vvg cc vvg av-j p-acp dt n2 cc po32 n2;
But the Eucharist is also a Sacrament, for that very body and blood of Christ, which he ordained to be a sacrifice to God vnder the accidēts of bread and wyne, he ordained them to be giuen vnder the same Accidents to man for the spiritual nourishment of his soule.
But the Eucharist is also a Sacrament, for that very body and blood of christ, which he ordained to be a sacrifice to God under the accidents of bred and wine, he ordained them to be given under the same Accidents to man for the spiritual nourishment of his soul.
I say vnder the same Accidents, not that both kind of Accidents of bread and vvyne are needfull for the perfect receiuing of a Sacrament but either; for the Eucharist in the Accidents of bread alone, is a sensible sign containing the body and blood of Christ, which nourishes the soul and giues lyfe euerlasting, He that eats this bread shall liue for euer therefore its a perfect Sacrament:
I say under the same Accidents, not that both kind of Accidents of bred and vvyne Are needful for the perfect receiving of a Sacrament but either; for the Eucharist in the Accidents of bred alone, is a sensible Signen containing the body and blood of christ, which Nourishes the soul and gives life everlasting, He that eats this bred shall live for ever Therefore its a perfect Sacrament:
pns11 vvb p-acp dt d n2, xx cst d n1 pp-f n2 pp-f n1 cc zz vbr j p-acp dt j n-vvg pp-f dt n1 p-acp av-d; p-acp dt n1 p-acp dt n2 pp-f n1 av-j, vbz dt j n1 vvg dt n1 cc n1 pp-f np1, r-crq vvz dt n1 cc vvz n1 j, pns31 cst vvz d n1 vmb vvi p-acp av av pn31|vbz dt j n1:
whence I conclude, that since it is giuen to Creatures as a Sacrament, and not as a Sacrifice, its sufficient they receiue vnder the sensible signs either of bread alone or wyne alone;
whence I conclude, that since it is given to Creatures as a Sacrament, and not as a Sacrifice, its sufficient they receive under the sensible Signs either of bred alone or wine alone;
c-crq pns11 vvb, cst c-acp pn31 vbz vvn p-acp n2 p-acp dt n1, cc xx p-acp dt n1, po31 j pns32 vvb p-acp dt j n2 d pp-f n1 av-j cc n1 av-j;
If you ask where then (if not in the words of the last supper) was there any obligation layd on vs to receiue the Eucharist Sacramentally? I answer, Io. 6. if you do not eat the flesh of the son of Man, &c. Mr Sall concludes, that by Suarez his confession, 3. p. disp. 42. s. 1. the Accidents of bread and wyne are the constitutes of the Sacrament:
If you ask where then (if not in the words of the last supper) was there any obligation laid on us to receive the Eucharist Sacramentally? I answer, Io. 6. if you do not eat the Flesh of the son of Man, etc. Mr Sall concludes, that by Suarez his Confessi, 3. p. Disp. 42. s. 1. the Accidents of bred and wine Are the constitutes of the Sacrament:
cs pn22 vvb c-crq av (cs xx p-acp dt n2 pp-f dt ord n1) vbds a-acp d n1 vvn p-acp pno12 pc-acp vvi dt n1 av-j? pns11 vvb, np1 crd cs pn22 vdb xx vvi dt n1 pp-f dt n1 pp-f n1, av n1 np1 vvz, cst p-acp np1 po31 n1, crd n1 j. crd sy. crd dt n2 pp-f n1 cc n1 vbr dt n2 pp-f dt n1:
That God did no prohibit the making of Images, or the lykness of things Diuine and Human (as the letter of the text sounds) our aduersaries must confess;
That God did not prohibit the making of Images, or the lykness of things Divine and Human (as the Letter of the text sounds) our Adversaries must confess;
cst np1 vdd xx vvi dt n-vvg pp-f n2, cc dt n1 pp-f n2 j-jn cc j (c-acp dt n1 pp-f dt n1 vvz) po12 n2 vmb vvi;
That he did not prohibit all manner of worship and adoration of Images representations, and lykness of things, which are in heauen aboue and earth, its also manifest;
That he did not prohibit all manner of worship and adoration of Images representations, and lykness of things, which Are in heaven above and earth, its also manifest;
cst pns31 vdd xx vvi d n1 pp-f n1 cc n1 pp-f n2 n2, cc n1 pp-f n2, r-crq vbr p-acp n1 a-acp cc n1, pn31|vbz av j;
Besides, the Ark of the Testament, which Caluin himself, super Psal. 105. confesses to be an image of God Arca erat imago Dei was still religiously worshipped by the Iews, none permitted to touch it but consecrated persons, carried often in Procession by Dauid, Reg. 4.3. Reg. 8. and Iosue 6. adored by Iosue and the Israelits prostrated on the ground be fore it; Iosue 7.6.
Beside, the Ark of the Testament, which Calvin himself, super Psalm 105. Confesses to be an image of God Arca erat imago Dei was still religiously worshipped by the Iews, none permitted to touch it but consecrated Persons, carried often in Procession by David, Reg. 4.3. Reg. 8. and Iosue 6. adored by Iosue and the Israelites prostrated on the ground be before it; Iosue 7.6.
but prohibiting to be worshipped as Gods, the world being then plunged in Idolatry, some adoring the very statues and Images as Gods, others adoring the statues and images,
but prohibiting to be worshipped as God's, the world being then plunged in Idolatry, Some adoring the very statues and Images as God's, Others adoring the statues and Images,
cc-acp vvg pc-acp vbi vvn p-acp n2, dt n1 vbg av vvn p-acp n1, d vvg dt j n2 cc n2 c-acp n2, n2-jn vvg dt n2 cc n2,
as the pictures of seueral things which they belieued to be Gods, as Iupiter Venus &c. Azor, sayes he, instit. Mor. to. 1. l. 9. c. 6. declares it to be the constant iudgment of Diuins, that the Image is to be honored vvith the same vvorship vvhervvith that is vvorshipped, vvherof it is an Image. Azor has no such words;
as the pictures of several things which they believed to be God's, as Iupiter Venus etc. Azor, Says he, Institutio. Mor. to. 1. l. 9. c. 6. declares it to be the constant judgement of Divines, that the Image is to be honoured with the same worship wherewith that is worshipped, whereof it is an Image. Azor has not such words;
some say only a Relatiue, others, an Absolut Adoration, some saye an Adoration of Latria improperly and for Gods sake, to whome only a proper Latria is due;
Some say only a Relative, Others, an Absolute Adoration, Some say an Adoration of Latria improperly and for God's sake, to whom only a proper Latria is due;
d vvb av-j dt j, n2-jn, dt j n1, d vvb dt n1 pp-f np1 av-j cc p-acp npg1 n1, p-acp ro-crq av-j dt j np1 vbz j-jn;
and these that speake of this improper Latria, are checkt by others, because though by scholastical subtilities they may be vnderstood in a Catholick sense,
and these that speak of this improper Latria, Are checked by Others, Because though by scholastical Subtleties they may be understood in a Catholic sense,
cc d cst vvb pp-f d j np1, vbr vvn p-acp n2-jn, c-acp cs p-acp j n2 pns32 vmb vbi vvn p-acp dt njp n1,
yet that expression sounds harsh to pious eares, and generally all Diuins do censure any that should out of the school propose those subtilities to vulgar eares.
yet that expression sounds harsh to pious ears, and generally all Divines do censure any that should out of the school propose those Subtleties to Vulgar ears.
av d n1 vvz j p-acp j n2, cc av-j d n2-jn vdb vvi d cst vmd av pp-f dt n1 vvb d n2 p-acp j n2.
Act. 6. non indignas habemus imagines honore veneratione ac salutatione, debitamque adorationem illis dare debemus, siue igitur (obserue these words) placebit adorationem, siue salutationem appellare;
Act. 6. non indignas habemus imagines honore veneration ac salutation, debitamque adorationem illis Dare debemus, siue igitur (observe these words) placebit adorationem, siue salutationem appellare;
Let some particular Diuins therefore discourse as they please, its not our obligation to excuse them, wee belieue with the Church an Adoration, but no Latria.
Let Some particular Divines Therefore discourse as they please, its not our obligation to excuse them, we believe with the Church an Adoration, but no Latria.
vvb d j n2-jn av n1 c-acp pns32 vvb, pn31|vbz xx po12 n1 pc-acp vvi pno32, pns12 vvb p-acp dt n1 dt n1, cc-acp dx np1.
Petauius, sayes he, agreat Antiquary, declares, that for the four first Centuries there vvas little or no vse of Images, in the Oratoryes of Christians;
Petauius, Says he, agreat Antiquary, declares, that for the four First Centuries there was little or no use of Images, in the Oratories of Christians;
because the world conuerted from Paganism, that belieued in stocks and stones, and some of them, that their Gods were Bodyes and not pure Spirits; to shun the occasion of a relaps into these errours,
Because the world converted from Paganism, that believed in stocks and stones, and Some of them, that their God's were Bodies and not pure Spirits; to shun the occasion of a relapse into these errors,
c-acp dt n1 vvn p-acp n1, cst vvd p-acp n2 cc n2, cc d pp-f pno32, cst po32 n2 vbdr n2 cc xx j n2; pc-acp vvi dt n1 pp-f dt n1 p-acp d n2,
Not only Nichephorus Calixtus, but many this day of the Catholick Church do hold it absurd to paint Images of the Father, son and Holy Ghost, as they are in their proper substance and Nature;
Not only Nichephorus Calixtus, but many this day of the Catholic Church do hold it absurd to paint Images of the Father, son and Holy Ghost, as they Are in their proper substance and Nature;
xx av-j np1 np1, p-acp d d n1 pp-f dt njp n1 vdb vvi pn31 j pc-acp vvi n2 pp-f dt n1, n1 cc j n1, c-acp pns32 vbr p-acp po32 j n1 cc n1;
Vasquez speaks not a word of Images in the place cited by you 3. p. disp. 94. but 3. p. Disp. 103.5.4. he sayes Images also, as well as Idols, are prohibited in the first Commandment:
Vasquez speaks not a word of Images in the place cited by you 3. p. Disp. 94. but 3. p. Disp 103.5.4. he Says Images also, as well as Idols, Are prohibited in the First Commandment:
np1 vvz xx dt n1 pp-f n2 p-acp dt n1 vvn p-acp pn22 crd n1 j. crd p-acp crd n1 np1 crd. pns31 vvz n2 av, c-acp av c-acp n2, vbr vvn p-acp dt ord n1:
or any other, Homilies of Clemens Alexandrinus? but this is not the mistake that I am to aduertise you of) and in his Paraenesis, speaking of Images in general declareth thus:
or any other, Homilies of Clemens Alexandrian? but this is not the mistake that I am to advertise you of) and in his Paraenesis, speaking of Images in general Declareth thus:
cc d n-jn, n2 pp-f np1 np1? p-acp d vbz xx dt n1 cst pns11 vbm pc-acp vvi pn22 a-acp) cc p-acp po31 n1, vvg pp-f n2 p-acp n1 vvz av:
vvee haue no Images in the vvorld, it is apparently forbidden to vs, to exercyse that deceitfull art for it is vvritten &c. you are mistaken Mr Sall, and it cannot be but maliciously,
we have no Images in the world, it is apparently forbidden to us, to exercise that deceitful art for it is written etc. you Are mistaken Mr Sall, and it cannot be but maliciously,
Images of Christ and the saints are representations of things that haue a real Being: and to say that Christ his image is an Idol, is to say, that Christ, who is the Prototype has no real Being. wee conclude that the making of Images was neuer prohibited;
Images of christ and the Saints Are representations of things that have a real Being: and to say that christ his image is an Idol, is to say, that christ, who is the Prototype has no real Being. we conclude that the making of Images was never prohibited;
for God made man to his own Image, commanded many Images to be made; the Ark of the Testament, the Brasen serpent, and seueral others mentioned in Scripture:
for God made man to his own Image, commanded many Images to be made; the Ark of the Testament, the Brazen serpent, and several Others mentioned in Scripture:
p-acp np1 vvd n1 p-acp po31 d n1, vvd d n2 pc-acp vbi vvn; dt n1 pp-f dt n1, dt j n1, cc j n2-jn vvn p-acp n1:
for it is apparent, that there is such a relation and connexion, betwixt the image and the thing wherof it is an image, that the honor or deshonor don to the image for being a representation of the Prototype, is esteemed to be don to the Prototype:
for it is apparent, that there is such a Relation and connexion, betwixt the image and the thing whereof it is an image, that the honour or deshonor dONE to the image for being a representation of the Prototype, is esteemed to be dONE to the Prototype:
and when wee declare our Doctrin and Faith so cleerly, its malice and knowen preiudice, to accuse vs of Idolatry, which consists in adoring as God, what is not God.
and when we declare our Doctrine and Faith so clearly, its malice and known prejudice, to accuse us of Idolatry, which consists in adoring as God, what is not God.
cc c-crq pns12 vvb po12 n1 cc n1 av av-j, po31 n1 cc j-vvn n1, pc-acp vvi pno12 pp-f n1, r-crq vvz p-acp vvg p-acp np1, r-crq vbz xx np1.
Mr Sall I hope does not forget that Maxim of the schooles, argumentum multum probans nihil probat, that an argument which proues more than the disputant pretends, or can pretend to proue;
Mr Shall I hope does not forget that Maxim of the Schools, argumentum multum probans nihil Probat, that an argument which Proves more than the disputant pretends, or can pretend to prove;
and the Protestant Church also does practice it. Therefore this argument proues directly against the Scriprure and against the practice of the faithfull.
and the Protestant Church also does practice it. Therefore this argument Proves directly against the Scripture and against the practice of the faithful.
cc dt n1 n1 av vdz vvi pn31. av d n1 vvz av-j p-acp dt n1 cc p-acp dt n1 pp-f dt j.
but it is also certain, that he loues the Saints of heauen, better than he loues vs, poore sinners on earth; (I know not what opinion Mr Sall may haue of himself) and so what he would not do for vs on earth, for our sakes;
but it is also certain, that he loves the Saints of heaven, better than he loves us, poor Sinners on earth; (I know not what opinion Mr Sall may have of himself) and so what he would not do for us on earth, for our sakes;
cc-acp pn31 vbz av j, cst pns31 vvz dt n2 pp-f n1, jc cs pns31 vvz pno12, j n2 p-acp n1; (pns11 vvb xx r-crq n1 n1 np1 vmb vhi pp-f px31) cc av q-crq pns31 vmd xx vdi p-acp pno12 p-acp n1, p-acp po12 n2;
but for Dauid his Fathers sake, (who was dead) 4. Reg. 19.34. God protected Ierusalem against the Assyrians, nor for Ezechias the Kings sake, though he loued him;
but for David his Father's sake, (who was dead) 4. Reg. 19.34. God protected Ierusalem against the Assyrians, nor for Hezekiah the Kings sake, though he loved him;
He ads the folly of two Spanish fryers that beyond all measure, euen of the Catholik Principles, as he grants, pag. 75. exceeded in the prayses of Saints,
He adds the folly of two Spanish Friars that beyond all measure, even of the Catholic Principles, as he grants, page. 75. exceeded in the praises of Saints,
The Saints in Heauen know euidently that there is a Militant Church on earth, for they euidently know that the Resurrection or general Iudgment is not as yet come;
The Saints in Heaven know evidently that there is a Militant Church on earth, for they evidently know that the Resurrection or general Judgement is not as yet come;
dt n2 p-acp n1 vvb av-j cst pc-acp vbz dt j n1 p-acp n1, c-acp pns32 av-j vvb cst dt n1 cc j n1 vbz xx c-acp av vvn;
nor the hight of miseries should not allaytheir malice, but still tempt vs; and the saints and Angels should abate their Charity in the greatness of their glory:
nor the hight of misery's should not allaytheir malice, but still tempt us; and the Saints and Angels should abate their Charity in the greatness of their glory:
ccx dt n1 pp-f n2 vmd xx av-dx n1, cc-acp av vvb pno12; cc dt n2 cc n2 vmd vvi po32 n1 p-acp dt n1 pp-f po32 n1:
specially that Christ (sayes S. Paul Rom. 8.) prayes inessantly for vs; the possession therefore of the glory, cannot hinder the saints prayers for vs.
specially that christ (Says S. Paul Rom. 8.) prays inessantly for us; the possession Therefore of the glory, cannot hinder the Saints Prayers for us
you cannot deny, but that in the possession of that glory, they ardently desire, the exaltation of Gods name, the increase of his glory, the confusion of his enemy Satan;
you cannot deny, but that in the possession of that glory, they ardently desire, the exaltation of God's name, the increase of his glory, the confusion of his enemy Satan;
and what greater confusion of Satan, what greater exaltation of Gods name and glory, than the victory of men against Satan, the victory of those that are tempted by him, and finally mens saluation;
and what greater confusion of Satan, what greater exaltation of God's name and glory, than the victory of men against Satan, the victory of those that Are tempted by him, and finally men's salvation;
cc q-crq jc n1 pp-f np1, r-crq jc n1 pp-f npg1 n1 cc n1, cs dt n1 pp-f n2 p-acp np1, dt n1 pp-f d cst vbr vvn p-acp pno31, cc av-j ng2 n1;
vndoubtedly then, wheras they euidently know that the Militant Church is in continual battle against that enemy, in continual temptations, and dangers of damnation;
undoubtedly then, whereas they evidently know that the Militant Church is in continual battle against that enemy, in continual temptations, and dangers of damnation;
and what els, I ask you, is a Prayer, but a pious desire of a thing, represented to God? it is euident therefore that the saints and Angels pray for vs to God.
and what Else, I ask you, is a Prayer, but a pious desire of a thing, represented to God? it is evident Therefore that the Saints and Angels pray for us to God.
but not of each particular, or of any particular person of the Militant Church, therefore wee particular Persons ought not to pray to any of the Triumphant Church,
but not of each particular, or of any particular person of the Militant Church, Therefore we particular Persons ought not to pray to any of the Triumphant Church,
cc-acp xx pp-f d j, cc pp-f d j n1 pp-f dt j n1, av pns12 j n2 vmd xx pc-acp vvi p-acp d pp-f dt j n1,
more ouer I will proue by Scripture and reason that they know the temptations, and dangers of particular Persons of the Militant Church and consequently the former discourse proues, that they pray for particular persons, and heare their prayers.
more over I will prove by Scripture and reason that they know the temptations, and dangers of particular Persons of the Militant Church and consequently the former discourse Proves, that they pray for particular Persons, and hear their Prayers.
av-dc p-acp pns11 vmb vvi p-acp n1 cc n1 cst pns32 vvb dt n2, cc n2 pp-f j n2 pp-f dt j n1 cc av-j dt j n1 vvz, cst pns32 vvb p-acp j n2, cc vvi po32 n2.
and shall the Glorious Spirits be deaf to them that inuoke them? lastly many examples are recorded in Scripture of the ministery exhibited by Angels to men. 3.19.6. Reg. 1. Gen. 48.16. and 16.4. Reg. 19.34.
and shall the Glorious Spirits be deaf to them that invoke them? lastly many Examples Are recorded in Scripture of the Ministry exhibited by Angels to men. 3.19.6. Reg. 1. Gen. 48.16. and 16.4. Reg. 19.34.
cc vmb dt j n2 vbb j p-acp pno32 cst vvb pno32? ord d n2 vbr vvn p-acp n1 pp-f dt n1 vvn p-acp n2 p-acp n2. crd. np1 crd np1 crd. cc crd. np1 crd.
Saul, all fraught with afflictions, finding no comfort in the liuing, betooke himself to the Spirit of Samuel deceased, 1. Reg. 28. this proues that men in those dayes did belieue that the saints departed know our aflairs,
Saul, all fraught with afflictions, finding no Comfort in the living, betook himself to the Spirit of Samuel deceased, 1. Reg. 28. this Proves that men in those days did believe that the Saints departed know our aflairs,
np1, d vvn p-acp n2, vvg dx n1 p-acp dt j-vvg, vvd px31 p-acp dt n1 pp-f np1 vvn, crd np1 crd d vvz d n2 p-acp d n2 vdd vvi cst dt n2 vvd vvb po12 n2,
Elias departed this world, thats to say all commerce with human kind, the 18. yeare of Iosaphas Reygn, as appears 3. Reg. 22. and 4. Reg. 2. and 3. Iosaphat dyed about seauen years after, which was the 25. yeare of his reygn, as appears 3. Reg. 22. Ioram succeeded to Iosaphat,
Elias departed this world, thats to say all commerce with human kind, the 18. year of Iosaphas Reign, as appears 3. Reg. 22. and 4. Reg. 2. and 3. Iosaphat died about seauen Years After, which was the 25. year of his Reign, as appears 3. Reg. 22. Ioram succeeded to Iosaphat,
can there be amore manifest proof that the saints departed know our affairs, and do help vs? S. Peter 2. epist. c. 1. tells the Christians to whom he writ, that his death was at hand,
can there be amore manifest proof that the Saints departed know our affairs, and do help us? S. Peter 2. Epistle. c. 1. tells the Christians to whom he writ, that his death was At hand,
Can it then be doubted but that wee may prudently, and ought to pray to them, by whose means the Scripture assures vs that others did receiue Gods blessings? either directing our prayers immediatly to God, praying that for his B. Mothers sake,
Can it then be doubted but that we may prudently, and ought to pray to them, by whose means the Scripture assures us that Others did receive God's blessings? either directing our Prayers immediately to God, praying that for his B. Mother's sake,
for S. Peters sake, for Dauids sake (this prayer is often made by the ancient Prophets in Scripture, Propter Dauid seruum tuum non auertas faciem Christi tui.
for S. Peter's sake, for David sake (this prayer is often made by the ancient prophets in Scripture, Propter David seruum tuum non auertas Face Christ tui.
ps. 131.) he would haue compassion of vs? or directing our prayers immediatly to the saints and Angels, beseeching them to help vs, and pray for vs;
psalm. 131.) he would have compassion of us? or directing our Prayers immediately to the Saints and Angels, beseeching them to help us, and pray for us;
n1. crd) pns31 vmd vhi n1 pp-f pno12? cc vvg po12 n2 av-j p-acp dt n2 cc n2, vvg pno32 pc-acp vvi pno12, cc vvb p-acp pno12;
This is it that's vnderstood in that Article of our Creed, The communion of saints, that the saints of the Triumphant Church in heauen, of the Militant on earth,
This is it that's understood in that Article of our Creed, The communion of Saints, that the Saints of the Triumphant Church in heaven, of the Militant on earth,
d vbz pn31 d vvd p-acp d n1 pp-f po12 n1, dt n1 pp-f n2, cst dt n2 pp-f dt j n1 p-acp n1, pp-f dt j p-acp n1,
Mr Sall thinks it extrauagancy, that wee call the B. virgen our Sauioress and Redeemer; and if he be impartial he must call the Prophet Dauid extrauagant also,
Mr Shall thinks it extravagancy, that we call the B. Virgin our Sauioress and Redeemer; and if he be impartial he must call the Prophet David extravagant also,
if cold, heat, rain, or tempest &c all which is to no purpose, for what is controuerted betwixt Protestants and Catholicks is not, what place is Purgatory in,
if cold, heat, rain, or tempest etc. all which is to no purpose, for what is controverted betwixt Protestants and Catholics is not, what place is Purgatory in,
cs j-jn, n1, n1, cc n1 av d r-crq vbz pc-acp dx n1, p-acp r-crq vbz vvn p-acp n2 cc njp2 vbz xx, q-crq n1 vbz n1 p-acp,
This is most absurd, for in the next word before this Article, the descent of his Body to the Graue is expresly declared, He vvas crucified, dead, and buried:
This is most absurd, for in the next word before this Article, the descent of his Body to the Grave is expressly declared, He was Crucified, dead, and buried:
d vbz av-ds j, c-acp p-acp dt ord n1 p-acp d n1, dt n1 pp-f po31 n1 p-acp dt n1 vbz av-j vvn, pns31 vbds vvn, j, cc vvn:
to be buried what elss is it, but his Body to descend into the Graue? and after telling vs in the word buried, that his Body was put in the graue, would they again repeat the same in a distinct Atticle,
to be buried what elss is it, but his Body to descend into the Grave? and After telling us in the word buried, that his Body was put in the graven, would they again repeat the same in a distinct Article,
when they pretended ro giue vs a brief abridgment of the article of Faith? S. Peter expounds that Article, 1. ep. 3.19. Being dead in flesh, he descended in Spirit, to the Spirits that vvere detained in prison, to preach to them that vvere incredulous in the dayes of Noe. Behold the Article of our Creed expounded;
when they pretended ro give us a brief abridgment of the article of Faith? S. Peter expounds that Article, 1. Epistle. 3.19. Being dead in Flesh, he descended in Spirit, to the Spirits that were detained in prison, to preach to them that were incredulous in the days of Noah Behold the Article of our Creed expounded;
(there was a prison therefore, where Spirits were detained;) and preached to them, (certainly he did not preach to them that were in the prison of the damned;) therefore there was some other prison besids that of the damned, where spirits were detained. Wee find Gen. 37.35. that Iacob perswaded by his children that his son Ioseph was killed, and deuoured by a Beast, lamented and said, I vvill descend mourning vnto my sonne to Hell.
(there was a prison Therefore, where Spirits were detained;) and preached to them, (Certainly he did not preach to them that were in the prison of the damned;) Therefore there was Some other prison besides that of the damned, where spirits were detained. we find Gen. 37.35. that Iacob persuaded by his children that his son Ioseph was killed, and devoured by a Beast, lamented and said, I will descend mourning unto my son to Hell.
But I proue that though the sin be forgiuen by the Sacrament, or Contrition, yet some temporal punishment is due of the sinner to God, to satisfy his iustice, is it not the dayly practice of Preachers, to exhort sinners,
But I prove that though the since be forgiven by the Sacrament, or Contrition, yet Some temporal punishment is due of the sinner to God, to satisfy his Justice, is it not the daily practice of Preachers, to exhort Sinners,
p-acp pns11 vvb cst cs dt n1 vbb vvn p-acp dt n1, cc n1, av d j n1 vbz j-jn pp-f dt n1 p-acp np1, pc-acp vvi po31 n1, vbz pn31 xx dt j n1 pp-f n2, pc-acp vvi n2,
The Prophet Nathan declared to Dauid that his sin of Adultery was forgiuen him, yet in punishment of that sin, the Child got by that Adultery, should dye. 2. Reg. 12 Iask, was that puuishment iustly due of Dauid after his sin was forgiuen or no? If not,
The Prophet Nathan declared to David that his since of Adultery was forgiven him, yet in punishment of that since, the Child god by that Adultery, should die. 2. Reg. 12 Iask, was that puuishment justly due of David After his since was forgiven or no? If not,
dt n1 np1 vvd p-acp np1 cst po31 n1 pp-f n1 vbds vvn pno31, av p-acp n1 pp-f d n1, dt n1 vvn p-acp d n1, vmd vvi. crd np1 crd n1, vbds d n1 av-j j-jn pp-f np1 p-acp po31 n1 vbds vvn cc dx? cs xx,
Therefore there must be some other place where sinners, whose sins haue been forgiuen, and that haue not don sufficient pennance in lyfe must be punished in the other world.
Therefore there must be Some other place where Sinners, whose Sins have been forgiven, and that have not dONE sufficient penance in life must be punished in the other world.
av a-acp vmb vbi d j-jn n1 c-crq n2, rg-crq n2 vhb vbn vvn, cc cst vhb xx n1 j n1 p-acp n1 vmb vbi vvn p-acp dt j-jn n1.
Now if you read Mr Salls discourse vpon this subject, you shall not find that he brings any text of Scripture, that as much as seemingly sayes there is no Purgatory;
Now if you read Mr Salls discourse upon this Subject, you shall not find that he brings any text of Scripture, that as much as seemingly Says there is no Purgatory;
av cs pn22 vvb n1 npg1 n1 p-acp d n-jn, pn22 vmb xx vvi cst pns31 vvz d n1 pp-f n1, cst p-acp d c-acp av-vvg vvz a-acp vbz dx n1;
and yet the Reformers did separate themselus from the Church of Rome, wherof they were members, vpon pretext of errours (wherof Purgatory is one) which they would proue by cleer Scripture to be errours,
and yet the Reformers did separate themselves from the Church of Rome, whereof they were members, upon pretext of errors (whereof Purgatory is one) which they would prove by clear Scripture to be errors,
is it reason that for you, or your Reformers pleasure, without a conuincing text or reason to proue it false, wee must disclaim it? allow that those texts do not cleerly proue Purgatory, thats nothing;
is it reason that for you, or your Reformers pleasure, without a convincing text or reason to prove it false, we must disclaim it? allow that those texts do not clearly prove Purgatory, thats nothing;
vbz pn31 n1 cst p-acp pn22, cc po22 n2 n1, p-acp dt j-vvg n1 cc n1 pc-acp vvi pn31 j, pns12 vmb vvi pn31? vvb cst d n2 vdb xx av-j vvi n1, d|vbz pix;
wee are not Actors but Defendants, its not our obligation to proue, but yours; wee will defend ourselues against your proofs, and so hold our old doctrin.
we Are not Actors but Defendants, its not our obligation to prove, but yours; we will defend ourselves against your proofs, and so hold our old Doctrine.
pns12 vbr xx n2 p-acp n2, pn31|vbz xx po12 n1 pc-acp vvi, cc-acp png22; pns12 vmb vvi px12 p-acp po22 n2, cc av vvb po12 j n1.
But now I proue that those texts, which Mr Sall iudges inconclusiue, do proue what Bellarmin intended the first is out of 2. Mach. 12. a collection being made, he sent 12000. drachmas of syluer to Ierusalem, to haue sacrifice offered for the sins of the dead because he did consider that these, who receiued death with piety, would haue a very good reward it is therefore a holy and holsom thought, to pray for the dead, that they may be deliuered from sinns.
But now I prove that those texts, which Mr Shall judges inconclusiue, do prove what Bellarmin intended the First is out of 2. Mach. 12. a collection being made, he sent 12000. drachmas of silver to Ierusalem, to have sacrifice offered for the Sins of the dead Because he did Consider that these, who received death with piety, would have a very good reward it is Therefore a holy and holsom Thought, to pray for the dead, that they may be Delivered from Sins.
for persons that are now, at this present, dying, and being a good Paymaster that oftentyms giues before hand, the rewards of what seruices will be don for the future, may now giue to the person dying the assistance of his grace and mercy, which he foresees will be in future tymes asked for them by friends that will pray for them:
for Persons that Are now, At this present, dying, and being a good Paymaster that oftentyms gives before hand, the rewards of what services will be dONE for the future, may now give to the person dying the assistance of his grace and mercy, which he foresees will be in future times asked for them by Friends that will pray for them:
which Doctrin, sayes he, is taught by the Romish writers, and acording to this Doctrin wee may say, that the effect of those prayers made for the Iewes by Iudas Machabeus, was not do draw them out of Purgatory after thy were dead,
which Doctrine, Says he, is taught by the Romish writers, and according to this Doctrine we may say, that the Effect of those Prayers made for the Iewes by Iudas Machabeus, was not do draw them out of Purgatory After thy were dead,
r-crq n1, vvz pns31, vbz vvn p-acp dt jp n2, cc vvg p-acp d n1 pns12 vmb vvi, cst dt n1 pp-f d n2 vvn p-acp dt np2 p-acp np1 fw-la, vbds xx pc-acp vvi pno32 av pp-f n1 p-acp po21 vbdr j,
consequently sins may be forgiuin after death, consequently there is a Purgatory after death, otherwyse the Scripture would haue erred in praysing, prayers for the remission of the sins of the dead.
consequently Sins may be forgiuin After death, consequently there is a Purgatory After death, otherwise the Scripture would have erred in praising, Prayers for the remission of the Sins of the dead.
and the belief of the People of God (and consequently no new inuention of the Catholick Church) that sins may be expiated and forgiuen after death and that prayers were vsed to be made for the dead, not only for to prayse God,
and the belief of the People of God (and consequently no new invention of the Catholic Church) that Sins may be expiated and forgiven After death and that Prayers were used to be made for the dead, not only for to praise God,
cc dt n1 pp-f dt n1 pp-f np1 (cc av-j dx j n1 pp-f dt njp n1) d n2 vmb vbi vvn cc vvn p-acp n1 cc d n2 vbdr vvn pc-acp vbi vvn p-acp dt j, xx av-j c-acp pc-acp vvi np1,
Moreouer it might, and does, lykely, happen that some dye for whom no prayers are or will be made after death, which our foreknowing God cannot reward before hand,
Moreover it might, and does, likely, happen that Some die for whom no Prayers Are or will be made After death, which our foreknowing God cannot reward before hand,
av pn31 vmd, cc vdz, j, vvb cst d n1 p-acp ro-crq dx n2 vbr cc vmb vbi vvn p-acp n1, r-crq po12 vvg n1 vmbx vvi p-acp n1,
if those men dye in venial sin, or without hauing don sufficient pennance, there must be a Purgatory for them, consequently that subtility proues not the non Existence of a Purgatory.
if those men die in venial since, or without having dONE sufficient penance, there must be a Purgatory for them, consequently that subtility Proves not the non Existence of a Purgatory.
cs d n2 vvi p-acp j n1, cc p-acp vhg n1 j n1, pc-acp vmb vbi dt n1 p-acp pno32, av-j d n1 vvz xx dt fw-fr n1 pp-f dt n1.
wheras they were found to haue vnder their coats things consecrated to the Idols. (As the text relates (nor is it true, sayes he, what Bellarmin sayes, that their sin was only venial,
whereas they were found to have under their coats things consecrated to the Idols. (As the text relates (nor is it true, Says he, what Bellarmin Says, that their since was only venial,
because it was committed through ignorance, or though it might be mortal, yet at the hour of death, especially dying for so pious and glorious a cause, they might haue obtained of God an act af contrition.
Because it was committed through ignorance, or though it might be Mortal, yet At the hour of death, especially dying for so pious and glorious a cause, they might have obtained of God an act of contrition.
c-acp pn31 vbds vvn p-acp n1, cc cs pn31 vmd vbi j-jn, av p-acp dt n1 pp-f n1, av-j vvg p-acp av j cc j dt n1, pns32 vmd vhi vvn pp-f np1 dt n1 pp-f n1.
thirdly for our instruction to mind vs of our mortality, and sayes that when in Ancient Authors wee meet prayers to be made for the dead, wee must vnderstand, they were made for these ends,
Thirdly for our instruction to mind us of our mortality, and Says that when in Ancient Authors we meet Prayers to be made for the dead, we must understand, they were made for these ends,
ord p-acp po12 n1 pc-acp vvi pno12 pp-f po12 n1, cc vvz d c-crq p-acp j n2 pns12 vvb n2 pc-acp vbi vvn p-acp dt j, pns12 vmb vvi, pns32 vbdr vvn p-acp d n2,
wee confess that those considerations are very good, and that they were practised by the Ancient Church (as those words of the Commentaryes vpon Iob, futhered on Origen relat) and are still practised,
we confess that those considerations Are very good, and that they were practised by the Ancient Church (as those words of the Commentaries upon Job, futhered on Origen relate) and Are still practised,
pns12 vvb cst d n2 vbr av j, cc cst pns32 vbdr vvn p-acp dt j n1 (c-acp d n2 pp-f dt n2 p-acp np1, vvn p-acp np1 vvi) cc vbr av vvn,
Isidorus l. 1. de off. Diu, c. 18. if the Catholick Church did not belieue that sins are forgiuen to the Faithfull departed, it vvould neither make alms,
Isidorus l. 1. de off. Diu, c. 18. if the Catholic Church did not believe that Sins Are forgiven to the Faithful departed, it would neither make alms,
This is the vnanimous Doctrin of all antiquity, to all which Mr Sall will answer with Caluin, Gchinus and Peter Martyr that the Ancient Fathers erred:
This is the unanimous Doctrine of all antiquity, to all which Mr Sall will answer with Calvin, Gchinus and Peter Martyr that the Ancient Father's erred:
d vbz dt j n1 pp-f d n1, p-acp d r-crq n1 np1 vmb vvi p-acp np1, np1 cc np1 vvb cst dt j n2 vvn:
He values nothing the text out of Tobias 4. alleadged by Bellarmin, yet it proues cleerly what Bellarmin pretended, that it was the practice of the People of God, to offer alms for the dead.
He value's nothing the text out of Tobias 4. alleged by Bellarmin, yet it Proves clearly what Bellarmin pretended, that it was the practice of the People of God, to offer alms for the dead.
M• Sall sayes that consequence does not follow, because, sayeth he, (he taketh this reason from Peter Martyr) a positiue does not follow out of a negatiue,
M• Sall Says that consequence does not follow, Because, Saith he, (he Takes this reason from Peter Martyr) a positive does not follow out of a negative,
np1 np1 vvz d n1 vdz xx vvi, c-acp, vvz pns31, (pns31 vvz d n1 p-acp np1 n1) dt j vdz xx vvi av pp-f dt j-jn,
So wee also grant, that were wee to consider the letter only of the text; out of the words of the Euangelist, Mart. 1.25. wee ought to conclude that Ioseph knew Marie after her Chilbirth;
So we also grant, that were we to Consider the Letter only of the text; out of the words of the Evangelist, Mart. 1.25. we ought to conclude that Ioseph knew Marie After her Chilbirth;
the text denies to a blasphemy against the H. G. what it grants to a blasphemy against the son of Man. But what it denies to That, is remission in this lyfe and the other:
the text Denies to a blasphemy against the H. G. what it grants to a blasphemy against the son of Man. But what it Denies to That, is remission in this life and the other:
Euery sin and blasphemy shall be forgiuen to men, but a blasphemy against the H. G. Is it nor an euident sequele out this text, that as a blasphemy against the Spirit is vnpardonable so all other sins are pardonable;
Every since and blasphemy shall be forgiven to men, but a blasphemy against the H. G. Is it nor an evident sequel out this text, that as a blasphemy against the Spirit is unpardonable so all other Sins Are pardonable;
d n1 cc n1 vmb vbi vvn p-acp n2, cc-acp dt n1 p-acp dt np1 np1 vbz pn31 ccx dt j n1 av d n1, cst p-acp dt n1 p-acp dt n1 vbz j av d j-jn n2 vbr j;
but also as to the guilt, or fault; so other sins are pardonable in the other lyfe, not only as to the punishment due to sin, which is what wee pretend;
but also as to the guilt, or fault; so other Sins Are pardonable in the other life, not only as to the punishment due to since, which is what we pretend;
cc-acp av c-acp p-acp dt n1, cc n1; av j-jn n2 vbr j p-acp dt j-jn n1, xx av-j a-acp p-acp dt n1 j-jn p-acp n1, r-crq vbz r-crq pns12 vvb;
for, as the schoole Maxim sayes Negatio totum destruit: wheras therefore the text imports, that a blasphemy, against the H. G. is vnpardonable in this lyfe and the future, it follows, that nothing either the guilt or fault of it,
for, as the school Maxim Says Negatio totum destruit: whereas Therefore the text imports, that a blasphemy, against the H. G. is unpardonable in this life and the future, it follows, that nothing either the guilt or fault of it,
p-acp, c-acp dt n1 np1 vvz np1 fw-la fw-la: cs av dt n1 vvz, cst dt n1, p-acp dt np1 np1 vbz j-u p-acp d n1 cc dt j-jn, pn31 vvz, cst pix d dt n1 cc n1 pp-f pn31,
wheras therefore our argument proues, that sins are pardonable in the other lyfe, its requisit that some part of it be pardoned or pardonable in the other lyfe;
whereas Therefore our argument Proves, that Sins Are pardonable in the other life, its requisite that Some part of it be pardoned or pardonable in the other life;
cs av po12 n1 vvz, cst n2 vbr j p-acp dt j-jn n1, pn31|vbz j cst d n1 pp-f pn31 vbb vvn cc j p-acp dt j-jn n1;
But this is incredible, that men being instructed of the bitterness of the torments of Purgatory, far exceeding all that can be suffered in this world, should be encouraged to omit the smale pennance and pains of this lyfe,
But this is incredible, that men being instructed of the bitterness of the torments of Purgatory, Far exceeding all that can be suffered in this world, should be encouraged to omit the small penance and pains of this life,
p-acp d vbz j, cst n2 vbg vvn pp-f dt n1 pp-f dt n2 pp-f n1, av-j vvg d cst vmb vbi vvn p-acp d n1, vmd vbi vvn pc-acp vvi dt j n1 cc n2 pp-f d n1,
and what is there in the world so sacred and Holy, but the malice of man may abuse? is it therefore all sacred things must be renounced and abolisht? wee condemn the abuses as well as you;
and what is there in the world so sacred and Holy, but the malice of man may abuse? is it Therefore all sacred things must be renounced and abolished? we condemn the Abuses as well as you;
cc r-crq vbz a-acp p-acp dt n1 av j cc j, cc-acp dt n1 pp-f n1 vmb vvi? vbz pn31 av d j n2 vmb vbi vvd cc vvn? pns12 vvb dt n2 c-acp av c-acp pn22;
and grounds this certainty on the infinitness of Christs Merits, which euen our Aduersaries grant, and on the power giuen to the Church, Mat. 18.18. of binding and vnbinding;
and grounds this certainty on the infiniteness of Christ Merits, which even our Adversaries grant, and on the power given to the Church, Mathew 18.18. of binding and unbinding;
cc n2 d n1 p-acp dt n1 pp-f npg1 n2, r-crq av-j po12 ng1 n1, cc p-acp dt n1 vvn p-acp dt n1, np1 crd. pp-f vvg cc vvg;
and remits the more ample proof of this doctrin to To. 4. in 3. p. disp. 48. Mr Sall iudges the doctrin not sufficiently proued, because Suarez alleadges in this place no other warrant but the ancient custom of the Church, which Suarez and wee hold to be an vndoubted proof;
and remits the more ample proof of this Doctrine to To. 4. in 3. p. Disp. 48. Mr Shall judges the Doctrine not sufficiently proved, Because Suarez alleges in this place no other warrant but the ancient custom of the Church, which Suarez and we hold to be an undoubted proof;
This proof and no other does S Augustin bring to proue Infants Baptism, serm. 4. de verbis Apost. c. 18. This, the Authority of our Mother the Church hath, against this strenght, against this inuincible vvall, vvhosoeuer rusheth, shall be crushed in peeces.
This proof and no other does S Augustin bring to prove Infants Baptism, sermon. 4. de verbis Apost. c. 18. This, the authority of our Mother the Church hath, against this strength, against this invincible wall, whosoever Rushes, shall be crushed in Pieces.
d n1 cc dx n-jn vdz sy np1 vvi pc-acp vvi ng1 n1, n1. crd fw-fr fw-la n1. sy. crd d, dt n1 pp-f po12 n1 dt n1 vhz, p-acp d n1, p-acp d j n1, r-crq vvz, vmb vbi vvn p-acp n2.
By the same he proues the validity of Hereticks Baptism, l. 1. contr Crescon. c. 32. and 33. for which, he sayes, No examples is brought out of Canonical Scripture,
By the same he Proves the validity of Heretics Baptism, l. 1. Contr Crescon. c. 32. and 33. for which, he Says, No Examples is brought out of Canonical Scripture,
p-acp dt d pns31 vvz dt n1 pp-f n2 n1, n1 crd n1 np1. sy. crd cc crd c-acp r-crq, pns31 vvz, dx n2 vbz vvn av pp-f j n1,
I conclude then that Suarez sufficiently proued the truth of the doctrin of Indulgences, hauing grounded it on the constant practise and custom of the Vniuersal Church.
I conclude then that Suarez sufficiently proved the truth of the Doctrine of Indulgences, having grounded it on the constant practice and custom of the Universal Church.
and that the first who began to giue these Grants was Gregory the seauenth, to the Emperour Henry the fourth to encourage him and the Christians to warr against the Sarazens; as Baronius relates an.
and that the First who began to give these Grants was Gregory the Seventh, to the Emperor Henry the fourth to encourage him and the Christians to war against the Sarazens; as Baronius relates an.
cc cst dt ord r-crq vvd pc-acp vvi d n2 vbds np1 dt ord, p-acp dt n1 np1 dt ord pc-acp vvi pno31 cc dt np1 p-acp n1 p-acp dt np2; c-acp np1 vvz cs.
But if you haue no more skill in Diuinity or Moral Theology, (your Treatise shews well what you know in Controuersy) than you seeme to haue in History, you are but a fresh water scholler.
But if you have no more skill in Divinity or Moral Theology, (your Treatise shows well what you know in Controversy) than you seem to have in History, you Are but a fresh water scholar.
Baronius related by you, tells vs that Indulgences were granted by Leo the third the yeare 847. and by Iohn the Eight the yeare 878. Nor is it a good argument;
Baronius related by you, tells us that Indulgences were granted by Leo the third the year 847. and by John the Eight the year 878. Nor is it a good argument;
and that Council has but 70. Canon in all, nor does the Council speake any thing in any Canon of Indulgences, its no new practice of your fraternity, to coyn new Canons and texts as you want them.
and that Council has but 70. Canon in all, nor does the Council speak any thing in any Canon of Indulgences, its no new practice of your fraternity, to coin new Canonas and texts as you want them.
cc d n1 vhz p-acp crd n1 p-acp d, ccx vdz dt n1 vvb d n1 p-acp d n1 pp-f n2, pn31|vbz dx j n1 pp-f po22 n1, pc-acp vvi j n2 cc n2 c-acp pn22 vvb pno32.
You cite S. Thom. and S. Bonauen. who relate, some were of opinion, that Indulgences were but a pious fraud of the Church to draw men to charitable Acts;
You Cite S. Tom and S. Bonaven. who relate, Some were of opinion, that Indulgences were but a pious fraud of the Church to draw men to charitable Acts;
Gratiae l. 6. which you relate (but nothing to your purpose) that in things depending of the freewill of God, wee must affirm nothing but what he has reuealed in his Holy Scripture;
Gratiae l. 6. which you relate (but nothing to your purpose) that in things depending of the freewill of God, we must affirm nothing but what he has revealed in his Holy Scripture;
but you are mistaken in asserting that God has not reuealed the Doctrin of Indulgence in the Scripture, for that text Mat. 18.18. vvhateuer ye shall vnbind on earth, shall be vnbinded in Heauen signifyes the Power of vnbinding from the pains of Purgatory; you say it does not;
but you Are mistaken in asserting that God has not revealed the Doctrine of Indulgence in the Scripture, for that text Mathew 18.18. whatever you shall unbind on earth, shall be vnbinded in Heaven signifies the Power of unbinding from the pains of Purgatory; you say it does not;
that so, because the Holy Scripture cannot deceiue vs, vvho soeuer is afraid to be deceiued by the obscurity of this question, must haue recourse to the Church Cōcerning it, vvhich vvithout ambiguity the Holy Scripture doth recommend vnto vs. By which sentence of S. Augustin, you find that wee follow Scripture whylst wee follow the Doctrin of the Church, which the Scripture commands vs to heare and obey.
that so, Because the Holy Scripture cannot deceive us, who soever is afraid to be deceived by the obscurity of this question, must have recourse to the Church Concerning it, which without ambiguity the Holy Scripture does recommend unto us By which sentence of S. Augustin, you find that we follow Scripture whilst we follow the Doctrine of the Church, which the Scripture commands us to hear and obey.
though that point in particular be not contained either explicitly or implicitly in any text of Scripture, only vpon the testimony of the Church: This consequence is true: and the reason is;
though that point in particular be not contained either explicitly or implicitly in any text of Scripture, only upon the testimony of the Church: This consequence is true: and the reason is;
cs d n1 p-acp j vbi xx vvn d av-j cc av-j p-acp d n1 pp-f n1, av-j p-acp dt n1 pp-f dt n1: d n1 vbz j: cc dt n1 vbz;
God reuealed all Truths of Religion to the Apostles as wee haue discoursed in the 6. Chap. the Apostles deliuered all those truths to the Church, to be handed from age to age to Posterity;
God revealed all Truths of Religion to the Apostles as we have discoursed in the 6. Chap. the Apostles Delivered all those truths to the Church, to be handed from age to age to Posterity;
but part in writing, and this is Scripture, part by vnwritten Tradition, and this is the Depositum that S. Paul speaks of to Timothie, the Church is the keeper of this Depositum, and as by the Scripture wee know what written Truths the Apostles deliuered;
but part in writing, and this is Scripture, part by unwritten Tradition, and this is the Depositum that S. Paul speaks of to Timothy, the Church is the keeper of this Depositum, and as by the Scripture we know what written Truths the Apostles Delivered;
cc-acp n1 p-acp n1, cc d vbz n1, n1 p-acp j n1, cc d vbz dt fw-la cst np1 np1 vvz pp-f p-acp np1, dt n1 vbz dt n1 pp-f d fw-la, cc c-acp p-acp dt n1 pns12 vvb r-crq j-vvn n2 dt n2 vvn;
Now wee say that the Church cannot propose to vs as a reuealed Truth, but what was deliuered by the Apostles (who doubtless knew and taught to their Disciples all truths of Religion) to the Church,
Now we say that the Church cannot propose to us as a revealed Truth, but what was Delivered by the Apostles (who doubtless knew and taught to their Disciples all truths of Religion) to the Church,
but that she has the assistance of Gods Spirit to know certainly, and find out the truths that were formerly reuealed and taught by the Apostles, not only in writing but by word of mouth.
but that she has the assistance of God's Spirit to know Certainly, and find out the truths that were formerly revealed and taught by the Apostles, not only in writing but by word of Mouth.
cc-acp cst pns31 vhz dt n1 pp-f npg1 n1 pc-acp vvi av-j, cc vvi av dt n2 cst vbdr av-j vvn cc vvn p-acp dt n2, xx av-j p-acp vvg cc-acp p-acp n1 pp-f n1.
Thus it matters not that Indulgence is not expressed, nay nor implicitly contained in Scripture; if it be not, it must of necessity haue been taught verbally by the Apostles,
Thus it matters not that Indulgence is not expressed, nay nor implicitly contained in Scripture; if it be not, it must of necessity have been taught verbally by the Apostles,
av pn31 n2 xx d n1 vbz xx vvn, uh-x ccx av-j vvn p-acp n1; cs pn31 vbb xx, pn31 vmb pp-f n1 vhb vbn vvn av-j p-acp dt n2,
if therefore wee communicat our fence (when wee say Mass or publick seruice) to God, who is the hearer wee satisfy the purpose that Nature intends by speaking,
if Therefore we communicate our fence (when we say Mass or public service) to God, who is the hearer we satisfy the purpose that Nature intends by speaking,
Is not Prayer, say you, (you see how your arguments recoyls against yourself) a raising vp of our minds to God to prayse him or ask fauors of him? will it not be conducent and necessary for this to vnderstand the Psalms and Prayers? But Sr do you think it necessary that a Polander, who presents a Petition to the King of England in the English language, ought to be blamed,
Is not Prayer, say you, (you see how your Arguments recoils against yourself) a raising up of our minds to God to praise him or ask favors of him? will it not be conducent and necessary for this to understand the Psalms and Prayers? But Sir do you think it necessary that a Polander, who presents a Petition to the King of England in the English language, ought to be blamed,
because he does not himself vnderstand that language? or is it not enough for his purpose, that the King doth vnderstand it? cannot he prudently rely in the Faith and honesty of the Notary or Clerk that writ it, who being instructed of what he pretends giues him the petition drawen to be presented? If therefore Prayers, by your acknowledgment, are but our request to God for the obtaining of his Mercy, is it not sufficient for me that he vnderstands them? and may not I rely on the Faith,
Because he does not himself understand that language? or is it not enough for his purpose, that the King does understand it? cannot he prudently rely in the Faith and honesty of the Notary or Clerk that writ it, who being instructed of what he pretends gives him the petition drawn to be presented? If Therefore Prayers, by your acknowledgment, Are but our request to God for the obtaining of his Mercy, is it not sufficient for me that he understands them? and may not I rely on the Faith,
c-acp pns31 vdz xx px31 vvi d n1? cc vbz pn31 xx av-d p-acp po31 n1, cst dt n1 vdz vvi pn31? vmbx pns31 av-j vvi p-acp dt n1 cc n1 pp-f dt n1 cc n1 cst vvd pn31, r-crq vbg vvn pp-f r-crq pns31 vvz vvz pno31 dt n1 vvn pc-acp vbi vvn? cs av n2, p-acp po22 n1, vbr p-acp po12 n1 p-acp np1 p-acp dt n-vvg pp-f po31 n1, vbz pn31 xx j p-acp pno11 cst pns31 vvz pno32? cc vmb xx pns11 vvi p-acp dt n1,
You bring a text of S. Paul 1. Cor. 14.17. against this Tenet, and you will not haue vs to consider the obiect or end to which he directed his discourse;
You bring a text of S. Paul 1. Cor. 14.17. against this Tenet, and you will not have us to Consider the Object or end to which he directed his discourse;
pn22 vvb dt n1 pp-f n1 np1 crd np1 crd. p-acp d n1, cc pn22 vmb xx vhi pno12 pc-acp vvi dt n1 cc vvi p-acp r-crq pns31 vvd po31 n1;
but of preaching and instruction of the congregation, which he some tymes in that Chap. calls Prayer, but the context shews plainly, that what he meanes is Exhortation, or instruction of the people:
but of preaching and instruction of the congregation, which he Some times in that Chap. calls Prayer, but the context shows plainly, that what he means is Exhortation, or instruction of the people:
does not this reason apparently proue that he meant what was spoken vnto the people, which was what wee now call Sermon or exhortation? For S. Paul could not condemn Prayers made to God in an vnknowen language,
does not this reason apparently prove that he meant what was spoken unto the people, which was what we now call Sermon or exhortation? For S. Paul could not condemn Prayers made to God in an unknown language,
vdz xx d n1 av-j vvi cst pns31 vvd r-crq vbds vvn p-acp dt n1, r-crq vbds q-crq pns12 av vvb n1 cc n1? p-acp n1 np1 vmd xx vvi n2 vvn p-acp np1 p-acp dt j n1,
and of him, S. Paul could not say, that he did not vnderstand: therefore he could not condemn speaking to him in an vnknowen language. To be brief; I propose this syllogism.
and of him, S. Paul could not say, that he did not understand: Therefore he could not condemn speaking to him in an unknown language. To be brief; I propose this syllogism.
cc pp-f pno31, n1 np1 vmd xx vvi, cst pns31 vdd xx vvi: av pns31 vmd xx vvi vvg p-acp pno31 p-acp dt j n1. pc-acp vbi j; pns11 vvb d n1.
that the putting the Lyturgy in common language, has caused the decay of deuotion ▪ the contempt of the publick seruice, the desrespect of sacred things sullyed by euery Coblers mouth;
that the putting the Liturgy in Common language, has caused the decay of devotion ▪ the contempt of the public service, the desrespect of sacred things sullied by every Cobblers Mouth;
your men of vnderstanding and zeale are sufficiently sensible of this, and would wish that these sacred things were kept at a distance from the common people.
your men of understanding and zeal Are sufficiently sensible of this, and would wish that these sacred things were kept At a distance from the Common people.
po22 n2 pp-f n1 cc n1 vbr av-j j pp-f d, cc vmd vvi cst d j n2 vbdr vvn p-acp dt n1 p-acp dt j n1.
Now let vs briefly shew the lawfullness of praying in an vnknowen language, (I say the Publick Prayer of the Church as for priuat prayers, its confessedly lawfull and commendable to pray in vulgar language) and the necessity of it.
Now let us briefly show the lawfulness of praying in an unknown language, (I say the Public Prayer of the Church as for private Prayers, its confessedly lawful and commendable to pray in Vulgar language) and the necessity of it.
The Lawfullness is proued The Iewish Church had their Publick seruice in the Hebrew language, which was not vnderstood by the People, the common language was the syriak:
The Lawfulness is proved The Jewish Church had their Public service in the Hebrew language, which was not understood by the People, the Common language was the Syrian:
nay he publickly approued it for when he hung on the Cross exercysing the function of a High Priest in the sacrifice of his lyfe for mankind he prayd publickly Eli Eli Lammasabacthani which being Hebrew, was so far from being vnderstood by the people ▪ that they thought he called for Elias.
nay he publicly approved it for when he hung on the Cross exercising the function of a High Priest in the sacrifice of his life for mankind he prayed publicly Eli Eli Lammasabacthani which being Hebrew, was so Far from being understood by the people ▪ that they Thought he called for Elias.
how many of your Congregation that do not vnderstand agreat part of your psalms, though they be in vulgar language? many Phrases of them being so hard and obscure, that the learned Men must haue the help of Interpreters to find out their true meaning:
how many of your Congregation that do not understand agreat part of your psalms, though they be in Vulgar language? many Phrases of them being so hard and Obscure, that the learned Men must have the help of Interpreters to find out their true meaning:
q-crq d pp-f po22 n1 cst vdb xx vvi j n1 pp-f po22 n2, cs pns32 vbb p-acp j n1? d n2 pp-f pno32 vbg av j cc j, cst dt j n2 vmb vhi dt n1 pp-f n2 pc-acp vvi av po32 j n1:
And the Deaf, and such that are at so great a distance that they cannot heare, do not they reape any benefit by your publick Prayers because they cannot vnderstand what is said? And if a Hugonot of France came to Dublin, who did not vnderstand your language, would not you admit him to your Communion and publick seruice? by this you see its lawfull of its self, to make publick Prayer in an vnkwnowen language.
And the Deaf, and such that Are At so great a distance that they cannot hear, do not they reap any benefit by your public Prayers Because they cannot understand what is said? And if a Huguenot of France Come to Dublin, who did not understand your language, would not you admit him to your Communion and public service? by this you see its lawful of its self, to make public Prayer in an vnkwnowen language.
cc dt j, cc d cst vbr p-acp av j dt n1 cst pns32 vmbx vvi, vdb xx pns32 vvi d n1 p-acp po22 j n2 c-acp pns32 vmbx vvi r-crq vbz vvn? cc cs dt np1 pp-f np1 vvd p-acp np1, r-crq vdd xx vvi po22 n1, vmd xx pn22 vvi pno31 p-acp po22 n1 cc j n1? p-acp d pn22 vvb po31 j pp-f po31 n1, pc-acp vvi j n1 p-acp dt j n1.
but I say also, that it is not you, or I, or this, or that kingdom or Prouince must be the iudge to determin in which language is it most conuenient it should be;
but I say also, that it is not you, or I, or this, or that Kingdom or Province must be the judge to determine in which language is it most convenient it should be;
cc-acp pns11 vvb av, cst pn31 vbz xx pn22, cc pns11, cc d, cc d n1 cc n1 vmb vbi dt n1 pc-acp vvi p-acp r-crq n1 vbz pn31 av-ds j pn31 vmd vbi;
or Decrees of the Gouernment, so the Christian Kingdoms and Prouinces must not question, nor iudge of the conueniency of what Rites or practice the Church does establish;
or Decrees of the Government, so the Christian Kingdoms and Provinces must not question, nor judge of the conveniency of what Rites or practice the Church does establish;
cc n2 pp-f dt n1, av dt njp n2 cc n2 vmb xx vvi, ccx n1 pp-f dt n1 pp-f r-crq n2 cc n1 dt n1 vdz vvi;
and realy may be som what more aduantagious for the flock, to haue the Publick seruice in English or Irish, is it therefore it must be lawfull for this kingdom, without the approbation of the Church or suprem Pastor of it, to vsurp that practice? no,
and realy may be Some what more advantageous for the flock, to have the Public service in English or Irish, is it Therefore it must be lawful for this Kingdom, without the approbation of the Church or supreme Pastor of it, to usurp that practice? no,
cc j vmb vbi d r-crq av-dc j p-acp dt n1, pc-acp vhi dt j n1 p-acp np1 cc jp, vbz pn31 av pn31 vmb vbi j p-acp d n1, p-acp dt n1 pp-f dt n1 cc j n1 pp-f pn31, pc-acp vvi d n1? uh-dx,
why would not you, or this Prouince, or that rather becontent to want that particular comfort which you propose to yourself in doing this or that which is not conformable to the approued practice of the Church, rather than to run in desobedience against the Church whose command and Authority, is a sufficient warrant for you to allay what scruples your reason may suggest against it? The Church ought not to condescend with you,
why would not you, or this Province, or that rather becontent to want that particular Comfort which you propose to yourself in doing this or that which is not conformable to the approved practice of the Church, rather than to run in desobedience against the Church whose command and authority, is a sufficient warrant for you to allay what scruples your reason may suggest against it? The Church ought not to condescend with you,
q-crq vmd xx pn22, cc d n1, cc cst av j-jn pc-acp vvi d j n1 r-crq pn22 vvb p-acp px21 p-acp vdg d cc cst r-crq vbz xx j p-acp dt j-vvn n1 pp-f dt n1, av-c cs pc-acp vvi p-acp n1 p-acp dt n1 rg-crq n1 cc n1, vbz dt j n1 p-acp pn22 pc-acp vvi r-crq n2 po22 n1 vmb vvi p-acp pn31? dt n1 vmd xx pc-acp vvi p-acp pn22,
and so (each Kingdom, desiring their respectiue priuiledge) the vniformity in Diuin seruice, Administration of Sacraments ▪ and Ecclesiastical Rites so much commended in the Church, would be quite ouerthrowen.
and so (each Kingdom, desiring their respective privilege) the uniformity in Divine service, Administration of Sacraments ▪ and Ecclesiastical Rites so much commended in the Church, would be quite overthrown.
cc av (d n1, vvg po32 j n1) dt n1 p-acp j-jn n1, n1 pp-f n2 ▪ cc j n2 av av-d vvn p-acp dt n1, vmd vbi av vvn.
Its the Church therefore must iudge and determin in what language is it most conuenient to worship God by Publick Prayers ▪ and wee are to acquiesee to the Decree and commands of the Church.
Its the Church Therefore must judge and determine in what language is it most convenient to worship God by Public Prayers ▪ and we Are to acquiesee to the decree and commands of the Church.
pn31|vbz dt n1 av vmb vvi cc vvi p-acp r-crq n1 vbz pn31 av-ds j p-acp n1 np1 p-acp j n2 ▪ cc pns12 vbr pc-acp vvi p-acp dt n1 cc n2 pp-f dt n1.
And therfore Luther, who vnder pretence of greater conueniency and spiritual comfort of the congregation condemned Publick seruice, in vulgar languages, against the practice of the Church; schismatically separated himself from her;
And Therefore Luther, who under pretence of greater conveniency and spiritual Comfort of the congregation condemned Public service, in Vulgar languages, against the practice of the Church; schismatically separated himself from her;
Therefore it was conuenient the Publick Prayer of the Church, which is said in all parts, should be in the publick and most vniuersall language which is the Latin.
Therefore it was convenient the Public Prayer of the Church, which is said in all parts, should be in the public and most universal language which is the Latin.
av pn31 vbds j dt j n1 pp-f dt n1, r-crq vbz vvn p-acp d n2, vmd vbi p-acp dt j cc av-ds j n1 r-crq vbz dt jp.
And as each kingdom ▪ has a language proper to it self, so the Church which is the kingdom of Christ, has its proper language which is Latin; which is so vniuersally knowen.
And as each Kingdom ▪ has a language proper to it self, so the Church which is the Kingdom of christ, has its proper language which is Latin; which is so universally known.
cc c-acp d n1 ▪ vhz dt n1 j p-acp pn31 n1, av dt n1 r-crq vbz dt n1 pp-f np1, vhz po31 j n1 r-crq vbz jp; r-crq vbz av av-j vvn.
if the Mass had been in English three hundred yeare agon, how different would the Mass be now from what it was then? the language being wholy an other, from what then is was:
if the Mass had been in English three hundred year agon, how different would the Mass be now from what it was then? the language being wholly an other, from what then is was:
but in the particular language of each kingdom, when Priests would come from their own Countries to ours in Pilgrimage, (or for other occasion,) they would not be premitted, (or not without great difficultie) to say Mass,
but in the particular language of each Kingdom, when Priests would come from their own Countries to ours in Pilgrimage, (or for other occasion,) they would not be premitted, (or not without great difficulty) to say Mass,
cc-acp p-acp dt j n1 pp-f d n1, c-crq n2 vmd vvi p-acp po32 d n2 p-acp png12 p-acp n1, (cc p-acp j-jn n1,) pns32 vmd xx vbi vvn, (cc xx p-acp j n1) pc-acp vvi n1,
and thus your Church is deuided into a numberless number of sects? this is smale encouragement for vs to permit to our common people the vse of the Bible, iudging it better to knovv to sobriety, as S. Paul counsels,
and thus your Church is divided into a numberless number of Sects? this is small encouragement for us to permit to our Common people the use of the bible, judging it better to know to sobriety, as S. Paul Counsels,
you haue been much acquainted with the Inquisition, as you would haue vs belieue; you know the seuerity of that Tribunal against Hereticks, Iewes and Idolaters;
you have been much acquainted with the Inquisition, as you would have us believe; you know the severity of that Tribunal against Heretics, Iewes and Idolaters;
how many haue you seen in spain, that by adoring Images came to fall into Idolatry? doubtless had there been any, the Inquisition would haue taken holt of him;
how many have you seen in spain, that by adoring Images Come to fallen into Idolatry? doubtless had there been any, the Inquisition would have taken holt of him;
she must declare that, and acording what she iudges, who is constantly directed by Gods infallible Spirit in the gouernment of the flock, must permit or prohibit it.
she must declare that, and according what she judges, who is constantly directed by God's infallible Spirit in the government of the flock, must permit or prohibit it.
and vnder pretence of a greater conueniency that appears to him, should alter the established practices of the Commonwealth, should not such a man, I say, be esteemed a seditious Reuolter,
and under pretence of a greater conveniency that appears to him, should altar the established practices of the Commonwealth, should not such a man, I say, be esteemed a seditious Reuolter,
besids priests and fryers, being the Pastors of the Church, are obliged to reade, and when a Priest or fryer abuses the Scripture, its easy to punish him;
besides Priests and Friars, being the Pastors of the Church, Are obliged to read, and when a Priest or fryer Abuses the Scripture, its easy to Punish him;
p-acp n2 cc n2, vbg dt ng1 pp-f dt n1, vbr vvn pc-acp vvi, cc c-crq dt n1 cc n1 vvz dt n1, pn31|vbz j pc-acp vvi pno31;
He quotes vpon Mr Stillingfleets word, a Council of Bishops at Bononia, that prohibited the Scripture giuing for reason that it discouers the corruptious of the Catholick Doctrin:
He quotes upon Mr Stillingfleets word, a Council of Bishops At Bologna, that prohibited the Scripture giving for reason that it discovers the corruptious of the Catholic Doctrine:
but this Council must be of the same coyn of the 92 Canon of the Council of Lateran, which wee mentioned aboue, no such Canon of Lateran or Council of Bononia is,
but this Council must be of the same coin of the 92 Canon of the Council of Lateran, which we mentioned above, no such Canon of Lateran or Council of Bologna is,
cc-acp d n1 vmb vbi pp-f dt d n1 pp-f dt crd n1 pp-f dt n1 pp-f np1, r-crq pns12 vvd a-acp, dx d n1 pp-f np1 cc n1 pp-f np1 vbz,
Its for this end that God placed in his Church some Prophet, some Apostles, some Euangelists, Doctors, and Pastors, to keepe vs in Vnity of Faith by teaching what wee ought to belieue S. Paul Eph. 4. Act. 20.18. he commands the Pastors to watch ouer the flock, in which the H. G. hath placed them to gouern the Church.
Its for this end that God placed in his Church Some Prophet, Some Apostles, Some Evangelists, Doctors, and Pastors, to keep us in Unity of Faith by teaching what we ought to believe S. Paul Ephesians 4. Act. 20.18. he commands the Pastors to watch over the flock, in which the H. G. hath placed them to govern the Church.
and therefore sayes S. Basil. q. 25. Superiorum est ista scire, &c. its the obligation of the Superiors (to say the Pastors) to knovv and learn these thing, vvhich they may teach to others;
and Therefore Says S. Basil. q. 25. Superiors est ista Scire, etc. its the obligation of the Superiors (to say the Pastors) to know and Learn these thing, which they may teach to Others;
cc av vvz n1 np1 vvd. crd np1 fw-la fw-la n1, av pn31|vbz dt n1 pp-f dt n2-jn (p-acp vvi dt ng1) pc-acp vvi cc vvi d n1, r-crq pns32 vmb vvi p-acp n2-jn;
And Leo Pope writing to the Patriarck of Alexandria epist. 62. and epist. 82. ad Iul. You must haue care that none, vvho is not a Priest of the Lord, may presume to vsurp the authority of teaching or preaching,
And Leo Pope writing to the Patriarch of Alexandria Epistle. 62. and Epistle. 82. and July You must have care that none, who is not a Priest of the Lord, may presume to usurp the Authority of teaching or preaching,
cc np1 n1 vvg p-acp dt n1 pp-f np1 vvn. crd cc vvn. crd vvi np1 pn22 vmb vhi n1 cst pix, r-crq vbz xx dt n1 pp-f dt n1, vmb vvi pc-acp vvi dt n1 pp-f vvg cc vvg,
And S. Aug. l. 1. de moribus Eccl. c. 1. vvhat man of iudgment doth not vnderstand, that the exposition of Scripture, is to be asked of them, vvho by their profession are their Doctors.
And S. Aug. l. 1. de moribus Ecclesiastes c. 1. what man of judgement does not understand, that the exposition of Scripture, is to be asked of them, who by their profession Are their Doctors.
exhorts vs to read, vvee haue also a sure vvord of of Prophecy, vvherunto ye do vvell to take heed &c. but S. Peter, by that sure vvord of Prophecy, means, not only the written word of God,
exhorts us to read, we have also a sure word of of Prophecy, whereunto you do well to take heed etc. but S. Peter, by that sure word of Prophecy, means, not only the written word of God,
vvz pno12 pc-acp vvi, pns12 vhb av dt j n1 pp-f pp-f n1, c-crq pn22 vdb av pc-acp vvi n1 av p-acp n1 np1, p-acp cst j n1 pp-f n1, n2, xx av-j dt j-vvn n1 pp-f np1,
but also the vnwritten word, which is the Tradition, by which the Church deliuers to vs the true sense of the written vvord; which he bids vs to take heed of. S. Paul recommends vnto vs the reading of Scripture Rom. 15. and 2. Tim. 3. as being written for our comfort and instruction. That is not denied;
but also the unwritten word, which is the Tradition, by which the Church delivers to us the true sense of the written word; which he bids us to take heed of. S. Paul recommends unto us the reading of Scripture Rom. 15. and 2. Tim. 3. as being written for our Comfort and instruction. That is not denied;
For if euen the very learned themselues, are puzl'd with the difficulties of Scripture, and often do wrest them to their perd•tion as S. Peter sayes 2. Epis. 3.16.
For if even the very learned themselves, Are puzzled with the difficulties of Scripture, and often do wrest them to their perd•tion as S. Peter Says 2. Ethics 3.16.
p-acp cs av dt j vvn px32, vbr vvn p-acp dt n2 pp-f n1, cc av vdb vvi pno32 p-acp po32 n1 p-acp n1 np1 vvz crd np1 crd.
but neither can I omit to speake somwhat of it, wheras Mr Sall in the Conclusion or Third part of his sermon, accuses our Church of Tyranny in forcing the belief of this Doctrin vpon the Faithfull;
but neither can I omit to speak somewhat of it, whereas Mr Shall in the Conclusion or Third part of his sermon, accuses our Church of Tyranny in forcing the belief of this Doctrine upon the Faithful;
cc-acp av-dx vmb pns11 vvi pc-acp vvi av pp-f pn31, cs n1 vmb p-acp dt n1 cc ord n1 pp-f po31 n1, vvz po12 n1 pp-f n1 p-acp vvg dt n1 pp-f d n1 p-acp dt j;
I admire Mr Sall that you so confidently auerr that many cleer testimonies of Scripture are against the immaculat Conception, and mention none, what did you expect wee would belieue a Bankrrupt in Religion only vpon his bare word? you should haue produced those cleer testimonies;
I admire Mr Sall that you so confidently aver that many clear testimonies of Scripture Are against the immaculate Conception, and mention none, what did you expect we would believe a Bankrrupt in Religion only upon his bore word? you should have produced those clear testimonies;
pns11 vvb n1 np1 cst pn22 av av-j vvi d d j n2 pp-f n1 vbr p-acp dt j n1, cc vvb pix, r-crq vdd pn22 vvi pns12 vmd vvi dt j p-acp n1 av-j p-acp po31 j n1? pn22 vmd vhi vvn d j n2;
and if you call that a cleer testimonie against this Doctrin, which S. Paul has Rom. 5. all haue sinned in Adam, as if the B. Virgen were also included in that vniuersal Proposition All haue sinned; its rather a cleer testimony of your little insight in Scripture, which if you had, you might know that very often such vniuersal Propositions, admit exceptions,
and if you call that a clear testimony against this Doctrine, which S. Paul has Rom. 5. all have sinned in Adam, as if the B. Virgin were also included in that universal Proposition All have sinned; its rather a clear testimony of your little insight in Scripture, which if you had, you might know that very often such universal Propositions, admit exceptions,
cc cs pn22 vvb cst dt j n1 p-acp d n1, r-crq n1 np1 vhz np1 crd d vhb vvn p-acp np1, c-acp cs dt np1 np1 vbdr av vvd p-acp cst j-u n1 d vhb vvn; pn31|vbz av-c dt j n1 pp-f po22 j n1 p-acp n1, r-crq cs pn22 vhd, pn22 vmd vvi cst av av d j-u n2, vvb n2,
because they are not Logically vniuersal signifying euery Indiuiduum or Particular of the kind; but Morally vniuersal signifying the greatest part or number of the kind; That Proposition All men haue sinned in Adam, is true,
Because they Are not Logically universal signifying every Indiuiduum or Particular of the kind; but Morally universal signifying the greatest part or number of the kind; That Proposition All men have sinned in Adam, is true,
c-acp pns32 vbr xx av-j j-u vvg d fw-la cc j-jn pp-f dt n1; p-acp av-j j-u vvg dt js n1 cc n1 pp-f dt n1; cst n1 d n2 vhb vvn p-acp np1, vbz j,
Does not this General Proposition admit no exception? was the Baptist, Moyses and Elias theeues and Robbers? when Iesus was in the house of Simon and Andrew, the text sayes, they brought vnto him all that vvere diseased,
Does not this General Proposition admit no exception? was the Baptist, Moses and Elias thieves and Robbers? when Iesus was in the house of Simon and Andrew, the text Says, they brought unto him all that were diseased,
vdz xx d j n1 vvb dx n1? vbds dt n1, np1 cc np1 n2 cc n2? c-crq np1 vbds p-acp dt n1 pp-f np1 cc np1, dt n1 vvz, pns32 vvd p-acp pno31 d cst vbdr vvn,
Marie was redeemed by the Merits of Christ from sin, because by his Merits she was preserued from falling into sin, wherinto she had fallen had she not been preserued by him;
Marie was redeemed by the Merits of christ from since, Because by his Merits she was preserved from falling into since, whereinto she had fallen had she not been preserved by him;
Now Mr Sall to shew you that our Church is not cruel in this Doctrin of the Immaculate Conception, I hope you will not say its a sin to profess publickly that Doctrin,
Now Mr Sall to show you that our Church is not cruel in this Doctrine of the Immaculate Conception, I hope you will not say its a since to profess publicly that Doctrine,
av n1 np1 pc-acp vvi pn22 d po12 n1 vbz xx j p-acp d n1 pp-f dt j n1, pns11 vvb pn22 vmb xx vvi pn31|vbz dt n1 pc-acp vvi av-j cst n1,
as it is no sin to profess publickly the Doctrin of the Thomists, or that of the Scotists: nor will you deny but that its lawfull to any Community to require certain conditions, such as they think fit,
as it is no since to profess publicly the Doctrine of the Thomists, or that of the Scotists: nor will you deny but that its lawful to any Community to require certain conditions, such as they think fit,
c-acp pn31 vbz dx n1 pc-acp vvi av-j dt n1 pp-f dt n2, cc d pp-f dt n2: ccx vmb pn22 vvi p-acp d po31 j p-acp d n1 pc-acp vvi j n2, d c-acp pns32 vvb j,
and is it cruelty to deny them admittance if they will not embrace those conditions? why then will you censure it to be cruel, that some vniuersities will not admit to Degrees,
and is it cruelty to deny them admittance if they will not embrace those conditions? why then will you censure it to be cruel, that Some universities will not admit to Degrees,
cc vbz pn31 n1 pc-acp vvi pno32 n1 cs pns32 vmb xx vvi d n2? uh-crq av vmb pn22 vvi pn31 pc-acp vbi j, cst d n2 vmb xx vvi p-acp n2,
nor Churchs admit to preach but those that will protest for the Conception? why will not you also accuse of cruelty some vniuersities which will admit none to Degrees but such as will profess and teach the Doctrin of Thomist? But say you they oblige men to protest for the Conception ▪ against their Iudgment:
nor Churches admit to preach but those that will protest for the Conception? why will not you also accuse of cruelty Some universities which will admit none to Degrees but such as will profess and teach the Doctrine of Thomist? But say you they oblige men to protest for the Conception ▪ against their Judgement:
ccx n2 vvb pc-acp vvi p-acp d cst vmb vvi p-acp dt n1? q-crq vmb xx pn22 av vvi pp-f n1 d n2 r-crq vmb vvi pix p-acp n2 p-acp d c-acp vmb vvi cc vvi dt n1 pp-f vvd? p-acp vvi pn22 pns32 vvb n2 pc-acp vvi p-acp dt n1 ▪ p-acp po32 n1:
and dare you to condemn this to be cruelty when the Church of England obliges to sweare the spiritual supremacy of the King, which in opinion of Caluin (as I haue shewen aboue) is a Blasphemy, in the iudgment of most learned Protestants is false,
and Dare you to condemn this to be cruelty when the Church of England obliges to swear the spiritual supremacy of the King, which in opinion of Calvin (as I have shown above) is a Blasphemy, in the judgement of most learned Protestants is false,
for reason of state, and the peaceable gouernment of their People, to conform themselues exteriourly and profess that Doctrin, leauing them the Liberty of iudging interiourly what they please:
for reason of state, and the peaceable government of their People, to conform themselves exteriorly and profess that Doctrine, leaving them the Liberty of judging interiorly what they please:
p-acp n1 pp-f n1, cc dt j n1 pp-f po32 n1, pc-acp vvi px32 av-jn cc vvi d n1, vvg pno32 dt n1 pp-f vvg av-j r-crq pns32 vvb:
and such as makes that exteriour profession its their part to correct their iudgment, and conform it to their exteriour profession, which they can lawfully do,
and such as makes that exterior profession its their part to correct their judgement, and conform it to their exterior profession, which they can lawfully do,
cc d c-acp vvz d j-jn n1 vbz po32 n1 pc-acp vvi po32 n1, cc vvi pn31 p-acp po32 j-jn n1, r-crq pns32 vmb av-j vdi,
why may not the vniuersities and Churchs exact the outward profession of the imaculat conceptiō, which without heresy or error a man may in wardly iudge to be true? and why can the Protestant Church exact the swearing of the spiritual Supremacy of the King from them, who cannot in conscience submit their iudgment inwardly to that Doctrin?
why may not the universities and Churches exact the outward profession of the imaculat conception, which without heresy or error a man may in wardly judge to be true? and why can the Protestant Church exact the swearing of the spiritual Supremacy of the King from them, who cannot in conscience submit their judgement inwardly to that Doctrine?
In the Conclusion of his Sermon also Mr Sall accuses our Church of cruelty in the exercyse of the Sacrament of Confession ▪ And I obserue that he does not condemn the Doctrin of Confession which our Church belieues to be a Sacrament, necessary for such as haue fallen into sin;
In the Conclusion of his Sermon also Mr Sall accuses our Church of cruelty in the exercise of the Sacrament of Confessi ▪ And I observe that he does not condemn the Doctrine of Confessi which our Church believes to be a Sacrament, necessary for such as have fallen into since;
perhaps he was conuinc'd to belieue the necessity of it by that vnanswerable text Mat. 18.18. vvhat soeuer ye shall bind on earth shall be bound in heauen, and vvhat soeuer ye shall loose on earth, shall be loosed in heauen, which words are also expressed Mat. 16.19. sins therefore may be bound or vnbound on earth by the Apostles and successors, and the text marks (obserue well) that their binding, or vnbinding on earth by them, must precede to their hinding and vnbinding in Heauen, whence the necessity of Confession of sins to the Priests is absolutly concluded.
perhaps he was convinced to believe the necessity of it by that unanswerable text Mathew 18.18. what soever you shall bind on earth shall be bound in heaven, and what soever you shall lose on earth, shall be loosed in heaven, which words Are also expressed Mathew 16.19. Sins Therefore may be bound or unbound on earth by the Apostles and Successors, and the text marks (observe well) that their binding, or unbinding on earth by them, must precede to their hinding and unbinding in Heaven, whence the necessity of Confessi of Sins to the Priests is absolutely concluded.
av pns31 vbds vvd pc-acp vvi dt n1 pp-f pn31 p-acp d j n1 np1 crd. r-crq av pn22 vmb vvi p-acp n1 vmb vbi vvn p-acp n1, cc r-crq av pn22 vmb vvi p-acp n1, vmb vbi vvn p-acp n1, r-crq n2 vbr av vvn np1 crd. n2 av vmb vbi vvn cc vvn p-acp n1 p-acp dt n2 cc n2, cc dt n1 n2 (vvb av) cst po32 vvg, cc vvg p-acp n1 p-acp pno32, vmb vvi p-acp po32 vvg cc vvg p-acp n1, c-crq dt n1 pp-f n1 pp-f n2 p-acp dt n2 vbz av-j vvn.
First, saies Mr Sall, in obliging to the minut expression of the most loathsom circumstances of secret thoughts and deeds, vvhich renders it the most heaure of Christian duties.
First, Says Mr Sall, in obliging to the minute expression of the most loathsome Circumstances of secret thoughts and Deeds, which renders it the most heaure of Christian duties.
How? the Protestants did hither to accuse vs that wee did facilitat sin ▪ and gaue and easy way for forgiuing it, by granting the Priest power of forgiuing and now Mr Sall accuses vs, that wee require too much? by this wee may see which of vs ▪ Protestants or Catholicks, does encourage most to sin by an easy forgiuing it:
How? the Protestants did hither to accuse us that we did facilitat since ▪ and gave and easy Way for forgiving it, by granting the Priest power of forgiving and now Mr Sall accuses us, that we require too much? by this we may see which of us ▪ Protestants or Catholics, does encourage most to since by an easy forgiving it:
q-crq? dt n2 vdd av pc-acp vvi pno12 d pns12 vdd fw-la n1 ▪ cc vvd cc j n1 p-acp j-vvg pn31, p-acp vvg dt n1 n1 pp-f j-vvg cc av n1 np1 vvz pno12, cst pns12 vvb av d? p-acp d pns12 vmb vvi r-crq pp-f pno12 ▪ n2 cc njp2, vdz vvi av-ds p-acp n1 p-acp dt j j-vvg pn31:
the Catholick requires the declaring of each particular sin and circumstance to a Priest, with an act of sorrow for hauing sinned, a firm purpose of a mendment, the fullfilling the Pennance that the Priest shall enioyne,
the Catholic requires the declaring of each particular since and circumstance to a Priest, with an act of sorrow for having sinned, a firm purpose of a mendment, the fulfilling the Penance that the Priest shall enjoin,
how can he exercyse that Iudicature, or know when, or what to bind, if the Penitent does not declare the state of his conscience, no more than a iudge in a secural tribunal can giue sentence,
how can he exercise that Judicature, or know when, or what to bind, if the Penitent does not declare the state of his conscience, no more than a judge in a secural tribunal can give sentence,
q-crq vmb pns31 vvi d n1, cc vvb c-crq, cc r-crq pc-acp vvi, cs dt n-jn vdz xx vvi dt n1 pp-f po31 n1, av-dx dc cs dt n1 p-acp dt j n1 vmb vvi n1,
hom. 49. Nemo dicat, occulte ago paenitentiam, in corde meo ago, coram Deo ago, ergo sine causa dictum est quae solueritis super terram, &c. Let none say, I make pennance priuatly, in my hart, in the sight of God;
hom. 49. Nemo dicat, occult ago paenitentiam, in cord meo ago, coram God ago, ergo sine causa dictum est Quae solueritis super terram, etc. Let none say, I make penance privately, in my heart, in the sighed of God;
Which yet he more expresly declares, l. 2. de Visit. Infirmorum, c. 5. Astantem coram te Sacerdotem Angelum Dei existima, aperi ei penenetralium tuorum abditissima latibula, nihil obscurum dicens, culpam nullis ambagibus inuoluens, designanda sunt in quibus peccasti, loca, tempora, cum quibus personis, &c. Haec autem omnia si taceantur, aut dicta callide pallientur animam iugulant.
Which yet he more expressly declares, l. 2. de Visit. Infirmorum, c. 5. Astantem coram te Sacerdotem Angelum Dei existima, aperi ei penenetralium tuorum abditissima latibula, nihil Obscure dicens, Fault nullis ambagibus inuoluens, designanda sunt in quibus You have sinned, loca, tempora, cum quibus Persons, etc. Haec autem omnia si taceantur, Or dicta callide pallientur animam iugulant.
The second thing wherin he accuses vs of cruelty in the exercyse of this Sacrament, is the reseruation of cases not to be absolued but by certain Persons.
The second thing wherein he accuses us of cruelty in the exercise of this Sacrament, is the reservation of cases not to be absolved but by certain Persons.
dt ord n1 c-crq pns31 vvz pno12 pp-f n1 p-acp dt n1 pp-f d n1, vbz dt n1 pp-f n2 xx pc-acp vbi vvn cc-acp p-acp j n2.
Which is so farr from being cruelty, that it appears to be most iust, either because that euery priest is not so learned as to be able to manage the consciences of all people and therefore are iustly denied the exercyse of that power;
Which is so Far from being cruelty, that it appears to be most just, either Because that every priest is not so learned as to be able to manage the Consciences of all people and Therefore Are justly denied the exercise of that power;
r-crq vbz av av-j p-acp vbg n1, cst pn31 vvz pc-acp vbi av-ds j, av-d c-acp cst d n1 vbz xx av j c-acp pc-acp vbi j pc-acp vvi dt n2 pp-f d n1 cc av vbr av-j vvn dt n1 pp-f d n1;
or because that som sins are so horrid that to withdraw men from them, it's very iust to restrain the power of forgiuing them, that by that restriction and difficulty men may be freighten'd.
or Because that Some Sins Are so horrid that to withdraw men from them, it's very just to restrain the power of forgiving them, that by that restriction and difficulty men may be freightened.
cc c-acp cst d n2 vbr av j cst pc-acp vvi n2 p-acp pno32, pn31|vbz av j pc-acp vvi dt n1 pp-f j-vvg pno32, cst p-acp d n1 cc n1 n2 vmb vbi vvn.
The Third thing wherin he accuses vs of cruelty in this Sacrament, is that som Pastors make their flock belieue they cannot confess but to their own Curats,
The Third thing wherein he accuses us of cruelty in this Sacrament, is that Some Pastors make their flock believe they cannot confess but to their own Curats,
dt ord n1 c-crq pns31 vvz pno12 pp-f n1 p-acp d n1, vbz d d ng1 vvb po32 n1 vvi pns32 vmbx vvi cc-acp p-acp po32 d n2,
but som corrupt members, why did you therefore forsake the Church, but detest that abominable practice? because, he sayes, he did endeauour to reform the abuse,
but Some corrupt members, why did you Therefore forsake the Church, but detest that abominable practice? Because, he Says, he did endeavour to reform the abuse,
cc-acp d j n2, q-crq vdd pn22 av vvb dt n1, cc-acp vvb d j n1? c-acp, pns31 vvz, pns31 vdd vvi pc-acp vvi dt n1,
MOnstruous errors you say, obliged you to a separation from the Catholick Church, (the vain pretext of hereticks of all ages, whose Names she has crushed to infamy, still Triumphant against the Gates of Hell) and I must belieue they were errors that obliged you;
MOnstruous errors you say, obliged you to a separation from the Catholic Church, (the vain pretext of Heretics of all ages, whose Names she has crushed to infamy, still Triumphant against the Gates of Hell) and I must believe they were errors that obliged you;
you knew also the Pop's infallibility was but and opinion of som diuins and that what wee belieue as an article of Faith, is not the infallibility of the Pope alone (of which only you speake) but of the Church Vniuersal,
you knew also the Pop's infallibility was but and opinion of Some Divines and that what we believe as an article of Faith, is not the infallibility of the Pope alone (of which only you speak) but of the Church Universal,
pn22 vvd av dt ng1 n1 vbds cc-acp cc n1 pp-f d n2-jn cc d r-crq pns12 vvb p-acp dt n1 pp-f n1, vbz xx dt n1 pp-f dt n1 av-j (pp-f r-crq av-j pn22 vvb) cc-acp pp-f dt n1 j-u,
and preiudice that made you recken as errors of the Church, these points, which are not Church Doctrin? was it not wicked and damnable in you to separat from her for errors (if they be such) which are not her errors,
and prejudice that made you reckon as errors of the Church, these points, which Are not Church Doctrine? was it not wicked and damnable in you to separate from her for errors (if they be such) which Are not her errors,
cc n1 cst vvd pn22 vvb p-acp n2 pp-f dt n1, d n2, r-crq vbr xx n1 n1? vbds pn31 xx j cc j p-acp pn22 pc-acp vvi p-acp pno31 p-acp n2 (cs pns32 vbb d) q-crq vbr xx po31 n2,
But you had a mind to depart, and to render your separation more acceptable to our Aduersaries, you tooke for pretence those two points, which though you know well they were no points of our Religion, yet you knew they were very odious to our Aduersaries,
But you had a mind to depart, and to render your separation more acceptable to our Adversaries, you took for pretence those two points, which though you know well they were no points of our Religion, yet you knew they were very odious to our Adversaries,
p-acp pn22 vhd dt n1 pc-acp vvi, cc pc-acp vvi po22 n1 av-dc j p-acp po12 n2, pn22 vvd p-acp n1 d crd n2, r-crq cs pn22 vvb av pns32 vbdr dx n2 pp-f po12 n1, av pn22 vvd pns32 vbdr av j p-acp po12 n2,
for nothing can iustify separation from the Church but errors and practices inconsistent with saluation, which as well our Diuins as yours do confess;
for nothing can justify separation from the Church but errors and practices inconsistent with salvation, which as well our Divines as yours do confess;
for you had a sad experience (which they had not when they began) of the confusion and multitude of sects, occasioned by the liberty granted to all people for the reading of Scripture:
for you had a sad experience (which they had not when they began) of the confusion and multitude of Sects, occasioned by the liberty granted to all people for the reading of Scripture:
but S. Augustin tells you ( lib. cont. Parmen. c. 11.) there is no iust necessity to diuide Vnity ▪ and epist. 48. It is impossible that any may haue a iust cause to forsake the communion of the Church.
but S. Augustin tells you (lib. contentedly. Parmen. c. 11.) there is no just necessity to divide Unity ▪ and Epistle. 48. It is impossible that any may have a just cause to forsake the communion of the Church.
Our Church therefore, which was the only Church extant before, and in Luthers dayes, and is now the same that then it was, had no errors which might be a iustcause, or necessity for him,
Our Church Therefore, which was the only Church extant before, and in Luthers days, and is now the same that then it was, had no errors which might be a iustcause, or necessity for him,
po12 n1 av, r-crq vbds dt j n1 j a-acp, cc p-acp np1 n2, cc vbz av dt d cst av pn31 vbds, vhd dx n2 r-crq vmd vbi dt n1, cc n1 p-acp pno31,
or for you to depart from her, and deuide Vnity of Religion. If her errors, wherof you accuse her, are fundamental errors inconsistent with saluation;
or for you to depart from her, and divide Unity of Religion. If her errors, whereof you accuse her, Are fundamental errors inconsistent with salvation;
since that in the opinion of all Sectaries, there is no Church or Congregation free from some inferior and not fundamental errors, the Protestants accuse the Catholicks of many, the Presbyterians accuse the Protestants, the Anabaptists accuse the Presbyterians,
since that in the opinion of all Sectaries, there is no Church or Congregation free from Some inferior and not fundamental errors, the Protestants accuse the Catholics of many, the Presbyterians accuse the Protestants, the Anabaptists accuse the Presbyterians,
c-acp cst p-acp dt n1 pp-f d n2, pc-acp vbz dx n1 cc n1 j p-acp d j-jn cc xx j n2, dt n2 vvb dt njp2 pp-f d, dt njp2 vvb dt n2, dt np1 vvb dt njp2,
And is it not a pretty iest that you would make vn belieue, it's the desire of security of your saluation, which forced you to separat from the Roman Church, wherin S. Thomas Aquinas dyed, who in the acknowledgement of your own Doctors is a Saint, where S. Bernard dyed, who in the iudgment of your own Doctors was a Saint saies your whitaker de Eccl. pag. 369. a very pious Man, saies your Osiander cent. 12. a Saint of the Roman Church saies your Gomarus in speculo Eccl. p. 23. one of the lamps of Gods Church, saies your Pasquil in his Return to Eng. pag. 8. could not you secure your saluation in that Church wherin S. Gregory the Great, dyed and liued a Pope, that Blessed and Holy Father, saies your Godwin, in his Catal. of Bish. pag. 3. that holy and learned Bishop of Rome saies Mr Bell in his Suruey of Pop. pag. 189. these haue been,
And is it not a pretty jest that you would make vn believe, it's the desire of security of your salvation, which forced you to separate from the Roman Church, wherein S. Thomas Aquinas died, who in the acknowledgement of your own Doctors is a Saint, where S. Bernard died, who in the judgement of your own Doctors was a Saint Says your Whitaker de Ecclesiastes page. 369. a very pious Man, Says your Osiander cent. 12. a Saint of the Roman Church Says your Gomarus in speculo Ecclesiastes p. 23. one of the lamps of God's Church, Says your Pasquil in his Return to Eng page. 8. could not you secure your salvation in that Church wherein S. Gregory the Great, died and lived a Pope, that Blessed and Holy Father, Says your Godwin, in his Catal. of Bish. page. 3. that holy and learned Bishop of Rome Says Mr Bell in his Survey of Pop. page. 189. these have been,
but dyed Saints, for the Protestant Church, wherof there was neuer yet any Saint. Let vs suppose, that both the Catholick and Protestant Church is a sauing Church;
but died Saints, for the Protestant Church, whereof there was never yet any Saint. Let us suppose, that both the Catholic and Protestant Church is a Saving Church;
cc-acp vvd n2, p-acp dt n1 n1, c-crq pc-acp vbds av-x av d n1. vvb pno12 vvi, cst d dt njp cc n1 n1 vbz dt vvg n1;
yet for to secure his saluation will not any wyse man, rather chuse that Church wherin there are so many Saints than a Church which neuer yet afforded any? as you would chuse to study in schoole, where many learned Doctors are bred, rather than in a schoole, where neuer any learned man was knowen what wyse man, tender of his saluation, would not chuse that Church and Religion ▪ which generally all persons who know both Religions, do chuse to dye in? for, certainly, the election of that last houre,
yet for to secure his salvation will not any wise man, rather choose that Church wherein there Are so many Saints than a Church which never yet afforded any? as you would choose to study in school, where many learned Doctors Are bred, rather than in a school, where never any learned man was known what wise man, tender of his salvation, would not choose that Church and Religion ▪ which generally all Persons who know both Religions, do choose to die in? for, Certainly, the election of that last hour,
av c-acp pc-acp vvi po31 n1 vmb xx d j n1, av-c vvb d n1 c-crq pc-acp vbr av d n2 cs dt n1 r-crq av-x av vvd d? c-acp pn22 vmd vvi pc-acp vvi p-acp n1, c-crq d j n2 vbr vvn, av-c cs p-acp dt n1, c-crq av d j n1 vbds vvn r-crq j n1, j pp-f po31 n1, vmd xx vvi d n1 cc n1 ▪ r-crq av-j d n2 r-crq vvb d n2, vdb vvi pc-acp vvi p-acp? p-acp, av-j, dt n1 pp-f cst ord n1,
when men are most earnest to secure their saluation, and setting interest and Pleasures asyde, end eauour to prouide for eternity, is a great argument of the goodness of a Religion:
when men Are most earnest to secure their salvation, and setting Interest and Pleasures aside, end eauour to provide for eternity, is a great argument of the Goodness of a Religion:
that Church therefore wherin generally all men, who know both Religions, chuse to dye in, ought to be embraced by him who endeauors to secure his saluation; This is the Catholick Religion;
that Church Therefore wherein generally all men, who know both Religions, choose to die in, ought to be embraced by him who endeavors to secure his salvation; This is the Catholic Religion;
cst n1 av c-crq av-j d n2, r-crq vvb d n2, vvb pc-acp vvi p-acp, pi pc-acp vbi vvn p-acp pno31 r-crq n2 pc-acp vvi po31 n1; d vbz dt njp n1;
and liued so vntill his dying houre, that desired to dye a Protestant, or called for a Minister to be reconciled to the Church? but to the contrary, generally all those who of Catholicks become Protestants,
and lived so until his dying hour, that desired to die a Protestant, or called for a Minister to be reconciled to the Church? but to the contrary, generally all those who of Catholics become Protestants,
cc vvd av p-acp po31 j-vvg n1, cst vvd pc-acp vvi dt n1, cc vvn p-acp dt n1 pc-acp vbi vvn p-acp dt n1? cc-acp p-acp dt n-jn, av-j d d r-crq a-acp njp2 vvn n2,
then they dye, or desire to dye Catholicks and wee know by many experiences, that the friends of those dying Persons do watch the doores, to hinder the access of any Priest:
then they die, or desire to die Catholics and we know by many experiences, that the Friends of those dying Persons do watch the doors, to hinder the access of any Priest:
cs pns32 vvb, cc vvb pc-acp vvi njp2 cc pns12 vvb p-acp d n2, cst dt n2 pp-f d j-vvg n2 vdb vvi dt n2, pc-acp vvi dt n1 pp-f d n1:
and that the Catholick Religion is the securest for saluation? did you desire to secure your saluation? why did not you obserue what Counsel Christ gaue vs for to be saued with aduantage,
and that the Catholic Religion is the securest for salvation? did you desire to secure your salvation? why did not you observe what Counsel christ gave us for to be saved with advantage,
and then you would know which Religion to chuse? Consider how much did Christ recommend vnto xs voluntary Powerty, if thou vvilt be perfect (sayd he Mat. 1921.) go and sell vvhat thou hast,
and then you would know which Religion to choose? Consider how much did christ recommend unto xs voluntary Powerty, if thou wilt be perfect (said he Mathew 1921.) go and fell what thou hast,
but the Church exhorts the Faithfull vnto it, and that to great effect, wheras our Conuents and Monasteries are in habited by many who changed their plenifull estates for powerty, their Silks end sattins for rags, their delicat dishs for a fryers portion, their liberty for retyrement,
but the Church exhorts the Faithful unto it, and that to great Effect, whereas our Convents and Monasteries Are in habited by many who changed their plenifull estates for powerty, their Silks end satins for rags, their delicate dishs for a Friars portion, their liberty for retirement,
you know this to be true, who knows the Order of the Carthusians, to speake nothing of other religious orders ▪ how much the Protestant Church is a stranger to this Doctrin and practise, the world knows:
you know this to be true, who knows the Order of the Carthusians, to speak nothing of other religious order ▪ how much the Protestant Church is a stranger to this Doctrine and practice, the world knows:
pn22 vvb d pc-acp vbi j, r-crq vvz dt n1 pp-f dt njp2, pc-acp vvi pix pp-f j-jn j n2 ▪ c-crq d dt n1 n1 vbz dt n1 p-acp d n1 cc n1, dt n1 vvz:
what Protestant did you euer hear of, that forsook a plentifull estate to becom a poor Minister? did euer any Minister or Preacher of your Church exhort his flock to this practise,
what Protestant did you ever hear of, that forsook a plentiful estate to become a poor Minister? did ever any Minister or Preacher of your Church exhort his flock to this practice,
r-crq n1 vdd pn22 av vvi pp-f, cst vvd dt j n1 pc-acp vvi dt j n1? vdd av d n1 cc n1 pp-f po22 n1 vvi po31 n1 p-acp d n1,
or would not he be esteemed a Mad man, that would do it? How then Mr Sall? did you for to secure your saluation, chuse that Church, where this Counsel of Christ is neglected,
or would not he be esteemed a Mad man, that would do it? How then Mr Sall? did you for to secure your salvation, choose that Church, where this Counsel of christ is neglected,
cc vmd xx pns31 vbi vvn dt j n1, cst vmd vdi pn31? uh-crq av n1 np1? vdd pn22 p-acp p-acp vvi po22 n1, vvb d n1, c-crq d n1 pp-f np1 vbz vvn,
and does expect to be rich, Christ hauing branded Richs as dangerous to saluation? This manner of securing saluation was euer yet vnknowen to all Saints, who esteemed Richs and Honors sworn enemyes to the soule;
and does expect to be rich, christ having branded Riches as dangerous to salvation? This manner of securing salvation was ever yet unknown to all Saints, who esteemed Riches and Honours sworn enemies to the soul;
cc vdz vvi pc-acp vbi j, np1 vhg vvn n2 p-acp j p-acp n1? d n1 pp-f vvg n1 vbds av av j p-acp d n2, r-crq vvd n2 cc n2 vvn n2 p-acp dt n1;
they to secure their saluation, forsook Richs and Honnors, and you to secure yours, you forsake powerty (Powerty I say to which you are obliged by solemn vow) and seek for Richs.
they to secure their salvation, forsook Riches and Honours, and you to secure yours, you forsake powerty (Powerty I say to which you Are obliged by solemn Voelli) and seek for Riches.
but is practis'd by innumerable Catholicks of all sexes, ages and conditions in disclplins, hair-cloaths, fasting sleeping on the bare ground rysing at midnight for to prayse God, abstaining from delicat meats and wearing of Linnen and seueral other chastisements of the Body;
but is practised by innumerable Catholics of all sexes, ages and conditions in disclplins, hair-clothes, fasting sleeping on the bore ground rising At midnight for to praise God, abstaining from delicate Meats and wearing of Linen and several other chastisements of the Body;
did you euer heare of any Protestant, who disciplins himself, who sleeps on the bare ground, who ryses at midnight to sing psalms to God, who abstains from wearing of Linnen? I do not wonder that many Libertins of your Church, should set these exercises at naught,
did you ever hear of any Protestant, who disciplins himself, who sleeps on the bore ground, who rises At midnight to sing psalms to God, who abstains from wearing of Linen? I do not wonder that many Libertins of your Church, should Set these exercises At nought,
vdd pn22 av vvi pp-f d n1, r-crq n2 px31, r-crq vvz p-acp dt j n1, r-crq vvz p-acp n1 pc-acp vvi n2 p-acp np1, r-crq vvz p-acp vvg pp-f n1? pns11 vdb xx vvi cst d np1 pp-f po22 n1, vmd vvi d n2 p-acp pix,
for though the Precepts of the Church, of fasting, annual Confession and Communion, and keeping Holy dayes, reach not to oblige Protestants who are such by education;
for though the Precepts of the Church, of fasting, annual Confessi and Communion, and keeping Holy days, reach not to oblige Protestants who Are such by education;
c-acp cs dt n2 pp-f dt n1, pp-f vvg, j n1 cc n1, cc vvg j n2, vvb xx pc-acp vvi n2 r-crq vbr d p-acp n1;
but it's yours not to abuse Gods patience, least that in punishment of not answering now to his inspirations, you may heare then those dreadfull words of the Prouerbs ch. 1. v. 24. I haue called and ye refused-ye haue set at naught my Counsels,
but it's yours not to abuse God's patience, lest that in punishment of not answering now to his inspirations, you may hear then those dreadful words of the Proverbs changed. 1. v. 24. I have called and you refused-ye have Set At nought my Counsels,
cc-acp pn31|vbz png22 xx pc-acp vvi npg1 n1, cs cst p-acp n1 pp-f xx vvg av p-acp po31 n2, pn22 vmb vvi av d j n2 pp-f dt n2 vvn. crd n1 crd pns11 vhb vvn cc pn22 j vhb vvn p-acp pix po11 n2,
