Roman-Catholick doctrines no novelties, or, An answer to Dr. Pierce's court-sermon, miscall'd The primitive rule of Reformation by S.C. a Roman-Catholick.
2. And are we not come to a fine passe, when not onely a dozen perhaps of the greatest and subtilest Controversies in Religion shall be crowded into a short Sermon;
2. And Are we not come to a fine pass, when not only a dozen perhaps of the greatest and subtlest Controversies in Religion shall be crowded into a short Sermon;
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but exprest with such vanity and affectation of exotic and abstruse Phrases, as if the end of Preaching were nothing but to talk an hour of hard things in harder words? Ask the great Auditory of Lords and Ladies, that heard this Doctor (Persons of clear and ingenuous apprehensions, who like good sense,
but expressed with such vanity and affectation of exotic and abstruse Phrases, as if the end of Preaching were nothing but to talk an hour of hard things in harder words? Ask the great Auditory of lords and Ladies, that herd this Doctor (Persons of clear and ingenuous apprehensions, who like good sense,
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though not delivered in Greek, who penetrate into the connection of Things, though they have not mis-spent their lives in studying Words) Ask that Illustrious and Noble Assembly, what they think of the NONLATINALPHABET of the Emperor Zeno; or of the itching to be as old as the Iulian period begun before the Protoplast. Some of them perhaps may have heard of the Palladium of the Conclave;
though not Delivered in Greek, who penetrate into the connection of Things, though they have not misspent their lives in studying Words) Ask that Illustrious and Noble Assembly, what they think of the of the Emperor Zeno; or of the itching to be as old as the Iulian Period begun before the Protoplast. some of them perhaps may have herd of the Palladium of the Conclave;
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but for the Embroidery of the Theopneust Aholiab, or the Antiquaryes Keimeliah, I believe the Ladies at least, were a little puzled on the sudden how to understand them;
but for the Embroidery of the Theopneustos Aholiab, or the Antiquaries Keimeliah, I believe the Ladies At least, were a little puzzled on the sudden how to understand them;
yet if those pompous Sounds were translated into plain English, not one of them but would easily see the sense, without other Dictionary than their own Cabinet.
yet if those pompous Sounds were translated into plain English, not one of them but would Easily see the sense, without other Dictionary than their own Cabinet.
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3. As for the Doctor 's profession in his Epistle Dedicatory, That his Resolution was, the Sermon should never have been expos'd to the World, had not his Majesty commanded it. I readily beleeve him;
3. As for the Doctor is profession in his Epistle Dedicatory, That his Resolution was, the Sermon should never have been exposed to the World, had not his Majesty commanded it. I readily believe him;
for a Victory is easily and very cheaply got, if a Controversie be to be decided by a flourishing Speech, confidently pronounc'd by a Person in esteem for Learning and Sincerity, in a Place where none must contradict, especially when he protests he has Proofs unquestionable for all his Assertions.
for a Victory is Easily and very cheaply god, if a Controversy be to be decided by a flourishing Speech, confidently pronounced by a Person in esteem for Learning and Sincerity, in a Place where none must contradict, especially when he protests he has Proofs unquestionable for all his Assertions.
But till those Proofs be examin'd, the Conquest is only over the Hearer's passions not their reason: It may be, (and I pray God this Sermon was not meant so) a good preparation to usher in the Calvinistical zeal for executing severities on innocent Persons, who sincerely abhor the crimes deserving such Rigors,
But till those Proofs be examined, the Conquest is only over the Hearer's passion not their reason: It may be, (and I pray God this Sermon was not meant so) a good preparation to usher in the Calvinistical zeal for executing severities on innocent Persons, who sincerely abhor the crimes deserving such Rigors,
and of the late (as he styles him) immortal Archbishop. But have we since those dayes deserved such a change in the Tongues and Pens of any Protestants, especially the Clergy? By what crimes? Is it because we have ever since been ready,
and of the late (as he styles him) immortal Archbishop. But have we since those days deserved such a change in the Tongues and Pens of any Protestants, especially the Clergy? By what crimes? Is it Because we have ever since been ready,
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and are so still, unanimously to sacrifice our Blood and Fortunes for his Majesty, by which also their Church hath been maintained and setled against all the irreconcileable enemies both of monarchy and It? Methinks they might forgive us this fault, both for past and future:
and Are so still, unanimously to sacrifice our Blood and Fortune's for his Majesty, by which also their Church hath been maintained and settled against all the Irreconcilable enemies both of monarchy and It? Methinks they might forgive us this fault, both for past and future:
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5. This suspition of ours is much encreased, when we reflect on that bitter passage in his Epistle Dedicatory, where he sayes, I suppose my discourse, however innocent in it self, will yet be likely to meet with many, not only learned and subtile, but restless Enemies;
5. This suspicion of ours is much increased, when we reflect on that bitter passage in his Epistle Dedicatory, where he Says, I suppose my discourse, however innocent in it self, will yet be likely to meet with many, not only learned and subtle, but restless Enemies;
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Let all the received Canons of the Church be searched, and if one be found that justifies the shedding of blood simply on the account of Religion, he may have some pretence for such an indefinite odious reflexion upon innocent suffering Christians.
Let all the received Canonas of the Church be searched, and if one be found that Justifies the shedding of blood simply on the account of Religion, he may have Some pretence for such an indefinite odious reflection upon innocent suffering Christians.
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or refusal to joyn in the exercise of Catholick Religion? so they would abstain from publick scandalous affronts to the Church, they had freedom not only with all quietnesse to enjoy their consciences,
or refusal to join in the exercise of Catholic Religion? so they would abstain from public scandalous affronts to the Church, they had freedom not only with all quietness to enjoy their Consciences,
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All expressions of kindnesse, tendernesse and compassion they received from their Catholick Opponents, but surely not the least hard usage that might imprint terrour in their minds.
All expressions of kindness, tenderness and compassion they received from their Catholic Opponents, but surely not the least hard usage that might imprint terror in their minds.
7. Thus much may be permitted us to alledge in our own Defence upon this occasion gives us by the Preacher; especially, considering we are the onely persons expos'd to the publick hatred and rigour,
7. Thus much may be permitted us to allege in our own Defence upon this occasion gives us by the Preacher; especially, considering we Are the only Persons exposed to the public hatred and rigour,
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When the Reformation entred, though almost all Subjects were Catholicks, yet seeing the change was introduc'd by a Supream Authority, no opposition was made to it by any other A•mes, but Prayers and Tears: Whatsoever Treasons have been acted by a few wretched persons,
When the Reformation entered, though almost all Subject's were Catholics, yet seeing the change was introduced by a Supreme authority, no opposition was made to it by any other A•mes, but Prayers and Tears: Whatsoever Treasons have been acted by a few wretched Persons,
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There cannot be framed any Formes of professing or acknowledging due Supremacy and Allegiance to our Kings, but we are ready to subscribe them in the same sense that the most learned Protestants themselves ordinarily say they intend them.
There cannot be framed any Forms of professing or acknowledging due Supremacy and Allegiance to our Kings, but we Are ready to subscribe them in the same sense that the most learned Protestants themselves ordinarily say they intend them.
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Publick atttestations of our fidelity and zeal, in serving and defending our Princes, and even the Religion of the Kingdom (almost destroy'd by a Conspiracy of all other Dissenters ) have been made in our behalf,
Public atttestations of our Fidis and zeal, in serving and defending our Princes, and even the Religion of the Kingdom (almost destroyed by a conspiracy of all other Dissenters) have been made in our behalf,
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Yet after all this, of them who are not able to alledge any one of these excuses for themselves some are rendered in a capacity to Triumph over our Suffrings;
Yet After all this, of them who Are not able to allege any one of these excuses for themselves Some Are rendered in a capacity to Triumph over our Sufferings;
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CHAP. II. Eleven Novelties charged on Catholics. Schism imputed to Catholics. Why necessary the Sermon should be refuted by Catholics. The Answerers protestation of sincerity.
CHAP. II Eleven Novelties charged on Catholics. Schism imputed to Catholics. Why necessary the Sermon should be refuted by Catholics. The Answerers protestation of sincerity.
First, Confidently enough to assert that the Doctrines in which we differ are on our parts meer Novelties, and that Primitive Antiquity both of Scripture and the four first General Councils stands clearly for Protestants. Secondly, In consequence to this, that not they, but the Roman Church alone is guilty of Schism.
First, Confidently enough to assert that the Doctrines in which we differ Are on our parts mere Novelties, and that Primitive Antiquity both of Scripture and the four First General Councils Stands clearly for Protestants. Secondly, In consequence to this, that not they, but the Roman Church alone is guilty of Schism.
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2. As to the first Part he exemplyfies in these following Points of Catholick Doctrine, which he saies are Novelties, and undertakes to calculate the precise time of their Nativity 1. The Supremacy of the Pope. 2. The infallibility of the Church. 3. Purgatory.
2. As to the First Part he exemplyfies in these following Points of Catholic Doctrine, which he Says Are Novelties, and undertakes to calculate the precise time of their Nativity 1. The Supremacy of the Pope. 2. The infallibility of the Church. 3. Purgatory.
4. Transubstantiation. 5. The Sacrifice of the Masse. 6. Communion under one Species. 7. Worship of Images. 8. The Scriptures and publick Divine Service in an unknown Tongue.
4. Transubstantiation. 5. The Sacrifice of the Mass. 6. Communion under one Species. 7. Worship of Images. 8. The Scriptures and public Divine Service in an unknown Tongue.
but that the cause of it came from the Roman Church, which made erroneous Novelties, new Articles of their Creed, which errours the Reformers were oblig'd in conscience to reject,
but that the cause of it Come from the Roman Church, which made erroneous Novelties, new Articles of their Creed, which errors the Reformers were obliged in conscience to reject,
So that though they separated from the then present visible Church ▪ yet they ought not to be called Schismatics, but that Church is to be esteemed Schismatical, which caused them to separate.
So that though they separated from the then present visible Church ▪ yet they ought not to be called Schismatics, but that Church is to be esteemed Schismatical, which caused them to separate.
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4. This is in grosse the substance of what in his Sermon he alledges against Her, that heretofore was this Churches Mother, and a great proportion of whose kindnesse she still enjoyes, the Roman Catholick Church. Now considering with what triumphing applauses this Sermon was heard,
4. This is in gross the substance of what in his Sermon he alleges against Her, that heretofore was this Churches Mother, and a great proportion of whose kindness she still enjoys, the Roman Catholic Church. Now considering with what triumphing applauses this Sermon was herd,
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even by those that formerly have not been curiously inquisitive after Court Sermons for any good they meant the Preachers. Would not Protestants themselves in their hearts condemn Roman Catholicks, if, being confidently perswaded, (as truly for my part I am) that there is not so much as one single allegation among all his replenish'd Margins that reaches home to a concluding proof of what he pretends to, they should out of a treacherous fearfulnesse be utterly silent,
even by those that formerly have not been curiously inquisitive After Court Sermons for any good they meant the Preachers. Would not Protestants themselves in their hearts condemn Roman Catholics, if, being confidently persuaded, (as truly for my part I am) that there is not so much as one single allegation among all his replenished Margins that reaches home to a concluding proof of what he pretends to, they should out of a treacherous fearfulness be utterly silent,
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And both in the Points of Doctrine and Schism I will select his Arguments, adjoining to each Point respectively ▪ the Quotations or Authorities of Fathers related to in the Margins:
And both in the Points of Doctrine and Schism I will select his Arguments, adjoining to each Point respectively ▪ the Quotations or Authorities of Father's related to in the Margins:
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And having done this, I will sincerely discover the grounds upon which I think I can Demonstrate, That he has neither rationally concluded any of our Catholick Doctrines to have been Novelties, nor freed his own Church from the just imputation of Schism.
And having done this, I will sincerely discover the grounds upon which I think I can Demonstrate, That he has neither rationally concluded any of our Catholic Doctrines to have been Novelties, nor freed his own Church from the just imputation of Schism.
and the cause of his Church; I do here call Him as a witnesse upon my Soul, that my purpose is studiously to avoid all cavilling distorsions either of Texts of Scriptures, or the holy Fathers, and much more those falsly called pia• fraudes, corruptions of either:
and the cause of his Church; I do Here call Him as a witness upon my Soul, that my purpose is studiously to avoid all caviling distorsions either of Texts of Scriptures, or the holy Father's, and much more those falsely called pia• frauds, corruptions of either:
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And both in my Answers and Objections, I will alledge nothing but what I am perswaded is both pertinent and efficacious to conclude that for which it is produced, that is, I will bring nothing as a proof, which I for the present think can be answered.
And both in my Answers and Objections, I will allege nothing but what I am persuaded is both pertinent and efficacious to conclude that for which it is produced, that is, I will bring nothing as a proof, which I for the present think can be answered.
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7. I am inform'd that he in his Sermon made the like Protestation. If he did, I am very glad for his own sake, that he forbore to print, what he then spoke:
7. I am informed that he in his Sermon made the like Protestation. If he did, I am very glad for his own sake, that he forbore to print, what he then spoke:
because though I must not charge him with wilful sincerity, yet I believe he will find by this short Paper, that he did neglect to make use of his best judgement and caution, which certainly,
Because though I must not charge him with wilful sincerity, yet I believe he will find by this short Paper, that he did neglect to make use of his best judgement and caution, which Certainly,
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if ever, was most requisite, in a cause so important, especially it being to be debated by one that professed to supply the place of God himself in his own House,
if ever, was most requisite, in a cause so important, especially it being to be debated by one that professed to supply the place of God himself in his own House,
and who spoke to no meaner Person than the KING, God's own Vice•erent. 8. But whether the Preacher in his Sermon, the subject whereof was nothing but Controversies,
and who spoke to no meaner Person than the KING, God's own Vice•erent. 8. But whither the Preacher in his Sermon, the Subject whereof was nothing but Controversies,
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and such as his Text neither invited, much lesse compelled •im to undertake, or however to debate them with such Invectives and exulcerating digressions whether I say, herein he expressed that respect and duty he owed his Majesty, that is,
and such as his Text neither invited, much less compelled •im to undertake, or however to debate them with such Invectives and exulcerating digressions whither I say, herein he expressed that respect and duty he owed his Majesty, that is,
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whether such a distemper'd Sermon was conformable to the Injunctions touching Preaching, which his Majesty had lately commanded my Lord Archbishop to communicate to the Clergy, I leave to the Preachers own Conscience.
whither such a distempered Sermon was conformable to the Injunctions touching Preaching, which his Majesty had lately commanded my Lord Archbishop to communicate to the Clergy, I leave to the Preachers own Conscience.
CHAP. III. Bishop Jewel's Challenge imitated by Doctor Pierce. Primitive Reformers acknowledge Antiquity to stand for Catholics. The Doctor's notion of Beginning:
CHAP. III. Bishop Jewel's Challenge imitated by Doctor Pierce. Primitive Reformers acknowledge Antiquity to stand for Catholics. The Doctor's notion of Beginning:
1. VVHat ground or motive the Preacher had to renew the vain brag of Bishop Iewel, derided by his Adversaries, and condemned by his Brethren, it will be lesse difficult for us to imagin,
1. What ground or motive the Preacher had to renew the vain brag of Bishop Jewel, derided by his Adversaries, and condemned by his Brothers, it will be less difficult for us to imagine,
and imputing Novelty to the Catholic Church, we have a cloud of Witnesses among the first Reformers, both in grosse and by retayl, through all the particular Points by him mentioned.
and imputing Novelty to the Catholic Church, we have a cloud of Witnesses among the First Reformers, both in gross and by retail, through all the particular Points by him mentioned.
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Presently from the beginning of the Church, the antient Fathers obscured the doctrine concerning the justice of Faith, encreased Ceremonies and devised peculiar Worships.
Presently from the beginning of the Church, the ancient Father's obscured the Doctrine Concerning the Justice of Faith, increased Ceremonies and devised peculiar Worships.
even those immediately succeeding the Apostles with ours, they had better Consciences, but lesse Knowledge: On the contrary, We have more Knowledge, but lesse Conscience.
even those immediately succeeding the Apostles with ours, they had better Consciences, but less Knowledge: On the contrary, We have more Knowledge, but less Conscience.
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And in particular Opposition to his Claim of Antiquity, (like Bishop Iewels for the first six Centuries) Doctor Fulk is so far from concurring with him or Bishop Iewel, that he is so choleric at the suspition of such a charge, that he addresses himself to his Adversary in this civil language;
And in particular Opposition to his Claim of Antiquity, (like Bishop Jewels for the First six Centuries) Doctor Fulk is so Far from concurring with him or Bishop Jewel, that he is so choleric At the suspicion of such a charge, that he Addresses himself to his Adversary in this civil language;
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I Answer, saies he, if he charge me with confessing the continuing of the Church in incorruption for six hundred years next after Christ, he lyeth in his heart.
I Answer, Says he, if he charge me with confessing the Continuing of the Church in incorruption for six hundred Years next After christ, he lies in his heart.
3. One passage there is of that famous Andreas Duditius, which truly I cannot read without extream compassion and astonishment at the dreadful judgment of God,
3. One passage there is of that famous Andrew Duditius, which truly I cannot read without extreme compassion and astonishment At the dreadful judgement of God,
Many years he had lived in great esteem for learning and prudence, a Catholick Bishop of Petscben in Hungary, called Quinque Ecclesiae; present he was at the frameing the Decrees of the Council of Trent: But at last falling in love with a Maid of honour in the Queen of Hungaries Court, to marry her, he quitted both his Bishoprick and Religion. This poor man in his declining Age could not abstain from confessing in a Letter to Beza his unsatisfaction in his new Religion, vainly hoping some either Cordial or Opiate for his distressed Conscience, from one as deeply plunged,
Many Years he had lived in great esteem for learning and prudence, a Catholic Bishop of Petscben in Hungary, called Quinque Ecclesiae; present he was At the framing the Decrees of the Council of Trent: But At last falling in love with a Maid of honour in the Queen of Hungaries Court, to marry her, he quit both his Bishopric and Religion. This poor man in his declining Age could not abstain from confessing in a letter to Beza his unsatisfaction in his new Religion, vainly hoping Some either Cordial or Opiate for his distressed Conscience, from one as deeply plunged,
[ Si veritas est, saies he, quam veteres Patres, &c. ] If that be truth which the antient Fathers, by mutual consent have professed, it will entirely stand on the Papists side:
[ Si veritas est, Says he, quam veteres Patres, etc. ] If that be truth which the ancient Father's, by mutual consent have professed, it will entirely stand on the Papists side:
as for Writers that come after them, if we will take their own advice, we will believe them on no other terms but as far as they shall evidently make good what they deliver, out of the Holy Scriptures:
as for Writers that come After them, if we will take their own Advice, we will believe them on no other terms but as Far as they shall evidently make good what they deliver, out of the Holy Scriptures:
That is in effect, have but the Christian modesty and humility to prefer your own sense of Scriptures before all the Fathers and Councils of Gods Church, and then nothing, they say, need to trouble you:
That is in Effect, have but the Christian modesty and humility to prefer your own sense of Scriptures before all the Father's and Councils of God's Church, and then nothing, they say, need to trouble you:
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but for brevity-sake I will content my self with onely one more, and that is (as it seems to me) a secret acknowledgement of the Church of England in her publick Liturgy, directly contrary to the Preachers pretension and applications of his Text, by which she,
but for Brevity-sake I will content my self with only one more, and that is (as it seems to me) a secret acknowledgement of the Church of England in her public Liturgy, directly contrary to the Preachers pretension and applications of his Text, by which she,
after a sort, imputes Novelty to her self, and confesses the Roman to be that Church which was from the beginning. In the Order for Morning-prayer there are these Versicles and Responds.
After a sort, imputes Novelty to her self, and Confesses the Roman to be that Church which was from the beginning. In the Order for Morning-prayer there Are these Versicles and Responds.
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Then follows a Versicle for Peace. Now these, as almost all the other Prayers, are mafestly translated out of the Roman Office. But that which ought to be observed, is, That in the Roman Office there is a Versicle and Respond immediately following these,
Then follows a Versicle for Peace. Now these, as almost all the other Prayers, Are mafestly translated out of the Roman Office. But that which ought to be observed, is, That in the Roman Office there is a Versicle and Respond immediately following these,
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The first Reformers did not love to put God in mind of that Church which was from the beginning: Or rather they were desirous the People should forget the Church which was from the beginning: They had rather no Prayers at all should be made for the Church, than for one that was from the beginning, because apparently that could not be the Reformed Church of England, whose beginning themselves saw.
The First Reformers did not love to put God in mind of that Church which was from the beginning: Or rather they were desirous the People should forget the Church which was from the beginning: They had rather not Prayers At all should be made for the Church, than for one that was from the beginning, Because apparently that could not be the Reformed Church of England, whose beginning themselves saw.
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5. Notwithstanding such plain Confessions of these Pillars of Reformation, yet the Doctor confidently stands (with a little contraction and abatement) to Bishop Iewel's Challenge:
5. Notwithstanding such plain Confessions of these Pillars of Reformation, yet the Doctor confidently Stands (with a little contraction and abatement) to Bishop Jewel's Challenge:
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He indeed mentions 27. Points, of which 22. are about circumstantial matters touching the Eucharist, and two more of them [ viz. 1. That Ignorance is the Mother and Cause of true Devotion and Obedience. 2. And that the Lay-people (if he speaks of them in general) are forbidden to read the Word of God in their own tongue, ] are Calumnies.
He indeed mentions 27. Points, of which 22. Are about circumstantial matters touching the Eucharist, and two more of them [ viz. 1. That Ignorance is the Mother and Cause of true Devotion and obedience. 2. And that the Lay people (if he speaks of them in general) Are forbidden to read the Word of God in their own tongue, ] Are Calumnies.
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The other are three indeed of the Preacher's points, viz. 1. Supremacy of the Pope. 2. Worship of Images. 3. Common-prayers in a strange tongue, though the only fault he can find in this last, is, That the later Church hath adhered too close to Antiquity;
The other Are three indeed of the Preacher's points, viz. 1. Supremacy of the Pope. 2. Worship of Images. 3. Common-prayers in a strange tongue, though the only fault he can find in this last, is, That the later Church hath adhered too close to Antiquity;
But then this Bishop, (as being somewhat better experienc'd in Antiquity than Doctor Pierce ) had not the confidence in this his Catalogue to reckon as Novelties either the Infallability of the Church, Invocation of Saints, Purgatory, or Prayer for the Dead, Celibacy of the Clergy, or Sacrifice of the Mass. So much more courage had the Preacher than even Bishop Iewel himself.
But then this Bishop, (as being somewhat better experienced in Antiquity than Doctor Pierce) had not the confidence in this his Catalogue to reckon as Novelties either the Infallibility of the Church, Invocation of Saints, Purgatory, or Prayer for the Dead, Celibacy of the Clergy, or Sacrifice of the Mass. So much more courage had the Preacher than even Bishop Jewel himself.
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No doubt but his admiring and believing Hearers assured themselves that some never-before-examined Witnesses, some hitherto unknown or un-observed Records had been found out by their learned and confident Preacher, to justifie their deserted claim of Antiquity, I mean by way of aggression, and not simple defence.
No doubt but his admiring and believing Hearers assured themselves that Some never-before-examined Witnesses, Some hitherto unknown or unobserved Records had been found out by their learned and confident Preacher, to justify their deserted claim of Antiquity, I mean by Way of aggression, and not simple defence.
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and as often silenced, many of which too (as he explains them) have no regard to the publick received Doctrin of the Catholic Church, but particular Opinions of some Catholic Divines, as much disputed against by other Catholics as by Protestants.
and as often silenced, many of which too (as he explains them) have no regard to the public received Doctrine of the Catholic Church, but particular Opinions of Some Catholic Divines, as much disputed against by other Catholics as by Protestants.
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6. However to qualifie a little the admiration that many Protestants have of their new Champion, or Hyperaspista, as he calls it, somthing must be said thi• hundred and one time to old allegations and new mistakes.
6. However to qualify a little the admiration that many Protestants have of their new Champion, or Hyperaspista, as he calls it, something must be said thi• hundred and one time to old allegations and new mistakes.
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He did very well to fix a notion and conception of this word Beginning, or a distinct measure of time after which only whatever Doctrins are broached, ought in his opinion, to be esteemed Novelties; Novelties of so great importance,
He did very well to fix a notion and conception of this word Beginning, or a distinct measure of time After which only whatever Doctrines Are broached, ought in his opinion, to be esteemed Novelties; Novelties of so great importance,
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as to justifie a separation from the external communion of all Churches both Eastern and Western. And that is the time of the Apostles, and so downward, till the fourth General Council inclusively: This he has don not out of a voluntary liberality,
as to justify a separation from the external communion of all Churches both Eastern and Western. And that is the time of the Apostles, and so downward, till the fourth General Council inclusively: This he has dONE not out of a voluntary liberality,
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That such persons, (Laicks or Ecclesiasticks) to whom Queen Elizabeth shall, by Letters patents under the great Seal of England, give authority to execute any Iurisdiction spiritual,
That such Persons, (Laics or Ecclesiastics) to whom Queen Elizabeth shall, by Letters patents under the great Seal of England, give Authority to execute any Jurisdiction spiritual,
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or by the first four General Councils, or any of them, or by any other General Council, wherein the same was declared Heres• by the express and plain words of the said Can•nical Scriptures,
or by the First four General Councils, or any of them, or by any other General Council, wherein the same was declared Heres• by the express and plain words of the said Can•nical Scriptures,
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7. By this Proviso it appears, that, though in words the Doctor is more liberal to us than the Presbyterians and other Sects, who will call all things Novelties, which they think are not in express Scripture, yet the Law would have allow'd him a greater extent,
7. By this Proviso it appears, that, though in words the Doctor is more liberal to us than the Presbyterians and other Sects, who will call all things Novelties, which they think Are not in express Scripture, yet the Law would have allowed him a greater extent,
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for the might have enlarg'd the time beyond the four first General Councils to any succeding Council, that (in the Opinion of Commissioners ) judged Heresy by express Scripture, or to future Acts of Parliament, judging after the same manner:
for the might have enlarged the time beyond the four First General Councils to any succeeding Council, that (in the Opinion of Commissioners) judged Heresy by express Scripture, or to future Acts of Parliament, judging After the same manner:
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As first, Does he submit only to the four first General Councils, because they had an Authority inherent in them obliging him thereto? Or because he judged their Decisions conformable to God's express word? If the former, then he must inform us,
As First, Does he submit only to the four First General Councils, Because they had an authority inherent in them obliging him thereto? Or Because he judged their Decisions conformable to God's express word? If the former, then he must inform us,
why only four Councils have such authority, which it seems the Church lost as soon as the Fathers at Chalcedon rose? If the later, then he deludes us,
why only four Councils have such Authority, which it seems the Church lost as soon as the Father's At Chalcedon rose? If the later, then he deludes us,
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and with Presbyterians, Independents, Quakers, &c. makes Scripture alone in effect th Rule of Reformation, and Protestants only the Interpreters of that Rule:
and with Presbyterians, Independents, Quakers, etc. makes Scripture alone in Effect th Rule of Reformation, and Protestants only the Interpreters of that Rule:
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9. A second Question is, Whether to judge of Heresy, that is to determin authoritatively what is Heresy, and what is conformable to Scripture, be not an Act of Iurisdiction parely Spiritual and Pastoral? (though it seems to reside notwithstanding sometimes in Lay-Commissioners,
9. A second Question is, Whither to judge of Heresy, that is to determine authoritatively what is Heresy, and what is conformable to Scripture, be not an Act of Jurisdiction parely Spiritual and Pastoral? (though it seems to reside notwithstanding sometime in Lay-Commissioners,
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whether the Supreme Temporal Authority, with the assent of the Clergy be infalli•le only in England, or in other Countrys also as Holland, Swedland? &c. If the former, he must shew what Promises our Lord has made to England alone.
whither the Supreme Temporal authority, with the assent of the Clergy be infalli•le only in England, or in other Countries also as Holland, Sweden? etc. If the former, he must show what Promises our Lord has made to England alone.
If the later, then it will follow that that may, and certainly will be Heresy and contrary to Scripture in England, which England it self confesses is not Heresy beyond Sea. But if no such Authority be indeed infallible, then it will follow, that Decisions, made by it, do not oblige in Conscience:
If the later, then it will follow that that may, and Certainly will be Heresy and contrary to Scripture in England, which England it self Confesses is not Heresy beyond Sea. But if no such authority be indeed infallible, then it will follow, that Decisions, made by it, do not oblige in Conscience:
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and by consequence in his Opinion there is no Spiritual Authority on earth that does so, I mean oblige, not only to non-contradiction, but to internal assent. The consequences of which Position he may imagin, and shal see anon.
and by consequence in his Opinion there is no Spiritual authority on earth that does so, I mean oblige, not only to non-contradiction, but to internal assent. The consequences of which Position he may imagine, and shall see anon.
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10. A third Question is, Whether since Presbyterians and Independents, and all such Reformed Churches, following the Heresy of Aerius, do directly oppose the Order of Bishops and their Iurisdiction, (that is, the whole frame of God's Church) manifestly asserted in the four first General Councils, and as is here affirmed, of Divine Right by expresse Scripture;
10. A third Question is, Whither since Presbyterians and Independents, and all such Reformed Churches, following the Heresy of Aerius, do directly oppose the Order of Bishops and their Jurisdiction, (that is, the Whole frame of God's Church) manifestly asserted in the four First General Councils, and as is Here affirmed, of Divine Right by express Scripture;
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whether, I say, they be not, according to this Rule formal Heretics, or however Schismatics; since to alter this Frame, they relinquish'd both this Church and ours? And especally for their denying the Supream Ecclesiastical, or Spiritual Authority, to be in Temporal Governors, which yet the Statute tells us, in effect, is the fundamental Corner-stone of the English Church? If all this do not render them Heretics, or at least in the highest degree Schismatics, what will become of this Act of Parliament, and his Primitive Rule of Reformation? If they be such, what will become of the English Church, which gives to Heretics and Schismatics the right-hand of Fellowship,
whither, I say, they be not, according to this Rule formal Heretics, or however Schismatics; since to altar this Frame, they relinquished both this Church and ours? And especially for their denying the Supreme Ecclesiastical, or Spiritual authority, to be in Temporal Governors, which yet the Statute tells us, in Effect, is the fundamental Cornerstone of the English Church? If all this do not render them Heretics, or At least in the highest degree Schismatics, what will become of this Act of Parliament, and his Primitive Rule of Reformation? If they be such, what will become of the English Church, which gives to Heretics and Schismatics the right-hand of Fellowship,
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and acknowledges them holyChristian• Reformed Congregations? And on the other side, since, notwithstanding the extremity of passion against Catholics, if was never yet pronounced that Roman Catholics are Heretics, nor possibly could by their own Rule and measute; how comes it to passe that we alone are punish'd with death as Heretics, and this meerly for Religion since we both often have justified and still are ready to justifie our Principles of Fidelity and Peaceableness beyond all exception;
and acknowledges them holyChristian• Reformed Congregations? And on the other side, since, notwithstanding the extremity of passion against Catholics, if was never yet pronounced that Roman Catholics Are Heretics, nor possibly could by their own Rule and measute; how comes it to pass that we alone Are punished with death as Heretics, and this merely for Religion since we both often have justified and still Are ready to justify our Principles of Fidis and Peaceableness beyond all exception;
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10. A fourth Question shall be, how can the Preacher answer to God for abusing Scripture, and mis-applying, through the whole Sermon, his Text, to the prejudice of his Church? He pretends that our Saviour's words are to be esteem'd the Pattern, or Primitive Rule of Reformation, and consequently,
10. A fourth Question shall be, how can the Preacher answer to God for abusing Scripture, and misapplying, through the Whole Sermon, his Text, to the prejudice of his Church? He pretends that our Saviour's words Are to be esteemed the Pattern, or Primitive Rule of Reformation, and consequently,
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So the D•ctor pretends to prove the Justice and Legality of the English Reformation, because, by the like examinat•on, he finds that Roman Doctrins are 〈 ◊ 〉 and that 〈 ◊ 〉 initio non fuit sic;
So the D•ctor pretends to prove the justice and Legality of the English Reformation, Because, by the like examinat•on, he finds that Roman Doctrines Are 〈 ◊ 〉 and that 〈 ◊ 〉 initio non fuit sic;
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Therefore they, as Jewish Divorces, are 〈 ◊ 〉 abolished, and that only to be confirmed, which God instituted from the Beginning. But he little considers that our Saviours saying, It was not so, signifies, It was directly contray to SO, as if he said, You allow Divorces, ob quamcunque causam, in manifest opposition to God's Ordinance from the Beginning, who said, Whomsoever God hath joyn'd, let no man put asunder:
Therefore they, as Jewish Divorces, Are 〈 ◊ 〉 abolished, and that only to be confirmed, which God instituted from the Beginning. But he little considers that our Saviors saying, It was not so, signifies, It was directly country to SO, as if he said, You allow Divorces, ob quamcunque Causam, in manifest opposition to God's Ordinance from the Beginning, who said, Whomsoever God hath joined, let no man put asunder:
Now, if the Preacher would have made use of this, indeed, perfect Primive Rule of Refermation, he by his Text was obliged to have produced from the Beginning, that is either in Scriptures,
Now, if the Preacher would have made use of this, indeed, perfect Primive Rule of Refermation, he by his Text was obliged to have produced from the Beginning, that is either in Scriptures,
or in the Fathers within the four first General Councils, some expresse Authorities and Decisions directly contrary to Roman Doctrines, which he calls Novelties: He ought to have quoted out of Holy Scriptures,
or in the Father's within the four First General Councils, Some express Authorities and Decisions directly contrary to Roman Doctrines, which he calls Novelties: He ought to have quoted out of Holy Scriptures,
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or some Councils or consent of Fathers, such sayings as these: 1. St. Peter and his Successors never bad nor ought to have any Supremacy of Iurisdiction. 2. The whole Church is a fallible Guide, not to be relyed upon against our private sence of God's Word. 3. There is no state after death in which Souls may find refreshment by the prayers of the living. 4. The body of Christ is not substantially present on the Altar. 5. There is no true Christian Sacrifice 6. Both Elements are essential to the Sacrament. 7. All respect to Images is forbidden. 8. Invocation of Sains is unlawful. 9. The Scriptures must be given into all mens hands, without any certain guide to interpret them. 10. Prayers not in a vulgar tongue,
or Some Councils or consent of Father's, such sayings as these: 1. Saint Peter and his Successors never bade nor ought to have any Supremacy of Jurisdiction. 2. The Whole Church is a fallible Guide, not to be relied upon against our private sense of God's Word. 3. There is no state After death in which Souls may find refreshment by the Prayers of the living. 4. The body of christ is not substantially present on the Altar. 5. There is no true Christian Sacrifice 6. Both Elements Are essential to the Sacrament. 7. All respect to Images is forbidden. 8. Invocation of Sains is unlawful. 9. The Scriptures must be given into all men's hands, without any certain guide to interpret them. 10. Prayers not in a Vulgar tongue,
though interpreted, are abominable. 11. To forbid the use of Mariage to Priests is a Doctrine of Devils. 12. To separate Bed and Board among maried persons,
though interpreted, Are abominable. 11. To forbid the use of Marriage to Priests is a Doctrine of Devils. 12. To separate Bed and Board among married Persons,
If he can shew that, because this is the first time, we hear or read such a Doctrine (mentioned in any Ecclesiastical writer) as Origen, Tertullian, &c. therefore it is a Novelty, it was never in the Church before, the saies somthing to the purpose.
If he can show that, Because this is the First time, we hear or read such a Doctrine (mentioned in any Ecclesiastical writer) as Origen, Tertullian, etc. Therefore it is a Novelty, it was never in the Church before, the Says something to the purpose.
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But, let me ask him, was there no Doctrine at all in the Church before it was written? Or was there no Doctrine in the Church but what was written? And again, is all that's written in any Age still Extant,
But, let me ask him, was there no Doctrine At all in the Church before it was written? Or was there no Doctrine in the Church but what was written? And again, is all that's written in any Age still Extant,
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On the contrary, they expressly declaim against Innovations, Noveltie is their Prescription against all Heresies; So that for them to bring into the Church any Doctrines not heard of,
On the contrary, they expressly declaim against Innovations, Novelty is their Prescription against all Heresies; So that for them to bring into the Church any Doctrines not herd of,
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or not received before, had been to profess themselves Hereticks, and there would not have wanted other Fathers that would have condemned such Innovations:
or not received before, had been to profess themselves Heretics, and there would not have wanted other Father's that would have condemned such Innovations:
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From whence 'tis evident, that, through the whole Sermon there is a palpable misapplication of the Text, and that the Preacher has been injurious to our Saviour, in making his just condemnation of the Pharisees, a warrant for him unjustly to condemn his Church.
From whence it's evident, that, through the Whole Sermon there is a palpable misapplication of the Text, and that the Preacher has been injurious to our Saviour, in making his just condemnation of the Pharisees, a warrant for him unjustly to condemn his Church.
Indeed, in all matters left indifferent, and no way commanded from the beginning, nor contrary to any Divine Revelation, the Church of later times may vary,
Indeed, in all matters left indifferent, and no Way commanded from the beginning, nor contrary to any Divine Revelation, the Church of later times may vary,
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yet, if God had not commanded the contrary, and the thing in it self be feasible (of which more anon) the Church of a later Age may lawfully enjoyn it:
yet, if God had not commanded the contrary, and the thing in it self be feasible (of which more anon) the Church of a later Age may lawfully enjoin it:
It is not necessary that ab initio, God the Son should be declared in expresse terms Consubstantial with the Father, which was first put into the Christians •reed by the Council of Nice: But only that that Doctrine can be shewed ab initio, which is identified in sense with this:
It is not necessary that ab initio, God the Son should be declared in express terms Consubstantial with the Father, which was First put into the Christians •reed by the Council of Nicaenae: But only that that Doctrine can be showed ab initio, which is identified in sense with this:
1. IN the Doctor's Catalogue of Roman Novelties, the first is, The Supremacy of the Pope: Epist. Dedica• ▪ Concerning which, he tells his Majestie, he has spoken most at large,
1. IN the Doctor's Catalogue of Roman Novelties, the First is, The Supremacy of the Pope: Epistle Dedica• ▪ Concerning which, he tells his Majesty, he has spoken most At large,
pag. 10. Page 16. the Pope (saies he) hath been a visible usurpation ever since Boniface the 3d. to whom it was sold by the most execrable Phocas, the greatest Villain in the world,
page. 10. Page 16. the Pope (Says he) hath been a visible usurpation ever since Boniface the 3d. to whom it was sold by the most execrable Phocas, the greatest Villain in the world,
except Cromwel and Pontius Pilate, not out of reverence to the Pope, but in displeasure to Cyriacus, Patriark of Constantinople, &c. 2, In contradiction to this Usurpation, he adds, But from the beginning it was not so.
except Cromwell and Pontius Pilate, not out of Reverence to the Pope, but in displeasure to Cyriacus, Patriarch of Constantinople, etc. 2, In contradiction to this Usurpation, he adds, But from the beginning it was not so.
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For we find in Scripture the Apostles were equally foundations of the wall of God's City, &c. They were all as St. Cyprian saies, Pari consortio praediti & honoris, & potestatis:
For we find in Scripture the Apostles were equally foundations of the wall of God's city, etc. They were all as Saint Cyprian Says, pair consortio praediti & Honoris, & potestatis:
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And for any one Bishop to affect over his Brethren a Supremacy of Power and Iurisdiction is a most impudent opposition both to the Letter and Sense of our Saviour 's precept, Mark 10. 42, 43, 44. They that rule over the Gentiles exercise Lordship over them, &c. But so shall it not be among you,
And for any one Bishop to affect over his Brothers a Supremacy of Power and Jurisdiction is a most impudent opposition both to the letter and Sense of our Saviour is precept, Mark 10. 42, 43, 44. They that Rule over the Gentiles exercise Lordship over them, etc. But so shall it not be among you,
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Witnesse the famous Canon of the General Council of Chalcedon, &c. Nay, the immediate Predecess•r of Boniface the third, Pope Gregory the Great, calls the Ti•le of Universal Bishop, a wicked, prophane,
Witness the famous Canon of the General Council of Chalcedon, etc. Nay, the immediate Predecess•r of Boniface the third, Pope Gregory the Great, calls the Ti•le of Universal Bishop, a wicked, profane,
and blasphemous Title, importing that the times of Antichrist were at hand, &c. Further adding, That if any one Bishop were universal, there would by consequence be a failing of the universal, Church, upon the failing of such a Bishop:
and blasphemous Title, importing that the times of Antichrist were At hand, etc. Further adding, That if any one Bishop were universal, there would by consequence be a failing of the universal, Church, upon the failing of such a Bishop:
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Which is an Argument ad homines, not easily to be answer'd, whatsoever infirmity it may labour with in its self, &c. And upon that occasion he makes an excursion about the Pope's infallibility, and his falling into Heresie, &c. nothing to the Point.
Which is an Argument ad homines, not Easily to be answered, whatsoever infirmity it may labour with in its self, etc. And upon that occasion he makes an excursion about the Pope's infallibility, and his falling into Heresy, etc. nothing to the Point.
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Lastly, He concludes, that Whosoever shall read at large the many Liberties of the Gallican Church, and the published confessions of Popish Writers for more then a thousand years together, touching the Papal Vsurpations,
Lastly, He concludes, that Whosoever shall read At large the many Liberties of the Gallican Church, and the published confessions of Popish Writers for more then a thousand Years together, touching the Papal Usurpations,
In answering which he must permit me, yet without any prejudice to the Cause, yea rather for a better clearing of it, not to bind my self to his Order:
In answering which he must permit me, yet without any prejudice to the Cause, yea rather for a better clearing of it, not to bind my self to his Order:
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1. And first in general, he must give me leave to tell him, that by the Conclusion of the foregoing Discourse, he has entirely enervated all that went before.
1. And First in general, he must give me leave to tell him, that by the Conclusion of the foregoing Discourse, he has entirely enervated all that went before.
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For by arguing and asserting, That the Gallican Liberties and Popish writings against Papal Vsurpations do demonstrate that the Supremacy of the Pope 〈 ◊ 〉 but a prosperous Vsurpation:
For by arguing and asserting, That the Gallican Liberties and Popish writings against Papal Usurpations do demonstrate that the Supremacy of the Pope 〈 ◊ 〉 but a prosperous Usurpation:
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He acknowledges those Writers to have been Roman Catholics: None can deny the French Church to be a Member of the Roman Catholic Church, acknowledged for such by the Pope himself,
He acknowledges those Writers to have been Roman Catholics: None can deny the French Church to be a Member of the Roman Catholic Church, acknowledged for such by the Pope himself,
Therefore it is evident that what they deny to the Pope, is not simply his Supremacy in Spiritual matters, (which is all that will be required of Protestants ) but an extending of that Supremacy beyond what they conceive the received Ecclesiastical Canons do warrant: (and this the English may as well be permitted to do as the French. )
Therefore it is evident that what they deny to the Pope, is not simply his Supremacy in Spiritual matters, (which is all that will be required of Protestants) but an extending of that Supremacy beyond what they conceive the received Ecclesiastical Canonas do warrant: (and this the English may as well be permitted to do as the French.)
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This Doctrine is contained in that profession of Faith compiled by Pius 4. and extracted out of the Council of Trent. Sess. 25. I believe that the Pope is the Successor of St. Peter, and Vicar of Iesus Christ on Earth:
This Doctrine is contained in that profession of Faith compiled by Pius 4. and extracted out of the Council of Trent. Sess. 25. I believe that the Pope is the Successor of Saint Peter, and Vicar of Iesus christ on Earth:
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And more largely in the Decree, with great circumspection framed in the Council of Florence, and subscribed by the Greeks. We do define that the Holy Apostolic See and Bishop of Rome does enjoy a Supremacy through the whole world;
And more largely in the decree, with great circumspection framed in the Council of Florence, and subscribed by the Greeks. We do define that the Holy Apostolic See and Bishop of Room does enjoy a Supremacy through the Whole world;
And that the Same Bishop of Rome is the Successor of St. Peter, Prince of the Apostles, the true Vicar of Iesus Christ, the Head of the Vniversal Church;
And that the Same Bishop of Room is the Successor of Saint Peter, Prince of the Apostles, the true Vicar of Iesus christ, the Head of the Universal Church;
and that in the Person of St. Peter he hath received from our Lord Iesus Christ full power to feed, rule and govern the whole Church in such manner as is express'd in the Acts of Oecuminical Councils and the holy Canons.
and that in the Person of Saint Peter he hath received from our Lord Iesus christ full power to feed, Rule and govern the Whole Church in such manner as is expressed in the Acts of Oecuminical Councils and the holy Canonas.
This is the Decision of the Council of Florence: The substance of the Doctrine of which Decree, (by which the Pope, as Successor of St. Peter, is acknowledg'd to have a Jurisdiction over all Christians, to be regulated by the Ecclesiastical Canons ) is so received even in France, notwithstanding all the Gallican Liberties, that whoever denies it, will not be esteem'd a Catholic. See what Cardinal Palavicino writes touching the Cardinal of Lorrain and his French Bishops proceedings about this Point in the Council of Trent.
This is the Decision of the Council of Florence: The substance of the Doctrine of which decree, (by which the Pope, as Successor of Saint Peter, is acknowledged to have a Jurisdiction over all Christians, to be regulated by the Ecclesiastical Canonas) is so received even in France, notwithstanding all the Gallican Liberties, that whoever Denies it, will not be esteemed a Catholic. See what Cardinal Palavicino writes touching the Cardinal of Lorraine and his French Bishops proceedings about this Point in the Council of Trent.
5. This Jurisdiction the Preacher positively denies both to the Pope and St. Peter, affirming It to be an impudent opposition both to the Letter and sense of our Saviours forecited precept, Page 17. Mark 10. But I heartily with Dr. Pierce would look well on this passage of the Gospel once more,
5. This Jurisdiction the Preacher positively Denies both to the Pope and Saint Peter, affirming It to be an impudent opposition both to the letter and sense of our Saviors forecited precept, Page 17. Mark 10. But I heartily with Dr. Pierce would look well on this passage of the Gospel once more,
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Is Ecclesiastical Authority in Superiors, and Subordination of Inferiors forbidden in this Text? Will one that calls himself a Regular Son of the Church of England, by vertue of this Text pronounce the Sentence of Decapitation (according to his own pleasant expression) upon his own Church, whosoever passes for the Head of it,
Is Ecclesiastical authority in Superiors, and Subordination of Inferiors forbidden in this Text? Will one that calls himself a Regular Son of the Church of England, by virtue of this Text pronounce the Sentence of Decapitation (according to his own pleasant expression) upon his own Church, whosoever passes for the Head of it,
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but) lawful exercising a Supremacy of Power and Iurisdiction is so far from being an impudent opposition to this Precept, that it is establish'd by it.
but) lawful exercising a Supremacy of Power and Jurisdiction is so Far from being an impudent opposition to this Precept, that it is established by it.
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For in this very Text expresse mention is made of some that are great, yea some that are the chiefest. And if he would have adjoyn'd the next Verse to his Quotation, he would have published to the most ignorant of his Hearers of Readers his manifest abusing this passage of Scripture:
For in this very Text express mention is made of Some that Are great, yea Some that Are the chiefest. And if he would have adjoined the next Verse to his Quotation, he would have published to the most ignorant of his Hearers of Readers his manifest abusing this passage of Scripture:
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and only here proposes himself as a Pattern of humility to be imitated by his Apostles and their Successors. And what were the Apostles? Church Governors without question.
and only Here proposes himself as a Pattern of humility to be imitated by his Apostles and their Successors. And what were the Apostles? Church Governors without question.
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Conc. Eph. 1. Can. 8. they must neither NONLATINALPHABET, nor NONLATINALPHABET; neither ambitiously seek Superiority; nor after a secular manner, Lord it over the Flock of Christ.
Conc Ephesians 1. Can. 8. they must neither, nor; neither ambitiously seek Superiority; nor After a secular manner, Lord it over the Flock of christ.
6. And now let the Doctor say where is the impudent opposition of Supremacy and Iurisdiction both to the letter and sense of our Saviours Precept? Such an Argument as this, being Magisterially and confidently pronounc'd, might for half an hour serve his present turn in the Pulpit: But I wonder he could have the confidence to expose it to examination in Print.
6. And now let the Doctor say where is the impudent opposition of Supremacy and Jurisdiction both to the Letter and sense of our Saviors Precept? Such an Argument as this, being Magisterially and confidently pronounced, might for half an hour serve his present turn in the Pulpit: But I wonder he could have the confidence to expose it to examination in Print.
That a Supremacy of Iurisdiction challenged and exercised by the Pope, as Successor of St. Peter, is a visible usurpation ever since Boniface the Third, to whom it was sold by the Tyrant Phocas:
That a Supremacy of Jurisdiction challenged and exercised by the Pope, as Successor of Saint Peter, is a visible usurpation ever since Boniface the Third, to whom it was sold by the Tyrant Phocas:
and not from any Authority (if any were) exercised by former Popes, especially during the times of the four first General Councils. A Primacy of Order he is content to allow him,
and not from any authority (if any were) exercised by former Popes, especially during the times of the four First General Councils. A Primacy of Order he is content to allow him,
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2. Whatsoever Authority then the Predecessors of Pope Boniface the Third by consent of other Churches enjoy'd, especially till the end of the fourth General Council, he must grant is no usurpation,
2. Whatsoever authority then the Predecessors of Pope Boniface the Third by consent of other Churches enjoyed, especially till the end of the fourth General Council, he must grant is no usurpation,
So that the Controversy between us is reduced to this precise point, Whether before Boniface the Third's time the Pope enjoyed a Supreme Iurisdiction over the Catholic Church. This he denies.
So that the Controversy between us is reduced to this precise point, Whither before Boniface the Third's time the Pope enjoyed a Supreme Jurisdiction over the Catholic Church. This he Denies.
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for enjoying the Communion of the Catholic Church more than the very same that Pope Boniface 's Predecessors within the times of the four first General Councils confessedly exercised.
for enjoying the Communion of the Catholic Church more than the very same that Pope Boniface is Predecessors within the times of the four First General Councils confessedly exercised.
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3. Before I shew what Supremacy the Predecessor's of Boniface the Third exercised in the Church, it will be convenient to enquire into the Bargain that, He says, Boniface made with Phoca•; what he gain'd by it;
3. Before I show what Supremacy the Predecessor's of Boniface the Third exercised in the Church, it will be convenient to inquire into the Bargain that, He Says, Boniface made with Phoca•; what he gained by it;
The Patriark of Constantinople, Iohn, out of an humor of lightness and vanity, proper to the Grecians, assumed the Title of [ Episcopus universalis, or O•cumenicus ] Vniversal Bishop, or Bishop of the whole World:
The Patriarch of Constantinople, John, out of an humour of lightness and vanity, proper to the Greeks, assumed the Title of [ Episcopus Universalis, or O•cumenicus ] Universal Bishop, or Bishop of the Whole World:
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Certain it is that Iohn intended little more by it, but to be a distinction of honor and preference above the other Eastern Patriarks: For whilst he took that title, he still acknowledg'd the Pope's Superiority, not only of place, but authority over him.
Certain it is that John intended little more by it, but to be a distinction of honour and preference above the other Eastern Patriarchs: For while he took that title, he still acknowledged the Pope's Superiority, not only of place, but Authority over him.
But being Bishop in a City, wherein the Emperor of the world resided, he thought it not unbecomming him to be called the Bishop of the world, as the Emperor was the Governor.
But being Bishop in a city, wherein the Emperor of the world resided, he Thought it not unbecoming him to be called the Bishop of the world, as the Emperor was the Governor.
Perhaps indeed his Successors, (if this ambition had been either approv'd, or but conn•v'd at by the West ) would have endeavour'd to make it not a meer empty Title, but would have invaded an Authority, which the Title might seem to warrant.
Perhaps indeed his Successors, (if this ambition had been either approved, or but conn•ved At by the West) would have endeavoured to make it not a mere empty Title, but would have invaded an authority, which the Title might seem to warrant.
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Hereupon Pope Pelagius and after him Pope Gregory the Great did vehemently resist this foolish ambition of Iohn, though the Emperor himself, to gain a dignity to his own City, favor'd it in him.
Hereupon Pope Pelagius and After him Pope Gregory the Great did vehemently resist this foolish ambition of John, though the Emperor himself, to gain a dignity to his own city, favoured it in him.
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4. Now the Arguments that these two good Popes made use of against him, did not so much combate Iohns present intention (though his meer vain-glory and affectation of Novelty deserved to be repressed) as the probable consequences of such a Title, which might argue, that besides himself there were no Bishops in the Church: For if he were the Vniversal Bishop, and the whole world his Diocess, since by the Canons there can be but one Bishop in a place, it would follow that all others were only Bishops in name, and by their Character had no other office but as his Substitutes depending on his will,
4. Now the Arguments that these two good Popes made use of against him, did not so much combat Iohns present intention (though his mere vainglory and affectation of Novelty deserved to be repressed) as the probable consequences of such a Title, which might argue, that beside himself there were no Bishops in the Church: For if he were the Universal Bishop, and the Whole world his Diocese, since by the Canonas there can be but one Bishop in a place, it would follow that all Others were only Bishops in name, and by their Character had no other office but as his Substitutes depending on his will,
And so their Successors, the Bishops, would never acknowledge a receiving their Episcopal character and right of Iurisdiction from any but Christ himself.
And so their Successors, the Bishops, would never acknowledge a receiving their Episcopal character and right of Jurisdiction from any but christ himself.
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For, as in other Sacraments, whoever administers Baptism, whether an Apostle or an Heretic, Baptismus solius Christiest, says Saint Augustin: And again, Peter and Iohn (sayth he) pray'd that the Holy Ghost might come on those upon whom they imposed their hands, they did not give the Holy Ghost (Acts 8.) They,
For, as in other Sacraments, whoever administers Baptism, whither an Apostle or an Heretic, Baptismus Solius Christiest, Says Saint Augustin: And again, Peter and John (say he) prayed that the Holy Ghost might come on those upon whom they imposed their hands, they did not give the Holy Ghost (Acts 8.) They,
And as a Subject that receives •n Office of Iurisdiction from the King, will not esteem he derives that Authority from the Person, who presents him the Letters patents, or invests him ceremoniously in the Office, but only the King. So though a particular Bishop be ordained by a Metropolitan, a Primat, a Patriarc, or by the Pope himself,
And as a Subject that receives •n Office of Jurisdiction from the King, will not esteem he derives that authority from the Person, who presents him the Letters patents, or invests him ceremoniously in the Office, but only the King. So though a particular Bishop be ordained by a Metropolitan, a Primate, a Patriarch, or by the Pope himself,
and Iurisdiction given him, they indeed are the Ministers of Christ to convey his Characters and Authority, they assign him the place in which he is to exercise that Authority, but the inherent Authority it self Christ only gives him.
and Jurisdiction given him, they indeed Are the Ministers of christ to convey his Characters and authority, they assign him the place in which he is to exercise that authority, but the inherent authority it self christ only gives him.
[ Vniversalitatis quoque nomen, &c. ] Do not give heed to the name of Vniversality that John of Constantinople hath unlawfully usurped, &c. For none of the Patritriarks did ever make use of so profane a Title:
[ Vniversalitatis quoque Nome, etc. ] Do not give heed to the name of Universality that John of Constantinople hath unlawfully usurped, etc. For none of the Patritriarks did ever make use of so profane a Title:
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Yet for all this neither Pelagius nor St. Gregory, notwithstanding their detesting this Title, did therefore quit their right to the Vniversal Pastorship of the Church, and their Iurisdiction over all both Bishops and Patriarks too:
Yet for all this neither Pelagius nor Saint Gregory, notwithstanding their detesting this Title, did Therefore quit their right to the Universal Pastorship of the Church, and their Jurisdiction over all both Bishops and Patriarchs too:
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The like Order that is observ'd in the Church of England, he may conceive, is observed in the Catholic Church: that is, that the same person may be both a Bishop, an Archbishop, and a Primat; I will add also the Supreme head of the Church, as the Archbishop of Canterbury is among Ecc•esiasticks: [ For as for his Majestys Supremacy in Ecclesiastical affairs, it is not in this place to be treated of.
The like Order that is observed in the Church of England, he may conceive, is observed in the Catholic Church: that is, that the same person may be both a Bishop, an Archbishop, and a Primate; I will add also the Supreme head of the Church, as the Archbishop of Canterbury is among Ecc•esiasticks: [ For as for his Majesties Supremacy in Ecclesiastical affairs, it is not in this place to be treated of.
] Now my Lord of Canterbury is just like other Bishops, merely a Bishop in his Diocese of Canterbury: He is likewise a Metropolitan in his Province to visit all Bishops in it,
] Now my Lord of Canterbury is just like other Bishops, merely a Bishop in his Diocese of Canterbury: He is likewise a Metropolitan in his Province to visit all Bishops in it,
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Lastly, he is a Primat over both Provinces, that is, the whole Nation, yet without prejudice to the other Metropolitan, in whose office of Visitation and Ordinations he cannot interpose;
Lastly, he is a Primate over both Provinces, that is, the Whole nation, yet without prejudice to the other Metropolitan, in whose office of Visitation and Ordinations he cannot interpose;
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though he have a power to summon him to a National Council, &c. And in this regard he may be stiled the Vniversal Pastor of England, and, by being so, makes the Church of England to be one National Church, which otherwise would have two Episcopal heads. Yet if any one should stile ▪ him the Vniversal Bishop of England, it would not be endured,
though he have a power to summon him to a National Council, etc. And in this regard he may be styled the Universal Pastor of England, and, by being so, makes the Church of England to be one National Church, which otherwise would have two Episcopal Heads. Yet if any one should style ▪ him the Universal Bishop of England, it would not be endured,
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yet being apply'd to the Supreme Pastor of God's Church, it might innocently signifie no more but such a general Superintendency, as the Scriptures allow to St. Peter, and the Canons of the Church also have acknowledged due to his Successors,
yet being applied to the Supreme Pastor of God's Church, it might innocently signify no more but such a general Superintendency, as the Scriptures allow to Saint Peter, and the Canonas of the Church also have acknowledged due to his Successors,
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and with such an innocent meaning (as this Title was used long before in the 3d. Act of the Council of Chalcedon, without any contradiction of the same Council to Pope Leo) Boniface the Third did accept it from Phocas: yet having done so, it seems to me apparent that he neither exercised nor challenged the least access of Iurisdiction by it more than himself and his Predecessors had enjoy'd.
and with such an innocent meaning (as this Title was used long before in the 3d. Act of the Council of Chalcedon, without any contradiction of the same Council to Pope Leo) Boniface the Third did accept it from Phocas: yet having done so, it seems to me apparent that he neither exercised nor challenged the least access of Jurisdiction by it more than himself and his Predecessors had enjoyed.
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'Tis true, as appears in the History of the Council of Trent, written by the Illustrious and learned Cardinal Palavicino; that there was in that Council an earnest and constant opposition made by the French Prelates against naming the Pope, Bishop of the Vniversal Church, who, in conclusion, absolutely gained the silencing of that Title: But this happened not because these denied to the Pope an Universal Superintendency over the whole Church,
It's true, as appears in the History of the Council of Trent, written by the Illustrious and learned Cardinal Palavicino; that there was in that Council an earnest and constant opposition made by the French Prelates against naming the Pope, Bishop of the Universal Church, who, in conclusion, absolutely gained the silencing of that Title: But this happened not Because these denied to the Pope an Universal Superintendency over the Whole Church,
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as united in a General Council, whereby a right of Superiority over a General Council may seem to be determin'd to the prejudice of the Decisions of the Councils of Constance and Basil, which in this matter they allowed.
as united in a General Council, whereby a right of Superiority over a General Council may seem to be determined to the prejudice of the Decisions of the Councils of Constance and Basil, which in this matter they allowed.
1. BEing now to demonstrate (more than a Primacy of Order) a primacy of Iurisdiction in the Predecessors of Boniface the Third, extending it self to all Christians, all particular Prelates and Churches:
1. BEing now to demonstrate (more than a Primacy of Order) a primacy of Jurisdiction in the Predecessors of Boniface the Third, extending it self to all Christians, all particular Prelates and Churches:
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yet a Supremacy not unlimited, (for then General Councils, would be useless) but sufficient to preserve unity in the Church: I will first, to make it appear reasonable, declare the ground of the necessity of it, which in brief is,
yet a Supremacy not unlimited, (for then General Councils, would be useless) but sufficient to preserve unity in the Church: I will First, to make it appear reasonable, declare the ground of the necessity of it, which in brief is,
as the Preacher will find by the succeeding Testimonies of the Fathers; because, since General Councils (the only absolute Supreme Authority Ecclesiastical) either for want of agreement among Princes, or by the inconvenience of the long absence of Prelates, or great expences, &c. can very seldom be summon'd, it would be impossible, without an Ordinary, constant, standing Supreme Authority in the Church, to prevent Schisms, that is, it is impossible the Church should subsist.
as the Preacher will find by the succeeding Testimonies of the Father's; Because, since General Councils (the only absolute Supreme authority Ecclesiastical) either for want of agreement among Princes, or by the inconvenience of the long absence of Prelates, or great expenses, etc. can very seldom be summoned, it would be impossible, without an Ordinary, constant, standing Supreme authority in the Church, to prevent Schisms, that is, it is impossible the Church should subsist.
2. For what effect against Schism can be expected from a meer Primacy of Order, a NONLATINALPHABET, a sitting at the upper end of the Table, a priviledge to speak first,
2. For what Effect against Schism can be expected from a mere Primacy of Order, a, a sitting At the upper end of the Table, a privilege to speak First,
as in a National Church, so in the Vniversal, is to give up his own cause to the Presbyterians. For all the subtilty of human wit, without such a Concession, can never answer the arguing thus, If ( according to the Doctrin of the Fathers) there be a nec•ssity of setting up one Bishop •ver many Fresbyters for preventing Schism:
as in a National Church, so in the Universal, is to give up his own cause to the Presbyterians. For all the subtlety of human wit, without such a Concession, can never answer the arguing thus, If (according to the Doctrine of the Father's) there be a nec•ssity of setting up one Bishop •ver many Fresbyters for preventing Schism:
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unlesse men will imagin that there is a danger of Schism only among Presbyters, and not among Bishops, Arch-bishops, &c. which is contrary to reason, truth, history, and experience.
unless men will imagine that there is a danger of Schism only among Presbyters, and not among Bishops, Archbishop's, etc. which is contrary to reason, truth, history, and experience.
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but by rejecting that Article of the Creed in which we professe the (certainly visible) unity of the Catholic Church, that is, by believing that Schism i• no such ill thing,
but by rejecting that Article of the Creed in which we profess the (Certainly visible) unity of the Catholic Church, that is, by believing that Schism i• no such ill thing,
But surely English Protestants, not having blotted out of their Creed that Article, since they acknowledge the constituting one Bishop necessary to the unity of a Diocesse &c. will find great difficulty to shew a reason why one Governor is not as necessary to the •nity of the whole Church, to which only both unity and Indefectibility is promised,
But surely English Protestants, not having blotted out of their Creed that Article, since they acknowledge the constituting one Bishop necessary to the unity of a Diocese etc. will find great difficulty to show a reason why one Governor is not as necessary to the •nity of the Whole Church, to which only both unity and Indefectibility is promised,
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if any particular Church were Independent of the whole, there could be no remedy against Divisions; hence it is, that the Holy Fathers do assert the necessity of a Supream Authority, and assign thereto these Acts. 1. Either to determine,
if any particular Church were Independent of the Whole, there could be no remedy against Divisions; hence it is, that the Holy Father's do assert the necessity of a Supreme authority, and assign thereto these Acts. 1. Either to determine,
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or at least silence Disputes about opinions. 2. In those which are called majores causae, (as wrongful Depositions of Bishops, &c. ) either by appeals or consultations to restore the Persons wrong'd,
or At least silence Disputes about opinions. 2. In those which Are called Majores causae, (as wrongful Depositions of Bishops, etc.) either by appeals or Consultations to restore the Persons wronged,
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and punish the wrong-doers. 3. To take care that Discipline, establish'd by received canons, be every where observ'd. 4. To judge when there is a necessity of convening in General Councils, and thereupon to summon all Bishops, and,
and Punish the wrongdoers. 3. To take care that Discipline, established by received Canonas, be every where observed. 4. To judge when there is a necessity of convening in General Councils, and thereupon to summon all Bishops, and,
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4. These things thus premised, now follow the Proofs demonstrating, that, before Boniface the thirds time, suck like Acts of a Supream Authority were practised by his Predecessors, and submitted to generally in the Church.
4. These things thus premised, now follow the Proofs Demonstrating, that, before Boniface the thirds time, suck like Acts of a Supreme authority were practised by his Predecessors, and submitted to generally in the Church.
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I must not write a Volume, therefore I will select a few examples in all Ages, which will at least recompence the Doctors Anti-quotations, and when he shall require it, many, many more shall be added.
I must not write a Volume, Therefore I will select a few Examples in all Ages, which will At least recompense the Doctors Anti-quotations, and when he shall require it, many, many more shall be added.
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5. To proceed therefore ascendendo; St. Gregory the Great, Predecessor of Boniface the third, though he would not admit an Vniversal Episcopacy, yet at the same time he challenged and exercised an Vniversal Superintendency: Hence, saies he, tis notorious that the See Apostolic by Divine institution is preferr'd before all Churches. And again more fully;
5. To proceed Therefore ascendendo; Saint Gregory the Great, Predecessor of Boniface the third, though he would not admit an Universal Episcopacy, yet At the same time he challenged and exercised an Universal Superintendency: Hence, Says he, this notorious that the See Apostolic by Divine Institution is preferred before all Churches. And again more Fully;
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Again, writing to the Bishop of Syracusa, If any fault be found in any Bishops, Id. lib. 7. jud. 2: Epist. 64. I know no Bishop that is not subject to the See Apostolic:
Again, writing to the Bishop of Syracuse, If any fault be found in any Bishops, Id. lib. 7. jud. 2: Epistle 64. I know no Bishop that is not Subject to the See Apostolic:
And this subjection, saies he elsewhere, both our most Religious Lord the Emperor, and our Brother (John) Bishop of the same City do frequently protest.
And this subjection, Says he elsewhere, both our most Religious Lord the Emperor, and our Brother (John) Bishop of the same city do frequently protest.
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Moreover in another Epistle he declares how he had reversed the judgment of the Church of Constaninople against a Priest of Chalcedon, where he saies, Dost not thou know that in the cause of John the Priest against our Brother and Collegue, John of Constantinople, he, according to the Canons, had recourse to the See Apostolic,
Moreover in Another Epistle he declares how he had reversed the judgement of the Church of Constaninople against a Priest of Chalcedon, where he Says, Dost not thou know that in the cause of John the Priest against our Brother and Colleague, John of Constantinople, he, according to the Canonas, had recourse to the See Apostolic,
6. In the next place the immediate Predecessor of St. Gregory, Pope Pelagius the Second, in the very same Epistle, in which he condemns the presumptuous Title of Vniversal Bishop, assumed by Iohn of Constantinople, hath this passage, writing to the Eastern Bishops, The Apostolic See is inform'd that John Bishop of Constantinople out of this his presumption hath convoked you to a Synod,
6. In the next place the immediate Predecessor of Saint Gregory, Pope Pelagius the Second, in the very same Epistle, in which he condemns the presumptuous Title of Universal Bishop, assumed by John of Constantinople, hath this passage, writing to the Eastern Bishops, The Apostolic See is informed that John Bishop of Constantinople out of this his presumption hath convoked you to a Synod,
whereas the authority of assembling general Synods is by a special priviledge deliver'd to the Apostolic See of St. Peter; neither can we read of any Synod esteem'd to be ratified, which was not establisht on the Apostolic Authority.
whereas the Authority of assembling general Synods is by a special privilege Delivered to the Apostolic See of Saint Peter; neither can we read of any Synod esteemed to be ratified, which was not established on the Apostolic authority.
and the Speech of our Saviour, who gave to Blessed Peter the power of binding and loosing, I do command all things determined by you to be void and repealed, &c. Again his, not immediate, Predecessor, Pope Gelasius is a yet more full and convincing witnesse to the Popes Vniversal Iurisdiction, upon this occasion.
and the Speech of our Saviour, who gave to Blessed Peter the power of binding and losing, I do command all things determined by you to be void and repealed, etc. Again his, not immediate, Predecessor, Pope Gelasius is a yet more full and convincing witness to the Popes Universal Jurisdiction, upon this occasion.
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Pope Felix the second, who possessed St. Peters Chair next before him, had been appealed and complain'd to by Iohn Patriark of Alexandria, unjustly dispossess'd by Peter an Eutichian, whom the Pope in a Synod of 42. Bishops excommunicated.
Pope Felix the second, who possessed Saint Peter's Chair next before him, had been appealed and complained to by John Patriarch of Alexandria, unjustly dispossessed by Peter an Eutychian, whom the Pope in a Synod of 42. Bishops excommunicated.
Take notice, saies he, that thou art deprived of Sacerdotal honor, and Catholic Communion, and moreover, that thou art segregated from the number of the Faithful, having lost both the Name and Office of Priestly Ministery, being condemned by us by the judgment of the Holy Ghost and Apostolic Authori•y.
Take notice, Says he, that thou art deprived of Sacerdotal honour, and Catholic Communion, and moreover, that thou art segregated from the number of the Faithful, having lost both the Name and Office of Priestly Ministry, being condemned by us by the judgement of the Holy Ghost and Apostolic Authori•y.
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Whereupon his next Successor Pope Gelasius justifies his proceedings in an Epistle to the Bishop of Dardania, he shews that when any Heretic has bin once condemned by a Synod, (as Sabellius, &c.) there was need of convoking new Synods for the condemning his Followers:
Whereupon his next Successor Pope Gelasius Justifies his proceedings in an Epistle to the Bishop of Dardania, he shows that when any Heretic has been once condemned by a Synod, (as Sabellius, etc.) there was need of convoking new Synods for the condemning his Followers:
And that this was the case of Acacius, who communicated with Peter and Timotheus, Bishops of Alexandria, Eutychians, which Heresie had been condemned in the Council of Chalcedon. In consequence whereto he adds these Words:
And that this was the case of Acacius, who communicated with Peter and Timothy, Bishops of Alexandria, Eutychians, which Heresy had been condemned in the Council of Chalcedon. In consequence whereto he adds these Words:
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Neither do we omit to signifie, which the whole Church all the world over knows very well, that the See of the blessed Apostle St. Peter, has a power to loose whatsoever things shall be bound by the Sentences of any Bishops whatsoever,
Neither do we omit to signify, which the Whole Church all the world over knows very well, that the See of the blessed Apostle Saint Peter, has a power to lose whatsoever things shall be bound by the Sentences of any Bishops whatsoever,
7. We will next enlarge a step to Pope Leo the Great, who began his Seat in the year 440. and in whose time the General Council of Chalcedon was assembled.
7. We will next enlarge a step to Pope Leo the Great, who began his Seat in the year 440. and in whose time the General Council of Chalcedon was assembled.
and almost all Protestant Controver•ists complain. He in his 53d. Epistle to Anatolius, Bishop of Constantinople; in the 54th. to the Emperor Marcianus; and the 55th. to the Empresse Pulcheria, vindicates the Derivation of his Authority, not from the Imperial City, but St. Peter, Prince of the Apostles.
and almost all Protestant Controver•ists complain. He in his 53d. Epistle to Anatolius, Bishop of Constantinople; in the 54th. to the Emperor Marcianus; and the 55th. to the Empress Pulcheria, vindicates the Derivation of his authority, not from the Imperial city, but Saint Peter, Prince of the Apostles.
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8. Therefore, whereas the Preacher calls to witnesse the famous Canon of Chalcedon, decreeing to the Bishop of Constantinople an equality of priviledges with the Bishop of Rome;
8. Therefore, whereas the Preacher calls to witness the famous Canon of Chalcedon, decreeing to the Bishop of Constantinople an equality of privileges with the Bishop of Room;
If he had had a mind to dealingenuously, he would have cal'd it an infamous Canon surreptitiously made, saith Liberatus, after the departure of the Iudges, the Senate, and of the Legats of the See Apostolic;
If he had had a mind to dealingenuously, he would have called it an infamous Canon surreptitiously made, Says Liberatus, After the departure of the Judges, the Senate, and of the Legates of the See Apostolic;
and entirely nullyfied by the protestation of the said Legats, and the Sentence of Pope Leo, without whose consent, according to the antient traditionary Law, nothing made in any Council could oblige the Church.
and entirely nullyfied by the protestation of the said Legates, and the Sentence of Pope Leo, without whose consent, according to the ancient traditionary Law, nothing made in any Council could oblige the Church.
A Canon this was, so despised during that whole Age and more, that the memory of it only remained in the Acts of that Council, but it was not inserted among the other Canons, for as it appears by the most antient Greek and Latin Copies of that Council, by the collection of Dionisius Exiguus, and by the Testimony of Theodoret Anagnostes a Grecian, the Council of Chalcedo• publisht only twenty seven Canons,
A Canon this was, so despised during that Whole Age and more, that the memory of it only remained in the Acts of that Council, but it was not inserted among the other Canonas, for as it appears by the most ancient Greek and Latin Copies of that Council, by the collection of Dionysius Exiguus, and by the Testimony of Theodoret Anagnostes a Grecian, the Council of Chalcedo• published only twenty seven Canonas,
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whereas now this is reckoned the 28th. Lastly, A Canon this was, that Anatolius Bishop of Constantinople (by whose brig•ing with some Bishops, and violence to others it was compiled) was himself both ashamed and sorrow for it, as appears by St. Leo 's answer to him:
whereas now this is reckoned the 28th. Lastly, A Canon this was, that Anatolius Bishop of Constantinople (by whose brig•ing with Some Bishops, and violence to Others it was compiled) was himself both ashamed and sorrow for it, as appears by Saint Leo is answer to him:
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9. Now because this enormous Canon was pretended to be only a renewing of a former Canon made in the second General Council of Constantinople, observe the false dealing of that Bishop and his Clergy, in citing that Canon. For whereas it was thus conceived, Let the Bishop of Constantinople enjoy (NONLATINALPHABET) prerogatives of honor after the Bishop of Rome:
9. Now Because this enormous Canon was pretended to be only a renewing of a former Canon made in the second General Council of Constantinople, observe the false dealing of that Bishop and his Clergy, in citing that Canon. For whereas it was thus conceived, Let the Bishop of Constantinople enjoy () prerogatives of honour After the Bishop of Rome:
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These renewers of this Canon at Chalcedon, fraudulently thrust in the words [ NONLATINALPHABET ] equal priviledges: As if, excepting only the sitting in the second Chair, he was to enjoy in the Church all the prerogatives of the See Apostolick: A fancy which never entred into the minds of those former Bishops. And indeed de facto after the fourth Council of Chalcedon, the new Patriark, by vertue of the exotic power given him, presumed to summon all the other Patriarks and Bishops in the East to a Council; An attempt repressed by Pope Leo.
These renewers of this Canon At Chalcedon, fraudulently thrust in the words [ ] equal privileges: As if, excepting only the sitting in the second Chair, he was to enjoy in the Church all the prerogatives of the See Apostolic: A fancy which never entered into the minds of those former Bishops. And indeed de facto After the fourth Council of Chalcedon, the new Patriarch, by virtue of the exotic power given him, presumed to summon all the other Patriarchs and Bishops in the East to a Council; an attempt repressed by Pope Leo.
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And no doubt when afterward the usurped the Title of Oecumenical Bishop, they would not fear to give the same Title of Oecumenical to their Councils too.
And no doubt when afterwards the usurped the Title of Ecumenical Bishop, they would not Fear to give the same Title of Ecumenical to their Councils too.
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10. And as for the second Canon of that Council of Constantinople quoted in the Margin of the Sermon, whereby the Eastern Patriarks are forbidden to meddle in Ecclesiastical affairs beyond the limits of their Provinces, what is this to the Bishop of Rome? He is not so much as named nor thought of in that Canon: Neither was there ever any received Council in Gods Church that excluded him from an universal Iurisdiction which the Doctor sees was •rcised by so many Popes at and after the Council of Chalcedon, and he will see more before it.
10. And as for the second Canon of that Council of Constantinople quoted in the Margin of the Sermon, whereby the Eastern Patriarchs Are forbidden to meddle in Ecclesiastical affairs beyond the Limits of their Provinces, what is this to the Bishop of Rome? He is not so much as nam nor Thought of in that Canon: Neither was there ever any received Council in God's Church that excluded him from an universal Jurisdiction which the Doctor sees was •rcised by so many Popes At and After the Council of Chalcedon, and he will see more before it.
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CHAP. VII. The Pope's Supremacy confirmed by a Law of the Emperor Valentinian. Decrees of Pope's had antiently the force of Lawes: Yet with restriction.
CHAP. VII. The Pope's Supremacy confirmed by a Law of the Emperor Valentinian. Decrees of Pope's had anciently the force of Laws: Yet with restriction.
The Pope's Supream Iurisdiction confirmd by Examples in the Eastern Church. Appeals to the See Apostolic decreed at Sardica, where were present British Bishops.
The Pope's Supreme Jurisdiction confirmed by Examples in the Eastern Church. Appeals to the See Apostolic decreed At Sardica, where were present Brit Bishops.
1. THere was an Imperial Law made by Valentinian the third, (who began his Reign A. D. 424. ) directed to the Bishops of France, importing that Whatever had been, and should be establish'd by the See Apostolick, should have the force of a Law to them and all others.
1. THere was an Imperial Law made by Valentinian the third, (who began his Reign A. D. 424.) directed to the Bishops of France, importing that Whatever had been, and should be established by the See Apostolic, should have the force of a Law to them and all Others.
Moreover to shew the grounds of that Law, he further saie•, That the Supremacy of the See Apostolic has been established both by the merit of St. Peter, who is the Prince of Episcopal Society,
Moreover to show the grounds of that Law, he further saie•, That the Supremacy of the See Apostolic has been established both by the merit of Saint Peter, who is the Prince of Episcopal Society,
2. Now if we shall consider the weight of such a publick Testimony, and how Christian Catholick Emperors never made Lawes touching Ecclesiastical matters,
2. Now if we shall Consider the weight of such a public Testimony, and how Christian Catholic Emperor's never made Laws touching Ecclesiastical matters,
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but by the advice of Bishops, and for the corroborating of former Church Canons both touching Faith and Discipline, and by no means for introducing of new ones, we shall find a greater proof can scarce be produced against the Preachers pretention, That between the times of the four first General Councils the Popes enjoyed only a primacy of Order, and not Iurisdiction.
but by the Advice of Bishops, and for the corroborating of former Church Canonas both touching Faith and Discipline, and by no means for introducing of new ones, we shall find a greater proof can scarce be produced against the Preachers pretention, That between the times of the four First General Councils the Popes enjoyed only a primacy of Order, and not Jurisdiction.
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3. Though this Law seems too excessively large, commanding That whatever had been or should be, &c. Pope Leo, who lived in the same Age, limits the true sense of it,
3. Though this Law seems too excessively large, commanding That whatever had been or should be, etc. Pope Leo, who lived in the same Age, Limits the true sense of it,
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as Pope Hilarius expresses it, What ever Constitutions have been made by Popes for the quiet of all Gods Priests, the observance of Discipline and taking away confusions.
as Pope Hilary Expresses it, What ever Constitutions have been made by Popes for the quiet of all God's Priests, the observance of Discipline and taking away confusions.
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4. Examples of such publick Decrees of unquestion'd Authority, even in the judgement of the most learned Protestants, we finde made by Pope Zosimus, Pope Innocent the First,
4. Examples of such public Decrees of unquestioned authority, even in the judgement of the most learned Protestants, we find made by Pope Zosimus, Pope Innocent the First,
and Pope Siricius, who governed the Church between the yeares 385. and 418. For as for the Decretals pretended to be made by antecedent Popes, they do except against them,
and Pope Siricius, who governed the Church between the Years 385. and 418. For as for the Decretals pretended to be made by antecedent Popes, they do except against them,
I will only adde, that such Decrees were actually received as Laws by the Churches of Spain, France, &c. Hence it is, that in the fourth Council of Toledo, the Bishops say, For what is to be observed by us in such Cases, Let us be informed by the Precepts of the Apostolick See,
I will only add, that such Decrees were actually received as Laws by the Churches of Spain, France, etc. Hence it is, that in the fourth Council of Toledo, the Bishops say, For what is to be observed by us in such Cases, Let us be informed by the Precepts of the Apostolic See,
And the Council of Tours says, What Bishop shall presume to act contrary to such Decrees as have proceeded from the See Apostolick? Notwithstanding, it was not forbidden to Bishops to consider and examin such Decrees; for if they were made upon misinformation,
And the Council of Tours Says, What Bishop shall presume to act contrary to such Decrees as have proceeded from the See Apostolic? Notwithstanding, it was not forbidden to Bishops to Consider and examine such Decrees; for if they were made upon misinformation,
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And much more, if against the ancient Canons; for saith Pope Zosimus ( ap. Gratian. 25. q. 1.) Even this Seat hath not Authority to constitute or change any thing contrary to the Statute of the Fathers.
And much more, if against the ancient Canonas; for Says Pope Zosimus (Apostle. Gratian. 25. q. 1.) Even this Seat hath not authority to constitute or change any thing contrary to the Statute of the Father's.
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And the first shall be a passage of the great Saint Basil, who writing to St. Athanasius about suppressing Arianism in the East, hath these words, It seems convenient to us to write to the Bishop of Rome, to desire him that he would have regard to our affaires,
And the First shall be a passage of the great Saint Basil, who writing to Saint Athanasius about suppressing Arianism in the East, hath these words, It seems convenient to us to write to the Bishop of Rome, to desire him that he would have regard to our affairs,
and interpose the judgment of his Decree, &c. Moreover, that he would give Authority to s•m choice persons, who may bring the Acts of the Council of Ariminum for the annulling of those things that were violently done there, &c. 6. Again, when the Synod of Antioch about the year 343. assembled by Arians to the prejudice of the Council of Nice, had framed a new confession of Faith, it was argued of nullity, saith S•crates, especially because Iulius Bishop of Rome was neither himself present, nor sent any to supply his place:
and interpose the judgement of his decree, etc. Moreover, that he would give authority to s•m choice Persons, who may bring the Acts of the Council of Rimini for the annulling of those things that were violently done there, etc. 6. Again, when the Synod of Antioch about the year 343. assembled by Arians to the prejudice of the Council of Nicaenae, had framed a new Confessi of Faith, it was argued of nullity, Says S•crates, especially Because Julius Bishop of Room was neither himself present, nor sent any to supply his place:
Whereas (saith he) the Ecclesiastical Canon commands that no Decrees be established in the Church without the assent of the Bishop of Rome ▪ And this authority the same Pope Iulius asserts;
Whereas (Says he) the Ecclesiastical Canon commands that no Decrees be established in the Church without the assent of the Bishop of Room ▪ And this Authority the same Pope Julius asserts;
For writing to the Eastern Bishops, who had condemned St. Athanasius, he sayes thus, [ NONLATINALPHABET ] Are you ignorant, this is the custom that you should first write to us,
For writing to the Eastern Bishops, who had condemned Saint Athanasius, he Says thus, [ ] are you ignorant, this is the custom that you should First write to us,
and after that determin just matters there? Therefore if there were any ill suspition against that Bishop [ of Alexandria ] you ought to have signified it in the first place to the Church here.
and After that determine just matters there? Therefore if there were any ill suspicion against that Bishop [ of Alexandria ] you ought to have signified it in the First place to the Church Here.
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7. Consonantly hereto Sozomen, another Greek Historian saith expresly, That there was received in the Church a Sacerdotal law, declaring all things to be void that are done without the sentence of the Bishop of Rome.
7. Consonantly hereto Sozomen, Another Greek Historian Says expressly, That there was received in the Church a Sacerdotal law, declaring all things to be void that Are done without the sentence of the Bishop of Room.
for no Council mentions it, but deliver'd by Tradition even in the Eastern Churches ) was of such authority, that the foresaid Emperor Valentinian makes it a Law-Imperial: We decree, says he, that according to the antient custom nothing be innovated in the Church without the sentence of the Bishop of Rome.
for no Council mentions it, but Delivered by Tradition even in the Eastern Churches) was of such Authority, that the foresaid Emperor Valentinian makes it a Law-Imperial: We Decree, Says he, that according to the ancient custom nothing be innovated in the Church without the sentence of the Bishop of Room.
Surely Dr. Pierce will acknowledge these Testimonies argue more than a Primacy of Order; here is a Iurisdiction, asserted, extending it self beyond the Dioces•n, Metropolitan or Patriarcal limits of Rome.
Surely Dr. Pierce will acknowledge these Testimonies argue more than a Primacy of Order; Here is a Jurisdiction, asserted, extending it self beyond the Dioces•n, Metropolitan or Patriarcal Limits of Room.
and Asclepas, Bishop of Gaza, The Bishop of Rome, saith Sozomen, (to whom for the dignity of his Throne the care of all things does pertain) restored to every one of them their own Church.
and Asclepas, Bishop of Gaza, The Bishop of Rome, Says Sozomen, (to whom for the dignity of his Throne the care of all things does pertain) restored to every one of them their own Church.
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9. Again, when the General council of Ephesus was entring into debate about the cause of Iohn Patriark of Antioch, the Bp. of Ierusalem interposed, affirming, that according to the antient custom, the Church of Antioch• as alwayes governed by the Roman;
9. Again, when the General council of Ephesus was entering into debate about the cause of John Patriark of Antioch, the Bishop of Ierusalem interposed, affirming, that according to the ancient custom, the Church of Antioch• as always governed by the Roman;
10. Moreover, when Dioscorus, Patriark of Alexandria, in the Scismatical Council of Ephesus had deposed Flavian Bishop of Constantinople, Flavian appealed to the Pope. And this he did [ NONLATINALPHABET ] according to the custom of Synods, sayth the Emperor Valentinian.
10. Moreover, when Dioscorus, Patriark of Alexandria, in the Schismatical Council of Ephesus had deposed Flavian Bishop of Constantinople, Flavian appealed to the Pope. And this he did [ ] according to the custom of Synods, say the Emperor Valentinian.
The first is taken out of the famous Council of Sardica assembled about twenty years after that of Nice. This Council was by Iustinian called Oecumenical, because,
The First is taken out of the famous Council of Sardica assembled about twenty Years After that of Nicaenae. This Council was by Iustinian called Ecumenical, Because,
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In the third and fourth Canons of this Council it was ordain'd, upon a proposal made by the famous Osius of Corduba, to this effect, That in any Controversies between Bishops which could not be determined in their own respective Provinces, the person aggrieved might appeal to the Bishop of Rome, who might renew the Process and appoint Iudges:
In the third and fourth Canonas of this Council it was ordained, upon a proposal made by the famous Osius of Cordova, to this Effect, That in any Controversies between Bishops which could not be determined in their own respective Provinces, the person aggrieved might appeal to the Bishop of Rome, who might renew the Process and appoint Judges:
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And (by a second proposal of Gaudentius a Bishop) in case any Bishop deposed should make such an appeal, till the Pope had determin'd the cause, it was not permitted that another Bishop should be ordained in his place.
And (by a second proposal of Gaudentius a Bishop) in case any Bishop deposed should make such an appeal, till the Pope had determined the cause, it was not permitted that Another Bishop should be ordained in his place.
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12. Now at this Con•cil among other Bishops from all the Western Countreys, some came out of our Britany, as St. Athanasius an eye-witness assured us.
12. Now At this Con•cil among other Bishops from all the Western Countries', Some Come out of our Britany, as Saint Athanasius an eyewitness assured us.
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And therefore the General Superintendency of the Pope over all churches could not have been unknown in this Nation long before St. Augustin the Monk, or the Saxons had possession here.
And Therefore the General Superintendency of the Pope over all Churches could not have been unknown in this nation long before Saint Augustin the Monk, or the Saxons had possession Here.
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By which may appear the slightness of the late found Welsh paper, though much bragged of, in which the Abbot of Bangor is said to have refused the subjection to the Pope, which St. Augustin requir'd of the British Bishops. For what grosse ignorance was it in this Abbot (if the Paper relate truth of him) That after all that power exercised by that man called the Pope over the whole Church of God, especially over the Western Provinces,
By which may appear the slightness of the late found Welsh paper, though much bragged of, in which the Abbot of Bangor is said to have refused the subjection to the Pope, which Saint Augustin required of the Brit Bishops. For what gross ignorance was it in this Abbot (if the Paper relate truth of him) That After all that power exercised by that man called the Pope over the Whole Church of God, especially over the Western Provinces,
and so much respect return'd him from them after the presence of the British Bishops at so many famous Councils, and after so many holy Bishops sent for the conversion of these Islands by the Bishops of Romes delegation, he should be such a stranger to his person,
and so much respect returned him from them After the presence of the Brit Bishops At so many famous Councils, and After so many holy Bishops sent for the conversion of these Islands by the Bishops of Romes delegation, he should be such a stranger to his person,
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or authority, or his titles, after the year of our Lord 600? At which time also the Irish Bishops are found to have yielded all obedience to this Roman Bishop,
or Authority, or his titles, After the year of our Lord 600? At which time also the Irish Bishops Are found to have yielded all Obedience to this Roman Bishop,
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when the Britains thus denied it, as appears Both in that they are said by venerable Beda (the South-Irish at least) to have returned very early to a right observation of Easter Ad admonitionem Apostolicae sedis Antistitis, and also in that about this time they sent Letters to St. Gregory then Pope, to know after what manner they ought to receive into the Church such as were converted from Nestorianism, to whom he sends his Orders concerning it directed Quirino Episcopo & ceteris Episcopis in Hybernia Catholicis, as may be found in the Register of his Epistles.
when the Britains thus denied it, as appears Both in that they Are said by venerable Beda (the South-Irish At least) to have returned very early to a right observation of Easter Ad admonitionem Apostolic sedis Antistitis, and also in that about this time they sent Letters to Saint Gregory then Pope, to know After what manner they ought to receive into the Church such as were converted from Nestorianism, to whom he sends his Order Concerning it directed Quirino Bishop & ceteris Episcopis in Hybernia Catholics, as may be found in the Register of his Epistles.
13. A second Monument wherein we Britains have a peculiar interest, is that most antient first Council of Arles, celebrated according to Baronius and Sirmondus (assented to by Sir Henry Spelman ) in the year 314. about eleven years before the first Council of Nice. The Canons of this Council are directed to the Bishop of Rome, as appears by the first Canon in these words, First concerning the Paschal observation of our Lord, Conc. Arlat.
13. A second Monument wherein we Britains have a peculiar Interest, is that most ancient First Council of Arles, celebrated according to Baronius and Sirmondus (assented to by Sir Henry Spelman) in the year 314. about eleven Years before the First Council of Nicaenae. The Canonas of this Council Are directed to the Bishop of Room, as appears by the First Canon in these words, First Concerning the Paschal observation of our Lord, Conc Arlat.
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And moreover in the head of the Canons is inserted this Breviary of their Epistle, To our most holy Lord and Brother Silvester, Marinus and the Synod of Bishops assembled together in the Town of Arles:
And moreover in the head of the Canonas is inserted this Breviary of their Epistle, To our most holy Lord and Brother Silvester, Marinus and the Synod of Bishops assembled together in the Town of Arles:
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Here may be seen a Patriarchical council sending their Decrees to the Bishop of Rome, as being the chief person from whom all Christians are to receive information of what they ought to believe and practise,
Here may be seen a Patriarchical council sending their Decrees to the Bishop of Rome, as being the chief person from whom all Christians Are to receive information of what they ought to believe and practise,
14. At this Council were present three Bishops Representatives of the British Clergy, Eborius Bishop of York, Restitutus Bishop of Lonidon, Adelphius Bishop of ( Maldon, called then) Colonia Londinensium, with Sacerdos, a Priest, and Arminius, a Deacon. And the Canons of this Council, were by Restitutus brought into Britany, saith Bishop Godwin out of Bale. By which also it appears that neither the Pope himself,
14. At this Council were present three Bishops Representatives of the Brit Clergy, Eborius Bishop of York, Restituted Bishop of Lonidon, Adelphius Bishop of (Maldon, called then) Colonia Londinensium, with Sacerdos, a Priest, and Arminius, a Deacon. And the Canonas of this Council, were by Restituted brought into Britany, Says Bishop Godwin out of Bale. By which also it appears that neither the Pope himself,
15. And now it will be seasonable to answer the Doctors great Objection grounded on that famous 6 th. Canon of the first Nicene Council, by which he says, Every Patriarch and Bishop is appointed to be chief in his proper Diocese, Serm. pag. 18. as the Bishop of Rome is chief in his.
15. And now it will be seasonable to answer the Doctors great Objection grounded on that famous 6 th. Canon of the First Nicene Council, by which he Says, Every Patriarch and Bishop is appointed to be chief in his proper Diocese, Sermon page. 18. as the Bishop of Rome is chief in his.
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The words of the Canon are, [ NONLATINALPHABET, &c. ] Let the antient Customs be still in force in Egypt, Lybia, and Pentapolis, that the Bishop of Alexandria enjoy a Iurisdiction over them all:
The words of the Canon Are, [, etc. ] Let the ancient Customs be still in force in Egypt, Libya, and Pentapolis, that the Bishop of Alexandria enjoy a Jurisdiction over them all:
and that apparently was for the regulating and composing disorders begun in Egypt by Meletius Bishop of Lycopolis, who rebelliously refused obedience to the Patriark of Alexandria, presuming to ordain Bishops independently on him.
and that apparently was for the regulating and composing disorders begun in Egypt by Meletius Bishop of Lycopolis, who rebelliously refused Obedience to the Patriarch of Alexandria, presuming to ordain Bishops independently on him.
This Scismatical attempt the Council here represses, commanding that according to the antient custom the Bishop of Alexandria should have entire Iurisdiction through all Egypt, Lybia, and Pentapolis;
This Schismatical attempt the Council Here represses, commanding that according to the ancient custom the Bishop of Alexandria should have entire Jurisdiction through all Egypt, Libya, and Pentapolis;
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And the Roman Bishop in his Patriarchat, and may say in his Metropolitanship too is made the Patern according to which this Regulation is framed not in regard of his plenary right,
And the Roman Bishop in his Patriarchate, and may say in his metropolitanship too is made the Pattern according to which this Regulation is framed not in regard of his plenary right,
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But only of the custom and practice of his calling Synods, correcting manners, and making ordinations according to his Patriarkal and Metropolitical Jurisdiction:
But only of the custom and practice of his calling Synods, correcting manners, and making ordinations according to his Patriarkal and Metropolitical Jurisdiction:
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for those words in the sixth Nicene Canon, Similiter autem & apud caete•as provincias, In like manner in the rest of the Provinces, that is, those Provinces also that were not such where a Patriarc resided, Honor suus unicuique servetur, Let every one's Honor be preserved to him, compared with the second Canon of the first Council of Constantinople, and the eighth canon of the Ephesian Council, shew clearly enough, that not only Patriarkical authority,
for those words in the sixth Nicene Canon, Similiter autem & apud caete•as Provinces, In like manner in the rest of the Provinces, that is, those Provinces also that were not such where a Patriarch resided, Honour suus unicuique servetur, Let every one's Honour be preserved to him, compared with the second Canon of the First Council of Constantinople, and the eighth canon of the Ephesian Council, show clearly enough, that not only Patriarkical Authority,
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And upon this ground that the Canon intends not to equalize the Bishop of Alexandria with the Bishop of Rome in his full Jurisdiction, the most learned Marca late Archbishop of Tholouse observes, that those who object it against the Popes Primacy,
And upon this ground that the Canon intends not to equalise the Bishop of Alexandria with the Bishop of Room in his full Jurisdiction, the most learned Marca late Archbishop of Toulouse observes, that those who Object it against the Popes Primacy,
for it signisignifies no more but that the Bishop of Rome did ordain either immediately or by Commission all the Bishops in the Suburbicarian Churches,
for it signisignifies no more but that the Bishop of Room did ordain either immediately or by Commission all the Bishops in the Suburbicarian Churches,
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His words are, Vt apud Alexandriam, & in urbe Roma vetusta consuetudo servetur, ut ille Egypti, vel hic Suburbicariarum Ecclesiarum sollicitudi•em gerat.
His words Are, Vt apud Alexandriam, & in City Roma vetusta consuetudo servetur, ut Isle Egypti, vel hic Suburbicariarum Ecclesiarum sollicitudi•em gerat.
Against which so much hath been written that it would be to lose time to repeat it, especially to the Doctor, who cannot be unacquainted with what Erasmus and Scalager have observed of the Interpreter, that it is his custom to omit, pervert and change the Text as he pleases;
Against which so much hath been written that it would be to loose time to repeat it, especially to the Doctor, who cannot be unacquainted with what Erasmus and Scalager have observed of the Interpreter, that it is his custom to omit, pervert and change the Text as he Pleases;
Not to speak of the Bishop of Rome 's jurisdiction as first Patriarc, whereby the other Patriarcs were subordinate to him, being obliged even in this matter of their own Ordinations to give him notice, sending withal a Confession of their Faith, upon the approbation whereof,
Not to speak of the Bishop of Room is jurisdiction as First Patriarch, whereby the other Patriarcs were subordinate to him, being obliged even in this matter of their own Ordinations to give him notice, sending withal a Confessi of their Faith, upon the approbation whereof,
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Whosoever hath but looked into Ecclesiastical History must confesse that His particular Patriarchat was far from being confined to the ten Suburbicarian Provinces subject to the Vicariat of Rome: Nay, it is manifest that it extended to the whole Western Empire, which, besides Italy, France, Spain, Germany, Britany, the six Maritime Provinces of Africa, &c. contained Illyricum, Macedon, Epyrus, Greece, and the Islands near it;
Whosoever hath but looked into Ecclesiastical History must confess that His particular Patriarchate was Far from being confined to the ten Suburbicarian Provinces Subject to the Vicariat of Rome: Nay, it is manifest that it extended to the Whole Western Empire, which, beside Italy, France, Spain, Germany, Britany, the six Maritime Provinces of Africa, etc. contained Illyricum, Macedon, Epirus, Greece, and the Islands near it;
as an Heretic with Egypt, Justin. Novel. 123. that is with Damasus and Peter. And Iustinian the Emperor affirms, that all the Regions of the VVorld are subject to the five Patriarcs, that is [ NONLATINALPHABET ] to VVestern Rome, Constantinople, Alexandria, Thepolis (or Antioch) and Ierusalem.
as an Heretic with Egypt, Justin Novel. 123. that is with Damasus and Peter. And Iustinian the Emperor affirms, that all the Regions of the World Are Subject to the five Patriarcs, that is [ ] to Western Room, Constantinople, Alexandria, Thepolis (or Antioch) and Ierusalem.
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If not to Rome, how can all Bishops be said to be subject to five Patriarcs? Hence the VVestern Bishops are by Theodores call'd NONLATINALPHABET; and by Sacrates NONLATINALPHABET.
If not to Room, how can all Bishops be said to be Subject to five Patriarcs? Hence the Western Bishops Are by Theodores called; and by Sacrates.
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CHAP. VIII. Proofs of the Popes Supreme Iurisdiction before the first Council of Nice. How all Apostles and all Bishops equal: and how Subordinate.
CHAP. VIII. Proofs of the Popes Supreme Jurisdiction before the First Council of Nicaenae. How all Apostles and all Bishops equal: and how Subordinate.
np1 np1. n2 pp-f dt ng1 j n1 p-acp dt ord n1 pp-f j. c-crq d n2 cc d ng1 j-jn: cc c-crq j.
1. BUt as yet our Proofs of Primacy of Iurisdiction in the Successor of St. Peter, though they reach to the Beginning in the latitude fixed by the Doctor,
1. BUt as yet our Proofs of Primacy of Jurisdiction in the Successor of Saint Peter, though they reach to the Beginning in the latitude fixed by the Doctor,
To demonstrate this, we will make a short enquiry into the times of the Church before Constantin, whilst it was a mere suffering Church, incapable of conspiring either in or out of General Councils: But withal a Church lesse dispersed and torn by Heresies or contentions among Bishops, and therefore lesse needing this Preservative against Schisms, Supreme Authority.
To demonstrate this, we will make a short enquiry into the times of the Church before Constantin, while it was a mere suffering Church, incapable of conspiring either in or out of General Councils: But withal a Church less dispersed and torn by Heresies or contentions among Bishops, and Therefore less needing this Preservative against Schisms, Supreme authority.
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2. In these holy peaceable times ther•ore before Silvester, I will content my self with two or three examples to prove the acknowledgement of such a Primacy. And the first shall be of St. Melchiades the immediat Predecessor of Pope Silvester: St. Augustin will afford us a Testimony of his care and authority extended into Africk, whose words are, [ Qualis ipsius Melchiadis ultima est prolata Sententia, &c. ] Such an one was the last sentence Melchiades himself pronounced (in judgeing the cause of Donatus:) by which he would not have the boldnesse to remove from his Communion his Collegues, (the Catholic Bishops in Africa ) in whom no crime could be proved:
2. In these holy peaceable times ther•ore before Silvester, I will content my self with two or three Examples to prove the acknowledgement of such a Primacy. And the First shall be of Saint Melchiades the immediate Predecessor of Pope Silvester: Saint Augustin will afford us a Testimony of his care and Authority extended into Africa, whose words Are, [ Qualis Himself Melchiadis ultima est prolata Sententia, etc. ] Such an one was the last sentence Melchiades himself pronounced (in judging the cause of Donatus:) by which he would not have the boldness to remove from his Communion his Colleagues, (the Catholic Bishops in Africa) in whom no crime could be proved:
And having censured most deeply Donatus alone, whom he found to have been the Original of all the mischief, he gave a free choyce of healing the breaches of Scism to all the rest of his Followers:
And having censured most deeply Donatus alone, whom he found to have been the Original of all the mischief, he gave a free choice of healing the Breaches of Scism to all the rest of his Followers:
being also in a readiness to send communicatory Letters to those (subdivided Scismatics ) that were ordained by Majorinus (a Donatist Bishop: ) in so much as his Sentence was, that in whatsoever Cities of Africk there were two Bishops dissenters (a Catholic and a Donatist ▪ he should be confirm'd in the Bishoprick, who was first ordained, &c. and that another Diocese should be provided which the other should govern. O Son of Christian peace!
being also in a readiness to send communicatory Letters to those (subdivided Scismatics) that were ordained by Majorinus (a Donatist Bishop:) in so much as his Sentence was, that in whatsoever Cities of Africa there were two Bishops dissenters (a Catholic and a Donatist ▪ he should be confirmed in the Bishopric, who was First ordained, etc. and that Another Diocese should be provided which the other should govern. O Son of Christian peace!
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The first is of Pope Stephanus contemporary with St. Cyprian and his fellow in Martyrdom, concerning whom we read in Eusebius, that he either inflicted, or at least threatned excommunication to som of the Churches of Asia that held a necessity of Rebaptization after Baptism received by Heretics. And in the same quarrel, between the same Pope Stepha••s and St. Cyprian himself, matters were almost brought to the like extremity:
The First is of Pope Stephanus contemporary with Saint Cyprian and his fellow in Martyrdom, Concerning whom we read in Eusebius, that he either inflicted, or At least threatened excommunication to Some of the Churches of Asia that held a necessity of Rebaptization After Baptism received by Heretics. And in the same quarrel, between the same Pope Stepha••s and Saint Cyprian himself, matters were almost brought to the like extremity:
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4. The other is extant in the same St. Cyprian, who endeavour'd to peswade the Pope to depose Marcianus a Metropolitan Bishop of Arles, siding with Novatian; His words to Pope Stephanus about it are these, Let Letters be directed from thee into the Province,
4. The other is extant in the same Saint Cyprian, who endeavoured to peswade the Pope to depose Marcianus a Metropolitan Bishop of Arles, siding with Novatian; His words to Pope Stephanus about it Are these, Let Letters be directed from thee into the Province,
5. The third is that so well known example of Pope Victor, concerning whom Eusebius thus writes, Victor endeavours to cut off from the fellowship of Communion the Churches of Asia, as declining into Heresie, and sends Letters by which he would divide them all indifferently from the Ecclesiastical Society, &c. But there are extant Letters of Bishops by whom Victor is sharply reproved, as one that was carelesse of the commodity of the whole Church.
5. The third is that so well known Exampl of Pope Victor, Concerning whom Eusebius thus writes, Victor endeavours to Cut off from the fellowship of Communion the Churches of Asia, as declining into Heresy, and sends Letters by which he would divide them all indifferently from the Ecclesiastical Society, etc. But there Are extant Letters of Bishops by whom Victor is sharply reproved, as one that was careless of the commodity of the Whole Church.
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Now in such reproofs from Ireneus, and even Polycrates an Asian Bishop, himself the ring-leader of the party of the Quart• decimani against St. Victor, it was not impu•ed to Victor that he exercised an usurped Authority over Bishops not subject to him,
Now in such reproofs from Irenaeus, and even Polycrates an Asian Bishop, himself the ringleader of the party of the Quart• decimani against Saint Victor, it was not impu•ed to Victor that he exercised an usurped authority over Bishops not Subject to him,
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6. Having proceeded thus far, our last step shall be to the utmost degree, the very beginning it self, our Lord and St. Peter in the Gospels. And here we will acknowledge what the D•ctor saies, that all the Twelve Apostles were equally foundations of the Churches building:
6. Having proceeded thus Far, our last step shall be to the utmost degree, the very beginning it self, our Lord and Saint Peter in the Gospels. And Here we will acknowledge what the D•ctor Says, that all the Twelve Apostles were equally foundations of the Churches building:
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That the same Authority which was first given to St. Peter alone, sustaining the person of the whole Church, was afterward given to the rest of the Apostles;
That the same authority which was First given to Saint Peter alone, sustaining the person of the Whole Church, was afterwards given to the rest of the Apostles;
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that as St. Cyprian saies, the same that St. Peter was, the rest of the Apostles likewise were [ pari consortio praediti, &c. ] endowed with an equal participation of honor and power.
that as Saint Cyprian Says, the same that Saint Peter was, the rest of the Apostles likewise were [ Pair consortio praediti, etc. ] endowed with an equal participation of honour and power.
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And as St. Hierom affirms, that all Bishops in all places whether at Rome or Eugubium, [ Canterbury or Rochester ] are of the very same merit, &c. But he will give leave to the Scripture to interpret it self,
And as Saint Hieronymus affirms, that all Bishops in all places whither At Room or Eugubium, [ Canterbury or Rochester ] Are of the very same merit, etc. But he will give leave to the Scripture to interpret it self,
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We grant therefore that all the Apostles, and all Bishops their Successors, enjoy the whole latitude of Apostolic and Episcopal Iurisdiction, for as much as concerns the internal, essential qualifications of either:
We grant Therefore that all the Apostles, and all Bishops their Successors, enjoy the Whole latitude of Apostolic and Episcopal Jurisdiction, for as much as concerns the internal, essential qualifications of either:
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But for the external administration there may be, and alwaies was acknowledged, a subordination and different latitude in the exercise of the same authority both among the Apostles and Bishops. Let him not find fault with this distinction;
But for the external administration there may be, and always was acknowledged, a subordination and different latitude in the exercise of the same Authority both among the Apostles and Bishops. Let him not find fault with this distinction;
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but touching Government, page 303. And afterward page 386. Answering the same Argument out of St. Hierom, who equals the meanest Bishop with the Pope, he saies, that they are equal quoad Ministerium, but not quoad polittam.
but touching Government, page 303. And afterwards page 386. Answering the same Argument out of Saint Hieronymus, who equals the Meanest Bishop with the Pope, he Says, that they Are equal quoad Ministerium, but not quoad polittam.
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What Function, what Act of Iurisdiction can my Lord of Canterbury exercise (I mean according to their Tenets) which the meanest of his subordinate Bishops cannot perform? He can ordain Bishops and Priests; So can they;
What Function, what Act of Jurisdiction can my Lord of Canterbury exercise (I mean according to their Tenets) which the Meanest of his subordinate Bishops cannot perform? He can ordain Bishops and Priests; So can they;
He can visit his Pr•vince; they their Di•cesse. He can give the Holy Ghost by Confirmation; So can they ▪ He can assemble a Provincial Council; They a Diocesan. He has a Canonical Authority over Bishops, &c. They over Priests. He can absolve from Censures inflected by himself; they can do as much.
He can visit his Pr•vince; they their Di•cesse. He can give the Holy Ghost by Confirmation; So can they ▪ He can assemble a Provincial Council; They a Diocesan. He has a Canonical authority over Bishops, etc. They over Priests. He can absolve from Censures inflected by himself; they can do as much.
but Iurisdiction. Certainly the Doctor can easily apply this to St. Peter, and the rest of the Apostles, or to St. Peter 's Successors, and all other Bishops.
but Jurisdiction. Certainly the Doctor can Easily apply this to Saint Peter, and the rest of the Apostles, or to Saint Peter is Successors, and all other Bishops.
cc-acp n1. av-j dt n1 vmb av-j vvi d p-acp n1 np1, cc dt n1 pp-f dt n2, cc p-acp n1 np1 vbz n2, cc d j-jn n2.
as Christ was Governor of the Church, given him, of being called a Rock. For in the Syrian language, in which our Lord spake, the words have no different termination,
as christ was Governor of the Church, given him, of being called a Rock. For in the Syrian language, in which our Lord spoke, the words have no different termination,
It was a priviledge that Peter, neither the eldest, nor first chosen Apostle, is alwaies in the Gospel first reckoned, and expresly called, NONLATINALPHABET, the First.
It was a privilege that Peter, neither the eldest, nor First chosen Apostle, is always in the Gospel First reckoned, and expressly called,, the First.
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It was a priviledge importing a greater latitude of Iurisdiction, when after our Lord's Resurrection, St. Peter alone had in the midst of the rest a Commission given him of indefinitly •eeding Christ's Flock; And after the Descent of the Holy Ghost, was peculiarly appointed the Apostle of the Circumcision, as St. Paul was of the Gentiles: Yea that the Dedication of St. Paul's Office was performed by St. Peter, who by immediate revelation was appointed to gather the first fruits of the Gentiles, in the conversion of Cornelius, and his house-hold, &c.
It was a privilege importing a greater latitude of Jurisdiction, when After our Lord's Resurrection, Saint Peter alone had in the midst of the rest a Commission given him of indefinitely •eeding Christ's Flock; And After the Descent of the Holy Ghost, was peculiarly appointed the Apostle of the Circumcision, as Saint Paul was of the Gentiles: Yea that the Dedication of Saint Paul's Office was performed by Saint Peter, who by immediate Revelation was appointed to gather the First fruits of the Gentiles, in the conversion of Cornelius, and his household, etc.
9. But, why among such Governors as the Apostles, was any Supereminency of Iurisdiction given to one man? Certain it is, there never was lesse necessity to provide against disobedience and dis-unions,
9. But, why among such Governors as the Apostles, was any Supereminency of Jurisdiction given to one man? Certain it is, there never was less necessity to provide against disobedience and disunions,
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Yet a Subordination, not absolutely necessary to them, was established among them, for the succeeding Churches sake, which without such order would in a very short time become a meer Babel. Hence St. Hierom saies, The Church was built upon Peter:
Yet a Subordination, not absolutely necessary to them, was established among them, for the succeeding Churches sake, which without such order would in a very short time become a mere Babel. Hence Saint Hieronymus Says, The Church was built upon Peter:
10. To the same purpose St. Cyprian, notwithstanding the Sentence produced by the Preacher out of him, That all the Apostles were pari consortio praediti honoris & potestatis;
10. To the same purpose Saint Cyprian, notwithstanding the Sentence produced by the Preacher out of him, That all the Apostles were Pair consortio praediti Honoris & potestatis;
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he that forsakes the Chair of S. Peter, upon which the Church is founded, does he trust that he is in the Church? In like manner St. Optatus at Rome, (saies he) a Chair was placed for St. Peter, to the end that unity might be preserved of all;
he that forsakes the Chair of S. Peter, upon which the Church is founded, does he trust that he is in the Church? In like manner Saint Optatus At Rome, (Says he) a Chair was placed for Saint Peter, to the end that unity might be preserved of all;
after yields entirely the Supremacy to St. Peter. And again, Christ did constitute Peter the Master, not of that See of Rome alone, but of the whole world.
After yields entirely the Supremacy to Saint Peter. And again, christ did constitute Peter the Master, not of that See of Room alone, but of the Whole world.
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11. Now, Serm. page 17. whereas the Doctor objects that St. Paul 's contesting with St. Peter, and resisting him to his face, argues that he did not acknowledge any Superiority in him:
11. Now, Sermon page 17. whereas the Doctor objects that Saint Paul is contesting with Saint Peter, and resisting him to his face, argues that he did not acknowledge any Superiority in him:
Let St. Augustin, from St. Cyprian, resolve us, You see (saies he to the Donatists) what St. Cyprian hath said, that the holy Apostle St. Peter, in whom did shine forth so great a grace of Primacy, being reprehended by St. Paul, did not answer that the Supremacy belong'd to him,
Let Saint Augustin, from Saint Cyprian, resolve us, You see (Says he to the Donatists) what Saint Cyprian hath said, that the holy Apostle Saint Peter, in whom did shine forth so great a grace of Primacy, being reprehended by Saint Paul, did not answer that the Supremacy belonged to him,
as St. Chrysostome saies, Master of the World, not because his Throne was establish'd at Rome, but receiving from our Lord so supereminent an Authority, he therefore made choice of Rome for his See; because that being the Imperial City of the World, he might from thence have a more commodious influence on the whole Church.
as Saint Chrysostom Says, Master of the World, not Because his Throne was established At Room, but receiving from our Lord so supereminent an authority, he Therefore made choice of Room for his See; Because that being the Imperial city of the World, he might from thence have a more commodious influence on the Whole Church.
13. Upon which grounds, whensoever the Fathers make use of the Authority of his Successors, Bishops of Rome against Hereticks or Schismaticks, they consider that authority as a priviledge annexed to the Chair of St. Peter, and only for St. Peters regard to the Sea of Rome. This is so common in the Fathers writings, that I will not trouble him with one Quotation.
13. Upon which grounds, whensoever the Father's make use of the authority of his Successors, Bishops of Room against Heretics or Schismatics, they Consider that Authority as a privilege annexed to the Chair of Saint Peter, and only for Saint Peter's regard to the Sea of Room. This is so Common in the Father's writings, that I will not trouble him with one Quotation.
Indeed Iohn of Constantinople, when he would invade an equality [ NONLATINALPHABET ] in some sort with the Pope, did wisely to mention only the priviledge of the Imperial City, because he could allege no other pretention for his Plea. But St. Leo, St. Gregory, St. Gelasius, &c. produce their evidences for their Supremacy from Tues Petrus, & super hanc Petram, &c. from Pasce oves meas, &c. Nay, St. Augustin and other Bishops of the Milevitan Council, writing to Pope Innocent to joyn with them in condemning the Pelagians, tell him their hope was those Hereticks would more easily be induced to submit to his Authority:
Indeed John of Constantinople, when he would invade an equality [ ] in Some sort with the Pope, did wisely to mention only the privilege of the Imperial city, Because he could allege no other pretention for his Plea. But Saint Leo, Saint Gregory, Saint Gelasius, etc. produce their evidences for their Supremacy from Tues Peter, & super hanc Petram, etc. from Paske Owes meas, etc. Nay, Saint Augustin and other Bishops of the Milevitan Council, writing to Pope Innocent to join with them in condemning the Pelagians, tell him their hope was those Heretics would more Easily be induced to submit to his authority:
Why, because of the splendor of the Imperial City? No, but because the Popes Authority was [ de Sanctarum Scripturarum authoritate deprompta ] deduced from the Authority of the Holy Scriptures.
Why, Because of the splendour of the Imperial city? No, but Because the Popes authority was [ de Sanctarum Scripturarum authoritate deprompta ] deduced from the authority of the Holy Scriptures.
14. I might with reason enough, yet I will not omit to take notice of Doctor Pierce 's trivial reasonings against the Popes, (as he calls it) pretended Headship; because such being sitted to vulgar capacities,
14. I might with reason enough, yet I will not omit to take notice of Doctor Pierce is trivial reasonings against the Popes, (as he calls it) pretended Headship; Because such being sitted to Vulgar capacities,
Whatever advantage the Doctor expects from such a Discourse as this, it must flow from a childish Cavil upon the word Head, and whatever consequences he here draws from thence against the Pope, may as well be applyed to all kind of Governors, whether Ecclesiastical or Civil:
Whatever advantage the Doctor expects from such a Discourse as this, it must flow from a childish Cavil upon the word Head, and whatever consequences he Here draws from thence against the Pope, may as well be applied to all kind of Governors, whither Ecclesiastical or Civil:
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A King is the Head of his Kingdom; and a Bishop of his Diocesse. When we call therefore the Pope, Head of the Church, we mean that among all Governors thereof, he is the Supream in the sense before declared:
A King is the Head of his Kingdom; and a Bishop of his Diocese. When we call Therefore the Pope, Head of the Church, we mean that among all Governors thereof, he is the Supreme in the sense before declared:
All this, no question, the Doctor knew before to be our meaning: and by consequence he knew that his inferences from thence were pitifully pedantic, & insignificant,
All this, no question, the Doctor knew before to be our meaning: and by consequence he knew that his inferences from thence were pitifully pedantic, & insignificant,
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though many of his Court-hearers and Country-readers perhaps wonder there can remain a Papist in England unconverted after such a Sermon has been publish'd.
though many of his Court-hearers and Country-readers perhaps wonder there can remain a Papist in England unconverted After such a Sermon has been published.
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Nor is there any substantial difference, as to this point, between hereditary and elective Monarchy ▪ And in this sense we may say, that Popes dy not, nor Bishops:
Nor is there any substantial difference, as to this point, between hereditary and elective Monarchy ▪ And in this sense we may say, that Popes die not, nor Bishops:
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Partly because when a Bishop or the Pope dys, at least his Jurisdiction remains in the Chapter or Body of Electors. Hence it is that in St. Cyprian we read Epistles of the Roman Clergy exercising authority beyond the Diocese of Rom•: But principally because,
Partly Because when a Bishop or the Pope dys, At least his Jurisdiction remains in the Chapter or Body of Electors. Hence it is that in Saint Cyprian we read Epistles of the Roman Clergy exercising Authority beyond the Diocese of Rom•: But principally Because,
when an Ecclesiastical ▪ Superior dyes there remains by Christs Ordination a [ vis generativa ] or virtue in the Church to constitute another in his place,
when an Ecclesiastical ▪ Superior dies there remains by Christ Ordination a [ vis generativa ] or virtue in the Church to constitute Another in his place,
as well as in Dioceses and Kingdoms. After the death of Pope Fabian (before there were any Christian Emperors) the See was vacant for above a years space:
as well as in Dioceses and Kingdoms. After the death of Pope Fabian (before there were any Christian Emperor's) the See was vacant for above a Years Molle:
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yet neither did St. Iren•us, Optatus, Epiphanius, or St. Augustin, when they objected the chain of Succession in St. Peters Chair, esteem that thereby the Chain had been broken:
yet neither did Saint Iren•us, Optatus, Epiphanius, or Saint Augustin, when they objected the chain of Succession in Saint Peter's Chair, esteem that thereby the Chain had been broken:
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16. But what shall we say to the Doctors next inference, in a case of Schism? when there are many Popes, then ▪ says he, the Church is become a Monster with many Heads. But he is deceived.
16. But what shall we say to the Doctors next Inference, in a case of Schism? when there Are many Popes, then ▪ Says he, the Church is become a Monster with many Heads. But he is deceived.
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As when, after the death of a King, several pretenders to the Crown appear, there is still by right but one legitimate Successor: all the rest are Rebels and Tyrants. It is so in the Papacy.
As when, After the death of a King, several pretenders to the Crown appear, there is still by right but one legitimate Successor: all the rest Are Rebels and Tyrants. It is so in the Papacy.
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17. If the Pope, (according to Doctor Pierce his supposition) should prove an Heretic, he infers very improperly, that the Church ha• such a Head as makes her deserve to be beheaded:
17. If the Pope, (according to Doctor Pierce his supposition) should prove an Heretic, he infers very improperly, that the Church ha• such a Head as makes her deserve to be beheaded:
For in that case, the Pope is so far from remaining a Head, that he is not so much as a Member of the Church, but is deprived not only of the Administration, but also the Communion of the Church, as other Heretical Bishops are:
For in that case, the Pope is so Far from remaining a Head, that he is not so much as a Member of the Church, but is deprived not only of the Administration, but also the Communion of the Church, as other Heretical Bishops Are:
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So that then there is a pure vacancy. I shall not be so severe as to take notice of the unhansom (not to say unmannerly) terms the Doctor uses in expressing the last branch of this Objection.
So that then there is a pure vacancy. I shall not be so severe as to take notice of the unhandsome (not to say unmannerly) terms the Doctor uses in expressing the last branch of this Objection.
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18. Thus much concerning the Doctors first pretended Novelty of the Roman Church, the Popes primacy. Now whether my asserting that Primacy or his denying it to be a Novelty, and whether his proofs or mine are more concluding, I leave to the Readers consciences.
18. Thus much Concerning the Doctors First pretended Novelty of the Roman Church, the Popes primacy. Now whither my asserting that Primacy or his denying it to be a Novelty, and whither his proofs or mine Are more concluding, I leave to the Readers Consciences.
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He will excuse my dilating on this Point, because therein I follow his own example, for he tels his Majesty, He has spoken most at large of the Popes supremacy and his reasons given for such Largenesse shall be mine too,
He will excuse my dilating on this Point, Because therein I follow his own Exampl, for he tells his Majesty, He has spoken most At large of the Popes supremacy and his Reasons given for such Largeness shall be mine too,
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though I believe we shall have different meanings, yet without equivocation, even when we deliver our reasons ▪ in the same words. For i. I also acknowledg the Popes supremacy to be the chief, if not only hinge on which does hang the stress of (more than Papal) the Ecclesiastical Fabrick, as being the Cement of the Churches unity. Ibid. 2. Because it is a point wherin (say I likewise) the Honor and safety of his Majesties Dominions are most concerned.
though I believe we shall have different meanings, yet without equivocation, even when we deliver our Reasons ▪ in the same words. For i. I also acknowledge the Popes supremacy to be the chief, if not only hinge on which does hang the stress of (more than Papal) the Ecclesiastical Fabric, as being the Cement of the Churches unity. Ibid 2. Because it is a point wherein (say I likewise) the Honour and safety of his Majesties Dominions Are most concerned.
I am sure, on the contrary, that whilst such a Primacy purely spiritual was acknowledged in England, the Church here was never torn in pieces with Schisms, nor poyson'd with Heresies:
I am sure, on the contrary, that while such a Primacy purely spiritual was acknowledged in England, the Church Here was never torn in Pieces with Schisms, nor poisoned with Heresies:
yet they account it one of the most sparkling Jewels of their Crown, that they call themselves the eldest [ and most devoted ] Sons of the Catholic Church.
yet they account it one of the most sparkling Jewels of their Crown, that they call themselves the eldest [ and most devoted ] Sons of the Catholic Church.
but by subduing their minds and captivating their consciences to Faith and Obedience. And let Doctor Pierce be assured, without a Spiritual Authority, which may have influence on the hearts of Christian Subjects, all their preaching, and Laws too will prove but shaking Bulwarks for supporting Monarchy.
but by subduing their minds and captivating their Consciences to Faith and obedience. And let Doctor Pierce be assured, without a Spiritual authority, which may have influence on the hearts of Christian Subject's, all their preaching, and Laws too will prove but shaking Bulwarks for supporting Monarchy.
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his meaning is, that it is both dishonorable and dangerous to his Majesties Dominions, that any of His Subjects should be permitted to acknowledge such a Supremacy. I would I could oblige the Doctor by any exorcisms to discover sincerely the inward thoughts of his heart upon this Subject.
his meaning is, that it is both dishonourable and dangerous to his Majesties Dominions, that any of His Subject's should be permitted to acknowledge such a Supremacy. I would I could oblige the Doctor by any exorcisms to discover sincerely the inward thoughts of his heart upon this Subject.
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20. He cannot be ignorant, how often and how earnestly Roman Catholicks here have protested their renouncing any acknowledgement of the least degree of Temporal power or Jurisdiction as of Right to belong to the Pope, over any Subject of his Majesties; It is therefore meerly a pure Spiritual authority that they acknowledge in their Supreme Pastor. Is this now dishonorable? Is it unsafe? To whom? To all Supreme Princes, whether Catholics, or not? For Catholic Princes, they protest against this Opin•on either of dishonor or danger;
20. He cannot be ignorant, how often and how earnestly Roman Catholics Here have protested their renouncing any acknowledgement of the least degree of Temporal power or Jurisdiction as of Right to belong to the Pope, over any Subject of his Majesties; It is Therefore merely a pure Spiritual Authority that they acknowledge in their Supreme Pastor. Is this now dishonourable? Is it unsafe? To whom? To all Supreme Princes, whither Catholics, or not? For Catholic Princes, they protest against this Opin•on either of dishonour or danger;
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then Nero and Diocletian had reason and justice on their sides, when they persecuted a Religion dishonorable and dangerous to the Roman Empire: For evidently,
then Nero and Diocletian had reason and Justice on their sides, when they persecuted a Religion dishonourable and dangerous to the Roman Empire: For evidently,
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They themselves acknowledge, in despite of so many Statutes to the contrary, a pure Spiritual Authority in their Bishops, not derived from the King, they promise a Canonical obedience to them ▪ they do not so to the King,
They themselves acknowledge, in despite of so many Statutes to the contrary, a pure Spiritual authority in their Bishops, not derived from the King, they promise a Canonical Obedience to them ▪ they do not so to the King,
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therefore they admit a Jurisdiction in Bishops, of which the King is not the Root. For tho' for example, a publick denunciation of Excommunication in their Spiritual Courts:
Therefore they admit a Jurisdiction in Bishops, of which the King is not the Root. For though for Exampl, a public denunciation of Excommunication in their Spiritual Courts:
or the conferring of Orders, or determining points of Faith, &c. without the Kings consent may expose them, in case they exercise such Functions, to some danger from the Law of the Kingdom,
or the conferring of Order, or determining points of Faith, etc. without the Kings consent may expose them, in case they exercise such Functions, to Some danger from the Law of the Kingdom,
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Reg. & Episcop. c. 1. p. 9. — &c. 4. p. 39, 42. — Bishop Bramh. Schism guarded, p, 61, 63, 92. — Answer to Bishop of Chalced. p. 161. — Doctor Ferns Discovery of Episcopacy and Presbytery, p. 19. — Doctor Tailor Episcopacy asserted, p. 236, 237, 239, 243, — Mr. Thornd. Right of Ch. c. 4. p. 234. — Epilog. l. 1. c. 8. p. 54. — l. 1. c. 19,
Reg. & Bishop. c. 1. p. 9. — etc. 4. p. 39, 42. — Bishop Bramh. Schism guarded, p, 61, 63, 92. — Answer to Bishop of Chalcedon p. 161. — Doctor Ferns Discovery of Episcopacy and Presbytery, p. 19. — Doctor Tailor Episcopacy asserted, p. 236, 237, 239, 243, — Mr. Thorned. Right of Christ c. 4. p. 234. — Epilog. l. 1. c. 8. p. 54. — l. 1. c. 19,
& 20. — l. 3. c. 32. Which Quotations if any intelligent Reader will take the pains to peruse and consider, he may clearly see what limitations they make in the sense of that Oath of Regal Supremacy, which Oath yet they freely take in the full latitude of its words,
& 20. — l. 3. c. 32. Which Quotations if any intelligent Reader will take the pains to peruse and Consider, he may clearly see what limitations they make in the sense of that Oath of Regal Supremacy, which Oath yet they freely take in the full latitude of its words,
Amatter, which hath not passed unobserved by Mr. Thorndyke in his Iust Weights, c. 20. who there conceives great reason why the Kingdom for this should enact a new Oath.
Amatter, which hath not passed unobserved by Mr. Thorndyke in his Just Weights, c. 20. who there conceives great reason why the Kingdom for this should enact a new Oath.
They are so far from permitting to the King a Supremacy of Authority in their Ecclesiastical Courts (if such conspiracies may be called Ecclesiastical ) that they will not so much as allow him any authority at all in such transactions:
They Are so Far from permitting to the King a Supremacy of authority in their Ecclesiastical Courts (if such conspiracies may be called Ecclesiastical) that they will not so much as allow him any Authority At all in such transactions:
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The like may be said of other Sects, which though they are not guilty of the Presbyterian tyranny, yet are as averse from granting his Majesty any Supremacy in matters of Religion, as either Presbyterians, Protestants, or Roman Catholics. But I am now to deal with the Preacher and his Protestants: I therefore desire them to compare themselves and Roman Catholics together as to this point of honor and safety to his Majesty and his Dominions.
The like may be said of other Sects, which though they Are not guilty of the Presbyterian tyranny, yet Are as averse from granting his Majesty any Supremacy in matters of Religion, as either Presbyterians, Protestants, or Roman Catholics. But I am now to deal with the Preacher and his Protestants: I Therefore desire them to compare themselves and Roman Catholics together as to this point of honour and safety to his Majesty and his Dominions.
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23. Is it dishonorable either to the King or Kingdom, that a purely Spiritual authority should be acknowledged in him, to whom this whole Kingdom from its first conversion to Christianity together with the whole Christian world submitted it self as to their Supreme Pastor? And is it Honorable, that the same authority should be granted to more than twenty of his Majesties own Subjects? Again, is it unsafe that Canonical obedience for Christian Vnity's sake should be professed to one Venerable Prelat a 1000. miles off,
23. Is it dishonourable either to the King or Kingdom, that a purely Spiritual Authority should be acknowledged in him, to whom this Whole Kingdom from its First conversion to Christianity together with the Whole Christian world submitted it self as to their Supreme Pastor? And is it Honourable, that the same Authority should be granted to more than twenty of his Majesties own Subject's? Again, is it unsafe that Canonical Obedience for Christian Unity's sake should be professed to one Venerable Prelate a 1000. miles off,
and is there no danger in making the same Profession to so many at home, who, besides their spitual authority, have a right to concur in the enacting and executing Civil laws too;
and is there no danger in making the same Profession to so many At home, who, beside their spitual Authority, have a right to concur in the enacting and executing Civil laws too;
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2. To resolve such Questions, as these, but also so to resolve them as becomes a Preacher of the Gospel of peace and truth would be a subject worthy the stating in a Court-Sermon. But it must be don without transgressing the precise limits of the question, that is, by comparing the state of Catholic Religion as professed and practised,
2. To resolve such Questions, as these, but also so to resolve them as becomes a Preacher of the Gospel of peace and truth would be a Subject worthy the stating in a Court-Sermon. But it must be dONE without transgressing the precise Limits of the question, that is, by comparing the state of Catholic Religion as professed and practised,
for example, in France, Venice, Germany, &c. with the reformed Religion in England; the Ecclesiastical Hierarchy of the former with that of the latter;
for Exampl, in France, Venice, Germany, etc. with the reformed Religion in England; the Ecclesiastical Hierarchy of the former with that of the latter;
And as a Subject of the Crown of England my Prayers are, that we may be all united in the profession of that only Religion, which more perfect•y and most indispensibly gives to Caesar the things which are Caesar 's, and to God the things which are God's.
And as a Subject of the Crown of England my Prayers Are, that we may be all united in the profession of that only Religion, which more perfect•y and most Indispensibly gives to Caesar the things which Are Caesar is, and to God the things which Are God's.
25. I will row for a farewel, to these Testimonies of our Catholic Fathers, add the Votes of the Fathers also of the Reformation, that he may see how far more ingenuously they write then himself has don• touching the Popes Primacy. And first I will produce two or three, who,
25. I will row for a farewell, to these Testimonies of our Catholic Father's, add the Votes of the Father's also of the Reformation, that he may see how Far more ingenuously they write then himself has don• touching the Popes Primacy. And First I will produce two or three, who,
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Doctor Fulk (most unchronologically ) says, that five or six hundred years before Pope Leo and Pope Gregory (that is almost an hundred years before Christ was born) the mystery of Iniquity wrought in the See of Rome, and then daily encreased; they were so deceived with long continuance of error, that they thought the dignity of Peter was much more over the rest of his fellow Apostles,
Doctor Fulk (most unchronologically) Says, that five or six hundred Years before Pope Leo and Pope Gregory (that is almost an hundred Years before christ was born) the mystery of Iniquity wrought in the See of Room, and then daily increased; they were so deceived with long Continuance of error, that they Thought the dignity of Peter was much more over the rest of his fellow Apostles,
Archbishop Whitgift assures us, that the Papal Supremacy began with St. Peter, his words are, Among the Apostles themselves there was one chief, that had chief authority over the rest, to the end Schisms might be compounded.
Archbishop Whitgift assures us, that the Papal Supremacy began with Saint Peter, his words Are, Among the Apostles themselves there was one chief, that had chief Authority over the rest, to the end Schisms might be compounded.
The first is the so fam'd Melanctho•, who writes thus: As certain Bishops preside •ver particular Churches, so the Bishop of Rome is President over all Bishops.
The First is the so famed Melanctho•, who writes thus: As certain Bishops preside •ver particular Churches, so the Bishop of Room is President over all Bishops.
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And this Canonical policy no wise man, as I think, does or ought to disallow, &c. For the Monarchy of the Bishop of Rome is in my judgement profitable to this end, that consent of Doctrine may be retain'd.
And this Canonical policy no wise man, as I think, does or ought to disallow, etc. For the Monarchy of the Bishop of Room is in my judgement profitable to this end, that consent of Doctrine may be retained.
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The other witnesse is learned Doctor Covel, the Defender of Mr. Hooker, he having shew'd the Necessity of setting up one above the rest in God's Church to suppresse the Seeds of Dissention, &c. thus applies it against the Puritans,
The other witness is learned Doctor Covel, the Defender of Mr. Hooker, he having showed the Necessity of setting up one above the rest in God's Church to suppress the Seeds of Dissension, etc. thus Applies it against the Puritans,
If this were the principal means to prevent Schisms and Dissentions in the P•imitive Church, when the graces of God were more abundant and eminent then now they are:
If this were the principal means to prevent Schisms and Dissensions in the P•imitive Church, when the graces of God were more abundant and eminent then now they Are:
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how can they think that equality would keep all the Pastors in the World in peace and unity? For in all Societies, Authority, which cannot be where all are equal, must procure unity and obedience.
how can they think that equality would keep all the Pastors in the World in peace and unity? For in all Societies, authority, which cannot be where all Are equal, must procure unity and Obedience.
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Against which Infallibility his unanswerable Arguments are, 1. Infallibility is one of Gods incommunicable Attributes. 2. The Church not being omniscient, must therefore be ignorant in part,
Against which Infallibility his unanswerable Arguments Are, 1. Infallibility is one of God's incommunicable Attributes. 2. The Church not being omniscient, must Therefore be ignorant in part,
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and consequently may fall into Error. 3. It is confess'd by the great Champions of the Papacy, that the Heresie of the Novatians was hatch'd in Rome, and continued there almost two hundred years. 4. Besides Arianism that over-spread the Church, she was infected with the Heresie of the Chyliasts, being deceived by Papias, which Heresie found no contradi•••• for some Ages. 5. Yea, the whole Church in the opinion of St. Augustin and Pope Innocent, ( during the space of six hundred years according to Maldona•) thought the Sacrament of the Eucharist necessary to Infants:
and consequently may fallen into Error. 3. It is confessed by the great Champions of the Papacy, that the Heresy of the Novatians was hatched in Room, and continued there almost two hundred Years. 4. Beside Arianism that overspread the Church, she was infected with the Heresy of the Chyliasts, being deceived by Papias, which Heresy found no contradi•••• for Some Ages. 5. Yea, the Whole Church in the opinion of Saint Augustin and Pope Innocent, (during the Molle of six hundred Years according to Maldona•) Thought the Sacrament of the Eucharist necessary to Infants:
2. In order to the answering of this Disco•rse, he will sure acknowledge that all Sect ▪ of Christianity agree in this, that each of them has both a Rule of their Faith,
2. In order to the answering of this Disco•rse, he will sure acknowledge that all Sect ▪ of Christianity agree in this, that each of them has both a Rule of their Faith,
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To the Presbyterians, Independents, Anabaptists, Quakers, Socinians, &c. the only Rule is the Holy Scripture. But both Catholicks and English Protestants, though they acknowledge Divine Revelations to be their only Rule, yet they admit certain universally received Traditions, besides expresse Scripture.
To the Presbyterians, Independents, Anabaptists, Quakers, socinians, etc. the only Rule is the Holy Scripture. But both Catholics and English Protestants, though they acknowledge Divine Revelations to be their only Rule, yet they admit certain universally received Traditions, beside express Scripture.
3. But as for the Guide from which we are to learn the true sense of this Rule, the difference among the said Sects is far greater, and more irreconcilable.
3. But as for the Guide from which we Are to Learn the true sense of this Rule, the difference among the said Sects is Far greater, and more irreconcilable.
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but with this difference, that the Independents, Anabaptists, and Quakers, rationally acknowledge that this Guide is only to direct those that have it,
but with this difference, that the Independents, Anabaptists, and Quakers, rationally acknowledge that this Guide is only to Direct those that have it,
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Whereas the Presbyterians by an unexampled Tyranny (at least in France ) do oblige themselves and their Posterity to a Profession, that by a Divine Illumination they are taught to distinguish Canonic•l Books of Scripture from Apocriphal, and by the same Guide to justifie all the Doctrines by which they dissent from all others:
Whereas the Presbyterians by an unexampled Tyranny (At least in France) do oblige themselves and their Posterity to a Profession, that by a Divine Illumination they Are taught to distinguish Canonic•l Books of Scripture from Apocryphal, and by the same Guide to justify all the Doctrines by which they dissent from all Others:
and acknowledge the same Guide; though they have never wrought any Miracles, which certainly are necessary to oblige others to believe and follow the internal Guidance of that Spirit to which they pretend.
and acknowledge the same Guide; though they have never wrought any Miracles, which Certainly Are necessary to oblige Others to believe and follow the internal Guidance of that Spirit to which they pretend.
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as hitherto they have bin, for what they must be hereafter, neither they nor I know a special Guide of theirs, beyond Reason and Spirit, for the finding out the sense of Scripture, and judging of Traditions received by them, is the Primitive Church, or foure first General Councils: But since those ancient Fathers are now past speaking,
as hitherto they have been, for what they must be hereafter, neither they nor I know a special Guide of theirs, beyond Reason and Spirit, for the finding out the sense of Scripture, and judging of Traditions received by them, is the Primitive Church, or foure First General Councils: But since those ancient Father's Are now past speaking,
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and their Writings are as obnoxious to disputes as the Scriptures themselves, a speaking Judge of the sense of all these, I suppose, is their Ecclesiastical Synods, or Bishops, when Synods are dissolved:
and their Writings Are as obnoxious to disputes as the Scriptures themselves, a speaking Judge of the sense of all these, I suppose, is their Ecclesiastical Synods, or Bishops, when Synods Are dissolved:
but principally those that are to make, and determine the sense of Acts of Parliament. And upon these grounds they finde themselves obliged to behave themselves differently to several adversaries.
but principally those that Are to make, and determine the sense of Acts of Parliament. And upon these grounds they find themselves obliged to behave themselves differently to several Adversaries.
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For against Sects that went out from them, they use the help of Catholick weapons, the Authority of the Chu•ch, Councils, &c. But against Catholics, they (renouncing the Authority of the present Church in her Supremest Councils, of convening which the times are capable,
For against Sects that went out from them, they use the help of Catholic weapons, the authority of the Chu•ch, Councils, etc. But against Catholics, they (renouncing the authority of the present Church in her Supremest Councils, of convening which the times Are capable,
and (in the interval of Councils) in the major part of the Governours thereof united with him, whom themselves acknowledge the prime Patriark ) will make use of a kind of private spirit or reason;
and (in the interval of Councils) in the Major part of the Governors thereof united with him, whom themselves acknowledge the prime Patriarch) will make use of a kind of private Spirit or reason;
but this, as to assent only, where it likes them, and so will be their own selves Judges of what is the sense of Councils, Fathers, Scriptures and all:
but this, as to assent only, where it likes them, and so will be their own selves Judges of what is the sense of Councils, Father's, Scriptures and all:
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and being even Fanaticks when they Dispute with Roman Catholicks. And truly the Doctors whole Sermon, is in effect meerly Fanatick: For though he florish with Greek and Latin•quotations of Fathers joynd to Scripture, which they do not;
and being even Fanatics when they Dispute with Roman Catholics. And truly the Doctors Whole Sermon, is in Effect merely Fanatic: For though he flourish with Greek and Latin•quotations of Father's joined to Scripture, which they do not;
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What is this but private spirit, having little measure of the gift of Tongues more than Quakers have? So that let them preach as much as they will, the result of all Dispute between them and us must come to this, Whether their last speaking Iudge in England, or ours in the whole Catholic Church, deserves better to be believ'd and rely'd on.
What is this but private Spirit, having little measure of the gift of Tongues more than Quakers have? So that let them preach as much as they will, the result of all Dispute between them and us must come to this, Whither their last speaking Judge in England, or ours in the Whole Catholic Church, deserves better to be believed and relied on.
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For 1. To exclude Reason from guiding us, would be to become Beasts. 2. To exclude Gods Spirit from directing us, would be to cease being Christians. 3. To renounce the Testimony of Antiquity, and Authority of General Primitive Councils, would be an arrogant temerity unpardonable. 4. And last of all to deny a judging determining power to the present visible Governors, I mean those Governors and Synods which are Superior, in respect of all other Governors or Synods Inferior, would be to make all Heresies and Schisms justifiable.
For 1. To exclude Reason from guiding us, would be to become Beasts. 2. To exclude God's Spirit from directing us, would be to cease being Christians. 3. To renounce the Testimony of Antiquity, and authority of General Primitive Councils, would be an arrogant temerity unpardonable. 4. And last of all to deny a judging determining power to the present visible Governors, I mean those Governors and Synods which Are Superior, in respect of all other Governors or Synods Inferior, would be to make all Heresies and Schisms justifiable.
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When Reason has found out the sense of Scripture, they with the Presbyterians, and even Fanatics, acknowledge it is Divine Inspiration that moves the Soul to assent thereto,
When Reason has found out the sense of Scripture, they with the Presbyterians, and even Fanatics, acknowledge it is Divine Inspiration that moves the Soul to assent thereto,
But because the Devil can transform himself into an Angel of Light, neither can there be any Guide more dangerous then false Inspirations, they conclude that all such pretended Inspirations are indeed Diabolical Suggestions, which are prejudicial to Honesty, Virtue, Piety,
But Because the devil can transform himself into an Angel of Light, neither can there be any Guide more dangerous then false Inspirations, they conclude that all such pretended Inspirations Are indeed Diabolical Suggestions, which Are prejudicial to Honesty, Virtue, Piety,
and the common Rules of Obedience, both Spiritual and Civil; All Inspirations which which incite private, uncommission'd persons to reform either Churches or State;
and the Common Rules of obedience, both Spiritual and Civil; All Inspirations which which incite private, uncommissioned Persons to reform either Churches or State;
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and therefore not impartial or indifferent, their last recourse is to the present visible Church; which cannot declare her sense to us in any other way then as she is represented by her Pastors out of all Nations, that is, by a General Council. All Catholics, submiting to this Council, not their tongues only,
and Therefore not impartial or indifferent, their last recourse is to the present visible Church; which cannot declare her sense to us in any other Way then as she is represented by her Pastors out of all nations, that is, by a General Council. All Catholics, submitting to this Council, not their tongues only,
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but also their judgments, by following the Church thus with humility, shew, that they are guided both by Reason, Inspiration, and Examples of Primitive Fathers. Hence St. Austin sayes, We receive the Holy Spirit if we love the Church,
but also their Judgments, by following the Church thus with humility, show, that they Are guided both by Reason, Inspiration, and Examples of Primitive Father's. Hence Saint Austin Says, We receive the Holy Spirit if we love the Church,
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And elsewhere, [ Contra rationem nemo sobrius, &c. ] No sober man will admit an opinion against Reason, no Christian against Scriptures, no lover of peace and unity, against the Church.
And elsewhere, [ Contra rationem nemo Sobrius, etc. ] No Sobrium man will admit an opinion against Reason, no Christian against Scriptures, no lover of peace and unity, against the Church.
the policie of their Church was the Scheme of the Christian, to the twelve Princes of their Families answer'd the twelve Apostles, to the Seventy Elders the Seventy Disciples, to the several Courts of Judgement, our Ecclesiastical Synods, to the great Sanhedrim, a general Council,
the policy of their Church was the Scheme of the Christian, to the twelve Princes of their Families answered the twelve Apostles, to the Seventy Elders the Seventy Disciples, to the several Courts of Judgement, our Ecclesiastical Synods, to the great Sanhedrim, a general Council,
Now for our present purpose, the Ordinance that God made in the Jewish Church for deciding Controversies about the Law, ran thus, If there arise a matter too hard for thee in judgement, Deut. 7, 8, 9. &c. (that is,
Now for our present purpose, the Ordinance that God made in the Jewish Church for deciding Controversies about the Law, ran thus, If there arise a matter too hard for thee in judgement, Deuteronomy 7, 8, 9. etc. (that is,
and enquire, and they shall shew thee the sentence of Iudgement, and thou shalt do according to the sentence which they shall shew thee, &c. Thou shalt not decline from the sentence to the right hand or to the left.
and inquire, and they shall show thee the sentence of Judgement, and thou shalt do according to the sentence which they shall show thee, etc. Thou shalt not decline from the sentence to the right hand or to the left.
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Upon those words in this passage [ unto the Iudge that shall be in those daies ] Ainsworth, out of the Rabbins, observes, that if the high Synedrion had determin'd of a matter,
Upon those words in this passage [ unto the Judge that shall be in those days ] Ainsworth, out of the Rabbis, observes, that if the high Synedrion had determined of a matter,
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For if any Disputes against the Sentence of living speaking Iudges, upon any pretence whatsoever, either of a private exposition of the Law, or the Authority of preceding Rabbies were allow'd, there would never want Contentions and Schisms in the Synagogue. And observe that in this obedience was implyed an assent or submission of Judgment:
For if any Disputes against the Sentence of living speaking Judges, upon any pretence whatsoever, either of a private exposition of the Law, or the authority of preceding Rabbies were allowed, there would never want Contentions and Schisms in the Synagogue. And observe that in this Obedience was employed an assent or submission of Judgement:
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It is just so, and alwaies has been so in the Catholic Church: The present Superiors living and speaking must conclude all Controversies, their Interpretation of Scripture and Fathers, their Testimony of Tradition must more then put to silence all contradiction of particular Persons or Churches, it must also subdue their minds to an assent,
It is just so, and always has been so in the Catholic Church: The present Superiors living and speaking must conclude all Controversies, their Interpretation of Scripture and Father's, their Testimony of Tradition must more then put to silence all contradiction of particular Persons or Churches, it must also subdue their minds to an assent,
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How secur•ly may we submit our judgements to the Supream Tribunal of the Church: And how justly will an Anathema be inflicted on all gainsayers of an Authority that we are assured shall never mislead us? And the grounds of this assurance, which the Preacher is not yet perswaded of, are now to be discoverd.
How secur•ly may we submit our Judgments to the Supreme Tribunal of the Church: And how justly will an Anathema be inflicted on all gainsayers of an authority that we Are assured shall never mislead us? And the grounds of this assurance, which the Preacher is not yet persuaded of, Are now to be discovered.
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10. The true grounds of the Churche• Infallibility are the words of Truth, the Infallibility of the promises of Christ, the Eternal wisdom of the Father. These Promises are the true Palladium, not of the Conclave, but of the Vniversal Church: Nor do we think Doctor Pierce such an Vlisses, as to apprehend he can steal it away.
10. The true grounds of the Churche• Infallibility Are the words of Truth, the Infallibility of the promises of christ, the Eternal Wisdom of the Father. These Promises Are the true Palladium, not of the Conclave, but of the Universal Church: Nor do we think Doctor Pierce such an Ulysses, as to apprehend he can steal it away.
11. We do not deny however, that Infallibility and Omniscience are (as he saies) incommunicable Attributes of God: It is God alone to whose Nature either lying or being deceived are essentially contrary,
11. We do not deny however, that Infallibility and Omniscience Are (as he Says) incommunicable Attributes of God: It is God alone to whose Nature either lying or being deceived Are essentially contrary,
because he is essentially immutable as in his Being, so in his Vnderstanding and Will. Yet the immutable God can preserve mutable Creatures from actual mutation:
Because he is essentially immutable as in his Being, so in his Understanding and Will. Yet the immutable God can preserve mutable Creatures from actual mutation:
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So that, though a man have much ignorance ▪ yet he may be in a sort omniscient within a determinate Sphere, he may be exempted from ignorance or error in teaching such special verities as God will have him know,
So that, though a man have much ignorance ▪ yet he may be in a sort omniscient within a determinate Sphere, he may be exempted from ignorance or error in teaching such special verities as God will have him know,
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Good Doctor, do you think it a contradiction that God should bestow an infallibility, as to some things, on a Creature? What did our Saviour give St. Peter when he said, I have prayed for thee that thy Faith fail not? Thus the Doctor, may see what a trifling Discourse he has made against Gods Church.
Good Doctor, do you think it a contradiction that God should bestow an infallibility, as to Some things, on a Creature? What did our Saviour give Saint Peter when he said, I have prayed for thee that thy Faith fail not? Thus the Doctor, may see what a trifling Discourse he has made against God's Church.
At least as many of them as may suffice for the present purpose. 1. Our Saviour has promised his Apostles, That he would be present with them alwaies to the end of the World:
At least as many of them as may suffice for the present purpose. 1. Our Saviour has promised his Apostles, That he would be present with them always to the end of the World:
Therefore since not any of them outliv'd that age, this infallible promise must be made good to their Successors. 2. He has promised that When two or three of them meet together in his Name, Math. 18. 20. he will be in the midst of them; Surely to direct them.
Therefore since not any of them outlived that age, this infallible promise must be made good to their Successors. 2. He has promised that When two or three of them meet together in his Name, Math. 18. 20. he will be in the midst of them; Surely to Direct them.
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Therefore much more when the whole Church is representatively assembled about his businesse onely. 3. He has promised that he will lead his Church into all Truth;
Therefore much more when the Whole Church is representatively assembled about his business only. 3. He has promised that he will led his Church into all Truth;
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4. He has promised, that Against his Church, built upon St. Peter, the Gates of Hell (that is Heresie, say the Fathers) shall not prevail: Therefore it shall be infallibly free from Heresie. 5. He has commanded that, Whoever shall not obey his Church, shall be (cut off from his Body) as a Heathen and a Publican:
4. He has promised, that Against his Church, built upon Saint Peter, the Gates of Hell (that is Heresy, say the Father's) shall not prevail: Therefore it shall be infallibly free from Heresy. 5. He has commanded that, Whoever shall not obey his Church, shall be (Cut off from his Body) as a Heathen and a Publican:
Therefore if Disobedience to such Decisions be so grievously punished, what punishment may we suppose attends such as are disobedient to Decisions of the Universal Church, (call'd by the Apostle, The Pillar and ground of Truth ) made for the composing of publick Debates about the common Faith. 6. To conclude, the belief of the Churches Vnity is an unchangable Article of our •reed: Therefore certainly the onely effectual mean to preserve Unity, (which is an un-appealable,
Therefore if Disobedience to such Decisions be so grievously punished, what punishment may we suppose attends such as Are disobedient to Decisions of the Universal Church, (called by the Apostle, The Pillar and ground of Truth) made for the composing of public Debates about the Common Faith. 6. To conclude, the belief of the Churches Unity is an unchangeable Article of our •reed: Therefore Certainly the only effectual mean to preserve Unity, (which is an unappealable,
13. All these Texts and Prmises we by the example of the Holy Fathers and Authority of Tradition, produce as firm Grounds of an Infallibility in the Universal Church representative, which has an influence over the Souls of men• requiring much more than an external submission, which yet is all that Protestants will allow to the most authentic general Councils.
13. All these Texts and Prmises we by the Exampl of the Holy Father's and authority of Tradition, produce as firm Grounds of an Infallibility in the Universal Church representative, which has an influence over the Souls of men• requiring much more than an external submission, which yet is all that Protestants will allow to the most authentic general Councils.
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We hope now Doctor Pierce will not fly to Mr. Chillingworths miserable shift, and say that all these Promises are only conditional and depending on the piety of Church-governors:
We hope now Doctor Pierce will not fly to Mr. Chillingworths miserable shift, and say that all these Promises Are only conditional and depending on the piety of Church governors:
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For this is contrary to the assertion of all Antiquity, which from these Promises argues invincibly against all Heretics and Schismatics, who might otherwise, on Mr. Chillingworths ground, alledge (as the Donatists did) that the Church by the sins of some had lost all her Authority,
For this is contrary to the assertion of all Antiquity, which from these Promises argues invincibly against all Heretics and Schismatics, who might otherwise, on Mr. Chillingworths ground, allege (as the Donatists did) that the Church by the Sins of Some had lost all her authority,
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For whenever the superior and subordinate Church-Officers, or Ecclesiastical Courts shall contradict or oppose one another, here the superior questionlesse is to be our Guide (otherwise we have no certain rule to know who is so) and therefore to these, not the other, in such cases, must bel•ng these promises, where they cannot possibly agree to both.
For whenever the superior and subordinate Church-Officers, or Ecclesiastical Courts shall contradict or oppose one Another, Here the superior questionless is to be our Guide (otherwise we have no certain Rule to know who is so) and Therefore to these, not the other, in such cases, must bel•ng these promises, where they cannot possibly agree to both.
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But let him consider withal, he must condemn St. Gregory, Geg. M. l. 1. Epist. 24. who professed that he venerated the four first General Councils of the Catholic Church, as the four Gospels.
But let him Consider withal, he must condemn Saint Gregory, Geg. M. l. 1. Epistle 24. who professed that he venerated the four First General Councils of the Catholic Church, as the four Gospels.
He must condemn Constantine, who, in the first Council of Nice professed, that [ NONLATINALPHABET, &c ] whatever is decreed in the holy Councils of Bishops, that ought to be attributed to th• Divine will In a word he must by condemning all the General Councils of Gods Church, condemn likewise (which is more dangerous) the Act of Parliament, 1 Eliz. For manifest it is that all the Fathers in those Councils did pronounce many Anathema's against all those that would not submit to a belief of such and such Decisions of theirs, in some of which were new expressions not extant in Scripture,
He must condemn Constantine, who, in the First Council of Nicaenae professed, that [, etc. ] whatever is decreed in the holy Councils of Bishops, that ought to be attributed to th• Divine will In a word he must by condemning all the General Councils of God's Church, condemn likewise (which is more dangerous) the Act of Parliament, 1 Eliz For manifest it is that all the Father's in those Councils did pronounce many Anathema's against all those that would not submit to a belief of such and such Decisions of theirs, in Some of which were new expressions not extant in Scripture,
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but devised by the Fathers then present, as the words NONLATINALPHABET, &c. Now I ask Doctor Pierce, were those Anathema's lawfull? were they valid? Or will he say, those first Councils (to which he professes assent) usurped an Authority in this, not of right belonging to them? If those Anathema's were valid,
but devised by the Father's then present, as the words, etc. Now I ask Doctor Pierce, were those Anathema's lawful? were they valid? Or will he say, those First Councils (to which he Professes assent) usurped an authority in this, not of right belonging to them? If those Anathema's were valid,
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if those Anathema's were illegal and invalid, then were the Fathers both of those Councils and of All others, who still followed the same method, not only impostors,
if those Anathema's were illegal and invalid, then were the Father's both of those Councils and of All Others, who still followed the same method, not only impostors,
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Here we have expresse Scripture, and universal consent of Antiquity: Nay here we have the concession of the more judicious Writers of the Church of England (at least before their late restitution:) who seem to agree that in the Controversies between our Church and theirs, they would certainly submit to a future lawful General Council: Now, could they lawfully make such a Promise and think such a Council could misguide them? Therefore truly I cannot have the uncivility to judge, that,
Here we have express Scripture, and universal consent of Antiquity: Nay Here we have the concession of the more judicious Writers of the Church of England (At least before their late restitution:) who seem to agree that in the Controversies between our Church and theirs, they would Certainly submit to a future lawful General Council: Now, could they lawfully make such a Promise and think such a Council could misguide them? Therefore truly I cannot have the uncivility to judge, that,
when one of your 39. Articles declares, that some General Councils have err'd, the meaning should be • that any legal, legitimate General Council has err'd,
when one of your 39. Articles declares, that Some General Councils have erred, the meaning should be • that any Legal, legitimate General Council has erred,
16. Now whereas the Doctor alleages, as against this Point, the concession of Baronius, &c. that Novatianism was hatch'd and continued two hundred years at Rome.
16. Now whereas the Doctor alleges, as against this Point, the concession of Baronius, etc. that Novatianism was hatched and continued two hundred Years At Room.
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and still encrease at London? As for Novatians at Rome he cannot deny but they were so far from being Members of the Roman Church, that they were continually esteem'd Heretics and condemned by it.
and still increase At London? As for Novatians At Room he cannot deny but they were so Far from being Members of the Roman Church, that they were continually esteemed Heretics and condemned by it.
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17. The like we say touching the Donatists. Indeed his objecting the Arians has more appearance of reason and sense [ Ingemuit orbis, &c. ] The world (says.
17. The like we say touching the Donatists. Indeed his objecting the Arians has more appearance of reason and sense [ Ingemuit Orbis, etc. ] The world (Says.
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But not one of them chang'd their Profession of the Nicene Faith, unlesse you will accuse Pope Liberius, who for a while dissembled it, and presently repented.
But not one of them changed their Profession of the Nicene Faith, unless you will accuse Pope Liberius, who for a while dissembled it, and presently repented.
Besides, the Canons at first made in that Council were perfectly Orthodox, but afterwards by the Emperors Tyranny, and subtilty of two or three Arian Bishops a Creed was composed, wherein though the Nicene Faith was not sufficiently expressed,.
Beside, the Canonas At First made in that Council were perfectly Orthodox, but afterwards by the Emperor's Tyranny, and subtlety of two or three Arian Bishops a Creed was composed, wherein though the Nicene Faith was not sufficiently expressed,.
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18. Next concerning the objected Heresy of the Millenaries: It is very unjust and a great irreverence in him to charge upon the Primitive Church the sayings of two Fathers: and though one of them says, All that were purely Orthodox, (that is, such as he esteemed so,
18. Next Concerning the objected Heresy of the Millennials: It is very unjust and a great irreverence in him to charge upon the Primitive Church the sayings of two Father's: and though one of them Says, All that were purely Orthodox, (that is, such as he esteemed so,
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But the truth is, there was a double Millenary opinion, the one that interpreted the reign of Martyrs with Christ for a thousand years, in base, sensual pleasures, banquets, and women:
But the truth is, there was a double Millenary opinion, the one that interpreted the Reign of Martyrs with christ for a thousand Years, in base, sensual pleasures, banquets, and women:
This was the Doctrine of the unclean Heretick Cerinthus, as Eusebius and St. Augustin relate: Against this St. Dionysius Bishop of Alexandria wrote an elegant Book, as St. Hierom affirms:
This was the Doctrine of the unclean Heretic Cerinthus, as Eusebius and Saint Augustin relate: Against this Saint Dionysius Bishop of Alexandria wrote an elegant Book, as Saint Hieronymus affirms:
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But there was another Opinion, that the Martyrs should reign a thousand years with Christ in all Spiritual delights, and ravishing consolation, in a blessed conversing with him:
But there was Another Opinion, that the Martyrs should Reign a thousand Years with christ in all Spiritual delights, and ravishing consolation, in a blessed conversing with him:
And this Opinion might not unbecom Papias, St. Ireneus, and St. Iustin Martyr: For St. Augustin and St. Hierom both professe themselves unwilling to censure it,
And this Opinion might not unbecome Papias, Saint Irenaeus, and Saint Justin Martyr: For Saint Augustin and Saint Hieronymus both profess themselves unwilling to censure it,
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and many years after, such was the common practice of the Church to communicate them Sacramentally (but withal take notice, it was onely in one species. ) Again, it is confessed that from that Text [ Nisi mand•caveritis carnem ▪ &c. ] St. Augustin, &c. argue a necessity that Infants should participate of the flesh and blood of our Lord,
and many Years After, such was the Common practice of the Church to communicate them Sacramentally (but withal take notice, it was only in one species.) Again, it is confessed that from that Text [ Nisi mand•caveritis Carnem ▪ etc. ] Saint Augustin, etc. argue a necessity that Infants should participate of the Flesh and blood of our Lord,
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This appears first, From the constant Doctrine of St. Augustin, &c. the whole Church affirming that, Baptism alone may suffice to the salvation of Infants.
This appears First, From the constant Doctrine of Saint Augustin, etc. the Whole Church affirming that, Baptism alone may suffice to the salvation of Infants.
2. From his interpreting his own meaning, in a Sermon quoted by St. Beda and Gratina. His words are these, None ought by any waies to doubt but that every Christian by being made a Member of Christ in Baptism, thereby becomes partaker of the Bo•y and Blood of our Lord,
2. From his interpreting his own meaning, in a Sermon quoted by Saint Beda and Gratina. His words Are these, None ought by any ways to doubt but that every Christian by being made a Member of christ in Baptism, thereby becomes partaker of the Bo•y and Blood of our Lord,
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and that he is not estranged from a Communion of that Bread and Chalice, though being setled in the Vnity of Christs Body, he should depart out of this World,
and that he is not estranged from a Communion of that Bred and Chalice, though being settled in the Unity of Christ Body, he should depart out of this World,
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19. That therefore which the Church since, and particularly the Council of Trent alter'd in this matter, was nothing at all touching Belief: For all Catholicks this day believe St. Augustin's Doctrine in that Point,
19. That Therefore which the Church since, and particularly the Council of Trent altered in this matter, was nothing At all touching Belief: For all Catholics this day believe Saint Augustin's Doctrine in that Point,
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And this was done out of a wonderful reverence to those Holy Mysteries, which by fr•quent Communions of Infants could not escape many irreverences and inconveniencies.
And this was done out of a wondered Reverence to those Holy Mysteres, which by fr•quent Communions of Infants could not escape many irreverences and inconveniences.
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And many such Alterations even the English Church observes and justifies, both in the administring of the Eucharist and Baptism too. To conclude this matter:
And many such Alterations even the English Church observes and Justifies, both in the administering of the Eucharist and Baptism too. To conclude this matter:
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For a further proof that these two instances about the Millena•y Belief, and Infant Communion are not at all conducing to the Doctors Design, I will refer him to the Judgment of Doctor Ferne, of some weight no doubt with him, who expresly saies,
For a further proof that these two instances about the Millena•y Belief, and Infant Communion Are not At all conducing to the Doctors Design, I will refer him to the Judgement of Doctor Fern, of Some weight no doubt with him, who expressly Says,
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as if thereby might be proved that the whole Church, Vniversally, and in all the Members of it, may be infected with Error in Points of concernment or prejudicial to the Faith.
as if thereby might be proved that the Whole Church, Universally, and in all the Members of it, may be infected with Error in Points of concernment or prejudicial to the Faith.
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and 2. the Infallability of the Church in her General Councils, I might rationally enough neglect examining the following particular Dogma's which he likewise charges with Novelty, and betake by self to the point of Schism: because if the Church have a spiritual obliging Iurisdiction, taking its Original from the Chair of St. Peter; and again if what the proposes to us to be believed, she proposes validly under the penalty of being separated from Christ,
and 2. the Infallibility of the Church in her General Councils, I might rationally enough neglect examining the following particular Dogma's which he likewise charges with Novelty, and betake by self to the point of Schism: Because if the Church have a spiritual obliging Jurisdiction, taking its Original from the Chair of Saint Peter; and again if what the proposes to us to be believed, she proposes validly under the penalty of being separated from christ,
or at least some of his over-credulous Readers will impute such an omission to a difficulty in disproving him, I must be content to take a trouble on me, which is therefore only necessary, because many Protestants are unreasonable.
or At least Some of his overcredulous Readers will impute such an omission to a difficulty in disproving him, I must be content to take a trouble on me, which is Therefore only necessary, Because many Protestants Are unreasonable.
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2. His third pretended Novelty, is the Doctrin of Purgatory, which he says, We have from Origen, or at the farthest from Tertullian, and he from no better Author than the Arch-Heretic Montanus.
2. His third pretended Novelty, is the Doctrine of Purgatory, which he Says, We have from Origen, or At the farthest from Tertullian, and he from no better Author than the Arch-heretic Montanus.
3. It would have been a great courtesie both to his Hearers and Readers, if he had inform'd them why he singled out a speculative Point touching Purgatory, and omitted one of far greated importance,
3. It would have been a great courtesy both to his Hearers and Readers, if he had informed them why he singled out a speculative Point touching Purgatory, and omitted one of Far Greeted importance,
because obliging to Practise also, which is Prayer for the Dead. His way of proceeding, doubtlesse does not want a Mystery: And he must give me leave to answer his Novelty of Purgatory by speaking scarce any thing at all of it,
Because obliging to Practise also, which is Prayer for the Dead. His Way of proceeding, doubtless does not want a Mystery: And he must give me leave to answer his Novelty of Purgatory by speaking scarce any thing At all of it,
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4. Now the Doctrin of the Church concerning Purgatory and Prayer for the Dead is contained in this Decree of the Council of Trent, There is a Purgatory:
4. Now the Doctrine of the Church Concerning Purgatory and Prayer for the Dead is contained in this decree of the Council of Trent, There is a Purgatory:
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and Souls detained there are helped by the suffra•es of the Faithfull, (that is, by Prayers and Alms) and most especially by the most acceptable Sacrifice of the Altar.
and Souls detained there Are helped by the suffra•es of the Faithful, (that is, by Prayers and Alms) and most especially by the most acceptable Sacrifice of the Altar.
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By which Definition the Church obliges all Catholicks no farther than simply to believe that there is a place or state of Souls in which they are capable of receiving help or ease by Prayers, &c. The Council tells us nothing of the position of this place,
By which Definition the Church obliges all Catholics no farther than simply to believe that there is a place or state of Souls in which they Are capable of receiving help or ease by Prayers, etc. The Council tells us nothing of the position of this place,
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5. Having represented the Churches Doctrine, I will next transcribe the Form of her Prayers for the Dead, extant in the Canon of the Masse. Remember likewise, O Lord, thy Servants who have gone before us with the Sign of Faith (i. e.
5. Having represented the Churches Doctrine, I will next transcribe the From of her Prayers for the Dead, extant in the Canon of the Mass. remember likewise, Oh Lord, thy Servants who have gone before us with the Signen of Faith (i. e.
Now if it can be demonstrated that by the universal practise of the Primitive Church, such Prayers as these were made for the Dead; it unavoidably follows, That the Souls for whom they are made, are neither in Heaven nor H•ll:
Now if it can be demonstrated that by the universal practice of the Primitive Church, such Prayers as these were made for the Dead; it avoidable follows, That the Souls for whom they Are made, Are neither in Heaven nor H•ll:
And if so, where are they, Doctor Pierce? speak like an honest man. 6. To demonstrate this, let him view narrowly these passages of the Holy Fathers, before,
And if so, where Are they, Doctor Pierce? speak like an honest man. 6. To demonstrate this, let him view narrowly these passages of the Holy Father's, before,
and during the space of the first four General Councils. St. Denis the Areopagite, (or whoever was Author of the Book of the Ecclesiastical Hierarchy, and who by confession of Protestants, liv'd within the second Century after the Apostles) declares that the Priest does demand from the Divine goodnesse for the person departed, a pardon of all sins through human frailty committed by him,
and during the Molle of the First four General Councils. Saint Denis the Areopagite, (or whoever was Author of the Book of the Ecclesiastical Hierarchy, and who by Confessi of Protestants, lived within the second Century After the Apostles) declares that the Priest does demand from the Divine Goodness for the person departed, a pardon of all Sins through human frailty committed by him,
and that he may be conducted into the light and region of the living, into the bosoms of Abraham ▪ Isaac, and Jacob, into a place from which grief, sadnesse, and mourning it banished.
and that he may be conducted into the Light and region of the living, into the bosoms of Abraham ▪ Isaac, and Jacob, into a place from which grief, sadness, and mourning it banished.
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And presently after he testifies ▪ that What he commits to writing concerning this Prayer pronounced by the Priest for the Dead, he received by Tradition from his Divine Teachers (the Apostles.)
And presently After he Testifies ▪ that What he commits to writing Concerning this Prayer pronounced by the Priest for the Dead, he received by Tradition from his Divine Teachers (the Apostles.)
7. Next Tertullian, Let the faithful Widdow, saies he, pray for the soul of her Husband, and make an oblation in the Anniversary day of his death, begging for him refreshment and part in the first Resurrection.
7. Next Tertullian, Let the faithful Widow, Says he, pray for the soul of her Husband, and make an oblation in the Anniversary day of his death, begging for him refreshment and part in the First Resurrection.
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We make, saies he, Anniversary Oblations for the Dead, and for the [ Natalitia ] of the Martyrs. And presently he adjoynes, Concerning these and the like Observances,
We make, Says he, Anniversary Oblations for the Dead, and for the [ Natalitia ] of the Martyrs. And presently he adjoins, Concerning these and the like Observances,
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8. After him follows his Schollar blessed St. Cyprian, The Bishops (saies he) that went before us, have ordain'd that not any one of our Brethren at his death shall name in his Will for an Executor, or Guardian, any Ecclesiastical Person;
8. After him follows his Scholar blessed Saint Cyprian, The Bishops (Says he) that went before us, have ordained that not any one of our Brothers At his death shall name in his Will for an Executor, or Guardian, any Ecclesiastical Person;
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Const. l. 4. c. 71. the People and Clergy unanimously sent up prayers to God, not without tears and great groanings for the Soul of the Emperor.
Constantinople l. 4. c. 71. the People and Clergy unanimously sent up Prayers to God, not without tears and great groanings for the Soul of the Emperor.
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Likewise Epiphanius disputing against the Heretick Aerius, reckons this among his heresies (as St. Augustin likewise does) That he denyed Prayers and Oblation for the Dead.
Likewise Epiphanius disputing against the Heretic Aerius, reckons this among his heresies (as Saint Augustin likewise does) That he denied Prayers and Oblation for the Dead.
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And again, Who shall now have the •oldnesse to dissolve the Statute of his Mother (the Church) or the Law of his Father? (which Father he there interprets to be the Holy Trinity.) Moreover St. Chrysostome, Chrysost. in Ep. ad Philip. c. 1. hom. 3. It is not in vain that the Apostles have instituted this Law, That during the celebration of the dreadful mysteries, commemoration should be made of the dead:
And again, Who shall now have the •oldnesse to dissolve the Statute of his Mother (the Church) or the Law of his Father? (which Father he there interprets to be the Holy Trinity.) Moreover Saint Chrysostom, Chrysostom in Epistle ad Philip. c. 1. hom. 3. It is not in vain that the Apostles have instituted this Law, That during the celebration of the dreadful Mysteres, commemoration should be made of the dead:
And yet more expresly in another place, We must (saith he) give our help and assistance to sinners departed, by our Prayers, Supplications, Alms, and Oblations:
And yet more expressly in Another place, We must (Says he) give our help and assistance to Sinners departed, by our Prayers, Supplications, Alms, and Oblations:
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Neither is it in vain that he who assists at the Altar at the time when the dreadful Mysteries are communicated, cries out, Pray for all that are dead in Christ,
Neither is it in vain that he who assists At the Altar At the time when the dreadful Mysteres Are communicated, cries out, Pray for all that Are dead in christ,
yet withal, that they thought, to some Souls a present refreshment did accrew in the intermediat condition, is evident both by the foresaid Testimonies,
yet withal, that they Thought, to Some Souls a present refreshment did accrue in the intermediate condition, is evident both by the foresaid Testimonies,
This is so apparent both out of the Fathers and ancient Liturgies, that Bishop Forbes, Forb. de Pur••. c. 3. §. 27. Spalato, and other Protestant Writers, do acknowledge it,
This is so apparent both out of the Father's and ancient Liturgies, that Bishop Forbes, Forb. de Pur••. c. 3. §. 27. Spalato, and other Protestant Writers, do acknowledge it,
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There would be no absurdity if we should confesse, Spal. l. 5. cap. 8. that some lighter sins which have not in this life been remitted (quoad culpam) as to the guilt or fault, may be forgiven after death,
There would be no absurdity if we should confess, Spal. l. 5. cap. 8. that Some lighter Sins which have not in this life been remitted (quoad Fault) as to the guilt or fault, may be forgiven After death,
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12 ▪ It cannot be denied, but that there are among the Holy Fathers great varieties of Opinions touching some particular circumstances regarding the state of Souls after death,
12 ▪ It cannot be denied, but that there Are among the Holy Father's great varieties of Opinions touching Some particular Circumstances regarding the state of Souls After death,
But however, it is without all controversy, that all Churches who professed Christianity before the Reformation, do agree unanimously in the practice of praying for the Dead,
But however, it is without all controversy, that all Churches who professed Christianity before the Reformation, do agree unanimously in the practice of praying for the Dead,
so as to beg forgiveness of sins, a bettering of their state, an asswagement of their sufferings, &c. Which practise they esteem not a voluntary offering,
so as to beg forgiveness of Sins, a bettering of their state, an assuagement of their sufferings, etc. Which practice they esteem not a voluntary offering,
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And therefore English Protestants cannot be excused for their neglect of this duty, especially consisidering that the Doctrin upon which this Practice is grounded, is not mentioned at all among those Points which they account Novelties in the Roman Church.
And Therefore English Protestants cannot be excused for their neglect of this duty, especially consisidering that the Doctrine upon which this Practice is grounded, is not mentioned At all among those Points which they account Novelties in the Roman Church.
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Since then the Church cannot be thought, from the most antient times thereof, to have offered up to God all her prayers in all ages pro defunctis in vain, methinks I cannot here,
Since then the Church cannot be Thought, from the most ancient times thereof, to have offered up to God all her Prayers in all ages Pro defunctis in vain, methinks I cannot Here,
and glorious society into which no impure thing shall enter, yet are content rather to lose the benefit of the daily prayers and oblations for them of this careful Mother,
and glorious society into which no impure thing shall enter, yet Are content rather to loose the benefit of the daily Prayers and Oblations for them of this careful Mother,
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than theirs is, who, departing hence in the bosom of the Church, and in this blessed communion of Saints with the request of St. Austins dying Mother in their mouth, Illud vos rogo, ut ad Domine altare memineritis mei:
than theirs is, who, departing hence in the bosom of the Church, and in this blessed communion of Saints with the request of Saint Austins dying Mother in their Mouth, Illud vos Ask, ut ad Domine altar memineritis mei:
are sure to enjoy the last aid of this pious charity, and also the yet more efficacious sacrifice of the Altar to be frequently offered to God in their behalf.
Are sure to enjoy the last aid of this pious charity, and also the yet more efficacious sacrifice of the Altar to be frequently offered to God in their behalf.
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10. Lastly, to omit particular Quotations out of the antient public Liturgies of the Church, that of St. Iames acknowledged by the second General Council, that of St. Basil, St. Chrysostom, &c. in every one of which are expresse prayers and oblations for the Dead, demanding pardon of their sins, refreshment of their sufferings, &c. I will conclude with a full convincing Testimony of St. Augustin, whose words are these, That by the Prayers of the Holy Church,
10. Lastly, to omit particular Quotations out of the ancient public Liturgies of the Church, that of Saint James acknowledged by the second General Council, that of Saint Basil, Saint Chrysostom, etc. in every one of which Are express Prayers and Oblations for the Dead, demanding pardon of their Sins, refreshment of their sufferings, etc. I will conclude with a full convincing Testimony of Saint Augustin, whose words Are these, That by the Prayers of the Holy Church,
and saving Sacrifice, as likewise by Alms expended for their Souls, our departed Brethren are helped, that God may deal with them more mercifully than their sins deserve, not to be doubted.
and Saving Sacrifice, as likewise by Alms expended for their Souls, our departed Brothers Are helped, that God may deal with them more mercifully than their Sins deserve, not to be doubted.
For this the universal Church observes as a Tradition of our Fathers, that for those who are dead in the Communion of the Body and Blood of our Lord, Prayers should be made,
For this the universal Church observes as a Tradition of our Father's, that for those who Are dead in the Communion of the Body and Blood of our Lord, Prayers should be made,
And when out of an intention of commending them to Gods mercy, works of Charity and Alms are made, who will doubt that these things help towards their good,
And when out of an intention of commending them to God's mercy, works of Charity and Alms Are made, who will doubt that these things help towards their good,
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for whom Prayers are not in vain offered to God? It is not therefore to be doubted but that these things are profitable for the Dead ▪ yet only such as before their death have lived so,
for whom Prayers Are not in vain offered to God? It is not Therefore to be doubted but that these things Are profitable for the Dead ▪ yet only such as before their death have lived so,
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Therefore whereas he said without any ground, that Tertullian borrowed from Montanus; I would ask him, From whom did he borrow the omission of this charitable duty to the Dead, but from the Heretie Aerius? Nor is this to be considered as a voluntary courtesie don them, which without any fault may be omited.
Therefore whereas he said without any ground, that Tertullian borrowed from Montanus; I would ask him, From whom did he borrow the omission of this charitable duty to the Dead, but from the Heretie Aerius? Nor is this to be considered as a voluntary courtesy dONE them, which without any fault may be omitted.
15. If these Souls were believ'd to be in Heaven would it not be ridiculous? If in Hell would it not be impious to offer the dreadful Sacrifice, to make Supplications ▪ to be at charge in Alms for the obtaining them repose, pardon of their sins, refreshment of their sufferings, a translation into the region of Light and peace,
15. If these Souls were believed to be in Heaven would it not be ridiculous? If in Hell would it not be impious to offer the dreadful Sacrifice, to make Supplications ▪ to be At charge in Alms for the obtaining them repose, pardon of their Sins, refreshment of their sufferings, a Translation into the region of Light and peace,
and a place in the bosom of Abraham? But if they be neither in Heaven nor Hell, where are they then? He cannot deny a third place, unless he thinks them anihilated:
and a place in the bosom of Abraham? But if they be neither in Heaven nor Hell, where Are they then? He cannot deny a third place, unless he thinks them annihilated:
If all the Liturgies of the Church, all the Fathers have not credit enough with him to perswade that this is no Novelty ▪ yet greater Antiquity for it he may find in the Iewish Church: an expresse Testimony for which we read in the Book of Macchabees: He will say it is not Canonical:
If all the Liturgies of the Church, all the Father's have not credit enough with him to persuade that this is no Novelty ▪ yet greater Antiquity for it he may find in the Jewish Church: an express Testimony for which we read in the Book of Maccabees: He will say it is not Canonical:
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From the Jews no doubt Plato borrowed this Doctrin, and from Plato Cicero, and from both Virgil. Nay even natural reason will tell him, that Heaven, into which no unclean thing can enter, is not so quickly and easily open to imperfect Souls, as to perfect:
From the jews no doubt Plato borrowed this Doctrine, and from Plato Cicero, and from both Virgil. Nay even natural reason will tell him, that Heaven, into which no unclean thing can enter, is not so quickly and Easily open to imperfect Souls, as to perfect:
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17. To fill his learned Margins, he quotes certain Contradictors of Bellarmin, as the Bishop of Rochester, Polydor Virgil, Suarez, and Thomas ex Albiis; but since both Bellarmin himself and all his Contradictors agree with the Church, in contradiction to the Preacher, that there is a Purgatory; what other inducement could he have to mention them ▪ unlesse it were that his Readers might see what his Hearers could not, that he was resolved to pretend,
17. To fill his learned Margins, he quotes certain Contradictors of Bellarmin, as the Bishop of Rochester, Polydore Virgil, Suarez, and Thomas ex Albiis; but since both Bellarmin himself and all his Contradictors agree with the Church, in contradiction to the Preacher, that there is a Purgatory; what other inducement could he have to mention them ▪ unless it were that his Readers might see what his Hearers could not, that he was resolved to pretend,
CHAP. XI. Of Transubstantiation, or a Substantial Presence of our Lords Body in the Sacrament. Iustified by the Authorities of the Fathers, &c. The Preacher's Objections Answer'd.
CHAP. XI. Of Transubstantiation, or a Substantial Presence of our lords Body in the Sacrament. Justified by the Authorities of the Father's, etc. The Preacher's Objections Answered.
1. THe three next supposed Novelties of the Catholic Church all regard the most holy Sacrament. That blessed Mystery, which was instituted to be both a Symbal and instrument, to signifie and to operate Vnity, is, by the cunning of the Devil,
1. THe three next supposed Novelties of the Catholic Church all regard the most holy Sacrament. That blessed Mystery, which was instituted to be both a Symbal and Instrument, to signify and to operate Unity, is, by the cunning of the devil,
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2. Touching this Subject the first of the three Novelties the Doctor says is Transubstantiation So far from being from the beginning that it is not much above four hundred years old, that it was first beard of in the Council of Lateran. For in Pope Nicholas the Second's time the submission of Berengarius imports rather a Con — then Transubstantiation.
2. Touching this Subject the First of the three Novelties the Doctor Says is Transubstantiation So Far from being from the beginning that it is not much above four hundred Years old, that it was First beard of in the Council of Lateran. For in Pope Nicholas the Second's time the submission of Berengarius imports rather a Con — then Transubstantiation.
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But evident it is, That it was never taught by our Saviour, since he in the same breath wherewith he pronounced, This is my Blood, explain'd himself by calling it expresly the fruit of the Vins.
But evident it is, That it was never taught by our Saviour, since he in the same breath wherewith he pronounced, This is my Blood, explained himself by calling it expressly the fruit of the Vins.
and there needs no more to make the Romanists ashamed of that Doctrin, than the concession of Aquinas, who says, That it is impossible for one body to be locally in more places than one:
and there needs no more to make the Romanists ashamed of that Doctrine, than the concession of Aquinas, who Says, That it is impossible for one body to be locally in more places than one:
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3. In order to the giving some satisfaction touching this matter, I will, as before, set down the Churches Doctrin concerning this most holy Sacrament, which will extend it self to all his three pretended Novelties.
3. In order to the giving Some satisfaction touching this matter, I will, as before, Set down the Churches Doctrine Concerning this most holy Sacrament, which will extend it self to all his three pretended Novelties.
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In the Profession of Faith compiled by Pope Pius iv. out of the Council of Trent it is said, I profess that in the Masse there is offered to God a true proper and propitiatory Sacrifice for the living and Dead:
In the Profession of Faith compiled by Pope Pius iv. out of the Council of Trent it is said, I profess that in the Mass there is offered to God a true proper and propitiatory Sacrifice for the living and Dead:
And that in the most holy Sacrament of the Eucharist there is truly and Substantially the Body and Blood ▪ together with the Soul and Divinity of our Lord Iesus Christ:
And that in the most holy Sacrament of the Eucharist there is truly and Substantially the Body and Blood ▪ together with the Soul and Divinity of our Lord Iesus christ:
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4. And if he will needs have it so, let it be granted, that the Latin word Transubstantiation begun commonly to be received among Catholics at the Council of Lateran: Though there was a Greek expression exactly importing as much [ NONLATINALPHABET ] as old as his Beginning, that is, in the time of the first General Council. But for God's sake let not a new word drive him out of God's Church,
4. And if he will needs have it so, let it be granted, that the Latin word Transubstantiation begun commonly to be received among Catholics At the Council of Lateran: Though there was a Greek expression exactly importing as much [ ] as old as his Beginning, that is, in the time of the First General Council. But for God's sake let not a new word drive him out of God's Church,
as the word NONLATINALPHABET did the Arians. He may observe with Cardinal Perron that the Church only says, the change made in the holy Sacrament is usually called Transubstantiation: So that on condition he allow a real Substantial change, the word it self shall not hinder us from being good Friends.
as the word did the Arians. He may observe with Cardinal Perron that the Church only Says, the change made in the holy Sacrament is usually called Transubstantiation: So that on condition he allow a real Substantial change, the word it self shall not hinder us from being good Friends.
6. There are among Christians only four ways of expressing a presence of Christ in the Sacrament. 1 ▪ That of the Zuinglians, Socinians, &c. who admit nothing at all real here;
6. There Are among Christians only four ways of expressing a presence of christ in the Sacrament. 1 ▪ That of the Zwinglians, socinians, etc. who admit nothing At all real Here;
Or if (according to Mr. Hooker ) in some sence the Symbols do exhibit the very Body of Christ, yet they do not contain in them what they exhibit, at least not before the actual receiving. 3. Of the Lutherans, who hold a presence of Christs Body in the Sacrament as real, proper and substantial as Catholics do,
Or if (according to Mr. Hooker) in Some sense the Symbols do exhibit the very Body of christ, yet they do not contain in them what they exhibit, At least not before the actual receiving. 3. Of the Lutherans, who hold a presence of Christ Body in the Sacrament as real, proper and substantial as Catholics do,
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but deny an exclusion of Bread. For Bread, say they, remains as before, but to and with it the Body of our Lord (every where present) is in a sort hypostatically united:
but deny an exclusion of Bred. For Bred, say they, remains as before, but to and with it the Body of our Lord (every where present) is in a sort hypostatically united:
Yet some among them d•ny any reverence is to be exhibited to Christ, though indeed substantially present. 4. That of Roman Catholics, whose sense was let down before;
Yet Some among them d•ny any Reverence is to be exhibited to christ, though indeed substantially present. 4. That of Roman Catholics, whose sense was let down before;
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whereto this only is to be added, That believing a real conversion of Bread into our Lords Body, &c. they think themselves obliged, in conformity to the Ancient Church,
whereto this only is to be added, That believing a real conversion of Bred into our lords Body, etc. they think themselves obliged, in conformity to the Ancient Church,
as to embrace the Doctrine, so to imitate their practise in exhibiting due reverence and worship (not to the Symbols, not to any thing which is the object of sense, as Calvinists slander them;
as to embrace the Doctrine, so to imitate their practice in exhibiting due Reverence and worship (not to the Symbols, not to any thing which is the Object of sense, as Calvinists slander them;
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They that taught it first in England, were willing to speak at least, and, if they had been permitted, to mean likewise as the Catholic Church instructed them,
They that taught it First in England, were willing to speak At least, and, if they had been permitted, to mean likewise as the Catholic Church instructed them,
but the Sacrilegious Protectour in King Edwards daies, and afterward the Privy Council in Queen Elizabeths, found it for their wordly advantage, that their Divines should, at least in words, accuse the Roman Church for that Doctrine which themselves believed to be true.
but the Sacrilegious Protector in King Edwards days, and afterwards the Privy Council in Queen Elizabeths, found it for their wordly advantage, that their Divines should, At least in words, accuse the Roman Church for that Doctrine which themselves believed to be true.
But now, since the last Restitution, if that renew'd Rubrick at the end of the Communion, be to be esteem'd Doctrinall, then the last Edition of their Religion in this Point is meer Zuinglianism, to which the Presbyterians themselves,
But now, since the last Restitution, if that renewed Rubric At the end of the Communion, be to be esteemed Doctrinal, then the last Edition of their Religion in this Point is mere Zuinglianism, to which the Presbyterians themselves,
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8. 〈 ◊ 〉 remains now that I should by a few authorities justifie our Catholic Doctrine of Transubstantiation, or real substantial Presence, to be far from deserving to be called a Novelty of •our hundred years standing.
8. 〈 ◊ 〉 remains now that I should by a few authorities justify our Catholic Doctrine of Transubstantiation, or real substantial Presence, to be Far from deserving to be called a Novelty of •our hundred Years standing.
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By Catholic Doctrine, I mean the Doctrine of the Church, not of the Schools, the Doctrine delivered by Tradition, not Ratiocination: Not a Doctrine that can be demonstrated by human empty Philosophy. On the contrary, it may be confidently assorted, that all such pretended demonstrations are not only not concluding,
By Catholic Doctrine, I mean the Doctrine of the Church, not of the Schools, the Doctrine Delivered by Tradition, not Ratiocination: Not a Doctrine that can be demonstrated by human empty Philosophy. On the contrary, it may be confidently assorted, that all such pretended demonstrations Are not only not concluding,
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and ought not to be squared by the Rule of Philosophy: The presence of Christ in the Sacrament is truly real and Substantial, but withall Sacramental, that is Mystical, inexplicable, incomprehensible.
and ought not to be squared by the Rule of Philosophy: The presence of christ in the Sacrament is truly real and Substantial, but withal Sacramental, that is Mystical, inexplicable, incomprehensible.
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It is a great mistake among Protestants, when they argue that we, by acknowledging a Conversion by Transubstantiation, pretend to declare the modum conversionis. No;
It is a great mistake among Protestants, when they argue that we, by acknowledging a Conversion by Transubstantiation, pretend to declare the modum conversionis. No;
For by that expression the onely signifies, the change is not a matter of fancy, but real, yet withal Mystical. The Fathers, to expresse their belief of a real conversion, make use of many real changes mentioned in the Scripture,
For by that expression the only signifies, the change is not a matter of fancy, but real, yet withal Mystical. The Father's, to express their belief of a real conversion, make use of many real changes mentioned in the Scripture,
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This is that which the Church calls a Sacramental, Mystical presence. But, that this presence is real and substantial, a presence in the Symbols or Elements, and not only in the mind of the worthy receiver, the Fathers unanimously teach:
This is that which the Church calls a Sacramental, Mystical presence. But, that this presence is real and substantial, a presence in the Symbols or Elements, and not only in the mind of the worthy receiver, the Father's unanimously teach:
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And indeed if it were not so, none could receive the Body of Christ unworthily, because according to Protestants, it is not the Body of Christ, but meer Bread that an impenitent Sinner receives:
And indeed if it were not so, none could receive the Body of christ unworthily, Because according to Protestants, it is not the Body of christ, but mere Bred that an impenitent Sinner receives:
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Besides, if the change be not in the Elements, but in the Receivers Soul, what need is there of Consecration? What effect can Consecration have? Why may not another man or woman as well as a Priest, administer this Sacrament? What hinders that such a Presence may not be effected in the mind every Dinner or Supper,
Beside, if the change be not in the Elements, but in the Receivers Soul, what need is there of Consecration? What Effect can Consecration have? Why may not Another man or woman as well as a Priest, administer this Sacrament? What hinders that such a Presence may not be effected in the mind every Dinner or Supper,
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as he knows I may, hundreds of Testimonies that by conversion a change is made of the Bread into the Body, and Wine into the Blood of Christ, he would think to escape by allowing a change to be made,
as he knows I may, hundreds of Testimonies that by conversion a change is made of the Bred into the Body, and Wine into the Blood of christ, he would think to escape by allowing a change to be made,
that it remains, when the Sacrament is reserved, and that immediately after consecration, before any participation of the Symbols, both the Priest and People did perform an act of Adoration to Christ, beleived to be really and substantially, though mystically, present.
that it remains, when the Sacrament is reserved, and that immediately After consecration, before any participation of the Symbols, both the Priest and People did perform an act of Adoration to christ, believed to be really and substantially, though mystically, present.
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10. In all ancient Liturgies (as Blondel himself, though a Huguenot, confesses) the prayer in the consecration of the Elements was, That God would by his holy Spirit sanctifie the Elements, L•turg. S. Basil. Cyril.
10. In all ancient Liturgies (as Blondel himself, though a Huguenot, Confesses) the prayer in the consecration of the Elements was, That God would by his holy Spirit sanctify the Elements, L•turg. S. Basil. Cyril.
And, that before communicating, whilst it was on the Altar, it was esteem'd and worshiped as the true Body of our Lord, St. Chrysostome will witnesse, Let us, saith he, who are Citizens of Heaven, imitate but even the barbarous Magi, (who worshipped our Lord an Infant, &c.) Thou seest him not in the Manger, but on the Altar.
And, that before communicating, while it was on the Altar, it was esteemed and worshipped as the true Body of our Lord, Saint Chrysostom will witness, Let us, Says he, who Are Citizens of Heaven, imitate but even the barbarous Magi, (who worshipped our Lord an Infant, etc.) Thou See him not in the Manger, but on the Altar.
Thou dost not see a woman holding him, but the Priest standing by him, and the Spirit with great vertue hovering over these (Mysteries) proposed. Thou not only seest the Body it self,
Thou dost not see a woman holding him, but the Priest standing by him, and the Spirit with great virtue hovering over these (Mysteres) proposed. Thou not only See the Body it self,
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as the Magi did, but thou knowest also the vertue of it, &c. The same Body which is the most precious and most honour'd thing in Heaven, I will shew thee placed upon Earth, &c. Neither dost thou only see it,
as the Magi did, but thou Knowest also the virtue of it, etc. The same Body which is the most precious and most honoured thing in Heaven, I will show thee placed upon Earth, etc. Neither dost thou only see it,
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but raising up our mind by Faith, let us understand that upon that holy Table is placed the Lamb of God, which takes away the sins of the World, which is unbloodily immolated by the Priest,
but raising up our mind by Faith, let us understand that upon that holy Table is placed the Lamb of God, which Takes away the Sins of the World, which is unbloodily immolated by the Priest,
And, that the Elements, once consecrated and after reserved, yet remain the Body of Christ though not participated, St. Cyril of Alexandria expresly •ectifies, I hear (saith he) there are others who affirm that the Mystical Eulogy, Cy•il. Al. Ep. ad Calosyr.
And, that the Elements, once consecrated and After reserved, yet remain the Body of christ though not participated, Saint Cyril of Alexandria expressly •ectifies, I hear (Says he) there Are Others who affirm that the Mystical Eulogy, Cy•il. Al. Epistle ad Calyx.
And as touching Ad•ration of our Lord, as acknowledged substantially present on the Altar, St. Ambrose expresly asserts it, Adore the foot-stool of his feet.
And as touching Ad•ration of our Lord, as acknowledged substantially present on the Altar, Saint Ambrose expressly asserts it, Adore the footstool of his feet.
And from St. Ambrose the same is taught as expresly by St. Augustin, discoursing on the same Text, Adorate Scabellum pedum ejus: Who moreover adds, Christ hath given his flesh to be eaten by us for our ▪ Salvation:
And from Saint Ambrose the same is taught as expressly by Saint Augustin, discoursing on the same Text, Adorate Scabellum Pedum His: Who moreover adds, christ hath given his Flesh to be eaten by us for our ▪ Salvation:
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Yea, moreover he saies, We do not only not sin by adoring it, but we should sin if we did not adore it, And in an Epistle to Honoratus, he affirms, That the rich of the Earth and proud are somtimes brought to the Table of our Lord,
Yea, moreover he Says, We do not only not since by adoring it, but we should sin if we did not adore it, And in an Epistle to Honoratus, he affirms, That the rich of the Earth and proud Are sometimes brought to the Table of our Lord,
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11. The same may be inferr'd by the wonderfull niceness and scrupolosity observed in the Primitive Church in the handling, communicating and reserving these Mysteries; what a crime was it esteem'd in the Primitive times, if but a crum or drop of the consecrated Elements should fall to the ground? For fear of that, till about the year six hundred they were received by the Communicants not in their Fingers, as among the Reformed, but in the inside plain of their hands,
11. The same may be inferred by the wonderful niceness and scrupolosity observed in the Primitive Church in the handling, communicating and reserving these Mysteres; what a crime was it esteemed in the Primitive times, if but a crumb or drop of the consecrated Elements should fallen to the ground? For Fear of that, till about the year six hundred they were received by the Communicants not in their Fingers, as among the Reformed, but in the inside plain of their hands,
On the contrary I do confidently pronounce it to be evident, that those words were neither spoken by our Lord in the same breath after the Consecration of the Chalice, nor had they any regard to the Sacrament. 'Tis true they are mentioned by St. Matthew after the Consecration, but he knows that in St. Luke, who promised to write NONLATINALPHABET, those words are mentioned before any Consecration began,
On the contrary I do confidently pronounce it to be evident, that those words were neither spoken by our Lord in the same breath After the Consecration of the Chalice, nor had they any regard to the Sacrament. It's true they Are mentioned by Saint Matthew After the Consecration, but he knows that in Saint Lycia, who promised to write, those words Are mentioned before any Consecration began,
and the occasion of them is evidently the eating of the Paschal Supper &c. For this is his Narration: When the hour was come he sate down, Luke 22. 14, 18. and the twelve Apostles with him.
and the occasion of them is evidently the eating of the Paschal Supper etc. For this is his Narration: When the hour was come he sat down, Lycia 22. 14, 18. and the twelve Apostles with him.
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Now after all this follows his own last Supper, the Mystical consecration and communion of his blessed Body and Blood. For the Text thus continues, And he took Bread saying, lbid. 10. 19, 20. This is my Body, &c. likewise also the Cup after Supper, saying, This Cup, &c. This being the order of the words, no Text can possibly with more evidence con•ute the Doctor than this which himself cites:
Now After all this follows his own last Supper, the Mystical consecration and communion of his blessed Body and Blood. For the Text thus continues, And he took Bred saying, lbid. 10. 19, 20. This is my Body, etc. likewise also the Cup After Supper, saying, This Cup, etc. This being the order of the words, no Text can possibly with more evidence con•ute the Doctor than this which himself cites:
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for what can be clearer, if before Consecration our Saviour said, He would drink no •ore of the fruit of the Vine? then that what he drank after was not of the fruit of the Vine? But besides this,
for what can be clearer, if before Consecration our Saviour said, He would drink no •ore of the fruit of the Vine? then that what he drank After was not of the fruit of the Vine? But beside this,
though our Lord should have called it, after Consecration, the fruit of the Vine, as Saint Paul calls the other Symbol Bread: this does not argue against a Change in their nature;
though our Lord should have called it, After Consecration, the fruit of the Vine, as Saint Paul calls the other Symbol Bred: this does not argue against a Change in their nature;
13. Is not now the Doctor's Insincerity evident his insincerity even in the Pulpit? has he not palpably mis-inform'd his Majesty and so illustrious an Auditory? And though he should still continue to prefer St. Matthews order of Narration before St. Lukes, yet what St. Luke writes cannot possibly be applyed to the Sacrament: For,
13. Is not now the Doctor's Insincerity evident his insincerity even in the Pulpit? has he not palpably misinformed his Majesty and so illustrious an Auditory? And though he should still continue to prefer Saint Matthews order of Narration before Saint Lukes, yet what Saint Lycia writes cannot possibly be applied to the Sacrament: For,
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though those special words, I will not drink henceforth of this fruit of the Vine untill, &c. if they stood alone, might seem applicable to the consecrated Chalice: yet those other of Saint Luke, I will not any more eat of this Pass•over, untill, &c. cannot possibly be applyed to the consecrated Element of Bread: and therefore since both these Sayings were manifestly intended of the same Subject;
though those special words, I will not drink henceforth of this fruit of the Vine until, etc. if they stood alone, might seem applicable to the consecrated Chalice: yet those other of Saint Lycia, I will not any more eat of this Pass•over, until, etc. cannot possibly be applied to the consecrated Element of Bred: and Therefore since both these Sayings were manifestly intended of the same Subject;
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All I will say hereto shall be, that if there be any quarrel on Bellarmins part, which truly I do not find to be such but may very friendly be composed.
All I will say hereto shall be, that if there be any quarrel on Bellarmins part, which truly I do not find to be such but may very friendly be composed.
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Yet however since it is only about a Scholastical Notion of Locality, Circumscription, &c. and it is apparent, that both these Doctors held a true Substantial presence of our Lords Body in the Sacrament, as the Church teaches, I will not, by troubling my self about composing the matter between them, invite the Doctor hereafter to unnecessary excursions:
Yet however since it is only about a Scholastical Notion of Locality, Circumscription, etc. and it is apparent, that both these Doctors held a true Substantial presence of our lords Body in the Sacrament, as the Church Teaches, I will not, by troubling my self about composing the matter between them, invite the Doctor hereafter to unnecessary excursions:
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15. In the last place, touching Berin arius his submission, if the Form were the same mentioned in the Doctors Margin from Floriacensis, there is nothing appears in it favouring Consubstantiation. Certainly, it was sufficient,
15. In the last place, touching Berin arius his submission, if the From were the same mentioned in the Doctors Margin from Floriacensis, there is nothing appears in it favouring Consubstantiation. Certainly, it was sufficient,
As for his Expressions that Our Lords Body, not onely in Mystery, but Truth is handled, broken and chawed with the teeth of Faithful Communicants, unlesse they be understood Sacramentally, they are far from being justifiable.
As for his Expressions that Our lords Body, not only in Mystery, but Truth is handled, broken and chawed with the teeth of Faithful Communicants, unless they be understood Sacramentally, they Are Far from being justifiable.
Because in Saint Gregory Nyssen his Expression, Insinuating it self into our Bodies, by an union with our Lord's Immortal Body, We are made Partakers of Immortality.
Because in Saint Gregory Nyssen his Expression, Insinuating it self into our Bodies, by an Union with our Lord's Immortal Body, We Are made Partakers of Immortality.
That St. Paul speaks as well of drinking, &c. That most commonly in the Church till a little before the times of Aquinas, in the public Celebration of these Mysteries, the people communicated in both kinds: All this we agree to.
That Saint Paul speaks as well of drinking, etc. That most commonly in the Church till a little before the times of Aquinas, in the public Celebration of these Mysteres, the people communicated in both Kinds: All this we agree to.
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3. But the general Tradition of the Church, at least from his beginning, will not permit us to yield, that the receiving in both kinds was esteem'd by the Church necessary to the essence of the Communion, or integrity of the participation of Christs Body and Blood,
3. But the general Tradition of the Church, At least from his beginning, will not permit us to yield, that the receiving in both Kinds was esteemed by the Church necessary to the essence of the Communion, or integrity of the participation of Christ Body and Blood,
On the contrary, we appeal to Dr. Pierces own Conscience, whether, if we should yield this, we should not be overwhelm'd with the Depositions of the most ancient Fathers against us:
On the contrary, we appeal to Dr. Pierces own Conscience, whither, if we should yield this, we should not be overwhelmed with the Depositions of the most ancient Father's against us:
As during the times of persecution in Domestic Communions mention'd by Tertullian, St. Cyprian, and others, in which the holy Eucharist was deliver'd to the Faithful under the species of Bread alone, and by them carried home, to be reverently participated by them, according to their particular Devotions:
As during the times of persecution in Domestic Communions mentioned by Tertullian, Saint Cyprian, and Others, in which the holy Eucharist was Delivered to the Faithful under the species of Bred alone, and by them carried home, to be reverently participated by them, according to their particular Devotions:
The same was practised in communicating Infants, or innocent Children of more years, (witnesse besides the said Fathers, the practise of the Church of Constantinople mentioned by Nicephorus: ) In communicating the Sick, and Penitents at the point of death:
The same was practised in communicating Infants, or innocent Children of more Years, (witness beside the said Father's, the practice of the Church of Constantinople mentioned by Nicephorus:) In communicating the Sick, and Penitents At the point of death:
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4. In all these Cases the Communicants were esteem'd to be partakers of •ntire Christ, nor did they think they received more of him at publick Communions in the Church, when the Sacrament was delivered in both species,
4. In all these Cases the Communicants were esteemed to be partakers of •ntire christ, nor did they think they received more of him At public Communions in the Church, when the Sacrament was Delivered in both species,
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They believed it was Christ entire which they received in every divided particle of the species of Bread, and every divided drop of the species of Wine: and that the flesh of Christ could not be participated without a concomitance of his Blood, nor the Blood without the Flesh, nor either of them without a concomitance of his Soul and Divinity. Hence St. Ambrose, Christ is in that Sacrament,
They believed it was christ entire which they received in every divided particle of the species of Bred, and every divided drop of the species of Wine: and that the Flesh of christ could not be participated without a concomitance of his Blood, nor the Blood without the Flesh, nor either of them without a concomitance of his Soul and Divinity. Hence Saint Ambrose, christ is in that Sacrament,
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And St. Cyril of Alexandria says, By the unparted Garment of Christ was mystically signified, that the four parts of the world, being brought to salvation by the Gospel, did divide among themselves his Flesh without dividing it.
And Saint Cyril of Alexandria Says, By the unparted Garment of christ was mystically signified, that the four parts of the world, being brought to salvation by the Gospel, did divide among themselves his Flesh without dividing it.
For (says he) the only begotten Son of God passing into, and, by his Flesh, sanctifying the Soul •nd Body of each of them severally and in particular, is in each of them entirely and undividedly, being every where one, and in no sort divided.
For (Says he) the only begotten Son of God passing into, and, by his Flesh, sanctifying the Soul •nd Body of each of them severally and in particular, is in each of them entirely and undividedly, being every where one, and in no sort divided.
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5 ▪ These things thus premised (which are certain Truths, and cannot by the Preacher be deny'd) since he will needs make a quarrel with the Catholic Church upon this Subject, he must necessarily take upon him to demonstrate, 1. Either, that these Communions under one species, allowed and practised on so many occasions in the Primitive times, were half Communions, sacrilegious Transgressions of the Institution of our Lord, contrary to the teaching of St. Paul, conspiring with the Heresie of the Manichees, &c. And doing so, he will contradict himself,
5 ▪ These things thus premised (which Are certain Truths, and cannot by the Preacher be denied) since he will needs make a quarrel with the Catholic Church upon this Subject, he must necessarily take upon him to demonstrate, 1. Either, that these Communions under one species, allowed and practised on so many occasions in the Primitive times, were half Communions, sacrilegious Transgressions of the Institution of our Lord, contrary to the teaching of Saint Paul, conspiring with the Heresy of the manichees, etc. And doing so, he will contradict himself,
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and that the Church had warrant and authority to do as she did, he must prove that such an Authority could be extended only to private Persons or Fanilies, and by no means to publick Congregations: That the same was a whole Communion in a Chamber, and but a half Communion in a Church:
and that the Church had warrant and Authority to do as she did, he must prove that such an authority could be extended only to private Persons or Fanilies, and by no means to public Congregations: That the same was a Whole Communion in a Chamber, and but a half Communion in a Church:
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6. Till these things be proved by him (which will be ad Graecas Calindas he must of necessity grant, that here is no Nove•ty at all, no change in the present Catholic •hurch as to Doctrin: And that the change which is made in external Disciplin, is of so great importance, that Protestants (who would not have separated from her Communion; if she had given them leave to break our Saviours Institution only privatly) will renounce her,
6. Till these things be proved by him (which will be and Graecas Calindas he must of necessity grant, that Here is no Nove•ty At all, no change in the present Catholic •hurch as to Doctrine: And that the change which is made in external Discipline, is of so great importance, that Protestants (who would not have separated from her Communion; if she had given them leave to break our Saviors Institution only privately) will renounce her,
or acknowledged in her Supreme Pastor a sufficient authority to proceed in this matter according to his own prudence, and as he shall see it to be pr•fitable to the Church,
or acknowledged in her Supreme Pastor a sufficient Authority to proceed in this matter according to his own prudence, and as he shall see it to be pr•fitable to the Church,
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8. As for us Catholics, we are bread up to the Orders established by Gods Church: And being assured that our Lord will not forget his Promises, and consequently his Church shall never mislead us to our danger, we do not think it our duty to question the Churches prudence,
8. As for us Catholics, we Are bred up to the Order established by God's Church: And being assured that our Lord will not forget his Promises, and consequently his Church shall never mislead us to our danger, we do not think it our duty to question the Churches prudence,
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Yet some Reasons we see, which truly are of very great moment for that purpose, to wit, the wonderful encrease of the numbers of Communicants, and wonderful decay of their Devotion: From whence could not be prevented very great dangers of irreverences and effusion oft-times of the precious blood of our Lord, considering the defect of providence,
Yet Some Reasons we see, which truly Are of very great moment for that purpose, to wit, the wondered increase of the numbers of Communicants, and wondered decay of their Devotion: From whence could not be prevented very great dangers of irreverences and effusion ofttimes of the precious blood of our Lord, considering the defect of providence,
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It is probable likewise that the Heresie of Berengarius, who acknowledged no more in the Sacrament, than the meer signs of the body and blood of our Lord, might induce the Catholics publickly to practise what the Primitive Church did privatly, to the end they might thereby demonstrate, that though they received not both the Signs, yet they were not defrauded of being partakers of all that was entirely contained under both the Species, which was whole Christ, not his body only, but also his blood, &c.
It is probable likewise that the Heresy of Berengarius, who acknowledged no more in the Sacrament, than the mere Signs of the body and blood of our Lord, might induce the Catholics publicly to practise what the Primitive Church did privately, to the end they might thereby demonstrate, that though they received not both the Signs, yet they were not defrauded of being partakers of all that was entirely contained under both the Species, which was Whole christ, not his body only, but also his blood, etc.
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1. HIS sixth supposed Novelty (which is the third that regards the blessed Sacrament ) is the Sacrafice of the Masse. But how is this prov'd to be a Novelty? Ipse dixit. Not one Text, not one Quotation appears in the Margin; and why? Alas!
1. HIS sixth supposed Novelty (which is the third that regards the blessed Sacrament) is the Sacrifice of the Mass. But how is this proved to be a Novelty? Ipse dixit. Not one Text, not one Quotation appears in the Margin; and why? Alas!
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And Mr. Ascham acknowledges that the Sacrifice of the Masse is so antient, Ascham. Apol. pro c•na Dom. that no first beginning of it can be shewed.
And Mr. Ascham acknowledges that the Sacrifice of the Mass is so ancient, Ascham. Apollinarian Pro c•na Dom. that no First beginning of it can be showed.
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or to immolate the Sacrifice or NONLATINALPHABET without the Bishop: (Which, (say the Centurists) are dangerous words, and seeds of Errors ) Or St. Ireneus, who tells us that our Lord, consecrating the Mystical Elements, Taught us a New Oblation of the New Testament, which the Church having received from the Apostles, offers to God through the whole World.
or to immolate the Sacrifice or without the Bishop: (Which, (say the Centurists) Are dangerous words, and seeds of Errors) Or Saint Irenaeus, who tells us that our Lord, consecrating the Mystical Elements, Taught us a New Oblation of the New Testament, which the Church having received from the Apostles, offers to God through the Whole World.
then our Lord Iesus Christ? Who offred a Sacrifice to God the Father? and offred the very same that Melchisedech had offred, that is, Bread and Wine, to wit, his own Body and Blood, &c. and commanded the same to be afterward done in memory of him.
then our Lord Iesus christ? Who offered a Sacrifice to God the Father? and offered the very same that Melchizedek had offered, that is, Bred and Wine, to wit, his own Body and Blood, etc. and commanded the same to be afterwards done in memory of him.
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That Priest therefore doth truly supply the place and function of Christ, and imitates that which Christ did, who undertakes to offer according as he sees Christ himself offerd.
That Priest Therefore does truly supply the place and function of christ, and imitates that which christ did, who undertakes to offer according as he sees christ himself offered.
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but Oblation, Sacrifice, Immolation, &c. And because the Fathers may be said to speak figuratively and rhetorically, the Canons also of the Church, which ought to speak properly, scarce ever use any other expression.
but Oblation, Sacrifice, Immolation, etc. And Because the Father's may be said to speak figuratively and rhetorically, the Canonas also of the Church, which ought to speak properly, scarce ever use any other expression.
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See the third among the Apostolic Canons; The 58 th. Canon of the Council of Laodicea: The 20 th. Canon of the first Council of A•les: The 40 th. Canon of the Council of Cart•age: And the 18 th. Canon of the first General Co•ucil of Nice, in which are these words, The Holy Synod is inform'd, that in some places Deacons administer the Eu•harist to Priests:
See the third among the Apostolic Canonas; The 58 th. Canon of the Council of Laodicea: The 20 th. Canon of the First Council of A•les: The 40 th. Canon of the Council of Cart•age: And the 18 th. Canon of the First General Co•ucil of Nicaenae, in which Are these words, The Holy Synod is informed, that in Some places Deacons administer the Eu•harist to Priests:
I will only therefore refer him to St. Hierom on Titus, and St. Chrysostom on the Acts, where he will find the Eucharist not only a Sacrifice, but a Sacrifice for remission of sins,;
I will only Therefore refer him to Saint Hieronymus on Titus, and Saint Chrysostom on the Acts, where he will find the Eucharist not only a Sacrifice, but a Sacrifice for remission of Sins,;
a Sacrifice for the Priest that offers; a Sacrifice for the multitude; a Sacrifice for the procuring of plenty, &c. sutably to the modern and ancient Liturgies.
a Sacrifice for the Priest that offers; a Sacrifice for the multitude; a Sacrifice for the procuring of plenty, etc. suitably to the modern and ancient Liturgies.
4. If after all this he will not allow any of these expressions in Doctors, Canons, Liturgies, &c. to be proper and litteral, St. Augustin will contradict him:
4. If After all this he will not allow any of these expressions in Doctors, Canonas, Liturgies, etc. to be proper and literal, Saint Augustin will contradict him:
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And because the fancy which Protestants have entertained against the term Sacrifice, Oblation, &c. proceeds from a mistake of the true sense in which the Church intends it;
And Because the fancy which Protestants have entertained against the term Sacrifice, Oblation, etc. proceeds from a mistake of the true sense in which the Church intends it;
but only a commemoration of a former real immolation and shedding of Christs blood, therefore generally among all Sects, divided from the Church, the title of Sacrifice will not be endured.
but only a commemoration of a former real immolation and shedding of Christ blood, Therefore generally among all Sects, divided from the Church, the title of Sacrifice will not be endured.
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5. To prevent therefore for the future such a mis-understanding, let them be pleased to take notice that all the Sacrifices of the Law were shadows and types of the Sacrifices of our Lord, and the Legal Priest-hood a type of his Priest-hood: But above all other Sacrifices and functions of Priest-hood, those were most lively figures of our Lord, which were perform'd on a certain day, only once every year,
5. To prevent Therefore for the future such a misunderstanding, let them be pleased to take notice that all the Sacrifices of the Law were shadows and types of the Sacrifices of our Lord, and the Legal Priesthood a type of his Priesthood: But above all other Sacrifices and functions of Priesthood, those were most lively figures of our Lord, which were performed on a certain day, only once every year,
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In the solemn celebration of which Sacrifice, besides the immolation of it on the Altar, the High Priest alone was appointed to carry of the blood of that Victime into the most holy place within the Veile, and there to sprinkle it before the Propitiatory or Mercy-Seat. This is that Sacrifice which St. Paul especially applies to our Lord, and shews that Christ,
In the solemn celebration of which Sacrifice, beside the immolation of it on the Altar, the High Priest alone was appointed to carry of the blood of that Victim into the most holy place within the Veil, and there to sprinkle it before the Propitiatory or Mercy-Seat. This is that Sacrifice which Saint Paul especially Applies to our Lord, and shows that christ,
and made a Priest after the order of Melchisedech, a Kingly Priest, a Priest who had power given him in Heaven and Earth, to apply the merits of his own Sacrifice: And that the proper function of his Regal Priesthood, was the entring with his immolated Body into the Sancta Sanctorum, the highest Heavens, there appearing before his heavenly Fathers Throne, and presenting that most precious Victime to him.
and made a Priest After the order of Melchizedek, a Kingly Priest, a Priest who had power given him in Heaven and Earth, to apply the merits of his own Sacrifice: And that the proper function of his Regal Priesthood, was the entering with his immolated Body into the Sancta Sanctorum, the highest Heavens, there appearing before his heavenly Father's Throne, and presenting that most precious Victim to him.
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For which purpose he has instituted Bishops and Priests to be not only his Ministers, but Substitutes and Vice-gerents on Earth, giving them power to consecrate,
For which purpose he has instituted Bishops and Priests to be not only his Ministers, but Substitutes and Vicegerents on Earth, giving them power to consecrate,
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This body and blood they Sacrifice, this they offer, this they with the People participate. It is not a Sacrifice of immolation, in that mistaken sense,
This body and blood they Sacrifice, this they offer, this they with the People participate. It is not a Sacrifice of immolation, in that mistaken sense,
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It is but a Commemorative Sacrifice of Immolation: But it is, in the most proper rigorous sence, an Oblation, the very same, of the very same body and blood that our Lord now offers in Heaven:
It is but a Commemorative Sacrifice of Immolation: But it is, in the most proper rigorous sense, an Oblation, the very same, of the very same body and blood that our Lord now offers in Heaven:
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an application of the benefit and vertue of that only meritorious Sacrifice once offered on the Cross, is then procured unto us for remission of our sins,
an application of the benefit and virtue of that only meritorious Sacrifice once offered on the Cross, is then procured unto us for remission of our Sins,
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7. In regard of this sublime function of the Priest it is, that the holy Fathers exalt his office before that of Princes, yea even of Angels: in this regard they call the oblation it self the most dreadful Mystery ▪ at which the Angels themselves assist with reverence and astonishment.
7. In regard of this sublime function of the Priest it is, that the holy Father's exalt his office before that of Princes, yea even of Angels: in this regard they call the oblation it self the most dreadful Mystery ▪ At which the Angels themselves assist with Reverence and astonishment.
To which purpose I will content my self with only one or two passages of St. Chrysost•m: When the Sacrifice, saith he, is brought out of the Quire, Chrysost. in Eph. cap. 1. hom. 3. Christ himself the Lamb of our Lord immolated;
To which purpose I will content my self with only one or two passages of Saint Chrysost•m: When the Sacrifice, Says he, is brought out of the Choir, Chrysostom in Ephesians cap. 1. hom. 3. christ himself the Lamb of our Lord immolated;
When the Priest has inv•cated the Holy Spirit and perfected the Sacrifice full of terrour and reverence, touching and handling with his Fingers him who is Lord of all things, to how sublime a rank is he elevated, &c. In that time the Angels assist the Priest,
When the Priest has inv•cated the Holy Spirit and perfected the Sacrifice full of terror and Reverence, touching and handling with his Fingers him who is Lord of all things, to how sublime a rank is he elevated, etc. In that time the Angels assist the Priest,
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and all the Celestical powers send forth cryes of Ioy, all the places about the Altar are filled with Quires of Angels in honour of him who is offered.
and all the Celestical Powers send forth cries of Joy, all the places about the Altar Are filled with Quires of Angels in honour of him who is offered.
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But moreover I have heard from the report of one who learnt the story from the mouth of an admirable old man, to whom many rev•lations of divine Mysteries have been revealed from Heaven:
But moreover I have herd from the report of one who learned the story from the Mouth of an admirable old man, to whom many rev•lations of divine Mysteres have been revealed from Heaven:
How God was graciously pleased to honor him with a Vision of these things, and how in the time of the Sacrifice he sau suddenly appear, with as much splendor as human sight could support, a multitude of Angels cloathed with white Robes encompassing the Altar,
How God was graciously pleased to honour him with a Vision of these things, and how in the time of the Sacrifice he sau suddenly appear, with as much splendour as human sighed could support, a multitude of Angels clothed with white Robes encompassing the Altar,
1. THe seventh Novelty produced by the Preacher is the worshipping of Images: but it being only named, without any proofs or quotations, I will spare them too:
1. THe seventh Novelty produced by the Preacher is the worshipping of Images: but it being only nam, without any proofs or quotations, I will spare them too:
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and moreover to demonstrate the no grounds such Preachers as he have to accuse the Catholic Church of ▪ I know not what, Idolatry in this matter of Images, I will presume to borrow from an Author (who will not be angry with me for it) a passage touching this Point, by which he will see, that Catholics do no more than every mans own reason wil justify, in the respect they give to sacred Images. It is the namelesse Author of an Answer to Mr. Bagshaw's Treatise of Infallibility:
and moreover to demonstrate the no grounds such Preachers as he have to accuse the Catholic Church of ▪ I know not what, Idolatry in this matter of Images, I will presume to borrow from an Author (who will not be angry with me for it) a passage touching this Point, by which he will see, that Catholics do no more than every men own reason will justify, in the respect they give to sacred Images. It is the nameless Author of an Answer to Mr. Bagshaw's Treatise of Infallibility:
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where he will find this following passage, in which there are some glances, that regard only such furious impertinents as Mr. Bagshaw, which therefore I am far from thinking applyable to Doctor Pierce.
where he will find this following passage, in which there Are Some glances, that regard only such furious impertinents as Mr. Bagshaw, which Therefore I am Far from thinking appliable to Doctor Pierce.
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2. •hus then writes that Author, intending to demonstrate that in the veneration of Images taught by the Catholic Church there is nothing at all swerving from common rea•on:
2. •hus then writes that Author, intending to demonstrate that in the veneration of Images taught by the Catholic Church there is nothing At all swerving from Common rea•on:
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and what he had done or suffered for you? And if not being able to forbid the entrance of such thoughts into your mind on such an occasion would your reason dictate to you that you had done ill in changing your thoughts from the World to God, would you repent of it, asking pardon of God, and praying that such a tentation might never befall you a•terwards? Does your enlightned reason suggest •his to you? Truly it i• do, I believe you are of a temper of mind, almost specifically different from all mank••d besides,
and what he had done or suffered for you? And if not being able to forbid the Entrance of such thoughts into your mind on such an occasion would your reason dictate to you that you had done ill in changing your thoughts from the World to God, would you Repent of it, asking pardon of God, and praying that such a tentation might never befall you a•terwards? Does your enlightened reason suggest •his to you? Truly it i• doe, I believe you Are of a temper of mind, almost specifically different from all mank••d beside,
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and they must change their nature before you make them of your perswasion, or Church. And yours is no a common sense, if it either tell you, that by your beating down of Crosses and breaking Church windows, our good Countrymen think more of God than they did while those Remembrances were standing:
and they must change their nature before you make them of your persuasion, or Church. And yours is no a Common sense, if it either tell you, that by your beating down of Crosses and breaking Church windows, our good Countrymen think more of God than they did while those Remembrances were standing:
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3. To make a step further, Let it he supposed that at the same time you saw before you several Pictures of several Persons in a contrar• manner regarded by you,
3. To make a step further, Let it he supposed that At the same time you saw before you several Pictures of several Persons in a contrar• manner regarded by you,
as of St. Peter and Iudas, of our late Severaign and Bradshaw: Or put case you had in one hand a Bible, and in the other the infamous story of Pantagruel: does not your common sense and reason tell you, that such Pictures or Books force upon you quite contrary thoughts and affections, which regard those Pictures or Books not simply considered,
as of Saint Peter and Iudas, of our late Severaign and Bradshaw: Or put case you had in one hand a bible, and in the other the infamous story of Pantagruel: does not your Common sense and reason tell you, that such Pictures or Books force upon you quite contrary thoughts and affections, which regard those Pictures or Books not simply considered,
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will not reason also warrant you to express outwardly by words or actions, whatever you may without any fault think inwardly? For my part I cannot imagin any scruple in this.
will not reason also warrant you to express outwardly by words or actions, whatever you may without any fault think inwardly? For my part I cannot imagine any scruple in this.
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or behave my self externally after the same manner to them respectively; For whatsoever is ill or good in words or actions, is so likewise in thoughts.
or behave my self externally After the same manner to them respectively; For whatsoever is ill or good in words or actions, is so likewise in thoughts.
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5. Now to shew that such thoughts or affections regard not the Persons only but the Pictures also as representations of such Persons, ask your own heart and you will find that you would not place St. Peter 's picture,
5. Now to show that such thoughts or affections regard not the Persons only but the Pictures also as representations of such Persons, ask your own heart and you will find that you would not place Saint Peter is picture,
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and tempt you to strike him • which it would not do, if the same contemptuous usage were shewed to the picture of Iudas or Bradshaw. Now this is so naturally imbibed in the hearts of all Mankind, that in all Kings Courts a respect and outward mark of reverence is requird to the Chamber of Presence, or Chair of State: and a refusal of it, much more a contemptuous behaviour, would be criminal.
and tempt you to strike him • which it would not do, if the same contemptuous usage were showed to the picture of Iudas or Bradshaw. Now this is so naturally imbibed in the hearts of all Mankind, that in all Kings Courts a respect and outward mark of Reverence is required to the Chamber of Presence, or Chair of State: and a refusal of it, much more a contemptuous behaviour, would be criminal.
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6. Let us now consider what kind of respect this is that we expresse to such Images. Comparing the Images of St. Peter and our Sovereign 's together, we find that a respectful regard is had to both,
6. Let us now Consider what kind of respect this is that we express to such Images. Comparing the Images of Saint Peter and our Sovereign is together, we find that a respectful regard is had to both,
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For St. Peter's Image we consider as of a man that puts us in mind of Heaven ann Heavenly things, one highly favour'd by Almighty God, a principal Courtier in his Kingdom, and one that by his writings and example has been a great instrument of promoting our eternal happinesse.
For Saint Peter's Image we Consider as of a man that puts us in mind of Heaven ann Heavenly things, one highly favoured by Almighty God, a principal Courtier in his Kingdom, and one that by his writings and Exampl has been a great Instrument of promoting our Eternal happiness.
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We do not so esteem of every good King. Therefore to shew the difference of our respect to each, we would choose to give St. Peter 's picture a place in our Oratory, and the Kings in our Gallery. But what Names to give these different respects is not easie to determin.
We do not so esteem of every good King. Therefore to show the difference of our respect to each, we would choose to give Saint Peter is picture a place in our Oratory, and the Kings in our Gallery. But what Names to give these different respects is not easy to determine.
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as derogating from God. Let us therefore call it a sacred Veneration, or honor: For since all things, that are appointed on purpose to mind us of God, of Heaven,
as derogating from God. Let us Therefore call it a sacred Veneration, or honour: For since all things, that Are appointed on purpose to mind us of God, of Heaven,
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and there are far fewer sorts of outward postures of our Bodys denoting respect, than there are Names or Words: Hence it comes to passe that when we would expresse a Civil and a Sacred, yea a Religious respect, we are forced to to use the same outward behaviour of bowing, kneeling, &c. to Fathers and Magistrates, which we do to God himself:
and there Are Far fewer sorts of outward postures of our Bodies denoting respect, than there Are Names or Words: Hence it comes to pass that when we would express a Civil and a Sacred, yea a Religious respect, we Are forced to to use the same outward behaviour of bowing, kneeling, etc. to Father's and Magistrates, which we do to God himself:
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7. In the next place let reason and common sense give judgement of the distinction between the respect that may be paid to the Picture of St. Peter, and that which ought to be paid to Himself, in case he appear'd to us glorified as he is.
7. In the next place let reason and Common sense give judgement of the distinction between the respect that may be paid to the Picture of Saint Peter, and that which ought to be paid to Himself, in case he appeared to us glorified as he is.
8. Our last Enquiry shall be into the difference of regard (if any there be) to our Saviour's Picture and St. Peter's, the former representing to us him that is both God and Man, the later meerly Man. However we shall find that the regard to both the Pictures is of the same species and nature, that is, only Sacred: because a Picture we never look upon,
8. Our last Enquiry shall be into the difference of regard (if any there be) to our Saviour's Picture and Saint Peter's, the former representing to us him that is both God and Man, the later merely Man. However we shall find that the regard to both the Pictures is of the same species and nature, that is, only Sacred: Because a Picture we never look upon,
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And therefore it being of our own framing, is not capable of any respect beyond that which is due to so material, inferior a thing, what ever the object represented by it be.
And Therefore it being of our own framing, is not capable of any respect beyond that which is due to so material, inferior a thing, what ever the Object represented by it be.
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But by honoring with an outward regard a Picture, we intend only to give a testimony what respect we beat to the person or holy thing represented:
But by honouring with an outward regard a Picture, we intend only to give a testimony what respect we beatrice to the person or holy thing represented:
And though for want of variety of postures, we shew some part of the same outward Reverence to the Pictures of St. Peter and our Lord, yet that signifies, we only venerate St. Peter, as a glorious Saint, yet a Creature,
And though for want of variety of postures, we show Some part of the same outward reverence to the Pictures of Saint Peter and our Lord, yet that signifies, we only venerate Saint Peter, as a glorious Saint, yet a Creature,
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First, this respect called by the Church, Honor and Veneration, which we affirm may be payd to Sacred Images, you call Worshipping of Images, meerly to make in odious to your ignorant Proselites; For worship is commonly taken to be that honor which is due only to God, and which we abhor to give to Images.
First, this respect called by the Church, Honour and Veneration, which we affirm may be paid to Sacred Images, you call Worshipping of Images, merely to make in odious to your ignorant Proselytes; For worship is commonly taken to be that honour which is due only to God, and which we abhor to give to Images.
Do you think, or only suspect, that we Roman Catholics worship false Gods, and true Devils? Do we consider our Images, as they did their Idols, to which by Magical conjurations they annexed an evil Spirit to do wonders,
Do you think, or only suspect, that we Roman Catholics worship false God's, and true Devils? Do we Consider our Images, as they did their Idols, to which by Magical conjurations they annexed an evil Spirit to do wonders,
and to extort Devine worship from the seduced people? Taketheed Sir, how you persist in so unjust a Blasphemy against Gods Church A time will come that you will be called to a strict account for it:
and to extort Divine worship from the seduced people? Taketheed Sir, how you persist in so unjust a Blasphemy against God's Church A time will come that you will be called to a strict account for it:
You may be a Roman Catholic all you life, and never be obliged to perform any external respect to an Image. There is not in Catholic Countries a Groom or Kitchin-Maid so ignorant,
You may be a Roman Catholic all you life, and never be obliged to perform any external respect to an Image. There is not in Catholic Countries a Groom or Kitchin-Maid so ignorant,
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And shall those that think thus, and do only what human reason generally approves, and cannot hinder, be esteem'd and publisht by you the only Christians in the World, fit to be thrust out of all Christian Kingdoms,
And shall those that think thus, and do only what human reason generally approves, and cannot hinder, be esteemed and published by you the only Christians in the World, fit to be thrust out of all Christian Kingdoms,
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and executed as Traytors, though otherwise they be acknowledg•most faithful, peaceable men, and obedient Subjects? Are you not afraid of, In quo judicio judicaveritis, judicabimini?
and executed as Traitors, though otherwise they be acknowledg•most faithful, peaceable men, and obedient Subject's? are you not afraid of, In quo Judicio judicaveritis, judicabimini?
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12. You see Sir, how sinee you will not admit of Authorities to justifie the Belief and Practise of Roman Catholics, but only common sense and reason, I have complyed with you:
12. You see Sir, how sinee you will not admit of Authorities to justify the Belief and practice of Roman Catholics, but only Common sense and reason, I have complied with you:
And now in one world tell you, that you must never hope to make any sober man believe that Roman Catholics are Idolaters, or even faulty in the matter of Images, till you can demonstrate, 1. That it is unlawful to make use of our seeing faculty to put us in mind of God. 2. That he dishonors the King that shall with reverence, bare headed,
And now in one world tell you, that you must never hope to make any Sobrium man believe that Roman Catholics Are Idolaters, or even faulty in the matter of Images, till you can demonstrate, 1. That it is unlawful to make use of our seeing faculty to put us in mind of God. 2. That he dishonours the King that shall with Reverence, bore headed,
and in a kneeling posture receive a Letter or Mandate that com•• from him. 3. That it is a contempt of God to go through a Church with ones head uncovered. 4. And that it is unlawful and irreligious to make a scruple of using a Leaf of the Bible in the house of Office.
and in a kneeling posture receive a letter or Mandate that com•• from him. 3. That it is a contempt of God to go through a Church with ones head uncovered. 4. And that it is unlawful and irreligious to make a scruple of using a Leaf of the bible in the house of Office.
and having been informed that among his Auditors there were some English Protestants, who in discourse had earnestly objected (as you do) Idolatry to Catholics: He therefore that he might encounter such a scandal, made choice of the Doctrine concerning Images for the subject of a great part of his Sermon. And when he came to that Point, holding in his hand a Crucifix, he could his hearers, That that Image did in one glance lively represent,
and having been informed that among his Auditors there were Some English Protestants, who in discourse had earnestly objected (as you do) Idolatry to Catholics: He Therefore that he might encounter such a scandal, made choice of the Doctrine Concerning Images for the Subject of a great part of his Sermon. And when he Come to that Point, holding in his hand a Crucifix, he could his hearers, That that Image did in one glance lively represent,
Thereupon with great Passion and Rhetoric he magnified the love of our Lord hanging on the C•oss, earnestly pressing his Hearers to return a proportionable Love and Duty to him.
Thereupon with great Passion and Rhetoric he magnified the love of our Lord hanging on the C•oss, earnestly pressing his Hearers to return a proportionable Love and Duty to him.
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And during this Discourse, he often, with great reverence and tenderness of affection embraced and devoutly kissed the Crucifix. Having said much to this purpose,
And during this Discourse, he often, with great Reverence and tenderness of affection embraced and devoutly kissed the Crucifix. Having said much to this purpose,
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after a little pause he pursued his Discourse, telling them he could not believe or suspect that any one who had heard and seen what he had said and done, could reasonably imagin that he had any intention to dishonor our Lord, by that which he had done to the Crucifix which represented him, much lesse that he adored it,
After a little pause he pursued his Discourse, telling them he could not believe or suspect that any one who had herd and seen what he had said and done, could reasonably imagine that he had any intention to dishonour our Lord, by that which he had done to the Crucifix which represented him, much less that he adored it,
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Notwithstanding, because he had heard that such a scandalous imputation was by some misperswaded persons laid on the Church, he would then and there undeceive them.
Notwithstanding, Because he had herd that such a scandalous imputation was by Some misperswaded Persons laid on the Church, he would then and there undeceive them.
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This is the great crime for which there can be no expiation but oppressions, Imprisonments, and Gallowses. Now if what hath been here said give you no satisfaction, in case you have a mind to reply, do not practise your old way of snatching a phrase or expression out of a single Author, a School-man or Controvertist, making the whole Church answerable for one mans indiscretion.
This is the great crime for which there can be no expiation but oppressions, Imprisonments, and Gallows. Now if what hath been Here said give you no satisfaction, in case you have a mind to reply, do not practise your old Way of snatching a phrase or expression out of a single Author, a Schoolman or Controvertist, making the Whole Church answerable for one men indiscretion.
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But search what the Church her self has declared in the Council of Trent: Imagines Christi, &c. in Templis praesertim retinendae, &c. Images of Christ, &c. ought to be reteined in Churches especially,
But search what the Church her self has declared in the Council of Trent: Imagines Christ, etc. in Templis Especially retinendae, etc. Images of christ, etc. ought to be retained in Churches especially,
I. DOctor Pierce his next (which is a double) Novelty, regards not any Doctrines, but only a Point of Discipline in the Church, which is, The with-holding Scripture from the Vulgar,
I Doctor Pierce his next (which is a double) Novelty, regards not any Doctrines, but only a Point of Discipline in the Church, which is, The withholding Scripture from the vulgar,
And afterwards were translated into the Dalmatick by St. Hierom, into the Gothick by Vulphilas, into the Arminian by Chrysostom, &c. and the Vulgar Latin was anciently the Vulgar Language of the Italians, &c.
And afterwards were translated into the Dalmatic by Saint Hieronymus, into the Gothic by Vulphilas, into the Arminian by Chrysostom, etc. and the vulgar Latin was anciently the vulgar Language of the Italians, etc.
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He, and all Christendom, has seen the blessed effects that this prostituting Scripture to the passions and lusts of the rude and common people of all Conditions, Ages and Sexes, has wrought the last twenty years in this Kingdom. What was it but Scripture (as it was used,
He, and all Christendom, has seen the blessed effects that this prostituting Scripture to the passion and Lustiest of the rude and Common people of all Conditions, Ages and Sexes, has wrought the last twenty Years in this Kingdom. What was it but Scripture (as it was used,
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and of which ill use themselves were the first causes, and hereafter will never be able to prevent) that justified Discontents against the Government, both Civil and Ecclesiastical; that put Swords and Guns into the hands of Subjects against their Kings, and all that were faithful to them;
and of which ill use themselves were the First Causes, and hereafter will never be able to prevent) that justified Discontents against the Government, both Civil and Ecclesiastical; that put Swords and Guns into the hands of Subject's against their Kings, and all that were faithful to them;
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and the rest in no where place so venomous, as in England: Let but the Doctor remember how much mischief the perverse interpretation of this one Text, which none but the ignorant could mistake, produc't in this Nation:
and the rest in no where place so venomous, as in England: Let but the Doctor Remember how much mischief the perverse Interpretation of this one Text, which none but the ignorant could mistake, produced in this nation:
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How, with this Text alone, often repeated, and industriously enlarged, and zealously apply'd by the holy Lecturers, were their very hearts set on fire to burn the grand Idol of the Common Prayer Book!
How, with this Text alone, often repeated, and industriously enlarged, and zealously applied by the holy Lecturers, were their very hearts Set on fire to burn the grand Idol of the Common Prayer Book!
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And yet, after all this, the Doctor makes or renews quarrels with the Roman Catholic Church, because she is unwilling, by imitating them, to give a birth from her bowels to such mischiefs as these.
And yet, After all this, the Doctor makes or renews quarrels with the Roman Catholic Church, Because she is unwilling, by imitating them, to give a birth from her bowels to such mischiefs as these.
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3. Yet cannot be deny'd, that Doctor Pierce was subtile, for having a design (in recompence of the service Roman Catholicks have done them) to expose them to the common rage of all these Monsters, he could not make choice of a subject more proper for his purpose than this, in which alone they were all interessed, not for the good they reap by Scripture, but because without it, they would not have the advantage to do half so much mischief.
3. Yet cannot be denied, that Doctor Pierce was subtle, for having a Design (in recompense of the service Roman Catholics have done them) to expose them to the Common rage of all these Monsters, he could not make choice of a Subject more proper for his purpose than this, in which alone they were all interested, not for the good they reap by Scripture, but Because without it, they would not have the advantage to do half so much mischief.
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4. Yet must he not think he can so blind mens eyes, but they know well enough that English Protestants are in their very Souls grieved, That 'tis now too late for them to e•deavor how they may imitate both the Prudence and Charity of Catholic Churches in the dispensing of Scripture. Our Pastors do not,
4. Yet must he not think he can so blind men's eyes, but they know well enough that English Protestants Are in their very Souls grieved, That it's now too late for them to e•deavor how they may imitate both the Prudence and Charity of Catholic Churches in the dispensing of Scripture. Our Pastors do not,
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There are Catholic Translations of the Scripture into English, French, Dutch, Italian, Spanish, &c. for the use of those of the Laity, who are by their Spiritual Guides judged such,
There Are Catholic Translations of the Scripture into English, French, Dutch, Italian, Spanish, etc. for the use of those of the Laity, who Are by their Spiritual Guides judged such,
And what more doth the Preacher shew in the practise of the ancient times, in saying that the Holy Scriptures were then translated into the Dalmatick Tongue by St. Hierom, then I shew in justification also of the later times (which he would here condemn) in saying as truly, that the Holy Scriptures are also found translated long ago in Wicliffs the Reformers time, by the allowance and Authority of the Catholic Church (of which thus Dr. F•lk) That the Scriptures were extant in English both before and after Wicliffs time, and not of his Translation, beside your conjecture out of Li•d•ood, it is manifestly proved by so many ancient •riters Copies of the English Bible differing in ••anslation,
And what more does the Preacher show in the practice of the ancient times, in saying that the Holy Scriptures were then translated into the Dalmatic Tongue by Saint Hieronymus, then I show in justification also of the later times (which he would Here condemn) in saying as truly, that the Holy Scriptures Are also found translated long ago in Wicliffs the Reformers time, by the allowance and authority of the Catholic Church (of which thus Dr. F•lk) That the Scriptures were extant in English both before and After Wicliffs time, and not of his translation, beside your conjecture out of Li•d•ood, it is manifestly proved by so many ancient •riters Copies of the English bible differing in ••anslation,
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Or in saying, That the same Holy Scriptures have been Translated also of late, since Luthers, a second Reformer's time, with the allowance of the same Church Catholic, by the industry of the Rhemish Divines.
Or in saying, That the same Holy Scriptures have been Translated also of late, since Luthers, a second Reformer's time, with the allowance of the same Church Catholic, by the industry of the Rhemish Divines.
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But Catholic Governors, knowing how impossible it is for ignorant Persons to understand it, and for passionate minds to make good use of it, esteem it more conduceing to their edification and the common peace, that such easily misled Soul• should be instructed in their Du•ies, both as Christians and Subjects, by plain Catechisms and Instructions prudently and sufficiently, with all plainnesse gather'd out of Scripture, then that the Bible should be put into their hands, a Book, the tenth part whereof scarce concerns them to know,
But Catholic Governors, knowing how impossible it is for ignorant Persons to understand it, and for passionate minds to make good use of it, esteem it more conducing to their edification and the Common peace, that such Easily misled Soul• should be instructed in their Du•ies, both as Christians and Subject's, by plain Catechisms and Instructions prudently and sufficiently, with all plainness gathered out of Scripture, then that the bible should be put into their hands, a Book, the tenth part whereof scarce concerns them to know,
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so variously, and somtimes so obscurely, and so dubiously expressed, that all the learning and subtilty of Doctors, since it was written till these daies, have been exercised in enquiring, comparing, discussing several Texts,
so variously, and sometimes so obscurely, and so dubiously expressed, that all the learning and subtlety of Doctors, since it was written till these days, have been exercised in inquiring, comparing, discussing several Texts,
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The whole Direction, necessary to govern Pastors in their permiting others to read the Holy Scripture•, is fully and excellently containd in that on:
The Whole Direction, necessary to govern Pastors in their permitting Others to read the Holy Scripture•, is Fully and excellently contained in that on:
Text of the Second Epistle of St. Peter, 3. 16. Wherein (the Epistles of St. Paul) there are certain things hard to be understood, which the unlearned and unstable pervert (as also the other Scriptures) to their own perdition.
Text of the Second Epistle of Saint Peter, 3. 16. Wherein (the Epistles of Saint Paul) there Are certain things hard to be understood, which the unlearned and unstable pervert (as also the other Scriptures) to their own perdition.
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Consider then how far these two words reach, unlearned and unstable: I doubt, to ninety nine of every hundred in England: Which if admitted, not above one in a hundred, were good discipline observ'd, would be allowed to read the Bible.
Consider then how Far these two words reach, unlearned and unstable: I doubt, to ninety nine of every hundred in England: Which if admitted, not above one in a hundred, were good discipline observed, would be allowed to read the bible.
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Nor can it be Objected (as usually Protestants do) that the Scriptures are safely clear to every one in Fundamentals, and mistakable onely in Points of lesser consequence,
Nor can it be Objected (as usually Protestants do) that the Scriptures Are safely clear to every one in Fundamentals, and mistakable only in Points of lesser consequence,
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Let then the Learned, and the ste•dy Christian read, and study, and meditate th• Bible as often and as long as he will, every Catholic will commend him,
Let then the Learned, and the ste•dy Christian read, and study, and meditate th• bible as often and as long as he will, every Catholic will commend him,
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so as to be read by all without any restraint, was forc't again, after three years experience (wherein he saw the many strange and horrid opinions rising among the ignorant people by occasion thereof) by a new Act of Parliament to abridge the liberty formerly granted, and to prohi•it upon the penalty of a months Imprisonment toties quoties, that any Woman, Husbandman, Artificer, Yeoman, Servingman, Apprentice or Iournyman Labourer, &c. should read them to themselves or to others, privatly or openly.
so as to be read by all without any restraint, was forced again, After three Years experience (wherein he saw the many strange and horrid opinions rising among the ignorant people by occasion thereof) by a new Act of Parliament to abridge the liberty formerly granted, and to prohi•it upon the penalty of a months Imprisonment Twice How often, that any Woman, Husbandman, Artificer, Yeoman, Serving man, Apprentice or Iournyman Labourer, etc. should read them to themselves or to Others, privately or openly.
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See Stat. 34, 35. Hen. 8. 1. Because (saith the Preface of that Statue) his Highness perceived that a great multitude of his Subjects, most especially of the lower sort, had so abused the Scriptures, that they had thereby grown and increased in diverse naughtie and erroneous Opinions,
See Stat. 34, 35. Hen. 8. 1. Because (Says the Preface of that Statue) his Highness perceived that a great multitude of his Subject's, most especially of the lower sort, had so abused the Scriptures, that they had thereby grown and increased in diverse naughty and erroneous Opinions,
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And if you say, the Opinions the King calls here erroneous, were the Protestant Doctrines, discovered by the Vulgar from the new light of the Scriptures, you may see the very Opinions,
And if you say, the Opinions the King calls Here erroneous, were the Protestant Doctrines, discovered by the vulgar from the new Light of the Scriptures, you may see the very Opinions,
5. But as for other Lay-persons of better judgement and capacities, and of whose submission to the Churches Authority, and aversion from Novelties sufficient proofs can be given, our Ecclesiastical Governors are easily enough entreated,
5. But as for other Laypersons of better judgement and capacities, and of whose submission to the Churches authority, and aversion from Novelties sufficient proofs can be given, our Ecclesiastical Governors Are Easily enough entreated,
and are forward to assist them in explaining difficulties, and resolving doubts that may occurr. 6. And now let Doctor Pierce speak his Conscience, if he dare do it;
and Are forward to assist them in explaining difficulties, and resolving doubts that may occur. 6. And now let Doctor Pierce speak his Conscience, if he Dare do it;
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Their first Reformers found no expedient so effectual to call followers to them out of God's Church, as by wastfully powring this Treasure into their hands,
Their First Reformers found no expedient so effectual to call followers to them out of God's Church, as by wastefully Pouring this Treasure into their hands,
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and accusing the Church for not doing so, not fore-seeing, or not caring, if, in future times, that which was an instrument of their Schism, from the true Church, would be far more effectual to multiply Schisms from their false one.
and accusing the Church for not doing so, not Foreseeing, or not caring, if, in future times, that which was an Instrument of their Schism, from the true Church, would be Far more effectual to multiply Schisms from their false one.
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For the making an ill use of Scripture by ignorant or passionate Laicks is not altogether so certain or probable to follow in the Catholic Church, where men are bred up in a belief and most necessary Duty of Submission even of their minds to her Authority for the delivering of the only true sence of Scripture: Whereas in such Churches as this, in which not any one Person ever was or can be perswaded that the sence of Scripture given by them can challenge an internal assent from any,
For the making an ill use of Scripture by ignorant or passionate Laics is not altogether so certain or probable to follow in the Catholic Church, where men Are bred up in a belief and most necessary Duty of Submission even of their minds to her authority for the delivering of the only true sense of Scripture: Whereas in such Churches as this, in which not any one Person ever was or can be persuaded that the sense of Scripture given by them can challenge an internal assent from any,
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to give the Scripture indefinitly to all who can read or are willing to hear it read, without a Guide to tell them the true sense which they are bound to believe, is to invite them to ascend into Moses Chair, which such Reformer's themselves have made empty and vacant for them.
to give the Scripture indefinitely to all who can read or Are willing to hear it read, without a Guide to tell them the true sense which they Are bound to believe, is to invite them to ascend into Moses Chair, which such Reformer's themselves have made empty and vacant for them.
Serm. p. 9. which, says he, may be fetcht indeed as far as from Gregory the Great (that is, ever since this Nation was Christian:) But is as scandalously opposite to the plain sence of Scriptures, Ibid. p. 27. as if it were done in a meer despight to 1. Cor. 14. 13. &c. And, besides Origen, it is confess'd by Aquinas and Lyra, that in the Primitive times the public Service of the Church was in the common Language too.
Sermon p. 9. which, Says he, may be fetched indeed as Far as from Gregory the Great (that is, ever since this nation was Christian:) But is as scandalously opposite to the plain sense of Scriptures, Ibid p. 27. as if it were done in a mere despite to 1. Cor. 14. 13. etc. And, beside Origen, it is confessed by Aquinas and Lyram, that in the Primitive times the public Service of the Church was in the Common Language too.
And truly if it were so, we could never hope to be reconciled with that passage of Scripture out of St. Paul, 1 Cor. 14. 13, &c. But all this is a pure mis-understanding.
And truly if it were so, we could never hope to be reconciled with that passage of Scripture out of Saint Paul, 1 Cor. 14. 13, etc. But all this is a pure misunderstanding.
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9. We Roman Catholics (I.) do willingly acknowledge, that in the Primitive times the Public Service of God was (generally speaking) perform'd in a Tongue better understood than now it is,
9. We Roman Catholics (I) do willingly acknowledge, that in the Primitive times the Public Service of God was (generally speaking) performed in a Tongue better understood than now it is,
And yet it appears as well out of later History, as out of the Acts 2. 8, 9, 10. &c. 14. v. 11. That Greek was not in those antient times the vulgar tongue of many of those Eastern Countrys, no more than Latin was of the Western. 2. We professe it was not,
And yet it appears as well out of later History, as out of the Acts 2. 8, 9, 10. etc. 14. v. 11. That Greek was not in those ancient times the Vulgar tongue of many of those Eastern Countries, no more than Latin was of the Western. 2. We profess it was not,
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but this has hapned as it were by accident, besides her intention, and onely because the Latin Tongue, in which it was first written, by revolution of times and mixture of Barbarous Nations in Europe, has been corrupted,
but this has happened as it were by accident, beside her intention, and only Because the Latin Tongue, in which it was First written, by revolution of times and mixture of Barbarous nations in Europe, has been corrupted,
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And this we may conceive she does. 1. Because no example can be found in antiently-established Churches, that any of them changed the Language of Gods public Service entirely.
And this we may conceive she does. 1. Because no Exampl can be found in anciently-established Churches, that any of them changed the Language of God's public Service entirely.
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as Latin from the Italian, Spanish, &c. The like may be said of the Syrian, Cophtites, &c. among whom the Mass is celebrated in the o•d Language, far from being vulgarly understood.
as Latin from the Italian, Spanish, etc. The like may be said of the Syrian, Copts, etc. among whom the Mass is celebrated in the o•d Language, Far from being vulgarly understood.
And by those who most frequently recite the Divine Service in the Catholic Church, viz. the Clergy, and other Religious (for whose proper use a great part of this Service was composed) the Latin Tongue is well understood. 3. Because the Latin •ongue now that it is not vulgar, being thereby becom unchangeable, the Churches Doctrins contain'd in her Lit•rgies are so much the more freed from the danger of being innovated.
And by those who most frequently recite the Divine Service in the Catholic Church, viz. the Clergy, and other Religious (for whose proper use a great part of this Service was composed) the Latin Tongue is well understood. 3. Because the Latin •ongue now that it is not Vulgar, being thereby become unchangeable, the Churches Doctrines contained in her Lit•rgies Are so much the more freed from the danger of being innovated.
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as we now see in King Edward the sixth's Common-prayer-book: would it not seem an odd translation now to read, that Saint Philip baptiz'd the Gelding? and Paul the Knave of Iesus Christ, yet this was once the English Scripture;
as we now see in King Edward the sixth's Common prayer book: would it not seem an odd Translation now to read, that Saint Philip baptized the Gelding? and Paul the Knave of Iesus christ, yet this was once the English Scripture;
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All these commodities are to be despised, rather than so to oppose the Apostles Doctrin. But what is his Doctrin? For I evidently perceive the Doctor has not well search'd into it, much lesse, rightly apply'd it. The Apostle says.
All these commodities Are to be despised, rather than so to oppose the Apostles Doctrine. But what is his Doctrine? For I evidently perceive the Doctor has not well searched into it, much less, rightly applied it. The Apostle Says.
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If I pray in an unknown tongue, my Spirit prays, but my understanding receives no benefit, &c. And how can an unlearned Person say Amen to such Prayers? In which passage seems involved a tacite prohibition at least of publick Prayers in an unknown tongue. All this is granted:
If I pray in an unknown tongue, my Spirit prays, but my understanding receives no benefit, etc. And how can an unlearned Person say Amen to such Prayers? In which passage seems involved a tacit prohibition At least of public Prayers in an unknown tongue. All this is granted:
Therefore before he took on him to charge the Catholic Church with a scandalous opposition to this passage of Scripture, he ought to have examin'd better her doctrin and practise:
Therefore before he took on him to charge the Catholic Church with a scandalous opposition to this passage of Scripture, he ought to have examined better her Doctrine and practice:
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the words are these, Though the Mass contain instruction for Gods faithful people, yet it seem'd not expedient unto the Fathers that it should be celebrated every where in the vulgar tongue;
the words Are these, Though the Mass contain instruction for God's faithful people, yet it seemed not expedient unto the Father's that it should be celebrated every where in the Vulgar tongue;
lest Christ's Sheep should hunger, and Children asking bread, none should be found to break it to them, the Holy Synod commands all Pastours and all that have care of Souls, that during the celebration of Mass, they should frequently either by themselves or others, expound some part of those things which are read in it;
lest Christ's Sheep should hunger, and Children asking bred, none should be found to break it to them, the Holy Synod commands all Pastors and all that have care of Souls, that during the celebration of Mass, they should frequently either by themselves or Others, expound Some part of those things which Are read in it;
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12. Likewise between this speaking in an unknown tongue, mention'd by St. Paul, and the Churches publick Latin Service, there is this great disparity, that this later is always a known Language to several of those present,
12. Likewise between this speaking in an unknown tongue, mentioned by Saint Paul, and the Churches public Latin Service, there is this great disparity, that this later is always a known Language to several of those present,
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if not to all, and there are alwayes those who understandingly say, Amen. And again being a known set-form in one set-language, recurring continually the same according to the Feast, those who are ignorant of it at first, need not continue so,
if not to all, and there Are always those who understandingly say, Amen. And again being a known Set form in one set-language, recurring continually the same according to the Feast, those who Are ignorant of it At First, need not continue so,
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but by due attention, and other diligence may arive to a sufficient knowledge at least of the chief parts thereof, they having also in their Manuals, Primers, Psalters, &c. ready translated both the Psalms, Hymns and Prayers, &c. and there being several Books both in English and all vulgar languages, that expound the Church-service even to the meanest capacity.
but by due attention, and other diligence may arrive to a sufficient knowledge At least of the chief parts thereof, they having also in their Manuals, Primers, Psalters, etc. ready translated both the Psalms, Hymns and Prayers, etc. and there being several Books both in English and all Vulgar languages, that expound the Church-service even to the Meanest capacity.
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Neither is the Latin tongue, by reason of its affinity with many vulgar tongues, and of the constant use hereof, a language unknown to such a degree in Catholick Conntries,
Neither is the Latin tongue, by reason of its affinity with many Vulgar tongues, and of the constant use hereof, a language unknown to such a degree in Catholic Countries,
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as our English Nation imagin it, and therefore is so much scandalized: Neither is there the same motive for some dispensation of a change in those places,
as our English nation imagine it, and Therefore is so much scandalized: Neither is there the same motive for Some Dispensation of a change in those places,
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Yet our venerable Beda in his History saith, That in his time to these Northern Languages of ours, English, Scotch, Britans, Picts, the Latin Tongue, by perusing the Scriptures, was made common to them all.
Yet our venerable Beda in his History Says, That in his time to these Northern Languages of ours, English, Scotch, Britons, Picts, the Latin Tongue, by perusing the Scriptures, was made Common to them all.
as Pope Iohn the Eighth, who was induced thereto by a Miracle related by Aeneas Silvius (afterward Pope Pius the Second) likewise Pope Innocent the Third, Pope Leo the Tenth, Balsamon, Patriarch of Antioch, &c.
as Pope John the Eighth, who was induced thereto by a Miracle related by Aeneas Silvius (afterwards Pope Pius the Second) likewise Pope Innocent the Third, Pope Leo the Tenth, Balsamon, Patriarch of Antioch, etc.
To conclude, since the Doctor confesseth that Popes have given leave to some Churches that the Divine Office should be in a vulgar Tongue, he ought not to have made a Quarrel of this to a Separation, till it could be shewed, that their first Reformers had demanded a dispensation, and been refused.
To conclude, since the Doctor Confesses that Popes have given leave to Some Churches that the Divine Office should be in a Vulgar Tongue, he ought not to have made a Quarrel of this to a Separation, till it could be showed, that their First Reformers had demanded a Dispensation, and been refused.
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CHAP. XVI. Of Invocation of Saints: Proved out of Antiquity. Concessions: Deductions: And Objections answered. 1. THe next supposed Novelty is the Invocation of Saints departed:
CHAP. XVI. Of Invocation of Saints: Proved out of Antiquity. Concessions: Deductions: And Objections answered. 1. THe next supposed Novelty is the Invocation of Saints departed:
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which says Doctor Pierce, is no doubt an aged error, though not so aged as they would have it, (for the gaining of honor to the invention) because St. Augustin does deny it to have been in his dayes.
which Says Doctor Pierce, is no doubt an aged error, though not so aged as they would have it, (for the gaining of honour to the invention) Because Saint Augustin does deny it to have been in his days.
2. Though perhaps the Preacher may for some ends be unwilling, yet that other Protestants may see the Innocence of the Church in this Point, and how free she is from any intention of deterring any one from having access in Prayer to our Lord immediately;
2. Though perhaps the Preacher may for Some ends be unwilling, yet that other Protestants may see the Innocence of the Church in this Point, and how free she is from any intention of deterring any one from having access in Prayer to our Lord immediately;
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or of diminishing the all-sufficient vertue of our Lords Merits and Intercession; or of i•ducing men to security by relying on the holynesse and intercession of others,
or of diminishing the All-sufficient virtue of our lords Merits and Intercession; or of i•ducing men to security by relying on the holiness and Intercession of Others,
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and neglecting the means of Salvation themselves, &c. (which are generally the grounds upon which Protestants condemn this practise:) I will first set down the Churches Decision: And next, in order to demonstrate the reasonablenesse of it, I will shew,
and neglecting the means of Salvation themselves, etc. (which Are generally the grounds upon which Protestants condemn this practice:) I will First Set down the Churches Decision: And next, in order to demonstrate the reasonableness of it, I will show,
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for preventing such prejudices, what concessions are generally made by Catholics. Thirdly, I will confirm the Churches practise by the Testi•onies of the Primitive times. And lastly, answer the Doctors only argument.
for preventing such prejudices, what concessions Are generally made by Catholics. Thirdly, I will confirm the Churches practise by the Testi•onies of the Primitive times. And lastly, answer the Doctors only argument.
3. First, then touching the Churches Doctrin, contained in the Council of Trent, The Holy Synod commands all Bishops and others who sustain the Office and care of teaching, that, according to the use of the Catholic and Apostolic Religion received from the primitive times, the consent of the Holy Fathers,
3. First, then touching the Churches Doctrine, contained in the Council of Trent, The Holy Synod commands all Bishops and Others who sustain the Office and care of teaching, that, according to the use of the Catholic and Apostolic Religion received from the primitive times, the consent of the Holy Father's,
and the •ecrees of the Sacred Councils ▪ especially touching the intercession and invocation of Saints, &c. that they diligently instruct the Faithful, teaching them, that the Saints reigning together with Christ, do offer their Prayers to God for men,
and the •ecrees of the Sacred Councils ▪ especially touching the Intercession and invocation of Saints, etc. that they diligently instruct the Faithful, teaching them, that the Saints reigning together with christ, do offer their Prayers to God for men,
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and that it is good and profitable hum•ly to invocate them, and to have recourse to their Prayers, help and assistance for the obtaining of benefits from God by his Son Iesus Christ our Lord, who alone is our Redeemer and Saviour.
and that it is good and profitable hum•ly to invocate them, and to have recourse to their Prayers, help and assistance for the obtaining of benefits from God by his Son Iesus christ our Lord, who alone is our Redeemer and Saviour.
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4. In the second place, in conformity to the doctrin of this Decree, Catholics believe and acknowledge. 1. That we have only one Mediator Iesus Christ, to whom only belongs the Merit that by it's just worth redeems us from eternal Death,
4. In the second place, in conformity to the Doctrine of this decree, Catholics believe and acknowledge. 1. That we have only one Mediator Iesus christ, to whom only belongs the Merit that by it's just worth redeems us from Eternal Death,
As likewise that as his Merits by satisfaction, so also his Intercession is all-sufficient by way of impetration, to obtain all blessings for us. 2. Yet cannot it be deny'd but our Lords intercessi•n is not actually and absolutely beneficial to all,
As likewise that as his Merits by satisfaction, so also his Intercession is All-sufficient by Way of impetration, to obtain all blessings for us. 2. Yet cannot it be denied but our lords intercessi•n is not actually and absolutely beneficial to all,
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but that some Duties and qualifications on our part are necessary both that his Merits, and the benefits of his Intercession should be effectually applyed unto us. 3. Among these Qualifications we are to reckon not only our own Prayers for our selves,
but that Some Duties and qualifications on our part Are necessary both that his Merits, and the benefits of his Intercession should be effectually applied unto us. 3. Among these Qualifications we Are to reckon not only our own Prayers for our selves,
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which therefore we may beg from one another, as St. Paul himself did from the Ephesians, Colossians, &c. 4. Because the more holy any person is, the more effectual will his Intercession be with God,
which Therefore we may beg from one Another, as Saint Paul himself did from the Ephesians, colossians, etc. 4. Because the more holy any person is, the more effectual will his Intercession be with God,
therefore we may beg of known Saints their Prayers to God for us with greater hope of successe. 5. Such begging of Prayers is farr from Idolatry, Superstition or diminution to Christ's honor, since holy Persons (living or dead) are not invocated as Donors but Fellow-beggers with God for us. 6. Though a Christian may be saved who prays to God alone,
Therefore we may beg of known Saints their Prayers to God for us with greater hope of success. 5. Such begging of Prayers is Far from Idolatry, Superstition or diminution to Christ's honour, since holy Persons (living or dead) Are not invocated as Donors but Fellow-beggars with God for us. 6. Though a Christian may be saved who prays to God alone,
and requests not the prayers of others, yet to refuse the assistance of those, whose Prayers God more willingly hears, is a neglect at least of using all means helpful to us. 7. Neverthelesse we say with Saint Chrysostom, God will bestow salvation much rather on us praying for our selves,
and requests not the Prayers of Others, yet to refuse the assistance of those, whose Prayers God more willingly hears, is a neglect At least of using all means helpful to us. 7. Nevertheless we say with Saint Chrysostom, God will bestow salvation much rather on us praying for our selves,
And we are much more safe by our own Devotions (without others) then by others (alone:) And therefore we ought not to be slothful and secure, depending on other•s merits.
And we Are much more safe by our own Devotions (without Others) then by Others (alone:) And Therefore we ought not to be slothful and secure, depending on other•s merits.
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5. Whatsoever hath been hitherto said, may indifferently be applied as well to Saints departed, as to Saints alive: If the Prayers to Saints departed be prejudicial to the merits & intercession of our Lord,
5. Whatsoever hath been hitherto said, may indifferently be applied as well to Saints departed, as to Saints alive: If the Prayers to Saints departed be prejudicial to the merits & Intercession of our Lord,
Therefore, notwithstanding most of the Arguments of Protestants against the Doctrin of the Church touching Invocation of Saints departed, do prove full as much against Prayer to the Living, and therefore are evidently unconcluding:
Therefore, notwithstanding most of the Arguments of Protestants against the Doctrine of the Church touching Invocation of Saints departed, do prove full as much against Prayer to the Living, and Therefore Are evidently unconcluding:
Yet those, who are most learned and sober, and will not wilfully mistake Catholic Doctrin, do free us from all imputation of Idolatry, superstition, or doing injury to Christ, and reduce the Controversie to a short point:
Yet those, who Are most learned and Sobrium, and will not wilfully mistake Catholic Doctrine, do free us from all imputation of Idolatry, Superstition, or doing injury to christ, and reduce the Controversy to a short point:
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To this Scruple, Catholicks acknowledg the Church by no Decision hath declar'd that the Saints generally hear all the particular prayers of us on Earth:
To this Scruple, Catholics acknowledge the Church by no Decision hath declared that the Saints generally hear all the particular Prayers of us on Earth:
yet in all Catholics Opinion this does not, nor ought to hinder them from acknowledging that the practise of Invocating Saints by name, is very beneficial to us,
yet in all Catholics Opinion this does not, nor ought to hinder them from acknowledging that the practice of Invocating Saints by name, is very beneficial to us,
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7. And the grounds to prove this to be rational are these, First, Because though it were so that the Souls of glorifi'd Saints did not hear our prayers,
7. And the grounds to prove this to be rational Are these, First, Because though it were so that the Souls of glorified Saints did not hear our Prayers,
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and that it is by them we are defended from the Divels malice, who otherwise, having such a wonderful strength exceeding ours, would destroy us all in our sins.
and that it is by them we Are defended from the Devils malice, who otherwise, having such a wondered strength exceeding ours, would destroy us all in our Sins.
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Now, since God does not ordinarily interpose his power immediatly in natural actions, nor substract his universal influence on his Creatures, it cannot be imagin'd (since the Devils will not be hindred by any Law or prohibition) by what other power,
Now, since God does not ordinarily interpose his power immediately in natural actions, nor substract his universal influence on his Creatures, it cannot be imagined (since the Devils will not be hindered by any Law or prohibition) by what other power,
Adde to this, that History tells us Magicians have the Divels alwaies ready to come at their call ▪ Why then should not Angels be witnesses of our actions,
Add to this, that History tells us Magicians have the Devils always ready to come At their call ▪ Why then should not Angels be Witnesses of our actions,
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and especially our prayers, which, as the Scripture saies, They offer as Incense to God, being alwaies assistant in the houses of Prayer. This being supposed, we are not to imagin that those holy Spirits stand upon niceties, and will not do any good unlesse particularly call'd upon:
and especially our Prayers, which, as the Scripture Says, They offer as Incense to God, being always assistant in the houses of Prayer. This being supposed, we Are not to imagine that those holy Spirits stand upon niceties, and will not do any good unless particularly called upon:
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And it is upon this matter that St. Augustin, not doubting at all that great good arrives unto us by invocating the Martyrs, &c. (for the beginning of his Discourse is, Although that Question doth exceed the power of my understanding,
And it is upon this matter that Saint Augustin, not doubting At all that great good arrives unto us by invocating the Martyrs, etc. (for the beginning of his Discourse is, Although that Question does exceed the power of my understanding,
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How Martyrs succor those which certainly are in effect aided by them, &c. ) very subtilly Disputes whether the Saints themselves hear us, or the Angels for them:
How Martyrs succour those which Certainly Are in Effect aided by them, etc.) very subtly Disputes whither the Saints themselves hear us, or the Angels for them:
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But how far it may be extended, viz. their faculties of seeing, hearing, and operating, especially since the Ascension and Glorification of our Lord, we know not.
But how Far it may be extended, viz. their faculties of seeing, hearing, and operating, especially since the Ascension and Glorification of our Lord, we know not.
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Thus the Archbishop of Spalato, no great Patron of Invocation of Saints: I do not think it unprobable, saith he, that there should be assigned to every Angel and beatified Soul very vast spaces both of the Superior and Inferior World, wherein they may operate:
Thus the Archbishop of Spalato, no great Patron of Invocation of Saints: I do not think it unprobable, Says he, that there should be assigned to every Angel and beatified Soul very vast spaces both of the Superior and Inferior World, wherein they may operate:
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yet how great the knowledge of these Saints, standing continually in Gods presence, may be by way of Revelation of things absent or future, of mans thoughts, &c. in the same manner, (tho' in a higher degree,) as also some special Saints have on earth, who can determine? If God said of Abraham, a Pilgrim on earth, Shall I hide from Abraham the thing that I do? How much more may we imagin that he hideth not the mighty works of his Providence, Mercy and Justice here on earth from those his Domestick Servants? So we read, not onely an Angel,
yet how great the knowledge of these Saints, standing continually in God's presence, may be by Way of Revelation of things absent or future, of men thoughts, etc. in the same manner, (though in a higher degree,) as also Some special Saints have on earth, who can determine? If God said of Abraham, a Pilgrim on earth, Shall I hide from Abraham the thing that I do? How much more may we imagine that he Hideth not the mighty works of his Providence, Mercy and justice Here on earth from those his Domestic Servants? So we read, not only an Angel,
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but every one of the Twenty four Elders to have in their hands golden Censers, Rev. 8. 3. — Ibid. 5. 8. aud Vials full of odors, which are the Prayers of Saints;
but every one of the Twenty four Elders to have in their hands golden Censers, Rev. 8. 3. — Ibid 5. 8. and Vials full of odours, which Are the Prayers of Saints;
because, considering the unquestionable proofs of a world of miraculous effects of such Prayers, both in modern and ancient times, recorded by the most Learned, Prudent,
Because, considering the unquestionable proofs of a world of miraculous effects of such Prayers, both in modern and ancient times, recorded by the most Learned, Prudent,
Miraculous effects I say, not only of Prayers here directed to God, with relation to the acceptablenesse and Intercession of such Saints; but also of Prayers directed to the Saints themselves,
Miraculous effects I say, not only of Prayers Here directed to God, with Relation to the acceptableness and Intercession of such Saints; but also of Prayers directed to the Saints themselves,
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Among other witnesses of this, I will only name St. Gregory Nyssen, and Theodoret for the Greek Church, and St. Augustin for the Roman. The first of these in his Oration on the Martyr St. Aug. l. 22. de Civ. Dei. cap. 8. &c. Theodorus:
Among other Witnesses of this, I will only name Saint Gregory Nyssen, and Theodoret for the Greek Church, and Saint Augustin for the Roman. The First of these in his Oration on the Martyr Saint Aug. l. 22. the Civ. Dei. cap. 8. etc. Theodorus:
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and many wonderful Miracles perform'd by the Intercession of Saints, especially Martyrs, which Miracles were shew'd rather in the places, where those Martyrs were particularly honour'd,
and many wondered Miracles performed by the Intercession of Saints, especially Martyrs, which Miracles were showed rather in the places, where those Martyrs were particularly honoured,
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and upon those, who Invocated their Intercession and assistance, then on others, &c. which are demonstrative proofs that the Veneration and Invocation of them are acceptable to God. St. Augustin relates that the multitude of Miracles which were done at Hippo, the Seat of his Bishoprick, at the Memory of St. Stephen, and that within the two first years,
and upon those, who Invocated their Intercession and assistance, then on Others, etc. which Are demonstrative proofs that the Veneration and Invocation of them Are acceptable to God. Saint Augustin relates that the multitude of Miracles which were done At Hippo, the Seat of his Bishopric, At the Memory of Saint Stephen, and that within the two First Years,
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and for God's and the Saints glory, to be recited to the People the next Festival after they were done, of some of which also he was himself an eye-witnesse) so great I say,
and for God's and the Saints glory, to be recited to the People the next Festival After they were done, of Some of which also he was himself an eyewitness) so great I say,
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as that those that were registred amounted to near 70. (whereof he sets down a considerable number in that 8 th. Chapter) and those done at Calama to a far greater number.
as that those that were registered amounted to near 70. (whereof he sets down a considerable number in that 8 th. Chapter) and those done At Calama to a Far greater number.
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It is not yet two years since the memorial at Hippo Regius was erected, whereas the Books delivered in to us concerning these miraculous effects (yet many other,
It is not yet two Years since the memorial At Hippo Regius was erected, whereas the Books Delivered in to us Concerning these miraculous effects (yet many other,
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whose Memorial was erected there by Bishop Evodius, long before ours. And St. Theodoret also, (who was a member of the 3 d. and 4 th. General Council) speaks of the peoples frequent repairing and presenting their requests to the Martyrs for so many Miracles received by them on this manner — Neither do we resort hither once or twice,
whose Memorial was erected there by Bishop Evodius, long before ours. And Saint Theodoret also, (who was a member of the 3 d. and 4 th. General Council) speaks of the peoples frequent repairing and presenting their requests to the Martyrs for so many Miracles received by them on this manner — Neither do we resort hither once or twice,
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or five times in a year, but frequently in them we keep our Festivals, yea, oftentimes for many daies together, we sing Lauds and Hymns to the Lord of these Martyrs.
or five times in a year, but frequently in them we keep our Festivals, yea, oftentimes for many days together, we sing Lauds and Hymns to the Lord of these Martyrs.
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And that such, who have devoutly and faithfully invocated them, do obtain their requests, those several guifts do witnesse, which such, obliged by their Vows, do bring thither, being clear evidences of their unfeigned cures.
And that such, who have devoutly and faithfully invocated them, do obtain their requests, those several Gifts do witness, which such, obliged by their Vows, do bring thither, being clear evidences of their unfeigned cures.
And lastly, St. Gregory Nyssen speaks thus on the same Subject — After one hath thus delighted his eyes with the building, he desires further to approach the Monument it self, believing the very touching thereof to bring a benediction and hallowing along with it.
And lastly, Saint Gregory Nyssen speaks thus on the same Subject — After one hath thus delighted his eyes with the building, he Desires further to approach the Monument it self, believing the very touching thereof to bring a benediction and hallowing along with it.
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For then they view and embrace this body, as if it were alive and fresh; apply it to their mouth, their ears, and the other Organs of all their Senses:
For then they view and embrace this body, as if it were alive and fresh; apply it to their Mouth, their ears, and the other Organs of all their Senses:
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Moreover, powring out tears of du•y and affection upon the Martyr, as if he appear'd to them sound and entire, they offer up their humble prayers, that he would intercede as an Advocate for them, begging of him as a Courtier of Heaven,
Moreover, Pouring out tears of du•y and affection upon the Martyr, as if he appeared to them found and entire, they offer up their humble Prayers, that he would intercede as an Advocate for them, begging of him as a Courtier of Heaven,
and shewing the lawfulnesse and usefulnesse of this practise of Invocating the glorified Saints. Thus then saies St. Basil: Whosoever is in any pressure, let hin fly to the assistance of these Martyrs:
and showing the lawfulness and usefulness of this practice of Invocating the glorified Saints. Thus then Says Saint Basil: Whosoever is in any pressure, let hin fly to the assistance of these Martyrs:
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Thus St. Chrysostom, The Emperor, who is cloathed with purple, takes a journey to visit these Sepulchres [ of St. Peter and St. Paul ] and laying aside his pomp, presents himself to make supplication to them, to the end they may intercede to God for him, be whose Temples are encompassed with a Diadem, praies to a maker of Tents,
Thus Saint Chrysostom, The Emperor, who is clothed with purple, Takes a journey to visit these Sepulchres [ of Saint Peter and Saint Paul ] and laying aside his pomp, presents himself to make supplication to them, to the end they may intercede to God for him, be whose Temples Are encompassed with a Diadem, prays to a maker of Tents,
We ought to pray to the Martys, whose Bodies seem to be as it were gages and hostages, that we may challenge their Patronage and protection, &c. Let us not therefore be asham'd to employ them as Intercessors for our Infirmitie;
We ought to pray to the Martys, whose Bodies seem to be as it were gages and hostages, that we may challenge their Patronage and protection, etc. Let us not Therefore be ashamed to employ them as Intercessors for our Infirmity;
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This St. Ambrose writ not, as Bishop Andrews imagins, when he was a Neophite, but a Bishop. See Voss. de Invocat. Disp. 2, Thes. 1. and Forbs de Invocat. cap. 3. their more candid concessions concerning this Father.
This Saint Ambrose writ not, as Bishop Andrews imagins, when he was a Neophyte, but a Bishop. See Voss de Invocate. Disp 2, Thebes 1. and Forbs the Invocate. cap. 3. their more candid concessions Concerning this Father.
In which Testimony so much is clear, that the Angels know our necessities, &c. And this is sufficient to infer the lawfulnesse of requesting them also to intercede for us.
In which Testimony so much is clear, that the Angels know our necessities, etc. And this is sufficient to infer the lawfulness of requesting them also to intercede for us.
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To these, many more Testimonies may be added out of other holy Fathers, as likewise the actual Prayers to Martyrs made and recorded by St. Basil, St. Gregory Nyssen, St. Gregory Nazianzen, St. Ephrem, Theodoret, St. Hierom, St. Paulinus, Prudentius, &c. To which, I hope, Dr. Pierce will forbear to return the usual evasion, that all these are but Rhetorical Apostrophe's:
To these, many more Testimonies may be added out of other holy Father's, as likewise the actual Prayers to Martyrs made and recorded by Saint Basil, Saint Gregory Nyssen, Saint Gregory Nazianzen, Saint Ephrem, Theodoret, Saint Hieronymus, Saint Paulinus, Prudentius, etc. To which, I hope, Dr. Pierce will forbear to return the usual evasion, that all these Are but Rhetorical Apostrophe's:
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Since other expressions of the same Fathers, viz, That they are well perswaded that those Saints to whom they addresse these Requests, Nazianz. Orat. de 8. Athan. Basil. O••t. de 40. Mart. Nysien.
Since other expressions of the same Father's, videlicet, That they Are well persuaded that those Saints to whom they address these Requests, Nazianz Orat the 8. Athan Basil. O••t. de 40. Mart. Nysien.
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when preaching to the people, would make petitions to these Saints to exercise their Rhetorick, and yet without any cautioning their hearers, that they did it in such a manner;
when preaching to the people, would make petitions to these Saints to exercise their Rhetoric, and yet without any cautioning their hearers, that they did it in such a manner;
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11. To these Testimonies, I may adjoyn the expresse confessions of Protestants, That Invocation of Saints was commonly in use in the Greek Church long before the 3 d. and 4 th. General Councils. For which, besides the confession of Chemnitius, Vossius also is clear, whose words are;
11. To these Testimonies, I may adjoin the express confessions of Protestants, That Invocation of Saints was commonly in use in the Greek Church long before the 3 d. and 4 th. General Councils. For which, beside the Confessi of Chemnitz, Voss also is clear, whose words Are;
About the year of Christ, 370. those to whom the care of instructing the people was committed, did by their practise lead them to invocate the Saints departed.
About the year of christ, 370. those to whom the care of instructing the people was committed, did by their practice led them to invocate the Saints departed.
Now, since Dr. Pierce professes so ready a submission to the Judgment of the four first General Councils, and must grant, that several of these Fathers, whom Vossius acknowledges to have been Patrons of Invocation,
Now, since Dr. Pierce Professes so ready a submission to the Judgement of the four First General Councils, and must grant, that several of these Father's, whom Voss acknowledges to have been Patrons of Invocation,
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and to have used it even in the publick Assemblies, (for which they were never censured) did precede many years two of these General Councils; I would gladly know if such a Question had been made before the third or fourth Council, concerning Invocation of Saints, as was,
and to have used it even in the public Assemblies, (for which they were never censured) did precede many Years two of these General Councils; I would gladly know if such a Question had been made before the third or fourth Council, Concerning Invocation of Saints, as was,
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before that of Trent, Whether he can perswade himself, that those Fathers would not have justified such Invocation for lawful in those Councils, which they practised as lawful out of,
before that of Trent, Whither he can persuade himself, that those Father's would not have justified such Invocation for lawful in those Councils, which they practised as lawful out of,
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as the Council of Trent did? And indeed a particular knowledg and agency of Saints deceased in in human affairs seems to be acknowledged in the fourth General Council, and Invocation in the third Person:
as the Council of Trent did? And indeed a particular knowledge and agency of Saints deceased in in human affairs seems to be acknowledged in the fourth General Council, and Invocation in the third Person:
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12. It remains in the last place, that an Answer be given to the only A•gument out of Antiquitie, produced by the Doctor against this Doctrine, and to prove it's Noveltie. For, saies he, St. Augustin denies invocation of Saints to have been in his daies:
12. It remains in the last place, that an Answer be given to the only A•gument out of Antiquity, produced by the Doctor against this Doctrine, and to prove it's Novelty. For, Says he, Saint Augustin Denies invocation of Saints to have been in his days:
And his only proof that he does so, is from those words of his, The men of God (that is Sain•s departed) are named indeed in their due place and order,
And his only proof that he does so, is from those words of his, The men of God (that is Sain•s departed) Are nam indeed in their due place and order,
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12. To this passage, our Answer it, 1. That sure the Preacher had forgot he was to reckon, presently after, the Sacrifice of the Masse among Novelties, introduced after the fourth General Council, when he produced this Testimony that expresly proves the contrary:
12. To this passage, our Answer it, 1. That sure the Preacher had forgotten he was to reckon, presently After, the Sacrifice of the Mass among Novelties, introduced After the fourth General Council, when he produced this Testimony that expressly Proves the contrary:
Here is a Sacerdos brought in, and here he is brought in both praying and Sacrificing and yet, saies the Doctor, no such thing as any Christian Sacrifice. Or,
Here is a Sacerdos brought in, and Here he is brought in both praying and Sacrificing and yet, Says the Doctor, no such thing as any Christian Sacrifice. Or,
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But St. Augustin will contradict him, who as hath been said, calls this indeed a Sacrifice of Thanksgiving in regard of glorified Saints commemorated in it:
But Saint Augustin will contradict him, who as hath been said, calls this indeed a Sacrifice of Thanksgiving in regard of glorified Saints commemorated in it:
That Saints are not soveraignly invocated by way of Sacrifice, as the Supream Donors and Fountain of all good that descends to mankind,) is taught by the Catholic Church even where she professes Invocation of Saints in the same sense as St. Augustin allows it, that is,
That Saints Are not sovereignly invocated by Way of Sacrifice, as the Supreme Donors and Fountain of all good that descends to mankind,) is taught by the Catholic Church even where she Professes Invocation of Saints in the same sense as Saint Augustin allows it, that is,
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For thus saies the Council of Trent, Conc. Trid. Sess. 22. cap. 3. Although the Church be accustomed to celebrate Masses somtimes in the honour and memory of Saints;
For thus Says the Council of Trent, Conc Triad Sess. 22. cap. 3. Although the Church be accustomed to celebrate Masses sometimes in the honour and memory of Saints;
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but to God, to whom he gives thanks for their Victories, and implores their patronage, that they may vouchsafe to intercede for us in Heaven, whole memory we celebrate on earth.
but to God, to whom he gives thanks for their Victories, and implores their patronage, that they may vouchsafe to intercede for us in Heaven, Whole memory we celebrate on earth.
3. Dr. Pierce could not possibly have made a worse choice of a place from whence to select a Testimony (as he would have us believe) denying all Invocation of Saints, whenas in the two Chapters of the same Book immediately preceding this, many stories are largely recounted to certifie the great good that Christians had found by the intercession of Saints, and all this,
3. Dr. Pierce could not possibly have made a Worse choice of a place from whence to select a Testimony (as he would have us believe) denying all Invocation of Saints, whenas in the two Chapters of the same Book immediately preceding this, many stories Are largely recounted to certify the great good that Christians had found by the Intercession of Saints, and all this,
nor to the Holy Ghost, but only to God the Father. 2. But this argues not that (if the Church had so order'd it) it might not have been lawful even at the Altar to have Invocated the Saints by such an inferiour Invocation or Compellation as the Church has determined, which is only according to Card. Perron [ prier pour prier ] to desire them to pray for us:
nor to the Holy Ghost, but only to God the Father. 2. But this argues not that (if the Church had so ordered it) it might not have been lawful even At the Altar to have Invocated the Saints by such an inferior Invocation or Compellation as the Church has determined, which is only according to Card. Perron [ prier pour prier ] to desire them to pray for us:
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As even in the Masse it self, the Priest requests the Assistants, saying, Orate fraires, ut meum ac vestrum Sacrificium acceptabile fiat apud Deum, &c. To whom the people Answers, Suscipiat Dominus Sacrificium de manibus tuis, &c. 3. But as for the Supream sort of Invocation, which St. Austi• only intended in this passage,
As even in the Mass it self, the Priest requests the Assistants, saying, Orate fraires, ut meum ac Vestrum Sacrificium acceptabile fiat apud God, etc. To whom the people Answers, Suscipiat Dominus Sacrificium de manibus tuis, etc. 3. But as for the Supreme sort of Invocation, which Saint Austi• only intended in this passage,
5. But after all this, that St. Austin allows Invocation of Saints in an inferior way, do but examin only these places in him — c. 4. De curâ pro mortuis (a Book which he wrote in Answer to a Quere of Paulinus, Whether it doth benefit any one after his death to have his body buried in the Memorial of some Saint) — When as (saith he) such consolations of the living are looked after [ that is, of burying their Friends in such sacred places ] whereby their pious affection may appear to their Friends.
5. But After all this, that Saint Austin allows Invocation of Saints in an inferior Way, do but examine only these places in him — c. 4. De curâ Pro mortuis (a Book which he wrote in Answer to a Quere of Paulinus, Whither it does benefit any one After his death to have his body buried in the Memorial of Some Saint) — When as (Says he) such consolations of the living Are looked After [ that is, of burying their Friends in such sacred places ] whereby their pious affection may appear to their Friends.
and streight the place occurs renown'd for the name of some Martyr, the devotion of him, who thus remembers and prayes, forthwith commends this beloved soul to the same Martyr.
and straight the place occurs renowned for the name of Some Martyr, the devotion of him, who thus remembers and prays, forthwith commends this Beloved soul to the same Martyr.
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— And afterward, — The Cook ( saith he ) cutting up the Fish, found in the belly of it a gold ring, which, moved with pity and piety together, he straightway delivered to the poor man, saying, See how the twenty Martyrs have furnished you with clothes.
— And afterwards, — The Cook (Says he) cutting up the Fish, found in the belly of it a gold ring, which, moved with pity and piety together, he straightway Delivered to the poor man, saying, See how the twenty Martyrs have furnished you with clothes.
De diversis Serm. 32. & 33. (unquestioned that I know of, and which appear sufficiently to be S. Austins, by comparing these with the conclusion of cap. 8. l. 22. de Civit. Dei.
De diversis Sermon 32. & 33. (unquestioned that I know of, and which appear sufficiently to be S. Austins, by comparing these with the conclusion of cap. 8. l. 22. de Civit Dei.
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You see the cause of this my dessolate grief; restore me my Son, &c. — De Baptism. l. 7. c. 1. — and l. 5. c. 17. being compared, This Father supposeth the Martyr Cyprian to know his affairs;
You see the cause of this my desolate grief; restore me my Son, etc. — De Baptism. l. 7. c. 1. — and l. 5. c. 17. being compared, This Father Supposeth the Martyr Cyprian to know his affairs;
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and, in his handling that Controversie of Rebaptization, contrary to St. Cyprians former judgment, (in which Point he presumes that Saint now fully illuminated) yet hopes for his favour,
and, in his handling that Controversy of Rebaptization, contrary to Saint Cyprians former judgement, (in which Point he Presumest that Saint now Fully illuminated) yet hope's for his favour,
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and requests the assistance to him herein of his Prayers — Let him help us therefore (saith he) with his Prayers, laboring here in in the mortality of this flesh as in a dark myst, that by Gods help we may,
and requests the assistance to him herein of his Prayers — Let him help us Therefore (Says he) with his Prayers, labouring Here in in the mortality of this Flesh as in a dark mist, that by God's help we may,
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The Bishop of Ely wrongfully affirms that St. Austin disallowed the Invocation of Saints, the contrary whereof is apparent in his Bood De curâ pro mortuis, &c. And afterwards he adds,
The Bishop of Ely wrongfully affirms that Saint Austin disallowed the Invocation of Saints, the contrary whereof is apparent in his Bood De curâ Pro mortuis, etc. And afterwards he adds,
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Truly I am sorry, that so just a cause is given to Iohn Barclay of expos•ulating with the most learned Bishop of Ely, who speaks thus concerning him — Here I have a desire to tell the King of Great Britain's Almoner:
Truly I am sorry, that so just a cause is given to John Barclay of expos•ulating with the most learned Bishop of Ely, who speaks thus Concerning him — Here I have a desire to tell the King of Great Britain's Almoner:
Adde to Bishop Forbers, and Bishop Montague, the Testimony of Dr. Fulk long ago in his Rejoinder to Bristow — I acknowledge (saith he) St. Ambrose, St. Austin, and St. Ierom held Invocation of Saints to be lawful, which is an Error — And the Testimony of the Bishop of Spalato, who numbers this Father among many others that allowed Invocation of Saints:
Add to Bishop Forbers, and Bishop Montague, the Testimony of Dr. Fulk long ago in his Rejoinder to Bristol — I acknowledge (Says he) Saint Ambrose, Saint Austin, and Saint Jerom held Invocation of Saints to be lawful, which is an Error — And the Testimony of the Bishop of Spalato, who numbers this Father among many Others that allowed Invocation of Saints:
Hilary, Ambrose, Ierom, Paulinus, Maximus, Prudentius, Augustinus, — And the Testimony of Chemnitius also, who, upon the former Quotation taken out of St. Austin de Baptismo, l. 7. c. 1. sayes, Thus St. Austin speaks without ground of Scripture, yielding to the times and common custom.
Hilary, Ambrose, Jerom, Paulinus, Maximus, Prudentius, Augustine, — And the Testimony of Chemnitz also, who, upon the former Quotation taken out of Saint Austin de Baptismo, l. 7. c. 1. Says, Thus Saint Austin speaks without ground of Scripture, yielding to the times and Common custom.
Yet for all this, a confident pronouncing that St. Austin knew nothing of this Doctrine or Practice serv'd the Preachers turn ▪ Many of his Auditors knew nothing to the contrary,
Yet for all this, a confident pronouncing that Saint Austin knew nothing of this Doctrine or Practice served the Preachers turn ▪ Many of his Auditors knew nothing to the contrary,
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2. Indeed if the prohibition of Mariage to some certain states of men or women be the Doctrin of Devils, the Preacher has reason rather to seperate himself from a Church that enjoyns such a Diabolical vertue as Continence, than from a wife that will not permit it,
2. Indeed if the prohibition of Marriage to Some certain states of men or women be the Doctrine of Devils, the Preacher has reason rather to separate himself from a Church that enjoins such a Diabolical virtue as Continence, than from a wife that will not permit it,
Though it is not only permitted him, but esteem'd meritorious to blaspheme the Church of God, yet let him take heed how he blasphemes the Apostle, who, in the same Epistle out of which the Doctor quotes his Doctrin of Devils, forbids marriage to Widows, who had consecrated themselves to our Lord's service:
Though it is not only permitted him, but esteemed meritorious to Blaspheme the Church of God, yet let him take heed how he blasphemes the Apostle, who, in the same Epistle out of which the Doctor quotes his Doctrine of Devils, forbids marriage to Widows, who had consecrated themselves to our Lord's service:
and therefore they have damnation. This is St. Augustin 's constant Doctrin and interpretation of that place of the Apostle, as may be seen by examining the quotations in the Margin.
and Therefore they have damnation. This is Saint Augustin is constant Doctrine and Interpretation of that place of the Apostle, as may be seen by examining the quotations in the Margin.
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The same is taught by St. Epiphanius, St. Hierons, Fulgentius, the fourth Council of Carthage, (at which St. Augustin was present) &c. And it is not contradicted by any one Antient Doctor, nor any,
The same is taught by Saint Epiphanius, Saint Hierons, Fulgentius, the fourth Council of Carthage, (At which Saint Augustin was present) etc. And it is not contradicted by any one Ancient Doctor, nor any,
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except antient Hereties, Iovian, Vigilantius, &c. And this surely will suffice to demonstrate it, no Novelty in God's Church, much lesse that it was esteem'd a Doctrin of Devils, to forbid Marriage to Persons consecrated to God's service. Forbid it;
except ancient Heretics, Iovian, Vigilantius, etc. And this surely will suffice to demonstrate it, no Novelty in God's Church, much less that it was esteemed a Doctrine of Devils, to forbid Marriage to Persons consecrated to God's service. Forbid it;
Now whether Widows are esteem'd by the Preacher to be more nearly and perfectly consecrated to the Divine service, by the Office of Deaconesses, then men by Priesthood, 'tis expected he should declare.
Now whither Widows Are esteemed by the Preacher to be more nearly and perfectly consecrated to the Divine service, by the Office of Deaconesses, then men by Priesthood, it's expected he should declare.
3. But for better clearing of this Point, touching the prohibition of Mariage to persons in holy Orders, &c. in charity I must suppose the Doctor will not professe the Heresie of Iovinian, who taught that Virginity does not excel Matrimony.
3. But for better clearing of this Point, touching the prohibition of Marriage to Persons in holy Order, etc. in charity I must suppose the Doctor will not profess the Heresy of Jovinian, who taught that Virginity does not excel Matrimony.
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An Heresie so contrary to reason, that (as St. Augustin tell us) it was presently extinguished and never could attain to the deceiving so much as one Priest.
an Heresy so contrary to reason, that (as Saint Augustin tell us) it was presently extinguished and never could attain to the deceiving so much as one Priest.
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This Heresie formally contradicts St. Paul teaching thus, There is difference between a wife and a Virgin, The (Virgin) unmarried woman careth for the things of our Lord, that shew ay be holy both in body and spirit:
This Heresy formally contradicts Saint Paul teaching thus, There is difference between a wife and a Virgae, The (Virgae) unmarried woman Careth for the things of our Lord, that show ay be holy both in body and Spirit:
Which saying of the Apostle certainly at least declares a state of Virginity and continency much more advantagious to promote the service of God and keep the mind fixed on spiritual and heavenly imployments,
Which saying of the Apostle Certainly At least declares a state of Virginity and continency much more advantageous to promote the service of God and keep the mind fixed on spiritual and heavenly employments,
4. But now the Question must be, whether Eunuchism for the Kingdom of Heaven, that is, a perpetual abstinence from Marriage and all carnal lusts may lawfully be by Priests, &c. made the matter of a Vow? That it is a Council of Perfection is evident from our Saviours speech, Qui potest capere, capiat.
4. But now the Question must be, whither Eunuchism for the Kingdom of Heaven, that is, a perpetual abstinence from Marriage and all carnal Lustiest may lawfully be by Priests, etc. made the matter of a Voelli? That it is a Council of Perfection is evident from our Saviors speech, Qui potest capere, Capita.
But upon supposition that Continency is a special gift of God, not bestow'd on all, and that it is infinitely difficult for any one certainly to know he has this Gift: for these and such like reasons the Roformed Churches, in opposition to the Roman Catholic, have generally condemned the practice of such Vows, at least consider'd as extending it self generally to any whole Order or state of men,
But upon supposition that Continency is a special gift of God, not bestowed on all, and that it is infinitely difficult for any one Certainly to know he has this Gift: for these and such like Reasons the Roformed Churches, in opposition to the Roman Catholic, have generally condemned the practice of such Vows, At least considered as extending it self generally to any Whole Order or state of men,
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5. On the other side the Roman Catholic Church, though she acknowledges Continence to be a special Gift of God, and that there may be some difficulty to attain and preserve it,
5. On the other side the Roman Catholic Church, though she acknowledges Continence to be a special Gift of God, and that there may be Some difficulty to attain and preserve it,
yet esteems not these to be grounds sufficient to relinquish the obligation of C•libacy in Priests, &c. which she submitted to from the Preachchers Beginning, that is in the primitive times of the Church, at least within the four first General Councils.
yet esteems not these to be grounds sufficient to relinquish the obligation of C•libacy in Priests, etc. which she submitted to from the Preachchers Beginning, that is in the primitive times of the Church, At least within the four First General Councils.
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6. It is granted then, that Continency, (that is an ability to abstain (not from all motions of Concupiscence but) from putting in execution all motions, either by a voluntary morose delectation in them,
6. It is granted then, that Continency, (that is an ability to abstain (not from all motions of Concupiscence but) from putting in execution all motions, either by a voluntary morose delectation in them,
or much more by outward unclean practises of them) is a Gift of God, a fruit of his Holy Spirit, and cannot by natural means be obtained so as to be practised in obedience to him.
or much more by outward unclean practises of them) is a Gift of God, a fruit of his Holy Spirit, and cannot by natural means be obtained so as to be practised in Obedience to him.
And why do we vow a practise of those vertues which are pure Gifts of God? Because we are assured the same God, who commands that Vow, will not be wanting to supply strength to perform it, in all those that sincerely beg those Gifts of him by earnest Prayers made in Faith,
And why do we Voelli a practice of those Virtues which Are pure Gifts of God? Because we Are assured the same God, who commands that Voelli, will not be wanting to supply strength to perform it, in all those that sincerely beg those Gifts of him by earnest Prayers made in Faith,
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and such a Continence as is now treated of, which is an Abstinence from Marriage, that is from the lawful Remedies of unlawful Lusts, which Abstinence is so far from being necessary to all, that it is no more than a Council to those that aspire to perfection, which are but few,
and such a Continence as is now treated of, which is an Abstinence from Marriage, that is from the lawful Remedies of unlawful Lustiest, which Abstinence is so Far from being necessary to all, that it is no more than a Council to those that aspire to perfection, which Are but few,
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and thereby to expose them to unlawful lusts, since it seems they are not sure they have such a Gift: it would be unlawful for Merchants and Travellers to make long voyages abroad,
and thereby to expose them to unlawful Lustiest, since it seems they Are not sure they have such a Gift: it would be unlawful for Merchant's and Travellers to make long voyages abroad,
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All Statutes of Colledges ought to be repealed, which forbid Marriage still to all Fellows, and heretofore to all Presidents, upon penalty of forfeiting their whole subsistence.
All Statutes of Colleges ought to be repealed, which forbid Marriage still to all Fellows, and heretofore to all Presidents, upon penalty of forfeiting their Whole subsistence.
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so as if such an Abstinence, as is now spoken of, were such an extraordinary Gift of Perfection, England would have more Saints, or more Adulterers, &c. than she is aware of.
so as if such an Abstinence, as is now spoken of, were such an extraordinary Gift of Perfection, England would have more Saints, or more Adulterers, etc. than she is aware of.
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when their passions are stronger, and their reason weaker, and then, after so long a Continency begin to plead 'tis impossible for them to hold any longer,
when their passion Are Stronger, and their reason Weaker, and then, After so long a Continency begin to plead it's impossible for them to hold any longer,
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unlesse they had the gift of Chastity, which God bestows not on every one? shall I give you my Conjecture? I doubt they force themselves to live single till they have a Benefice,
unless they had the gift of Chastity, which God bestows not on every one? shall I give you my Conjecture? I doubt they force themselves to live single till they have a Benefice,
and by those who by humble and due examining themselves, are perswaded that God calls them to a state of greater Perfection, and being in that state depend on his grace for performing their Vow, seeking his assistance by constant Prayers, watchfulnesse, and necessary penitential austerities.
and by those who by humble and due examining themselves, Are persuaded that God calls them to a state of greater Perfection, and being in that state depend on his grace for performing their Voelli, seeking his assistance by constant Prayers, watchfulness, and necessary penitential austerities.
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Now those may be confident they are called to such a state, either in a Monastical or Ecclesiastical Profession, who betake themselves thereto, not out of any worldly respects,
Now those may be confident they Are called to such a state, either in a Monastical or Ecclesiastical Profession, who betake themselves thereto, not out of any worldly respects,
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for gaining a subsistence or preferment, or other temporal invitations, but purely to avoid the tentations, solicitudes and distractions of the world and flesh,
for gaining a subsistence or preferment, or other temporal invitations, but purely to avoid the tentations, solicitudes and distractions of the world and Flesh,
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In this state of Perfection, and in complying with this Council of Perfection, those, who duly undertake that state, may as undoubtedly promise to themseves Gods assistance whilst they use the means to obtain it,
In this state of Perfection, and in complying with this Council of Perfection, those, who duly undertake that state, may as undoubtedly promise to themseves God's assistance while they use the means to obtain it,
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and practised in Gods Church from the very beginning, if the Preacher will not believe us, let him not suspect at least partiality in his own best Friends.
and practised in God's Church from the very beginning, if the Preacher will not believe us, let him not suspect At least partiality in his own best Friends.
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Profession and Vows of Chastity (says Peter Martyr) were extant among Christians in the time of Clement of Alexandria [ that is about the year 170. ] Again, I know, says he, that Epiphanius with many of the Fathers erred in this, that they said it was a sin to violate such a Vow when it was requisite,
Profession and Vows of Chastity (Says Peter Martyr) were extant among Christians in the time of Clement of Alexandria [ that is about the year 170. ] Again, I know, Says he, that Epiphanius with many of the Father's erred in this, that they said it was a since to violate such a Voelli when it was requisite,
Danaeus says confidently, That St. Augustin and all the Bishops in the Council of Carthage abused manifestly the word of God, saying, upon the Apostles words,
Danaeus Says confidently, That Saint Augustin and all the Bishops in the Council of Carthage abused manifestly the word of God, saying, upon the Apostles words,
If any widows how young soever have vowed themselves to God, &c. and afterwards shall go to secular Marriage, they shall according to the Apostle have damnation:
If any Widows how young soever have vowed themselves to God, etc. and afterwards shall go to secular Marriage, they shall according to the Apostle have damnation:
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The Centurists affirm it to be manifest by the Epistles of Ignatius, that in those times men began to have too much liking of the Profession of Virginity:
The Centurists affirm it to be manifest by the Epistles of Ignatius, that in those times men began to have too much liking of the Profession of Virginity:
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That every Creature and Ordinance of God is good (according to Gen. 1. 31. & 2. 23, 24.) and therefore, being sanctified first by the word of God and Prayer, may lawfully be used. (See 1 Tim. 4. 3, 4, 5.) which plainly shews, that St. Paul means such Apostates as abstain from,
That every Creature and Ordinance of God is good (according to Gen. 1. 31. & 2. 23, 24.) and Therefore, being sanctified First by the word of God and Prayer, may lawfully be used. (See 1 Tim. 4. 3, 4, 5.) which plainly shows, that Saint Paul means such Apostates as abstain from,
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Which thing can neither be objected to the antient nor modern Church-practise, using abstinence from some meats for the chastisement of the body, not for any uncleanesse in the food,
Which thing can neither be objected to the ancient nor modern Church-practise, using abstinence from Some Meats for the chastisement of the body, not for any uncleanness in the food,
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and not forbidding Marriage to any single person absolutely, but only upon his voluntary undertaking such an employment, with which they imagin a married condition not so well to sute.
and not forbidding Marriage to any single person absolutely, but only upon his voluntary undertaking such an employment, with which they imagine a married condition not so well to suit.
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In which case, if necessary abstinence from Marriage be a fault, the Apostle himself may seem to comply with it in those expressions of his forementioned concerning the Widows, 1 Ti•. 5. 11, 12. 2ly.
In which case, if necessary abstinence from Marriage be a fault, the Apostle himself may seem to comply with it in those expressions of his forementioned Concerning the Widows, 1 Ti•. 5. 11, 12. 2ly.
He will find it manifest by experience, that this prophecy of the Apostle was most eminently fulfilled in other persons of these latter times (whom these Fathers even in these points most vehemently resisted) they affirming downright all Marriage, especially with reference to procreation of children (therefore the married were advised by them in such manner to use their Wives, as to avoid this:
He will find it manifest by experience, that this prophecy of the Apostle was most eminently fulfilled in other Persons of these latter times (whom these Father's even in these points most vehemently resisted) they affirming downright all Marriage, especially with Referente to procreation of children (Therefore the married were advised by them in such manner to use their Wives, as to avoid this:
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as likewise flesh-diet to be unclean and defiling. They forbid living Creatures as detesting them, saith Epiphanius, not in respect of preserving continency,
as likewise flesh-diet to be unclean and defiling. They forbid living Creatures as detesting them, Says Epiphanius, not in respect of preserving continency,
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And S. Austin, Contra Faust. l. 30. c. 5. Ye call the Creature unclean, because the Devil (ye say) frames flesh out of the more feculent part of natural matter.
And S. Austin, Contra Faust. l. 30. c. 5. You call the Creature unclean, Because the devil (you say) frames Flesh out of the more feculent part of natural matter.
Such were some of the G•osticks, Eucratites, M•ntanists, Marcionites, and in the last place the Manichees, who, not holding all things to have been created by the same good God,
Such were Some of the G•osticks, Eucratites, M•ntanists, Marcionites, and in the last place the manichees, who, not holding all things to have been created by the same good God,
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but this lower world by an evil Principle, or by the Prince of Darkness, as they call him, affirmed in the begetting of a man, that the Soul, which they account to be a part of the substance of God himself, becomes fertered and imprisoned in the walls or handy-work of the Devil, i. e.
but this lower world by an evil Principle, or by the Prince of Darkness, as they call him, affirmed in the begetting of a man, that the Soul, which they account to be a part of the substance of God himself, becomes fertered and imprisoned in the walls or handiwork of the devil, i. e.
3. Again he will find, that when they were accused by the Fathers for such errors, it was ordinary with them to recriminate the Orthodox with the same things, both for their frequent abstinences from flesh,
3. Again he will find, that when they were accused by the Father's for such errors, it was ordinary with them to recriminate the Orthodox with the same things, both for their frequent abstinences from Flesh,
and some other Fruits, and for their (to some Persons at least) recommending Virginity, who in this matter were answered by them after the same manner,
and Some other Fruits, and for their (to Some Persons At least) recommending Virginity, who in this matter were answered by them After the same manner,
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Lastly he will find that Fa•stus the Maniches made the very same Objection to prove profess'd Chastity to be the Doctrin of Devils. To whom St. Augustin thus answers, I am now afraid in the behalf even of the Apostle himself,
Lastly he will find that Fa•stus the Maniches made the very same Objection to prove professed Chastity to be the Doctrine of Devils. To whom Saint Augustin thus answers, I am now afraid in the behalf even of the Apostle himself,
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lest he should seem to have introduced the doctrin of Devils into Iconium, when by his Speeches be enflamed a young Maid already betrothed, to a love of perpetual Virginity, and when he pronounced damnation to Widows transgressing their Vow.
lest he should seem to have introduced the Doctrine of Devils into Iconium, when by his Speeches be inflamed a young Maid already betrothed, to a love of perpetual Virginity, and when he pronounced damnation to Widows transgressing their Voelli.
12. To come home to the Celibacy of Priests in particular, whereas the Doctor build much on the Authority of Paphnutius, and the mind of the famous first General Council of Nice thereupon, let him consider what an Author (not partial he may be sure for the Roman Church ) has said of that Point, that is, The Patria•e of Presbyterians, Mr. Cartwright, The Council of Nice (says he) did affirm and teach that to those who are chosen to the Ministry unmarried, it was not lawful to take any wife afterward;
12. To come home to the Celibacy of Priests in particular, whereas the Doctor built much on the authority of Paphnutius, and the mind of the famous First General Council of Nicaenae thereupon, let him Consider what an Author (not partial he may be sure for the Roman Church) has said of that Point, that is, The Patria•e of Presbyterians, Mr. Cartwright, The Council of Nicaenae (Says he) did affirm and teach that to those who Are chosen to the Ministry unmarried, it was not lawful to take any wife afterwards;
And Paphnutius shews that not only this was before that Council, but was an antient Tradition of the Church, in which both himself and the rest of the Council rested, for a motion being made by some in the Council, that the married Presbyters (such as were married before made Presbyters) should after their Ordination be separated from their Wives, this Paphnutius, a Reverend Bishop and a Confessor,
And Paphnutius shows that not only this was before that Council, but was an ancient Tradition of the Church, in which both himself and the rest of the Council rested, for a motion being made by Some in the Council, that the married Presbyters (such as were married before made Presbyters) should After their Ordination be separated from their Wives, this Paphnutius, a Reverend Bishop and a Confessor,
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though himself never married, opposed, saying, Grave jug•m, — This was a heavy yoke, &c. and that perhaps such a strict rule of Continency could not be observed by all Clergy-mens wives.
though himself never married, opposed, saying, Grave jug•m, — This was a heavy yoke, etc. and that perhaps such a strict Rule of Continency could not be observed by all Clergymen's wives.
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That it was sufficient that those who had entred into the Clergy before they had married Wives secundum veterem Ecclesiae traditionem, according to the Churches antient tradition, ' should afterward forbear from marrying:
That it was sufficient that those who had entered into the Clergy before they had married Wives secundum veterem Ecclesiae traditionem, according to the Churches ancient tradition, ' should afterwards forbear from marrying:
13. Now for as much as concerns the Controversie touching Marriage of Priests, Bellarmin will grant, That the vow of Continence was annexed to Holy Orders onely by the Churches Decree:
13. Now for as much as concerns the Controversy touching Marriage of Priests, Bellarmin will grant, That the Voelli of Continence was annexed to Holy Order only by the Churches decree:
Moreover that the Roman Church in several Cases hath permited the Grecian Priests the use of their wives to whom they were married before their Ordination.
Moreover that the Roman Church in several Cases hath permitted the Grecian Priests the use of their wives to whom they were married before their Ordination.
than that of the Europeans, we find the Eastern Churches gave themselves far greater liberty than the Western. Yet no antient Canon •f either of the Churches can be •ound that permitted Priests to contract Marriage after Ordination: And even among the Grecians, a cohabitation with their Wives was forbidden to Priests, who attended the Altar.
than that of the Europeans, we find the Eastern Churches gave themselves Far greater liberty than the Western. Yet no ancient Canon •f either of the Churches can be •ound that permitted Priests to contract Marriage After Ordination: And even among the Greeks, a cohabitation with their Wives was forbidden to Priests, who attended the Altar.
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Therefore not to insist upon the generally esteem'd and resolved unlawfulnesse for Bishops and Priests after their Ordination to contract Matrimony, (of a dispensation from which not one example can be given);
Therefore not to insist upon the generally esteemed and resolved unlawfulness for Bishops and Priests After their Ordination to contract Matrimony, (of a Dispensation from which not one Exampl can be given);
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though with their own Wives, this Council thought good that, according to former Decrees, Bishops, Priests and Deacons should contain even from their Wives;
though with their own Wives, this Council Thought good that, according to former Decrees, Bishops, Priests and Deacons should contain even from their Wives;
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and being estranged even from Conjugal conversation, have received the grace of the holy Ministry, know well that we must exhibit the same Ministry without offence, without stain,
and being estranged even from Conjugal Conversation, have received the grace of the holy Ministry, know well that we must exhibit the same Ministry without offence, without stain,
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neither must we suffer it to be violated with any Matrimonial Act. This I have not omitted to speak because in certain remote plates, some have pr•created children, when they exercised Priesthood.
neither must we suffer it to be violated with any Matrimonial Act. This I have not omitted to speak Because in certain remote Plataea, Some have pr•created children, when they exercised Priesthood.
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And again, the Apostle speaking of a Bishop, sayes, having children, not getting them. 4. Saint Hierom writing against Vigilantius, sayes, What shall the Churches of the East do? What shall the Churches of Egypt do? and of the See Apostolick? all which receive Clerks, either such as are Virgins or Continent,
And again, the Apostle speaking of a Bishop, Says, having children, not getting them. 4. Saint Hieronymus writing against Vigilantius, Says, What shall the Churches of the East do? What shall the Churches of Egypt do? and of the See Apostolic? all which receive Clerks, either such as Are Virgins or Continent,
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The like is said in the Conclusion of his book against Iovinian. And he writes to Pamachius thus, If married men like not this, let them not be angry with me,
The like is said in the Conclusion of his book against Jovinian. And he writes to Pamachius thus, If married men like not this, let them not be angry with me,
cap. 20. if they use the Act of marriage. 5. We are wont (says Saint Augustin) to propose to them the continence of Ecclesiasticks, who for the most part are compelled against their wills to undergo this burden,
cap. 20. if they use the Act of marriage. 5. We Are wont (Says Faint Augustin) to propose to them the continence of Ecclesiastics, who for the most part Are compelled against their wills to undergo this burden,
and yet having received it, they, by Gods assistance, bear it to their end. I will conclude with the Spanish Council of Eliberis, more ancient then St. Augustins time,
and yet having received it, they, by God's assistance, bear it to their end. I will conclude with the Spanish Council of Elvira, more ancient then Saint Augustins time,
nay, ancienter then the First General Council of Nice, The Council hath thought good, that it should be absolutely commanded to Bishops, Priests, Deacons, Sub-Deacons, to abstain from their Wives, and not to beget children.
nay, ancienter then the First General Council of Nicaenae, The Council hath Thought good, that it should be absolutely commanded to Bishops, Priests, Deacons, Sub-Deacons, to abstain from their Wives, and not to beget children.
as, besides the forecited t•stimony of S. Hier•m, concerning the Churches of the East and of Egypt, appears from Origen, Eusebius, and Epiphanius, who all require continence in Priests,
as, beside the forecited t•stimony of S. Hier•m, Concerning the Churches of the East and of Egypt, appears from Origen, Eusebius, and Epiphanius, who all require continence in Priests,
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especially, since all the forecited Canons and Practices (Which are within the time of the four first Councils) were in force in England at the Reformation, as England was a Member of the Western Patriarchat, and therefore could not, without a transgression of all Ecclesiastical Order, be repealed by this single National Church: much less could this Church without a criminal, formal Schism, make such a generally received practice a pretence for separation.
especially, since all the forecited Canonas and Practices (Which Are within the time of the four First Councils) were in force in England At the Reformation, as England was a Member of the Western Patriarchate, and Therefore could not, without a Transgression of all Ecclesiastical Order, be repealed by this single National Church: much less could this Church without a criminal, formal Schism, make such a generally received practice a pretence for separation.
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But did they, after their executing their Office of Priesthood, lie with them? Did they leave any young Apostles behind them? As for the Apostolick Canon which forbids Priests, &c. to cast off their Wives:
But did they, After their executing their Office of Priesthood, lie with them? Did they leave any young Apostles behind them? As for the Apostolic Canon which forbids Priests, etc. to cast off their Wives:
what would he infer from hence? Does he think married persons are husbands and wives only in the night? That which the Canon intended was, that Ecclesiastical persons should not make their office a pretence to cast off the care of providing for their wives,
what would he infer from hence? Does he think married Persons Are Husbands and wives only in the night? That which the Canon intended was, that Ecclesiastical Persons should not make their office a pretence to cast off the care of providing for their wives,
and withal Elective. Yet he may take notice, that even in that Legal Priesthood, at the times when they solemnly attended on the Altar, they had no Matrimonial Commerce with their wives:
and withal Elective. Yet he may take notice, that even in that Legal Priesthood, At the times when they solemnly attended on the Altar, they had no Matrimonial Commerce with their wives:
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They came not reeking out of their beds into Gods Sanctuary, as may be gathered from 1 Sam. 2. 4. and the prohibition in Exod. 19. 15, 22. Be ready the third day, and cannot at your wives;
They Come not reeking out of their Beds into God's Sanctuary, as may be gathered from 1 Sam. 2. 4. and the prohibition in Exod 19. 15, 22. Be ready the third day, and cannot At your wives;
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and wash•d their garments, that they might approach pu•• unto the Sacrifice, Si tanta in figura observanti• quanta in veritate, If the observation [ of ch•stity ] were so strict in the figure what ought i• to be in the truth, Disce sacerdos atque Levi• quid sit lavare vestimenta tua •t mund•m corpus 〈 ◊ 〉 lebr and is exhibeas Sacramentis.
and wash•d their garments, that they might approach pu•• unto the Sacrifice, Si tanta in figura observanti• quanta in veritate, If the observation [ of ch•stity ] were so strict in the figure what ought i• to be in the truth, Disce sacerdos atque Levi• quid sit lavare vestimenta tua •t mund•m corpus 〈 ◊ 〉 lebr and is exhibeas Sacramentis.
17. To conclude, Celibacy to the Clergy being only injoyn'd by an Ecclesiastical Law, as being a thing at the least no way repugnant to the Divine Law, nay, much recommended therein;
17. To conclude, Celibacy to the Clergy being only enjoined by an Ecclesiastical Law, as being a thing At the least no Way repugnant to the Divine Law, nay, much recommended therein;
it is certainly lawful enough, though from the beginning it had been otherwise: For the Church hath liberty of making Laws concerning such things from time to time,
it is Certainly lawful enough, though from the beginning it had been otherwise: For the Church hath liberty of making Laws Concerning such things from time to time,
1. THe Doctors last Novelty is, the Church of Romes allowing Liberty of Divorce betwixt man and wife, Serm. pag. 19. for many more causes then the cause of fornication, contrary, sayes he, to the Will of our blessed Saviour, revealed to us without a Parabl•,
1. THe Doctors last Novelty is, the Church of Romes allowing Liberty of Divorce betwixt man and wife, Sermon page. 19. for many more Causes then the cause of fornication, contrary, Says he, to the Will of our blessed Saviour, revealed to us without a Parabl•,
because Chemnitius, a malicious Lutheran, said falsely and ridiculously ▪ That the Papal separation from Bed and Board 〈 ◊ 〉 in many ways a dissolution of the Conjugal Tie.
Because Chemnitz, a malicious Lutheran, said falsely and ridiculously ▪ That the Papal separation from Bed and Board 〈 ◊ 〉 in many ways a dissolution of the Conjugal Tie.
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2. Truly this is a Quarrel so properly al' Alamand, that one would think the Doctor took only an occasion thereby to let the Court see his critical diligence in observing the false and true Impressions of the Canons of the Council of Trent, in some of which he has read [ • toto ] which makes no sence:
2. Truly this is a Quarrel so properly al' Alamand, that one would think the Doctor took only an occasion thereby to let the Court see his critical diligence in observing the false and true Impressions of the Canonas of the Council of Trent, in Some of which he has read [ • toto ] which makes no sense:
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But we hope an undiligent Prin•ter (who for all that may be good Roman Catholic ) shall not make the Roman Church it self causally Schismatical, and thereby excuse the Preachers separation.
But we hope an undiligent Prin•ter (who for all that may be good Roman Catholic) shall not make the Roman Church it self causally Schismatical, and thereby excuse the Preachers separation.
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3. It is pitty to lose time about such a trifle, which, I think, never before this Sermon, was by any English Protestant reckon'd among the pretended Criminal Novelties of the Roman Church. (Yet I may be mistaken,
3. It is pity to loose time about such a trifle, which, I think, never before this Sermon, was by any English Protestant reckoned among the pretended Criminal Novelties of the Roman Church. (Yet I may be mistaken,
for there are a world of Sermons and Treatis••, like his, in intrinsic value, which never had the fortune to be made so current.) Howe're, left he should be angry if so materlal a part of his Sermon be neglected, a little pains shall not break squares between us.
for there Are a world of Sermons and Treatis••, like his, in intrinsic valve, which never had the fortune to be made so current.) However, left he should be angry if so materlal a part of his Sermon be neglected, a little pains shall not break squares between us.
4. He may therefore take notice, that in the businesse of Marriage there are, among Catholic Writers, distinguish'd four sorts of Separations: 1. A Iewish Divorce, which in Latin we seldom call Divortium, but Repudium. 2. A Christian Divorce, properly so called. 3. A Separation a toro. 4. A Separation both a toro & cohabitatiore.
4. He may Therefore take notice, that in the business of Marriage there Are, among Catholic Writers, distinguished four sorts of Separations: 1. A Jewish Divorce, which in Latin we seldom call Divortium, but Repudium. 2. A Christian Divorce, properly so called. 3. A Separation a toro. 4. A Separation both a toro & cohabitatiore.
for Fornication only. But by the permission in the Old Law, there might follow that Divorce, a second Mariage by either of the parties, whether innocent or guilty:
for Fornication only. But by the permission in the Old Law, there might follow that Divorce, a second Marriage by either of the parties, whither innocent or guilty:
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Yet not upon every cause a• the Iews practis•d it, but besides Adultery only propter turpitudinem, for some notorious uncleannesse extreamly distastful.
Yet not upon every cause a• the Iews practis•d it, but beside Adultery only propter turpitudinem, for Some notorious uncleanness extremely distasteful.
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And the principal motive was, left worse effects, as poysoning, or any other way of murdering, &c. should be practised by the discontented party, in case a total separation might not be permitted.
And the principal motive was, left Worse effects, as poisoning, or any other Way of murdering, etc. should be practised by the discontented party, in case a total separation might not be permitted.
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This Supremest Degree of Jewish Separation (or Repudium ) does not intirely dissolve the Matrimonial Contract, which being consummate of its own nature i• indissoluble;
This Supremest Degree of Jewish Separation (or Repudium) does not entirely dissolve the Matrimonial Contract, which being consummate of its own nature i• indissoluble;
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but only Death, become two again, so as to be in the same capacity as they were before they were married ▪ And for this reason the Iews, though permitted to marry afterward,
but only Death, become two again, so as to be in the same capacity as they were before they were married ▪ And for this reason the Iews, though permitted to marry afterwards,
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The only lawful cause of which Separation is by our Savior allow'd, and by the Catholic Church acknowledged to be Fornication, (that is indeed, Adultery: ) under which are likewise comprehended,
The only lawful cause of which Separation is by our Saviour allowed, and by the Catholic Church acknowledged to be Fornication, (that is indeed, Adultery:) under which Are likewise comprehended,
as our most learned Doctors say, other more grievous sins of unn•tural Lusts. And the reason why only such sins may (not must) cause such a perpetual separation is,
as our most learned Doctors say, other more grievous Sins of unn•tural Lusts. And the reason why only such Sins may (not must) cause such a perpetual separation is,
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because they alone are directly contrary to Conjugal Faith ▪ By this separation, whensoever it is caused by the crime of the one party,) neither of them, (not the innocent party) are permitted to betake themselves to a second Marriage:
Because they alone Are directly contrary to Conjugal Faith ▪ By this separation, whensoever it is caused by the crime of the one party,) neither of them, (not the innocent party) Are permitted to betake themselves to a second Marriage:
for then they could no be reconciled but by a new Marriage: And here the Preacher may do well to consider what 〈 ◊ 〉 Patron he has betaken himself to, which 〈 ◊ 〉 Chemnitius, who, against our Saviours Law (as all Antiquity,
for then they could not be reconciled but by a new Marriage: And Here the Preacher may do well to Consider what 〈 ◊ 〉 Patron he has betaken himself to, which 〈 ◊ 〉 Chemnitz, who, against our Saviors Law (as all Antiquity,
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so teaching formal Adultery. This separation for such a legal cause is perpetual, that is, the innocent persons may deprive the others of the right they have over their bodies,
so teaching formal Adultery. This separation for such a Legal cause is perpetual, that is, the innocent Persons may deprive the Others of the right they have over their bodies,
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7. The other two Separations (not Divorces ) one whereof is only [ a toro ] from the Bed, the other from Cohabitation also, may be made for other causes, besides fornication. As for s•m very infectious diseases;
7. The other two Separations (not Divorces) one whereof is only [ a toro ] from the Bed, the other from Cohabitation also, may be made for other Causes, beside fornication. As for s•m very infectious diseases;
for almost irreconcileable quarrels, for attempts of killing or wounding one another, &c. Such Separations are not so perpetual as Divorces, each of the parties being bound;
for almost Irreconcilable quarrels, for attempts of killing or wounding one Another, etc. Such Separations Are not so perpetual as Divorces, each of the parties being bound;
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assoon as these impediments of conjugal conversation are removed, to return, as before, to a Matrimonial Amity and Correspondence; And till then, I would ask the Doctor, whether he have the courage to admit into his Bed,
As soon as these impediments of conjugal Conversation Are removed, to return, as before, to a Matrimonial Amity and Correspondence; And till then, I would ask the Doctor, whither he have the courage to admit into his Bed,
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8. Let him reflect on the practise of his own Church, where he cannot but have heard of the common distinction of Divorces A Vinculo Matrimonii, & à mensa & toro:
8. Let him reflect on the practice of his own Church, where he cannot but have herd of the Common distinction of Divorces A Vinculo Matrimonii, & à mensa & toro:
Can we believe the Doctor never read the ordinary Cases wherein Di•orses are granted, as Pre-contract, Fear, Frigidity, Consanguinity? &c. all which dissolve the very Marriage it self,
Can we believe the Doctor never read the ordinary Cases wherein Di•orses Are granted, as Precontract, fear, Frigidity, Consanguinity? etc. all which dissolve the very Marriage it self,
and why may not the laws of a Nation regulate that liberty, which the Apostle allows to every private Person? or why may not a General Council determin such points as well as the laws of a particular Nation? Thus I conceive it clear'd, that You and We are in this particular either Both innocent, or Both guilty.
and why may not the laws of a nation regulate that liberty, which the Apostle allows to every private Person? or why may not a General Council determine such points as well as the laws of a particular nation? Thus I conceive it cleared, that You and We Are in this particular either Both innocent, or Both guilty.
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1. HAving followed the Doctor through all his vainly pretended Novelties of Doctrine: We are at last arrived to the most concerning Point of all, Schism: Most concerning certainly;
1. HAving followed the Doctor through all his vainly pretended Novelties of Doctrine: We Are At last arrived to the most Concerning Point of all, Schism: Most Concerning Certainly;
for there is not any one of the fore-mentioned Doctrines, which in themselves considered, would absolutely destroy Souls, though they erred about them;
for there is not any one of the forementioned Doctrines, which in themselves considered, would absolutely destroy Souls, though they erred about them;
2. This is a Truth generally testified by the ancient Doctors of God's Church, and not at all questioned by the more sober Writers of the English Church who have written of Schism, &c. They all are ready, in words at least, to say with St. Denys of Alexandria, That we ought rather to endure any torments,
2. This is a Truth generally testified by the ancient Doctors of God's Church, and not At all questioned by the more Sobrium Writers of the English Church who have written of Schism, etc. They all Are ready, in words At least, to say with Saint Denys of Alexandria, That we ought rather to endure any torments,
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then consent to the division of God's Church, since the Martyrdom to which we expose our selves by hindring a division of the Church, is no less glorious,
then consent to the division of God's Church, since the Martyrdom to which we expose our selves by hindering a division of the Church, is no less glorious,
Why not crown'd? Because he dy'd out of the peace, concord and Communio• of the Church, separated from that comm•• Mother, of whom, who ever will be a Marly• must be a Member.
Why not crowned? Because he died out of the peace, concord and Communio• of the Church, separated from that comm•• Mother, of whom, who ever will be a Marly• must be a Member.
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why, above almost all other sins a Christian is capable of committing, Schism, that is the setting up an Altar against an Altar, or the relinquishing the external Communion of the Church, the making Collects or Assemblies without,
why, above almost all other Sins a Christian is capable of committing, Schism, that is the setting up an Altar against an Altar, or the relinquishing the external Communion of the Church, the making Collects or Assemblies without,
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yea against the consent of Bishops or Church Governours, &c. should be a sin so unpardonable, that no ignorance (unless supposed such as is invincible;
yea against the consent of Bishops or Church Governors, etc. should be a since so unpardonable, that no ignorance (unless supposed such as is invincible;
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which I fear much fewer then is ordinarily imagined, of those, who have any liberal Education can pretend to, in that great evidence and light which they have of the continued succession, unity of Doctrine, perfect obedience to their spiritual Superiours, penances,
which I Fear much fewer then is ordinarily imagined, of those, who have any liberal Education can pretend to, in that great evidence and Light which they have of the continued succession, unity of Doctrine, perfect Obedience to their spiritual Superiors, penances,
and retirements from the world, and several other signal marks of the One, Holy, Catholick, Apostolick Church) no ignorance, I say, no surreption, provocation, &c. can excuse it.
and retirements from the world, and several other signal marks of the One, Holy, Catholic, Apostolic Church) no ignorance, I say, no surreption, provocation, etc. can excuse it.
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Some may be more deeply guilty, and obnoxious to a heavier damnation then others, as Ring-leaders more then followers; but damnation is by the Fathers generally denounced as the portion of all.
some may be more deeply guilty, and obnoxious to a Heavier damnation then Others, as Ringleaders more then followers; but damnation is by the Father's generally denounced as the portion of all.
Inwardly to condemn the Laws of such a Government, to entertain Principles, which if put in practise, would withdraw Subjects from their due Obedience, is an offence of an high nature,
Inwardly to condemn the Laws of such a Government, to entertain Principles, which if put in practice, would withdraw Subject's from their due obedience, is an offence of an high nature,
and with relation to the whole? We all willingly acknowledge, that the great sin of the Synagogue, the sin that fill'd up the measur• of the crimes of the Iews, was their murdering our Lord. Now sayes St. Chrysostom, We shall not merit and incur•d less cruel punishment,
and with Relation to the Whole? We all willingly acknowledge, that the great since of the Synagogue, the since that filled up the measur• of the crimes of the Iews, was their murdering our Lord. Now Says Saint Chrysostom, We shall not merit and incur•d less cruel punishment,
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6. There are very few Heresies (that is, only such Errors as are formally destructive to those very few verities or Articles of Faith, without an explicite belief whereof no man can be saved) which do in themselves, simply,
6. There Are very few Heresies (that is, only such Errors as Are formally destructive to those very few verities or Articles of Faith, without an explicit belief whereof no man can be saved) which do in themselves, simply,
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Indeed, if they have the formality of Heresie joyned to them, and be maintained with a knowledge that they are contrary to the sence and authority of the Church, then they have involved in them something of Schism, or at least they are in an immediate disposition to Schism, and in that regard all Heresies, though in Points of themselves less important, are damnative.
Indeed, if they have the formality of Heresy joined to them, and be maintained with a knowledge that they Are contrary to the sense and Authority of the Church, then they have involved in them something of Schism, or At least they Are in an immediate disposition to Schism, and in that regard all Heresies, though in Points of themselves less important, Are damnative.
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or the conduct and direction of particular men or Churches, before the universal Authority of the Church, the excommunicating (as it were) the whole Church of God, the esteeming all Christians, both Pastors and Flocks, as Heathens and Publicans, is a presumption so contrary to human nature and reason, that their want of learning is that which will most condemn them.
or the conduct and direction of particular men or Churches, before the universal authority of the Church, the excommunicating (as it were) the Whole Church of God, the esteeming all Christians, both Pastors and Flocks, as heathens and Publicans, is a presumption so contrary to human nature and reason, that their want of learning is that which will most condemn them.
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I speak not now of persons absolutely ideots, who scarce know there are any other Pastors, or any other Church then their own, who pretend not at all to pass their judgements on other Religions;
I speak not now of Persons absolutely Idiots, who scarce know there Are any other Pastors, or any other Church then their own, who pretend not At all to pass their Judgments on other Religions;
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For such no doubt, may by their simplicity and absolute invincible ignorance, escape the malignity of Schism. But I speak of inferiour Tradesmen, of Gentlemen and Gentlewomen, who have a capacity of being rightly instructed,
For such no doubt, may by their simplicity and absolute invincible ignorance, escape the malignity of Schism. But I speak of inferior Tradesmen, of Gentlemen and Gentlewomen, who have a capacity of being rightly instructed,
and better informed of that spiritual authority to which they owe their subjection, and yet who, by their own perversness, become trouble• of the Church, and who,
and better informed of that spiritual Authority to which they owe their subjection, and yet who, by their own perverseness, become trouble• of the Church, and who,
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because they ca• read the Scriptures, take upon them to judge of the sence of them, both for themselves and their Pastors, &c. Such as these no doubt have drunk in the very gall of Schism, by usurping an authority, which express Scripture sayes belongs only to Pastors.
Because they ca• read the Scriptures, take upon them to judge of the sense of them, both for themselves and their Pastors, etc. Such as these no doubt have drunk in the very Gall of Schism, by usurping an Authority, which express Scripture Says belongs only to Pastors.
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8. Some learned persons (particularly Doctor Steward) attribute much to the temper of the English Church, which he sayes is like St. Cyprians, Neminem condemantes, aut a communione separantes:
8. some learned Persons (particularly Doctor Steward) attribute much to the temper of the English Church, which he Says is like Saint Cyprians, Neminem condemantes, Or a communion Separating:
and this alone they suppose will exempt Protestants (as it did St. Cyprian ) from the imputation and penalty of Schism, to which other violent Calvinistical Congregations are more obnoxious.
and this alone they suppose will exempt Protestants (as it did Saint Cyprian) from the imputation and penalty of Schism, to which other violent Calvinistical Congregations Are more obnoxious.
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This indeed did exempt St. Cyprian, because as St. Augustin sayes, the Church had not then decided the dispute, to whose decision St. Cyprian would certainly have submitted.
This indeed did exempt Saint Cyprian, Because as Saint Augustin Says, the Church had not then decided the dispute, to whose decision Saint Cyprian would Certainly have submitted.
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If a Province in England had withdrawn it self from the publick civil authority, would this excuse serve them to say, We do not intend to quarrel with those that continue in obedience to the King, we mean neither him nor them any harm, they shall be welcom to come among us,
If a Province in England had withdrawn it self from the public civil Authority, would this excuse serve them to say, We do not intend to quarrel with those that continue in Obedience to the King, we mean neither him nor them any harm, they shall be welcome to come among us,
Their civility in their rebellion, will not change the Title of their crime, nor free them from the punishment due to it: it may perhaps qualifie the Princes resentment;
Their civility in their rebellion, will not change the Title of their crime, nor free them from the punishment due to it: it may perhaps qualify the Princes resentment;
9. Being to examine the Doctor's Plea, touching the Point of Schism, I thought requisite to premise this consideration of its heynousness, that both he and my self also, should consider it as the most important of all other, in which the least mistake will prove mortal.
9. Being to examine the Doctor's Plea, touching the Point of Schism, I Thought requisite to premise this consideration of its heinousness, that both he and my self also, should Consider it as the most important of all other, in which the least mistake will prove Mortal.
Though it were far more probable that the Catholick Church had been guilty of Innovation in all the Points mentioned by the Doctor: yet since by the Protestants confession those Points are not fundamental, their voluntary separating themselves from her Communion, will be in God's esteem very Schism.
Though it were Far more probable that the Catholic Church had been guilty of Innovation in all the Points mentioned by the Doctor: yet since by the Protestants Confessi those Points Are not fundamental, their voluntary separating themselves from her Communion, will be in God's esteem very Schism.
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The breach of their Subordination, is the cause of all dis-unions and Schisms. The unappealable Authority of general Councils, acknowledged by Antiquity.
The breach of their Subordination, is the cause of all disunions and Schisms. The unappealable authority of general Councils, acknowledged by Antiquity.
1. IN this point of Schism, to the end the Doctor may clear Protestants, and lay the weight of so great a crime on the Catholick Church, he argues thus, Since besides corruptions in practice (which yet alone cannot justify separation) there were in the Roman Church so many corruptions in Doctrine likewise intrenching on Fundamentals, the Schism could not be on the Chruch of Englands side, which was obliged to separate,
1. IN this point of Schism, to the end the Doctor may clear Protestants, and lay the weight of so great a crime on the Catholic Church, he argues thus, Since beside corruptions in practice (which yet alone cannot justify separation) there were in the Roman Church so many corruptions in Doctrine likewise entrenching on Fundamentals, the Schism could not be on the Church of Englands side, which was obliged to separate,
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so just a cause being given, but on theirs, who gave the cause of the separation? Now, that particular Nations have a power to purge themselves from corruptions without leave from the See of Rome, appears 1. By the concession of the most learned Popish Writers. 2. From the ancient practise of the Kings of England, who were NONLATINALPHABET. 3. Likewise from the Codes and Novels of Justinian, the capitulare of Charlemagne,
so just a cause being given, but on theirs, who gave the cause of the separation? Now, that particular nations have a power to purge themselves from corruptions without leave from the See of Room, appears 1. By the concession of the most learned Popish Writers. 2. From the ancient practice of the Kings of England, who were. 3. Likewise from the Codes and Novels of Justinian, the capitulare of Charlemagne,
and the endeavours of two late Emperours. 4. From the examples of the Kings of Juda. He concludes, that had the Pope been content with his Primacy of Order, they would never have cast off the yoke, which never had been put upon their necks;
and the endeavours of two late emperors. 4. From the Examples of the Kings of Juda. He concludes, that had the Pope been content with his Primacy of Order, they would never have cast off the yoke, which never had been put upon their necks;
2. In answering this, I will proceed according to this method. 1. I will shew out of Antiquity, from the example of all orderly Governments, from evident reason, &c. what obedience every Christian is obliged to perform to Church Governors, in the obstinate refusal of which, consists Schism. 2. I will apply this to the present controversie, between the English and Roman Church. I will consider the validity of his allegations,
2. In answering this, I will proceed according to this method. 1. I will show out of Antiquity, from the Exampl of all orderly Governments, from evident reason, etc. what Obedience every Christian is obliged to perform to Church Governors, in the obstinate refusal of which, consists Schism. 2. I will apply this to the present controversy, between the English and Roman Church. I will Consider the validity of his allegations,
3. Touching the first Point, I take it for granted, that we both agree that our Lord has placed in his Church, Ecclesiastical Governours, to continue by a legitimate succession, to the end of the world:
3. Touching the First Point, I take it for granted, that we both agree that our Lord has placed in his Church, Ecclesiastical Governors, to continue by a legitimate succession, to the end of the world:
And that the exercise of their Authority, consists partly in proposing Doctrines to be believed, partly in making Laws for Discipline and Order. And that the Doctrines are to be no other,
And that the exercise of their authority, consists partly in proposing Doctrines to be believed, partly in making Laws for Discipline and Order. And that the Doctrines Are to be no other,
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then such as either are expresly, or at least, in their immediate necessary Principles, contained in Divine Revelation: no innovation, no change must be in them;
then such as either Are expressly, or At least, in their immediate necessary Principles, contained in Divine Revelation: no innovation, no change must be in them;
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Likewise I believe, we agree that this lawful Authority of Church Governours, or Bishops, may be differently exercised, that is, either by their single persons,
Likewise I believe, we agree that this lawful authority of Church Governors, or Bishops, may be differently exercised, that is, either by their single Persons,
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the lowest degree among these, being Diocesan, and the Supream unappealable authority being in Oecumenical Synods. To deny this in gross, is to make them ridiculous Conventicles; and the more plenary they are, the more dangerous and destructive of unity will they be,
the lowest degree among these, being Diocesan, and the Supreme unappealable Authority being in Ecumenical Synods. To deny this in gross, is to make them ridiculous Conventicles; and the more plenary they Are, the more dangerous and destructive of unity will they be,
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I will, besides what has already been said of infallibility, plainly set down the Catholick Doctrine concerning this matter, with the exceptions, which the most learned Controvertists of the English Church have interposed against it.
I will, beside what has already been said of infallibility, plainly Set down the Catholic Doctrine Concerning this matter, with the exceptions, which the most learned Controvertists of the English Church have interposed against it.
In like manner St. Cyprian says, [ Episcopatus unus est, cujus a singulis in solidum pars tenetur ] The Episcopal Office is but one, Cypr. l. de. unit.
In like manner Saint Cyprian Says, [ Episcopate Unus est, cujus a Singulis in Solidum pars tenetur ] The Episcopal Office is but one, Cyprus l. de. unit.
Dioceses and Provinces, &c. are not to be esteem'd as so many Secular Principalities independent and absolute, which can publish Declarations and Laws without any regard to their Neighbours profit, or liking:
Dioceses and Provinces, etc. Are not to be esteemed as so many Secular Principalities independent and absolute, which can publish Declarations and Laws without any regard to their Neighbours profit, or liking:
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or Doctrine in it be discordant from, but especially if it condemn what is by Law in force in the Province, Patriarchat, or much more the Vniversal Church, such a Law ought not to be made,
or Doctrine in it be discordant from, but especially if it condemn what is by Law in force in the Province, Patriarchate, or much more the Universal Church, such a Law ought not to be made,
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6. As for the Authority of Bishops in Synods, particularly in declaring Doctrines, (for in that we are at present principally concern'd) Such Authority may be conceived to extend it self either to the notout-ward-contra-Profession only,
6. As for the authority of Bishops in Synods, particularly in declaring Doctrines, (for in that we Are At present principally concerned) Such authority may be conceived to extend it self either to the notout-ward-contra-Profession only,
7. The common received Catholick Doctrine teacheth, that whereas in General Councils (the only Tribunal which is by all acknowledg'd to be infallible) there may be either, 1. A Declaration of Traditionary Doctrines, which formerly before such Declaration did not evidently and •niversally appear to be Traditionary: 2. Or a Decision of Debates about clear and immediate Consequences of such Doctrines. In both these the Church is infallible, Infallible I say (not to enlarge Disputes beyond the present exigence) at least in all points any way necessary to our Salvation;
7. The Common received Catholic Doctrine Teaches, that whereas in General Councils (the only Tribunal which is by all acknowledged to be infallible) there may be either, 1. A Declaration of Traditionary Doctrines, which formerly before such Declaration did not evidently and •niversally appear to be Traditionary: 2. Or a Decision of Debates about clear and immediate Consequences of such Doctrines. In both these the Church is infallible, Infallible I say (not to enlarge Disputes beyond the present exigence) At least in all points any Way necessary to our Salvation;
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and this grounded upon those sure Promises of our Lord made to these Guides of his Church mentioned before, Cap. 9. 11, 12. And hence such both Declarations and Decisions are to be not only not contradicted,
and this grounded upon those sure Promises of our Lord made to these Guides of his Church mentioned before, Cap. 9. 11, 12. And hence such both Declarations and Decisions Are to be not only not contradicted,
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the undiscover'd refusal of which assent, though it doth not render the refusers Hereticks in the judgement of the Church, as upon contradiction or refusal of assent would (for Ecclesia non judicat de internis:
the undiscovered refusal of which assent, though it does not render the refusers Heretics in the judgement of the Church, as upon contradiction or refusal of assent would (for Ecclesia non judicat de internis:
) Yet since such Declarations and Decisions are alwayes attended either with express, or at least imply'd Anathemas to contrary Doctrines, the contrary internal Judgments are Heretical.
) Yet since such Declarations and Decisions Are always attended either with express, or At least implied Anathemas to contrary Doctrines, the contrary internal Judgments Are Heretical.
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8. Of the acknowledged Infallibility of the Representative Church in Declarations of Traditionary Doctrines, we have sufficient Testimonies from Antiquity. St. Athanasius, quoted also by St. Epiphanius, professes, That he wonders how any one dares move a question touching matters defined in the Nicen Council, since, the Decrees of such Councils cannot be changed without errour;
8. Of the acknowledged Infallibility of the Representative Church in Declarations of Traditionary Doctrines, we have sufficient Testimonies from Antiquity. Saint Athanasius, quoted also by Saint Epiphanius, Professes, That he wonders how any one dares move a question touching matters defined in the Nicene Council, since, the Decrees of such Councils cannot be changed without error;
Therefore they are unalterable, and in our sense infallible. Nor can there be any doubt, but those matters defin'd, were Ancient and Traditionary Doctrines.
Therefore they Are unalterable, and in our sense infallible. Nor can there be any doubt, but those matters defined, were Ancient and Traditionary Doctrines.
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The same holy Father, treating of Rebaptization formerly held by St. Cyprian, and after by the Donatists, says, That for that Doctrine (which was truly Traditionary) the Donatists were Hereticks, but St. Cyprian not:
The same holy Father, treating of Rebaptization formerly held by Saint Cyprian, and After by the Donatists, Says, That for that Doctrine (which was truly Traditionary) the Donatists were Heretics, but Saint Cyprian not:
Why? Because it was permitted to the former Fathers and Bishops to debate, and, without breaking Communion, to determine oppositly to one another in Provincial Councils:
Why? Because it was permitted to the former Father's and Bishops to debate, and, without breaking Communion, to determine oppositely to one Another in Provincial Councils:
9. In the next place, as touching Decisions of Controversies about (not expressly Traditionary Doctrines, but) clear and immediate consequences of such Doctrines, it is absolutely necessary oft-times,
9. In the next place, as touching Decisions of Controversies about (not expressly Traditionary Doctrines, but) clear and immediate consequences of such Doctrines, it is absolutely necessary ofttimes,
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for the Church to make such Decisions; for otherwise the Devil would have power to undermine a great part of our Faith, if permission were given to maintain freely, any thing that does not appear to any one expresly, either in Scripture or in Tradition. Thus, many of the Articles of the Nicen, Constantinopolitan, and Athanasian Creeds, are only the clear and immediate Consequences of express Traditions, which Articles, in the Terms wherein they were there conceived, were not absolutely necessary to be believed,
for the Church to make such Decisions; for otherwise the devil would have power to undermine a great part of our Faith, if permission were given to maintain freely, any thing that does not appear to any one expressly, either in Scripture or in Tradition. Thus, many of the Articles of the Nicene, Constantinopolitan, and Athanasian Creeds, Are only the clear and immediate Consequences of express Traditions, which Articles, in the Terms wherein they were there conceived, were not absolutely necessary to be believed,
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before the arising of Heresies, forced the Church further to explain the Faith. And hence it is, that the Enlargements and clearer Explanations of our Faith, in many Doctrines, otherwise not necessary to be so generally known, must and will encrease to the worlds end, in case New Heresies arise.
before the arising of Heresies, forced the Church further to explain the Faith. And hence it is, that the Enlargements and clearer Explanations of our Faith, in many Doctrines, otherwise not necessary to be so generally known, must and will increase to the world's end, in case New Heresies arise.
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nor pretends to have any New Revelations; of Christian verities, but the same Faith which was delivered by the Apostles, is still the Faith of the Church, and no more:
nor pretends to have any New Revelations; of Christian verities, but the same Faith which was Delivered by the Apostles, is still the Faith of the Church, and no more:
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In like manner, some Traditionary points convey'd by the general practice of the Church, when they come to be question'd or denyed by Hereticks, are often explicitely declared in Councils to be Traditions, by which Declaration, there is no new thing taught,
In like manner, Some Traditionary points conveyed by the general practice of the Church, when they come to be questioned or denied by Heretics, Are often explicitly declared in Councils to be Traditions, by which Declaration, there is no new thing taught,
Thus the Doctrine of Purgatory, Prayer for the Dead, Invocation of Saints, &c. have been in later Councils made Articles, not de novo, (as the Doctor misapprehends) but they are lately testified to have been so anciently believed;
Thus the Doctrine of Purgatory, Prayer for the Dead, Invocation of Saints, etc. have been in later Councils made Articles, not de novo, (as the Doctor misapprehends) but they Are lately testified to have been so anciently believed;
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that none can dissent from them without incurring the guilt of Disobedience, so was there before an obligation of non-dissenting from the same Points without falling into Error;
that none can dissent from them without incurring the guilt of Disobedience, so was there before an obligation of non-dissenting from the same Points without falling into Error;
else to what end does the state it? Which obligation is also a restraint of our former liberty indeed, whereby we might then believe an error in divine matters, without the guilt of disobeying the Church;
Else to what end does the state it? Which obligation is also a restraint of our former liberty indeed, whereby we might then believe an error in divine matters, without the guilt of disobeying the Church;
as was anciently by the Arrians against the first General Council, who cryed out against the new Article and word Consubstantiality, which was not found in their former Creed;
as was anciently by the Arians against the First General Council, who cried out against the new Article and word Consubstantiality, which was not found in their former Creed;
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as the fourth General Council, which he professeth to allow, did to the Eutychians? — A not-much-discussed explication of the faith is sufficient (say they) for the benefit of sincere Believers.
as the fourth General Council, which he Professes to allow, did to the Eutychians? — A not-much-discussed explication of the faith is sufficient (say they) for the benefit of sincere Believers.
For if all would willingly acquiesce to the establishment of the [ Nicene ] Faith, and would disturb this clear way of Piety with no innovation, it were meet,
For if all would willingly acquiesce to the establishment of the [ Nicene ] Faith, and would disturb this clear Way of Piety with no innovation, it were meet,
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for the posterity of the Church, to excogitate [ in their Councils ] no new additions. But because there are many that decline from this right line, through the crooked paths of error, we are confirained with new discovery of truth to reduce them,
for the posterity of the Church, to excogitate [ in their Councils ] no new additions. But Because there Are many that decline from this right line, through the crooked paths of error, we Are confirained with new discovery of truth to reduce them,
as though the former faith were defective, but that we may seek out those things which are judged salutary and beneficial in opposition to those things which are innovated by them.
as though the former faith were defective, but that we may seek out those things which Are judged salutary and beneficial in opposition to those things which Are innovated by them.
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Out of which evil yet, the wisdom of God, in the several ages, brings this good (as Evagrius • accutely observes to the Pagans, scandalized at the divisions and novelties of opinions that arose amongst Christians) that by occasions of Heresies the Orthodox dogmes are more accurately polished,
Out of which evil yet, the Wisdom of God, in the several ages, brings this good (as Evagrius • acutely observes to the Pagans, scandalized At the divisions and novelties of opinions that arose among Christians) that by occasions of Heresies the Orthodox dogmes Are more accurately polished,
11. All these Declarations and Decisions framed by General Councils, we Roman Catholicks do esteem our selves obliged to the assent unto, which is far more then not to contradict.
11. All these Declarations and Decisions framed by General Councils, we Roman Catholics do esteem our selves obliged to the assent unto, which is Far more then not to contradict.
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And this obligation is founded on the Infallible Authority which we acknowledge in the Catholick Church, derived from the promises of Christ, whose Spirit shall lead her into all Truth:
And this obligation is founded on the Infallible authority which we acknowledge in the Catholic Church, derived from the promises of christ, whose Spirit shall led her into all Truth:
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12. This we are taught concerning our Duty and Submission to General Councils. And hereto we must add, that considering the present distracted state of the Christian world, and especially the Schism pertinaciously persisted in by the Eastern Patriarks, who live under the Tyranny of the Turk,
12. This we Are taught Concerning our Duty and Submission to General Councils. And hereto we must add, that considering the present distracted state of the Christian world, and especially the Schism pertinaciously persisted in by the Eastern Patriarchs, who live under the Tyranny of the Turk,
and therefore will never probably be permitted to convene for the general Union of Christendom, it is almost become impossible that such General Councils should now be assembled with all formalities,
and Therefore will never probably be permitted to convene for the general union of Christendom, it is almost become impossible that such General Councils should now be assembled with all formalities,
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as the four first were, wherein all the five Patriarks were present, at least by their Deputies. Yet, notwithstanding all this, we cannot without infidelity doubt that God will be wanting to his Church to preserve it in Truth and Vnity. Since therefore such an Oecumenical Council cannot be expected,
as the four First were, wherein all the five Patriarchs were present, At least by their Deputies. Yet, notwithstanding all this, we cannot without infidelity doubt that God will be wanting to his Church to preserve it in Truth and Unity. Since Therefore such an Ecumenical Council cannot be expected,
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as was during the times of the Roman Empire, the Supremest that can now be had, ought to have the force and vertue of obliging, which the former ones had;
as was during the times of the Roman Empire, the Supremest that can now be had, ought to have the force and virtue of obliging, which the former ones had;
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the Decisions of it as much to be submitted to, and a renunciation of its Doctrine and Laws as heynously Schismatical, as of any Council that ever went before:
the Decisions of it as much to be submitted to, and a renunciation of its Doctrine and Laws as heinously Schismatical, as of any Council that ever went before:
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Therefore Doctor Bramhal, Lord Primate of Armagh, in the Preface of his Reply to the Bishop of Chalcedon, declaring that he submits himself to the Representative Church, that is, to a free General Council, most rationally adds this clause,
Therefore Doctor Bramhall, Lord Primate of Armagh, in the Preface of his Reply to the Bishop of Chalcedon, declaring that he submits himself to the Representative Church, that is, to a free General Council, most rationally adds this clause,
13. Thus of General Councils. As for inferior subordinate Councils, though their Decrees touching Doctrines and Laws for Discipline are not unappealable,
13. Thus of General Councils. As for inferior subordinate Councils, though their Decrees touching Doctrines and Laws for Discipline Are not unappealable,
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Yet the same Decisions may be annulled by a Patriarchical Synod: And all by an Oecumenical, of which alone all the Decisions and Laws are irreversible, because there is no Authority upon earth superior to it,
Yet the same Decisions may be annulled by a Patriarchical Synod: And all by an Ecumenical, of which alone all the Decisions and Laws Are irreversible, Because there is no authority upon earth superior to it,
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and in all Governments an inferior Authority can never reverse what hath once been established by a Superior, especially if that establishment hath been actually submitted to:
and in all Governments an inferior authority can never reverse what hath once been established by a Superior, especially if that establishment hath been actually submitted to:
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For, if a Provincial Synod could annul the formerly received Acts of a National, or a National of a Patriarchical, there must of necessity follow a Dissolution of all Government and Vnity, as to the whole Catholick Church,
For, if a Provincial Synod could annul the formerly received Acts of a National, or a National of a Patriarchical, there must of necessity follow a Dissolution of all Government and Unity, as to the Whole Catholic Church,
14. This fundamental Rule of all Government and Vnity is the only true, unering Touch-stone, by which a judgement is to be made concerning Schism; If Doctor Pierce can furnish us with a better, let it be produced:
14. This fundamental Rule of all Government and Unity is the only true, unering Touchstone, by which a judgement is to be made Concerning Schism; If Doctor Pierce can furnish us with a better, let it be produced:
but that being impossible, he must give us leave to make use of this to examin the cause between the Roman Catholick Church, and all other Congregations that call themselves Reformed. But indeed it is lost labour to apply such a Rule as this to any Calvinistical, Independent, or Fanatick Congregations, because they renounce both all such Laws, and the whole Authority and Offices of those that made them:
but that being impossible, he must give us leave to make use of this to examine the cause between the Roman Catholic Church, and all other Congregations that call themselves Reformed. But indeed it is lost labour to apply such a Rule as this to any Calvinistical, Independent, or Fanatic Congregations, Because they renounce both all such Laws, and the Whole authority and Offices of those that made them:
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Therefore (leaving them to the severe judgement of him who said, Where are those my enemies that will not have me to rule over them? Luke 19.) I will consider the Controversie, as the Preacher stated it, between the Roman Catholick and English Protestant Churches, I say [ as he hath stated it ] because being to treat of Schism, he hath given the right notion of it,
Therefore (leaving them to the severe judgement of him who said, Where Are those my enemies that will not have me to Rule over them? Luke 19.) I will Consider the Controversy, as the Preacher stated it, between the Roman Catholic and English Protestant Churches, I say [ as he hath stated it ] Because being to Treat of Schism, he hath given the right notion of it,
and not mispent time and paper, as some others have done, with vain discourses of an Internal and External separation, &c. as if there were no danger in external Schism or dividing of Communion,
and not Mis-spent time and paper, as Some Others have done, with vain discourses of an Internal and External separation, etc. as if there were no danger in external Schism or dividing of Communion,
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unless men also have, with the Presbyterians, &c. lost all even appearance of charity to all Christian Churches before them, damning all who believe that Artiticle of our Creed concerning the Unity and Authority of the Church.
unless men also have, with the Presbyterians, etc. lost all even appearance of charity to all Christian Churches before them, damning all who believe that Artiticle of our Creed Concerning the Unity and authority of the Church.
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CHAP. XXI. The Fundamental RULE of Church-Government. Limitations of the Authority of Gen Councils. Their Grounds made by Arch Bishop Lawd, Dr. Feild, &c. Of Points Fundamental, and Non-fundamental.
CHAP. XXI. The Fundamental RULE of Church-Government. Limitations of the authority of Gen Councils. Their Grounds made by Arch Bishop Lawd, Dr. Feild, etc. Of Points Fundamental, and Non-fundamental.
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The foresaid fundamental Rule of all Government, That no Laws can validly be repealed by an Authority Inferior to that, by which they were Enacted, is a Rule not now invented to serve our present purpose,
The foresaid fundamental Rule of all Government, That no Laws can validly be repealed by an authority Inferior to that, by which they were Enacted, is a Rule not now invented to serve our present purpose,
and Synods themselves assembled either in Provinces, or Regions ought without any tergiversation to yield and submit to the Authority of Plenary Councils;
and Synods themselves assembled either in Provinces, or Regions ought without any tergiversation to yield and submit to the authority of Plenary Councils;
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And therefore though in gross it be admitted by Protestants, (I mean the wisest and most learned among them) yet out of a necessity of maintaining the grounds of the English Reformation, they put such restrictions & exceptions to it,
And Therefore though in gross it be admitted by Protestants, (I mean the Wisest and most learned among them) yet out of a necessity of maintaining the grounds of the English Reformation, they put such restrictions & exceptions to it,
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For whereas S. Augustine makes the Supream Authority of the Church, to reside in plenary or general Councils, because he withal implies, that such Councils may be corrected, they therefore take the liberty to reject them, at least in decisions in their esteem of less importance,
For whereas S. Augustine makes the Supreme authority of the Church, to reside in plenary or general Councils, Because he withal Implies, that such Councils may be corrected, they Therefore take the liberty to reject them, At least in decisions in their esteem of less importance,
Not considering that in case the Decisions, which he saies, may be mended, should regard matters of belief, which perhaps, upon better consideration, may be expressed more commodiously,
Not considering that in case the Decisions, which he Says, may be mended, should regard matters of belief, which perhaps, upon better consideration, may be expressed more commodiously,
To demonstrate this, I will here set down what Authority learned Protestants, such as Doctor Field, the late Arch-Bishop Lawd, &c. acknowledg in general Councils,
To demonstrate this, I will Here Set down what authority learned Protestants, such as Doctor Field, the late Arch-Bishop Lawd, etc. acknowledge in general Councils,
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But if she can erre either by falling away from the Foundation totally, or by heretical error in it, she can no longer be holy: (for no Assemblies of Hereticks can be holy:) And so that Article of the Creed, [ I believe the holy Catholick Church ] is gone. Now this holiness, saith he, Errors of a meaner allay take not away from the Church.
But if she can err either by falling away from the Foundation totally, or by heretical error in it, she can no longer be holy: (for no Assemblies of Heretics can be holy:) And so that Article of the Creed, [ I believe the holy Catholic Church ] is gone. Now this holiness, Says he, Errors of a meaner allay take not away from the Church.
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4. Thus far goes the Arch-Bishop, attended by Doctor Field, Doctor White, &c. But being necessarily obliged to maintain the separation of his own Church from the Roman, &c. he (treating of that point) extends most enormously the Errors of the Church in non-Fundamentals;
4. Thus Far Goes the Arch-Bishop, attended by Doctor Field, Doctor White, etc. But being necessarily obliged to maintain the separation of his own Church from the Roman, etc. he (treating of that point) extends most enormously the Errors of the Church in non-Fundamentals;
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for then, forgeting his former phrases of unprofitable curiosities, unnecessary subtilties, unnecessary Doctrines, Id. Sect. 21. n. 5. to which her curiosity or weakness, may carry her beyond her Rule, he saith, The Roman Church held the Fundamentals literally, yet she erred grosly;
for then, forgetting his former phrases of unprofitable curiosities, unnecessary subtleties, unnecessary Doctrines, Id. Sect. 21. n. 5. to which her curiosity or weakness, may carry her beyond her Rule, he Says, The Roman Church held the Fundamentals literally, yet she erred grossly;
That she had Errors, though not Fundamental, yet grating upon the Foundation, &c. Now what he speaks of the Roman, is manifest, must as well be applied to the Eastern Church too; and so to the whole Church Catholick at Luthers discession,
That she had Errors, though not Fundamental, yet grating upon the Foundation, etc. Now what he speaks of the Roman, is manifest, must as well be applied to the Eastern Church too; and so to the Whole Church Catholic At Luthers discession,
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5. Hitherto these Writers speak of the Authority of the Church onely in generals: The Church, say they, cannot Erre in Fundamentals; She may Erre in non-Fundamentals:
5. Hitherto these Writers speak of the authority of the Church only in generals: The Church, say they, cannot Err in Fundamentals; She may Err in non-Fundamentals:
But who is to discern between Fundamentals and non-Fundamentals? And who is to judg of the Churches Error in non-Fundamentals? Doctor Field will tell us to this purpose, That no particular man or Church, may so much as profess publickly, that they think otherwise then has been determined in a general Council,
But who is to discern between Fundamentals and non-Fundamentals? And who is to judge of the Churches Error in non-Fundamentals? Doctor Field will tell us to this purpose, That no particular man or Church, may so much as profess publicly, that they think otherwise then has been determined in a general Council,
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except with these three limitations. 1. Vnless he know most certainly the contrary to what the Church has determined. 2. If there be no gainsaying of men of worth, place and esteem? 3. If there appear nothing that may argue an unlawful proceeding.
except with these three limitations. 1. Unless he know most Certainly the contrary to what the Church has determined. 2. If there be no gainsaying of men of worth, place and esteem? 3. If there appear nothing that may argue an unlawful proceeding.
A liberty manifestly destructive to all their own Articles, Canons, and Acts of Parliament: For sure they will not say, that these are of more sacred and inviolable Authority, then those of the whole Church: Do none pretend to know most certainly the contrary to those determinations? or do none of worth, place, and esteem, gainsay them,
A liberty manifestly destructive to all their own Articles, Canonas, and Acts of Parliament: For sure they will not say, that these Are of more sacred and inviolable authority, then those of the Whole Church: Do none pretend to know most Certainly the contrary to those determinations? or do none of worth, place, and esteem, gainsay them,
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when all the Christian world Reform'd, and non-Reform'd, except a little portion of England, absolutely reject them? Lastly, does nothing appear, that may argue an unlawful proceeding in Hen. the Eighths first Reformation,
when all the Christian world Reformed, and non-reformed, except a little portion of England, absolutely reject them? Lastly, does nothing appear, that may argue an unlawful proceeding in Hen. the Eighths First Reformation,
8. In these Assertions is included a Supposition not denied by Catholicks, That even among Doctrines determin'd by the Church, there are some which are in themselves fundamental, others not so:
8. In these Assertions is included a Supposition not denied by Catholics, That even among Doctrines determined by the Church, there Are Some which Are in themselves fundamental, Others not so:
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but yet withal those Doctrines which in themselves are not fundamental, being once determin'd by the Church, are necessary to be assented to by all Catholicks, to whom they are so represented,
but yet withal those Doctrines which in themselves Are not fundamental, being once determined by the Church, Are necessary to be assented to by all Catholics, to whom they Are so represented,
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But though Catholicks allow this distinction in general, they withal profess, it is impossible for any particular persons of themselves to determin among all the Churches Decisions, and say, this or this Point is necessary and fundamental, the others not.
But though Catholics allow this distinction in general, they withal profess, it is impossible for any particular Persons of themselves to determine among all the Churches Decisions, and say, this or this Point is necessary and fundamental, the Others not.
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Many Doctrines are necessary to Churches for their well ordering, which are not so to any single persons, Parishes, &c. &c. For this reason all Decisions of the Church are sacred to them;
Many Doctrines Are necessary to Churches for their well ordering, which Are not so to any single Persons, Parishes, etc. etc. For this reason all Decisions of the Church Are sacred to them;
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and by this means the Church is continued in unity, and by assenting to all Decisions, they are sure never to dissent from those that are necessary. Whereas Protestants taking a liberty of discerning between fundamentals and non-fundamentals, and of dissenting in non-fundamentals at least, wherein they think the Church Catholick may be fallible (though they have no Rule by which to judg so) are, besides a certainty of dis-union, exposed to errours even in fundamentals.
and by this means the Church is continued in unity, and by assenting to all Decisions, they Are sure never to dissent from those that Are necessary. Whereas Protestants taking a liberty of discerning between fundamentals and non-fundamentals, and of dissenting in non-fundamentals At least, wherein they think the Church Catholic may be fallible (though they have no Rule by which to judge so) Are, beside a certainty of disunion, exposed to errors even in fundamentals.
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9. The ground upon which those learned Protestants conclude a fallibility even in the universal Church as to Doctrines not fundamental [ besides the manifest interest of their own Church ] is because the end why Christ made such promises of leading his Church into all Truth, was,
9. The ground upon which those learned Protestants conclude a fallibility even in the universal Church as to Doctrines not fundamental [ beside the manifest Interest of their own Church ] is Because the end why christ made such promises of leading his Church into all Truth, was,
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10. But, though this Position in general were allow'd them, That the Church is fallible in unnecessaries, this will not excuse them for dissenting from the Church in any particular Doctrines actually decided by a General Council.
10. But, though this Position in general were allowed them, That the Church is fallible in unnecessaries, this will not excuse them for dissenting from the Church in any particular Doctrines actually decided by a General Council.
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Themselves acknowledge that all dissenting even internal is unlawful without a certain demonstration, that the Church hath actually erred in such and such Doctrines.
Themselves acknowledge that all dissenting even internal is unlawful without a certain demonstration, that the Church hath actually erred in such and such Doctrines.
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But which way possibly can any particular, person, or Church, arrive to such a demonstration? It must be by producing express Scripture, or universal Tradition, formally opposite and contradictory to what the universal Church hath declared.
But which Way possibly can any particular, person, or Church, arrive to such a demonstration? It must be by producing express Scripture, or universal Tradition, formally opposite and contradictory to what the universal Church hath declared.
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and only unappealable Iudges of the sense of it, should conspire to propose Doctrines formally and manifestly contrary to express Scripture or evident demonstration? And as for universal Tradition, there can be no Iudge of it,
and only unappealable Judges of the sense of it, should conspire to propose Doctrines formally and manifestly contrary to express Scripture or evident demonstration? And as for universal Tradition, there can be no Judge of it,
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11. It were happie therefore, if Protestants, considering the Promises of Christ, and the necessity of unity in the Church, would allow but as much submission to the Supreme Tribunal of his Church, as God obliged the Iews to perform to their Sanedrim, to which no such Promises were made.
11. It were happy Therefore, if Protestants, considering the Promises of christ, and the necessity of unity in the Church, would allow but as much submission to the Supreme Tribunal of his Church, as God obliged the Iews to perform to their Sanhedrin, to which not such Promises were made.
For then, though in Thesi they did affirm the Church to be fallible, yet they would acknowledge, that not only all declaration of non-assenting is forbidden,
For then, though in Thessia they did affirm the Church to be fallible, yet they would acknowledge, that not only all declaration of non-assenting is forbidden,
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12. Let them seriously consider the passage of Deuteronomy heretofore produced, in which God commands the Jews under the penalty of death, to obey whatsoever sentence should be pronounced by the present Iudges of those dayes in any Controversies touching the Law.
12. Let them seriously Consider the passage of Deuteronomy heretofore produced, in which God commands the jews under the penalty of death, to obey whatsoever sentence should be pronounced by the present Judges of those days in any Controversies touching the Law.
And indeed God had promised that the Scepter should not depart from Judah, nor a Law-giver from between his knees till Shiloh (that is the Messias) came. By vertue of which Promise the Iewish Religion could not fail in Fundamentals: and the effect of this Promise was manifestly performed:
And indeed God had promised that the Sceptre should not depart from Judah, nor a Lawgiver from between his knees till Shiloh (that is the Messias) Come. By virtue of which Promise the Jewish Religion could not fail in Fundamentals: and the Effect of this Promise was manifestly performed:
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For as to the outward pro•ession and practises of the Mosaical Law, it was alwayes continued, in so much as our Saviour himself enjoyned Obedience to all the Commands of those who sate in Moses his Chair. I say as to the outward practises of it:
For as to the outward pro•ession and practises of the Mosaical Law, it was always continued, in so much as our Saviour himself enjoined obedience to all the Commands of those who sat in Moses his Chair. I say as to the outward practises of it:
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For in the Spiritual sense of it, the Iewish Ecclesiastical Magistrates were horribly perverted, so far as to oppose and Murder the Messiah himself, typified therein;
For in the Spiritual sense of it, the Jewish Ecclesiastical Magistrates were horribly perverted, so Far as to oppose and Murder the Messiah himself, typified therein;
13. Notwithstanding all this, yet Errors might creep in about non-fundamentals, as the Rabbins confess, when they suppose a future Sanedrim might annul the Decisions of a former Council;
13. Notwithstanding all this, yet Errors might creep in about non-fundamentals, as the Rabbis confess, when they suppose a future Sanhedrin might annul the Decisions of a former Council;
So as though they, being indeed in such things fallible, should command any thing contrary to the true sense of the Law, the Iews were under the utmost penalty obliged to obey them, which obedience required a submission of Judgment and internal assent to such Commands, that they were agreeable to God's Law,
So as though they, being indeed in such things fallible, should command any thing contrary to the true sense of the Law, the Iews were under the utmost penalty obliged to obey them, which Obedience required a submission of Judgement and internal assent to such Commands, that they were agreeable to God's Law,
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Now the reasonableness of this Command of God appears in this, That it was a less evil and inconvenience that some Legal Precepts of no great importance should be transgressed,
Now the reasonableness of this Command of God appears in this, That it was a less evil and inconvenience that Some Legal Precepts of no great importance should be transgressed,
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than that Contentions and Disputes should be endless 14. From this pattern Protestants may be instructed, that though they should allow a General Council no more obliging Authority,
than that Contentions and Disputes should be endless 14. From this pattern Protestants may be instructed, that though they should allow a General Council no more obliging authority,
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than the Iews did to their Sanedrim, which was infallible in fundamentals, but subject to Error in non-fundamentals, they can never have a warrant to Dissent from any Decisions of such a Council,
than the Iews did to their Sanhedrin, which was infallible in fundamentals, but Subject to Error in non-fundamentals, they can never have a warrant to Dissent from any Decisions of such a Council,
all other inferiour Judgments, all only probable Arguments against them, ought to cease; the Judgment of the whole Church rendring all contrary opinions altogether improbable.
all other inferior Judgments, all only probable Arguments against them, ought to cease; the Judgement of the Whole Church rendering all contrary opinions altogether improbable.
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So that though (upon their Supposition that the Church in non-fundamentals is fallible ) she should have erred in such not-much-concerning Decisions, and by consequence their assent would be erroneous,
So that though (upon their Supposition that the Church in non-fundamentals is fallible) she should have erred in such not-much-concerning Decisions, and by consequence their assent would be erroneous,
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yet that small incommodity would be abundantly recompenc'd with the most acceptable vertue of Obedience, humble submission of Judgment, love of Peace and Unity which accompanies it.
yet that small incommodity would be abundantly recompensed with the most acceptable virtue of obedience, humble submission of Judgement, love of Peace and Unity which Accompanies it.
15. But since Protestants find an extraordinary difficulty more than Catholicks, to submit their Judgments to Authority, and are apt to think all their opinions and perswasions to be certain knowledges;
15. But since Protestants find an extraordinary difficulty more than Catholics, to submit their Judgments to authority, and Are apt to think all their opinions and persuasions to be certain knowledges;
Let it be supposed that their first Reformers not being able to perswade themselves to renounce their Opinions, should thereupon have been excommunicated by the Church:
Let it be supposed that their First Reformers not being able to persuade themselves to renounce their Opinions, should thereupon have been excommunicated by the Church:
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But I intend the Vniversal Church, which we call Roman Catholick, because all true Orthodox Churches (an union of which, constitutes the Universal Church, acknowledge the Roman Church, to be the Root of their Unity.
But I intend the Universal Church, which we call Roman Catholic, Because all true Orthodox Churches (an Union of which, constitutes the Universal Church, acknowledge the Roman Church, to be the Root of their Unity.
Therefore Protestants, in vain, seek to excuse their separation, upon pretence it was onely from the Roman, not from the Vniversal Church: because, 1. A separation from the external Communion of any one true Member of the Catholick Church, for Doctrines which are commonly held by other Churches in communion with that Member, is indeed a separation from all Churches;
Therefore Protestants, in vain, seek to excuse their separation, upon pretence it was only from the Roman, not from the Universal Church: Because, 1. A separation from the external Communion of any one true Member of the Catholic Church, for Doctrines which Are commonly held by other Churches in communion with that Member, is indeed a separation from all Churches;
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which is manifestly the case of the English separation. 2. Because it is evident, that the pretended Reformed Churches, really separated themselves a toto mundo. A thing which Calvin confesseth in an Epistle of his to Melancthon, in these words, Nec non parvi refert, &c. For it doth not a little concern us, that not the least suspition of any discord risen among us, descend to posterity:
which is manifestly the case of the English separation. 2. Because it is evident, that the pretended Reformed Churches, really separated themselves a toto mundo. A thing which calvin Confesses in an Epistle of his to Melanchthon, in these words, Nec non parvi refert, etc. For it does not a little concern us, that not the least suspicion of any discord risen among us, descend to posterity:
And which Chillingworth also confesseth in several places, cap. 5. sect. 55. As for the external Communion of the visible Church, (saith he) we have, without scruple formerly granted, that Protestants did forsake it:
And which chillingworth also Confesses in several places, cap. 5. sect. 55. As for the external Communion of the visible Church, (Says he) we have, without scruple formerly granted, that Protestants did forsake it:
for from several of these, he will not deny Luther to have made a discession ] Luther forsaking the external Communion of the corrupted Church, could not but forsake the external communion of the Catholick Church. Well, let this be granted;
for from several of these, he will not deny Luther to have made a discession ] Luther forsaking the external Communion of the corrupted Church, could not but forsake the external communion of the Catholic Church. Well, let this be granted;
I say, it is evident (as these confess) that the pretended Reformed Churches really separated themselves from the whole world, that is, from that holy Catholick Church which we believe is to continue so in every Age:
I say, it is evident (as these confess) that the pretended Reformed Churches really separated themselves from the Whole world, that is, from that holy Catholic Church which we believe is to continue so in every Age:
Since not one Church upon earth antecedent to their separation, can be found out with which they are joyned in external Communion, not one which has Laws,
Since not one Church upon earth antecedent to their separation, can be found out with which they Are joined in external Communion, not one which has Laws,
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or Governors in common with them, not one that will joyn with them, or with which they will joyn in publick Offices, Lyturgies, Sacrifices and Synods. The English Church doth not pretend a Communion with Churches manifestly Heretical,
or Governors in Common with them, not one that will join with them, or with which they will join in public Offices, Liturgies, Sacrifices and Synods. The English Church does not pretend a Communion with Churches manifestly Heretical,
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as the Armenian, Coptite, Abissine, Nestorian, Iacobite, Georgian Churches, &c. And for the Grecian, the Reformers, at their first separation, were actually divided from her;
as the Armenian, Coptite, Abissine, Nestorian, Jacobite, Georgian Churches, etc. And for the Grecian, the Reformers, At their First separation, were actually divided from her;
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and sure they will not say, that by separation from the Roman, they became ipso facto in communion with the Grecian; or if they would say so, the Grecian would protest against them,
and sure they will not say, that by separation from the Roman, they became ipso facto in communion with the Grecian; or if they would say so, the Grecian would protest against them,
when, seeing clearly the English Church could not pretend a Communion with any other Ancient Churches in the world, he therefore claims priviledges of the English Church, equal to those ancient ones of Cyprus; which was a Church independent of all other,
when, seeing clearly the English Church could not pretend a Communion with any other Ancient Churches in the world, he Therefore claims privileges of the English Church, equal to those ancient ones of Cyprus; which was a Church independent of all other,
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yet this would not serve their turn, considering the English Church, ever since her Conversion, acknowledged her self a Member of the Western Patriarchate: But though she had indeed such a priviledge,
yet this would not serve their turn, considering the English Church, ever since her Conversion, acknowledged her self a Member of the Western Patriarchate: But though she had indeed such a privilege,
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and never renounced it, who will say the Cyprian Church, (because exempted from certain Acts of Patriarckical Iurisdiction, as Ordinations, Visitations, &c.) could therefore independently of all the world, frame or change Articles of Faith, or be excused from subscribing to the Decisions of Councils, though onely Patriarckical?
and never renounced it, who will say the Cyprian Church, (Because exempted from certain Acts of Patriarckical Jurisdiction, as Ordinations, Visitations, etc.) could Therefore independently of all the world, frame or change Articles of Faith, or be excused from subscribing to the Decisions of Councils, though only Patriarckical?
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CHAP. XXII. The limitations of the Churches Authority, made by Arch-Bishop Lawd, &c. examined. Objections against the Proceedings in the Council of Trent, answered.
CHAP. XXII. The limitations of the Churches authority, made by Arch-Bishop Lawd, etc. examined. Objections against the Proceedings in the Council of Trent, answered.
1. HAving shew'd the indispensible obligation of even an internal assent that Roman Catholicks acknowledge due to the Decisions of General Councils, as being infallible,
1. HAving showed the indispensible obligation of even an internal assent that Roman Catholics acknowledge due to the Decisions of General Councils, as being infallible,
for she hath affixed Anathemas to many, which in themselves are not Fundamental, and hath said only, si quis dixerit (not) si quis non crediderit, concerning Doctrines which are unquestionably Fundamental and necessary:
for she hath affixed Anathemas to many, which in themselves Are not Fundamental, and hath said only, si quis dixerit (not) si quis non crediderit, Concerning Doctrines which Are unquestionably Fundamental and necessary:
We will now examine the foremention'd Limitations or cases in which it is said particular persons or Churches may and ought to be dispensed with for yielding an assent to Decisions of General Councils touching matters not Fundamental,
We will now examine the forementioned Limitations or cases in which it is said particular Persons or Churches may and ought to be dispensed with for yielding an assent to Decisions of General Councils touching matters not Fundamental,
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2. In the first place, An assent even internal, say they, is to be given indispensably to all Decisions of General Councils touching such Doctrines (only) as are Fundamental,
2. In the First place, an assent even internal, say they, is to be given indispensably to all Decisions of General Councils touching such Doctrines (only) as Are Fundamental,
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when the Church her self hath not made any distinction between them, and perhaps cannot? Surely Prudence, and a most necessary care of our own Salvation, by continuing in the Unity of the Church, would dictate to us, that since the Church is as to Fundamentals infallible,
when the Church her self hath not made any distinction between them, and perhaps cannot? Surely Prudence, and a most necessary care of our own Salvation, by Continuing in the Unity of the Church, would dictate to us, that since the Church is as to Fundamentals infallible,
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3. Secondly, As to Decisions made by General Councils of Doctrines not necessary (if we could find them out) the same internal assent, say they, is due, except in two cases. i.
3. Secondly, As to Decisions made by General Councils of Doctrines not necessary (if we could find them out) the same internal assent, say they, is due, except in two cases. i.
Vnless Scripture or evident demonstration come against them, whereby we know most certainly the contrary to what they have determined, in which case it is unlawful to assent,
Unless Scripture or evident demonstration come against them, whereby we know most Certainly the contrary to what they have determined, in which case it is unlawful to assent,
or even possible supposition, that the whole Church should conspire to frame Decisions in matters of Christian Doctrine, against which express Scripture or evident demonstration can be produced.
or even possible supposition, that the Whole Church should conspire to frame Decisions in matters of Christian Doctrine, against which express Scripture or evident demonstration can be produced.
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So that upon these grounds, whoever shall say he is certain the Church hath erred, must be believed, or however cannot be found fault withall for his renouncing obedience to the Universal Church.
So that upon these grounds, whoever shall say he is certain the Church hath erred, must be believed, or however cannot be found fault withal for his renouncing Obedience to the Universal Church.
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What Presbyterian, writing or disputing against Episcopacy or other Doctrines of this Church, will doubt to say, that he does most certainly believe and know such Doctrines to be Errors? And if he say so, who can demostrate, that he does not think so? And if he think so, he may question, contradict,
What Presbyterian, writing or disputing against Episcopacy or other Doctrines of this Church, will doubt to say, that he does most Certainly believe and know such Doctrines to be Errors? And if he say so, who can demonstrate, that he does not think so? And if he think so, he may question, contradict,
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for he taking notice ( page 245.) that such an Objection will be made, resolves it thus, That a General Council (he means another (General Council) must decide, whether it be a demonstration or not;
for he taking notice (page 245.) that such an Objection will be made, resolves it thus, That a General Council (he means Another (General Council) must decide, whither it be a demonstration or not;
Hence it will follow, 1. That when any one cries a Demonstration, he cannot be reduced to obedience till another General Council be called. 2. But if another General Council must decide it,
Hence it will follow, 1. That when any one cries a Demonstration, he cannot be reduced to Obedience till Another General Council be called. 2. But if Another General Council must decide it,
For according to the foresaid limitations, One may be excused from assenting to Decisions of General Councils, about Points not of necessary Faith, in case they be gainsaid by men of worth, place and esteem:
For according to the foresaid limitations, One may be excused from assenting to Decisions of General Councils, about Points not of necessary Faith, in case they be gainsaid by men of worth, place and esteem:
So that if any such persons do contradict General Councils (whether in or out of the Council, He mentions not) ignorant men may lawfully join with them,
So that if any such Persons do contradict General Councils (whither in or out of the Council, He mentions not) ignorant men may lawfully join with them,
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What a broad Gate, yea how vast a breach have these Doctors, with all their learning and prudence, made in the walls of God's Church, to let in all manner of confusion? Can any Protestant now deny Sme••ymnuus, Mr. Prinn, the Rump Parliament to have been persons of worth, place and esteem? At least the generality of England once thought them so,
What a broad Gate, yea how vast a breach have these Doctors, with all their learning and prudence, made in the walls of God's Church, to let in all manner of confusion? Can any Protestant now deny Sme••ymnuus, Mr. Prinn, the Rump Parliament to have been Persons of worth, place and esteem? At least the generality of England once Thought them so,
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4. In the third place, according to the same Writers Position, all manner of Decisions made by Councils, both in necessary and unnecessary Doctrines, cease to be obligatory, in case something appears that may argue an unlawful proceeding in the Council, out of passion, interest, want of liberty, &c. But still who shall be judges of Councils proceedings? Among Catholicks, when there are perhaps suspicions of some irregular proceedings,
4. In the third place, according to the same Writers Position, all manner of Decisions made by Councils, both in necessary and unnecessary Doctrines, cease to be obligatory, in case something appears that may argue an unlawful proceeding in the Council, out of passion, Interest, want of liberty, etc. But still who shall be judges of Councils proceedings? Among Catholics, when there Are perhaps suspicions of Some irregular proceedings,
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yet if the Points decided be embraced by the particular Catholick Churches, generally speaking, they then have the force of unquestion'd Catholick Doctrines. But as for those, who are enemies to Councils, in which their Doctrines have been condemn'd, such will be sure to charge them with unlawful proceedings.
yet if the Points decided be embraced by the particular Catholic Churches, generally speaking, they then have the force of unquestioned Catholic Doctrines. But as for those, who Are enemies to Councils, in which their Doctrines have been condemned, such will be sure to charge them with unlawful proceedings.
For did not the Arians urge that Plea against the Council of Nice? The Nestorians against that of Ephesus? The Eutychians against that of Chalcedon?
For did not the Arians urge that Plea against the Council of Nicaenae? The Nestorians against that of Ephesus? The Eutychians against that of Chalcedon?
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5. This clause in all probability was put in to exclude the Authority of the Council of Trent; against the proceedings of which therefore, very loud and very unjust clamors were made by Protestants, imputing especially to the Court of Rome many policies and attempts either to intimidate the Fathers of the Council,
5. This clause in all probability was put in to exclude the authority of the Council of Trent; against the proceedings of which Therefore, very loud and very unjust clamours were made by Protestants, imputing especially to the Court of Rome many policies and attempts either to intimidate the Father's of the Council,
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or to induce them to favour, and enlarge the Grandeurs of the Pope. But who ever shall unpassionately read the History of that Council, compiled by the most learned and eminent Cardinal Palavicino from authentick Records yet extant, will be satisfied. 1. That the liberty of the Bishops was only straitned by their own respective temporal Princes, and not by the Roman Court. 2. That the Pope was so far from gaining an access to his Authority, that when a far greater number of the Bishops would have concurr'd thereto, the Pope himself forbad it, meerly because the French Bishops, inconsiderable for their numbers, did joyn to oppose it.
or to induce them to favour, and enlarge the Grandeurs of the Pope. But who ever shall unpassionately read the History of that Council, compiled by the most learned and eminent Cardinal Palavicino from authentic Records yet extant, will be satisfied. 1. That the liberty of the Bishops was only straitened by their own respective temporal Princes, and not by the Roman Court. 2. That the Pope was so Far from gaining an access to his authority, that when a Far greater number of the Bishops would have concurred thereto, the Pope himself forbade it, merely Because the French Bishops, inconsiderable for their numbers, did join to oppose it.
6. But there is no necessity that Catholicks should trouble themselves with making Apologies for that Council. 1. Because all the Doctrines of it, opposed by Protestants, as Novelties, were manifest in the general Writings and Practise of the Western Church long before that Council; and most of them in the Eastern. 2. Because they are now actually embraced by all Catholick Congregations, as Declared Doctrines of the Church: in which case by the Archbishop 's own Concessions, they are to be esteem'd infallibly true. 3. Because the principal Doctrines, censur'd in the Preacher's Sermon, had been expresly determin'd by former either General, or at least Patriarkical Councils, admitted in this Kingdom:
6. But there is no necessity that Catholics should trouble themselves with making Apologies for that Council. 1. Because all the Doctrines of it, opposed by Protestants, as Novelties, were manifest in the general Writings and practice of the Western Church long before that Council; and most of them in the Eastern. 2. Because they Are now actually embraced by all Catholic Congregations, as Declared Doctrines of the Church: in which case by the Archbishop is own Concessions, they Are to be esteemed infallibly true. 3. Because the principal Doctrines, censured in the Preacher's Sermon, had been expressly determined by former either General, or At least Patriarkical Councils, admitted in this Kingdom:
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as Transubstantiation, Veneration of Images, Prayers not in a vulgar tongue, Communion under one Species, Celibacy of Priests, the universal Iurisdiction of the Pope, &c. 4. And lastly,
as Transubstantiation, Veneration of Images, Prayers not in a Vulgar tongue, Communion under one Species, Celibacy of Priests, the universal Jurisdiction of the Pope, etc. 4. And lastly,
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nor needed the Pope, or his adherents, to use any artifice herein to gain the Suffrages of a Major part: And this is, in that History of his, only pretended to be done in other matters of Contest among Catholicks themselves.
nor needed the Pope, or his adherents, to use any artifice herein to gain the Suffrages of a Major part: And this is, in that History of his, only pretended to be done in other matters of Contest among Catholics themselves.
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7. Therefore it would certainly be much more for the good of Consciencious Protestants to reflect seriously on the method of their Reformations: and then let them be Judges of the legality of their proceedings,
7. Therefore it would Certainly be much more for the good of Conscientious Protestants to reflect seriously on the method of their Reformations: and then let them be Judges of the legality of their proceedings,
I speak not now of Presbyterian Reformations, which in all Countreys have been usher'd in with Tumults, Rebellions, Murders, Rapines, Dissolution of Monarchies, &c. but of the English Reformation only, which though free from such horrible Crimes,
I speak not now of Presbyterian Reformations, which in all Countries' have been ushered in with Tumults, Rebellions, Murders, Rapines, Dissolution of Monarchies, etc. but of the English Reformation only, which though free from such horrible Crimes,
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8. And first, This Relation is made of it in general by Dr. Heylin; In Queen Elizabeths time (saith he) before the new Bishops were well setled [ I need not mind the Reader here, that all her former Bishops, save on, had deserted her ] and the Queen, assured of the affections of her Clergy, went that way to work in Her Reformation, which not only her two Predecessors,
8. And First, This Relation is made of it in general by Dr. Heylin; In Queen Elizabeths time (Says he) before the new Bishops were well settled [ I need not mind the Reader Here, that all her former Bishops, save on, had deserted her ] and the Queen, assured of the affections of her Clergy, went that Way to work in Her Reformation, which not only her two Predecessors,
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but all the godly Kings and Princes in the Iewish State and many of the Christian Emperours in the primitive times had done before her, in the well ordering of the Church and People committed to their care and government by Almighty God.
but all the godly Kings and Princes in the Jewish State and many of the Christian emperors in the primitive times had done before her, in the well ordering of the Church and People committed to their care and government by Almighty God.
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And to that end she published her Injunctions, Ann. Dom. 1559. A Book of Orders, 1561. Another of Advertisements, 1562. All leading unto the Reformation, with the Advice and Consent of the Metropolitan,
And to that end she published her Injunctions, Ann. Dom. 1559. A Book of Order, 1561. another of Advertisements, 1562. All leading unto the Reformation, with the advice and Consent of the Metropolitan,
and some other Godly Prelats who were then about Her [ these were those newly Ordained, the former Bishops being ejected ] by whom they were agreed on,
and Some other Godly Prelates who were then about Her [ these were those newly Ordained, the former Bishops being ejected ] by whom they were agreed on,
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and the first difficulty of her Reign passed over, she left Church-work to the disposing of Church-men, who, by their place and calling, were most proper for it;
and the First difficulty of her Reign passed over, she left Church work to the disposing of Churchmen, who, by their place and calling, were most proper for it;
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the sum of which is, That the Queen, finding no foundation to build upon, because all the Innovations begun by her Father and young Brother, had been utterly demolished by her Sister Queen Mary, and withal perceiving the main Body of her Clergy,
the sum of which is, That the Queen, finding no Foundation to built upon, Because all the Innovations begun by her Father and young Brother, had been utterly demolished by her Sister Queen Marry, and withal perceiving the main Body of her Clergy,
as well as her Bishops, except such as the caused to be made de novo, to be generally averse from her proceedings, was fain to do all the Ecclesiastical work her self, assisted with some of her New Bishops, without the Concurrence of any Synodal Authority;
as well as her Bishops, except such as the caused to be made de novo, to be generally averse from her proceedings, was fain to do all the Ecclesiastical work her self, assisted with Some of her New Bishops, without the Concurrence of any Synodal authority;
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9. But Mr. Fuller is more punctual in delivering the retail of these her first proceedings, which he extracted out of the authentick Synodals, 1559. He tells us then, That in the beginning of her Reign, the Queen called both a Parliament and a Convocation of the Clergy: Which Convocation unanimously persisted in a resolution not to forsake the old Religion restored by Queen Mary, and publickly declared against such an intended Reformation. Particularly the body of the inferiour Clergy composed certain Articles of Religion, which they tendred to the Bishops, and the Bishops in the Name of the whole Clergy, presented them to the Lord Keeper. The said Articles were these five, 1. Of the real substantial presence of our Lord's body after Consecration. 2. Of the non-remaining of the substance of Bread and Wine. 3. Of the Propitiatory Sacrifice in the Masse. 4. Of the Supreme Spiritual Iurisdiction of the Pope. 5. That the power not only of defining,
9. But Mr. Fuller is more punctual in delivering the retail of these her First proceedings, which he extracted out of the authentic Synodals, 1559. He tells us then, That in the beginning of her Reign, the Queen called both a Parliament and a Convocation of the Clergy: Which Convocation unanimously persisted in a resolution not to forsake the old Religion restored by Queen Marry, and publicly declared against such an intended Reformation. Particularly the body of the inferior Clergy composed certain Articles of Religion, which they tendered to the Bishops, and the Bishops in the Name of the Whole Clergy, presented them to the Lord Keeper. The said Articles were these five, 1. Of the real substantial presence of our Lord's body After Consecration. 2. Of the non-remaining of the substance of Bred and Wine. 3. Of the Propitiatory Sacrifice in the Mass. 4. Of the Supreme Spiritual Jurisdiction of the Pope. 5. That the power not only of defining,
A little after this, during the same Convocation, there came from both the Vniversities a Writing signed by a Publick Notary, by which they both signified their Concurrence to the aforesaid Articles, only with a little alteration of the last.
A little After this, during the same Convocation, there Come from both the Universities a Writing signed by a Public Notary, by which they both signified their Concurrence to the aforesaid Articles, only with a little alteration of the last.
10. I have thought fit to annex here the very words of that Convocation, as Dr. Fuller transcribed them out of the Synodal Book, 1559. Reverendi in Christo Patres as Domini Colendissimi.
10. I have Thought fit to annex Here the very words of that Convocation, as Dr. Fuller transcribed them out of the Synodal Book, 1559. Reverendi in Christ Patres as Domini Colendissimi.
QVoniam Famâ Public• referente ad nostram nuper notitiam pervenit • multa Religionis Christianae Dogmata publico & unanimi gentium Christianarum consensu hactenus recepta & probata, atque ab Apostolis ad nos usque concorditer per manus deducta praesertim Articulos infra scriptos, in dubium vocari.
QVoniam Famâ Public• referente ad nostram nuper notitiam pervenit • Multa Religion Christian Dogmata Publico & unanimi gentium Christianarum consensu Hactenus recepta & Approved, atque ab Apostles ad nos usque concorditer per manus deducta Especially Articulos infra scriptos, in Dubium vocari.
Hinc est, quod Nos Cantauriensis Provinciae inferior Secundarius Clerus in uno (Deo sic disponente, ac Sereniissimae Dominae nostrae Reginae, Decani & Capitali Cant:
Hinc est, quod Nos Cantauriensis Provinciae inferior Secundarius Clerus in Uno (God sic disponente, ac Sereniissimae Dominae Nostrae Reginae, Decani & Capitali Cant:
Mandato Brevi Parliamenti ac monitione Ecclesiasticâ solitâ declaratâ id exigente) convenientes, partium nostrarum esse existimavimus, tum nostrae, tum eorum, quorum cura nobis committitur, saluti, omnibus quibus poterimus modis prospicere. Quocirca Majorum nos•rorum exemplis commoti;
Commandment Brevi Parliament ac monition Ecclesiasticâ solitâ declaratâ id exigent) convenientes, partium nostrarum esse existimavimus, tum Nostrae, tum Their, quorum Cure nobis committitur, Saluti, omnibus quibus poterimus modis prospicere. Therefore Majorum nos•rorum exemplis commoti;
& ex animo profitemur, ad Dei laudem & honorem, Officiisque, & aliarum nostrae curae commissarum animarum exonerationem, presentibus, duximus, publice afferendam, affirmantes,
& ex animo profitemur, ad Dei Laudem & Honor, Officiisque, & aliarum Nostrae Curae commissarum animarum exonerationem, presentibus, duximus, publice afferendam, affirmantes,
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1. Quod in Sacramento Altaris, virtute Christi verbo suo à Sacerdote de•ite prolato assistentis, praesens est realiter sub speciebus panis & vini naturale Corpus Christi conceptum de Virgine Mariâ. Item naturalis ejus sanguis. 2. Item.
1. Quod in Sacramento Altaris, virtute Christ verbo Sue à Sacerdote de•ite Prolato assistentis, Praesens est realiter sub speciebus Paris & Wine natural Corpus Christ conceptum de Virgae Mariâ. Item Naturalis His sanguis. 2. Item.
Quod Petro Apostolo & ejus legitimis Successoribus in sede Apostolicâ tanquam Christi Vicario data est suprema potestas pascendi & regendi Ecclesiam Christi militantem, & fratres suos confirmandi. 5. Item.
Quod Peter Apostle & His legitimis Successoribus in sede Apostolicâ tanquam Christ Vicar data est Supreme potestas pascendi & regendi Church Christ militantem, & Brothers suos confirmandi. 5. Item.
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Quod authoritas tractandi & definiendi de iis quae spectant ad fidem, Sacramenta, & disciplinam Ecclesiasticam, hactenus semper spectavit & spectare debet tantum ad Pastores Ecclesiae, quos Spiritus Sanctus in hoc, in Ecclesia Dei, posuit; & non ad Laicos.
Quod Authoritas tractandi & definiendi de iis Quae spectant ad fidem, Sacraments, & Disciplinam Ecclesiasticam, Hactenus semper spectavit & spectare debet Tantum ad Pastors Ecclesiae, quos Spiritus Sanctus in hoc, in Ecclesia Dei, He placed; & non ad Laicos.
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humiliter supplicantes, ut quia nobis non est copia hanc nostram sententiam et intentionem aliter illis, quorum in hac parte interest, notificandi, Vos qui Patres estis, ista superioribus ordinibus significare velitis.
Humiliter supplicantes, ut quia nobis non est copia hanc nostram sententiam et intentionem aliter illis, quorum in hac parte Interest, notificandi, Vos qui Patres Ye are, ista superioribus ordinibus significare velitis.
Qua in re officium charitatis ac pietatis (ut arbitramur) praestabitis, & saluti gregis vestri, ut par est prospicietis, & vestras ipsi animas liberabitis.
Qua in re officium charitatis ac pietatis (ut arbitramur) praestabitis, & Saluti Gregis Yours, ut par est prospicietis, & Vestras ipsi animas liberabitis.
But what effect had these Declarations and Protestations of the whole representative Clergy and Universities? All that could be got was a Disputation, the orderly proceeding whereof,
But what Effect had these Declarations and Protestations of the Whole representative Clergy and Universities? All that could be god was a Disputation, the orderly proceeding whereof,
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Who first yields, that if the Clergy of that time when the Reformation began, (he means the Clergy in the beginning of Queen Elizabeths Raign) had been supported in that Power, which by the premises [ in his Book ] is challenged on behalf of the Clergy, the Reformation could not have been brought to pass,
Who First yields, that if the Clergy of that time when the Reformation began, (he means the Clergy in the beginning of Queen Elizabeths Reign) had been supported in that Power, which by the premises [ in his Book ] is challenged on behalf of the Clergy, the Reformation could not have been brought to pass,
But yet justifies the Reformation thus, He saith, that as the power of the Church (obliging Christians to their Dicisions) is a Law ordained by the Apostles,
But yet Justifies the Reformation thus, He Says, that as the power of the Church (obliging Christians to their Decisions) is a Law ordained by the Apostles,
or if those, whom the power of the Church is trusted with, shall hinder the restoring of such Lawes; (of Christ and his Apostles) the Soveraign Power being Christian, may and ought to suppress their power, (though he grants this their power to be an Ordinance of the Apostles, necessary to the Unity of the Church);
or if those, whom the power of the Church is trusted with, shall hinder the restoring of such Laws; (of christ and his Apostles) the Sovereign Power being Christian, may and ought to suppress their power, (though he grants this their power to be an Ordinance of the Apostles, necessary to the Unity of the Church);
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and in establishing the exercise of it, and in particular, by all the examples of the pious Kings of Gods people, reducing the Law into practice, and suppressing the contrary thereof.
and in establishing the exercise of it, and in particular, by all the Examples of the pious Kings of God's people, reducing the Law into practice, and suppressing the contrary thereof.
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But all this while, he never so much as asks the question, what if the Prince be mistaken in these Doctrines which he calls of our Lord and his Apostles;
But all this while, he never so much as asks the question, what if the Prince be mistaken in these Doctrines which he calls of our Lord and his Apostles;
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Or be mistaken in what the Ancient Church, and primitive times have delivered for such? And what if all the Clergy which he opposeth be in the right? Nor this, What if our Lord hath committed this to the Clergy,
Or be mistaken in what the Ancient Church, and primitive times have Delivered for such? And what if all the Clergy which he Opposeth be in the right? Nor this, What if our Lord hath committed this to the Clergy,
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and Successors of the Apostles, to judg and decide for ever (when any doubt or dispute ariseth) what are the true Lawes of our Lord and his Apostles? Or, what ancient Tradition hath delivered to posterity for such? But he discourseth so,
and Successors of the Apostles, to judge and decide for ever (when any doubt or dispute arises) what Are the true Laws of our Lord and his Apostles? Or, what ancient Tradition hath Delivered to posterity for such? But he discourseth so,
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As if Queen Elizabeth understood the Scriptures, and ancient Tradition, aright in these Lawes, whilst her Bishops and Convocation erred in both, till she had newmoulded them.
As if Queen Elizabeth understood the Scriptures, and ancient Tradition, aright in these Laws, while her Bishops and Convocation erred in both, till she had newmoulded them.
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For the Kings of Iudah, it shall be spoken to by and by, and as to what he urgeth concerning the power of Kings, it is by no means denied, that these have Supremacy proper to them, to command obedience from all their Subjects,
For the Kings of Iudah, it shall be spoken to by and by, and as to what he urges Concerning the power of Kings, it is by no means denied, that these have Supremacy proper to them, to command Obedience from all their Subject's,
But when any doubt or controversie ariseth, what, or which these Lawes be, (as there was in the beginning of Queen Elizabeths Raign in many points) Secular Princes as well as others, are Sons of the Church,
But when any doubt or controversy arises, what, or which these Laws be, (as there was in the beginning of Queen Elizabeths Reign in many points) Secular Princes as well as Others, Are Sons of the Church,
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or of those therein, who clearly had the decisive power of Ecclesiastical Controversies either concerning the sense of Scriptures or Truth of ancient Tradition.
or of those therein, who clearly had the decisive power of Ecclesiastical Controversies either Concerning the sense of Scriptures or Truth of ancient Tradition.
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Was not the liberty obtained by King Henry the Eighth, to bring into his Bed, a new handsom Wife, instead of his former vertuous Queen, a very carnal Interest? Was not his invading all the possessions and treasure of Monasteries a great secular Interest? was not the dividing the said Lands, among the Nobility and Gentry at very easie rates, a very great interest? In King Edwards daies, was not the Protectors seizing on the remainder of Church-spoils a great Interest? Was not the freeing of Clergy-men, from a necessity of saying daily,
Was not the liberty obtained by King Henry the Eighth, to bring into his Bed, a new handsome Wife, instead of his former virtuous Queen, a very carnal Interest? Was not his invading all the possessions and treasure of Monasteries a great secular Interest? was not the dividing the said Lands, among the Nobilt and Gentry At very easy rates, a very great Interest? In King Edwards days, was not the Protectors seizing on the remainder of Church-spoils a great Interest? Was not the freeing of Clergymen, from a necessity of saying daily,
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and almost howerly, long Ecclesia••ical Offices, from lying a lone without bedfellows, &c. Matters of great, both carnal and secular Interests? Was not the exempting of all, both laity and Ecclesiasticks from the Duty of confessing their sins,
and almost hourly, long Ecclesia••ical Offices, from lying a lone without bedfellows, etc. Matters of great, both carnal and secular Interests? Was not the exempting of all, both laity and Ecclesiastics from the Duty of confessing their Sins,
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from rigorous Fasts out of Conscience and Religion, and other austerities, a matter of considerable interest, to flesh and corrupt nature? Can any such interests as these be proved to have been operative in the Council of Trent? How far all these interests of the world and flesh, had influence on the first godly Reformers, we may rationally suspect,
from rigorous Fasts out of Conscience and Religion, and other austerities, a matter of considerable Interest, to Flesh and corrupt nature? Can any such interests as these be proved to have been operative in the Council of Trent? How Far all these interests of the world and Flesh, had influence on the First godly Reformers, we may rationally suspect,
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13. By what hath been hitherto said appears but even too clearly, how that Fundamental Rule of all Government and subordination was utterly neglected in England, at the time that the pretended Reformation was contrived and executed.
13. By what hath been hitherto said appears but even too clearly, how that Fundamental Rule of all Government and subordination was utterly neglected in England, At the time that the pretended Reformation was contrived and executed.
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since Christianity entred among us, are as to any obliging power by their Authority reversed: wherein all the Decisions of Patriarchical Councils, yea of Oecumenical Synods are call'd into examination;
since Christianity entered among us, Are as to any obliging power by their authority reversed: wherein all the Decisions of Patriarchical Councils, yea of Ecumenical Synods Are called into examination;
all their Laws, so far as seemed meet reform'd, the whole regard that England had to all other Catholick Churches, as a Member of the whole, is utterly broken by one National Church:
all their Laws, so Far as seemed meet reformed, the Whole regard that England had to all other Catholic Churches, as a Member of the Whole, is utterly broken by one National Church:
And yet after all this, if Doctor Pierce may be believed, thus to reform was to write after the Coppy which had been set to the Reformers in his Text, by the blessed Reformer of all the World;
And yet After all this, if Doctor Pierce may be believed, thus to reform was to write After the Copy which had been Set to the Reformers in his Text, by the blessed Reformer of all the World;
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14. But the Preacher must not expect his confident asseveration without proof can seduce the judgement of any considering man to believe him against evidence and experience.
14. But the Preacher must not expect his confident asseveration without proof can seduce the judgement of any considering man to believe him against evidence and experience.
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Nothing is more plain then that the Catholick Church, by observing the foresaid Fundamental Rule, is and will be eternally free from danger, either of causal or formal Schism. And as plain it is, that no Churches can be separate from the Catholick Communion but by transgressing that Rule: For if Diocesan Churches and Synods would submit to Provincial; and Provincial to National, and these to Patriarchical, and all to Oecumenical, how could Unity be dissolved? But on the contrary,
Nothing is more plain then that the Catholic Church, by observing the foresaid Fundamental Rule, is and will be eternally free from danger, either of causal or formal Schism. And as plain it is, that no Churches can be separate from the Catholic Communion but by transgressing that Rule: For if Diocesan Churches and Synods would submit to Provincial; and Provincial to National, and these to Patriarchical, and all to Ecumenical, how could Unity be dissolved? But on the contrary,
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if subordinate Councils shall take on them to reverse the Acts and Decisions of Superior ones, especially of Oecumenical; how can Schisms possibly be avoided? And with what shew of reason can any particular Churches thus breaking Ecclesiastical Orders, charge other Churches with Schisms, because they will not break them too?
if subordinate Councils shall take on them to reverse the Acts and Decisions of Superior ones, especially of Ecumenical; how can Schisms possibly be avoided? And with what show of reason can any particular Churches thus breaking Ecclesiastical Order, charge other Churches with Schisms, Because they will not break them too?
As, 1. From the Independent Authority of our Kings. 2. From the Examples of Justinian and other Emperors. 3. From the practises of fourteen of our Kings. 4. From the Examples of the Kings of Juda. In what sense New Articles of Faith are made by the Church in the Council of Trent.
As, 1. From the Independent authority of our Kings. 2. From the Examples of Justinian and other Emperor's. 3. From the practises of fourteen of our Kings. 4. From the Examples of the Kings of Juda. In what sense New Articles of Faith Are made by the Church in the Council of Trent.
1. IT remains now that I answer the examples produced by the Preacher to justifie their Separation to be no Schism; he sayes, That by the concessions of the most learned Popish Writers, particular Nations had still a power to purge themselves from their corruptions,
1. IT remains now that I answer the Examples produced by the Preacher to justify their Separation to be no Schism; he Says, That by the concessions of the most learned Popish Writers, particular nations had still a power to purge themselves from their corruptions,
But do those Writers concede such a purgation as their first Reformers administred to this Kingdom? not only without, but against the consent of the See of Rome, nor only of Rome, but of the whole Catholick Church? A Purgation from the whole Faith and Discipline, in any thing they judged fit to be rectified, that by the Authority of Councils and Laws of Princes had been received and in force ever since the Nation was Christian: and by which they declared themselves Members of the whole Catholick Church? On the contrary, from the beginning of Christianity he will not be able to produce one example, either of States or Princes, except profess'd Hereticks, (such as the Emperors Constantius, Valens, Zeno, &c.) that ever made any Laws to repeal any Doctrines declared or Disciplines established in the Church.
But do those Writers concede such a purgation as their First Reformers administered to this Kingdom? not only without, but against the consent of the See of Room, nor only of Room, but of the Whole Catholic Church? A Purgation from the Whole Faith and Discipline, in any thing they judged fit to be rectified, that by the authority of Councils and Laws of Princes had been received and in force ever since the nation was Christian: and by which they declared themselves Members of the Whole Catholic Church? On the contrary, from the beginning of Christianity he will not be able to produce one Exampl, either of States or Princes, except professed Heretics, (such as the Emperor's Constantius, Valens, Zeno, etc.) that ever made any Laws to repeal any Doctrines declared or Disciplines established in the Church.
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The Purgations conceded and executed by Princes truly Catholick was to extirpate all Innovations in Doctrine, all transgressions of Discipline that swerved from the Decrees and Ordinations of the Church, and no other.
The Purgations conceded and executed by Princes truly Catholic was to extirpate all Innovations in Doctrine, all transgressions of Discipline that swerved from the Decrees and Ordinations of the Church, and no other.
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though purely Ecclesiastical; so as to make use of the Civil Sword in constraining even their Ecclesiastical Subjects to perform that duty which either the Moral and Divine Law (according to the Churches exposition thereof) or the Laws of the Church require.
though purely Ecclesiastical; so as to make use of the Civil Sword in constraining even their Ecclesiastical Subject's to perform that duty which either the Moral and Divine Law (according to the Churches exposition thereof) or the Laws of the Church require.
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Such a power, yea a Supremacy in such a Power we acknowledge to be in Princes. But withal we cannot find either in reason or Antiquity any ground to apply to Princes that Commission which our Saviour only gave to the Apostles and their Successors [ Sicut misit me Pater, &c. ] As my Father sent me, so send I you:
Such a power, yea a Supremacy in such a Power we acknowledge to be in Princes. But withal we cannot find either in reason or Antiquity any ground to apply to Princes that Commission which our Saviour only gave to the Apostles and their Successors [ Sicut misit me Pater, etc. ] As my Father sent me, so send I you:
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Receive the holy Ghost, &c. Teach all Nations, &c. No promise hath been made to Princes, that God's Spirit shall lead them into all Truth, any other way,
Receive the holy Ghost, etc. Teach all nations, etc. No promise hath been made to Princes, that God's Spirit shall led them into all Truth, any other Way,
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He sayes, and that very truly, Our Kings are as much as any in the world, Serm. pag. 33. NONLATINALPHABET, they hold their Regal Authority immediately from God, without any dependence on any other authority on earth.
He Says, and that very truly, Our Kings Are as much as any in the world, Sermon page. 33., they hold their Regal authority immediately from God, without any dependence on any other Authority on earth.
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Now this independency of Princes demonstrates, that the regulation of their power in Ecclesiastical matters, must of necessity be made according to an Authority and Iurisdiction purely spiritual common to them all, which is in the Church.
Now this independency of Princes demonstrates, that the regulation of their power in Ecclesiastical matters, must of necessity be made according to an authority and Jurisdiction purely spiritual Common to them all, which is in the Church.
For otherwise, being independent and absolute, they may perhaps be able to preserve a kind of Unity in their respective Kingdoms, by forcing from their Subjects an Obedience to a Religion and Church-policy framed by themselves, contrary to the Law of the Catholick Church:
For otherwise, being independent and absolute, they may perhaps be able to preserve a kind of Unity in their respective Kingdoms, by forcing from their Subject's nias obedience to a Religion and Church-policy framed by themselves, contrary to the Law of the Catholic Church:
and submitted to by all, what will become of Vnity? Which of these Independents will make himself a Dependent on another? Shall there be Patriarchicall, or General Councils of Kings meet together? Who shall summon them? In such Royal Synods there must be order:
and submitted to by all, what will become of Unity? Which of these Independents will make himself a Dependent on Another? Shall there be Patriarchical, or General Councils of Kings meet together? Who shall summon them? In such Royal Synods there must be order:
4. Touching the Code and Novels of Iustinian, and the practice of Charlemain (for the Emperor Zenos NONLATINALPHABET we leave to himself) he may please to cast a serious eye on their Laws, and will find they were all regulated by the Law of the present Church in their Times:
4. Touching the Code and Novels of Iustinian, and the practice of Charlemagne (for the Emperor Zenos we leave to himself) he may please to cast a serious eye on their Laws, and will find they were all regulated by the Law of the present Church in their Times:
The Churches Faith and her Canons for Discipline they reduced into Imperial Laws, to the end their Subjects might be more obedient to the Church, more averse from innovations in Doctrine, and irregularity in manners.
The Churches Faith and her Canonas for Discipline they reduced into Imperial Laws, to the end their Subject's might be more obedient to the Church, more averse from innovations in Doctrine, and irregularity in manners.
And doth all this suit with the case of English Protestants? Can he justifie King Henry the Eighths Oath of Supremacy and Head-ship of the Church: or King Edward the Sixths Reformatio• legum Ecclesiasticarum, or Q. Eliz. new Articles and Canons, by these Laws of the Code or Capitulare? Let the Emperor Iustinian pronounce his Sentence in this matter [ Sancimus vicem Legum obtinere, &c ] We ordain and command that the holy Ecclesiastical Rules declared and established by holy Councils shall obtain the force of Laws:
And does all this suit with the case of English Protestants? Can he justify King Henry the Eighths Oath of Supremacy and Headship of the Church: or King Edward the Sixths Reformatio• Legume Ecclesiasticarum, or Q. Eliz new Articles and Canonas, by these Laws of the Code or Capitulare? Let the Emperor Iustinian pronounce his Sentence in this matter [ Sanctimus vicem Legume obtinere, etc. ] We ordain and command that the holy Ecclesiastical Rules declared and established by holy Councils shall obtain the force of Laws:
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Add again, to shew that the Laws, enacted by him, touching Ecclesiastical matters, were intended not as Acts of an absolute Ecclesiastical Supremacy, but as consequences of the Churches Authority, he saies, Our Lawes disdain not to follow the holy and Divine Rules (of the Church).
Add again, to show that the Laws, enacted by him, touching Ecclesiastical matters, were intended not as Acts of an absolute Ecclesiastical Supremacy, but as consequences of the Churches authority, he Says, Our Laws disdain not to follow the holy and Divine Rules (of the Church).
These were indeed Lawes of Reformation, fit for glorious Princes, devout Sons of the Church, to make but surely very incommodious patterns for the Preachers purpose.
These were indeed Laws of Reformation, fit for glorious Princes, devout Sons of the Church, to make but surely very incommodious patterns for the Preachers purpose.
For when they saw no agreement would please the Lutheran Electors and their Divines, but such as was derogating from the Authority of the Supream Pastor, and prejudicial to the Lawes of the Church, they surceased all motions of reconciliation;
For when they saw no agreement would please the Lutheran Electors and their Divines, but such as was derogating from the authority of the Supreme Pastor, and prejudicial to the Laws of the Church, they surceased all motions of reconciliation;
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6. Touching the many Kings of England, as he sayes, in Popish times, whose actions in his opinion, shewed, that the work of Reformation, belonged especially to them in their Kingdom:
6. Touching the many Kings of England, as he Says, in Popish times, whose actions in his opinion, showed, that the work of Reformation, belonged especially to them in their Kingdom:
His Margin, indeed, quotes the Names of fourteen of our Kings since the conquest, as if he would have the world believe, the pure Reformed Religion were almost six hundred years old:
His Margin, indeed, quotes the Names of fourteen of our Kings since the conquest, as if he would have the world believe, the pure Reformed Religion were almost six hundred Years old:
'Tis true, the former Kings had frequent quarrels with the Court of Rome, touching Investitures, procuring of Bulls for determining causes belonging to the Kings Courts, usurping a disposal of Bishopricks,
It's true, the former Kings had frequent quarrels with the Court of Rome, touching Investitures, procuring of Bulls for determining Causes belonging to the Kings Courts, usurping a disposal of Bishoprics,
and other Benefices, &c. But what is all this to Religion? Such debates as these, he may see at this day, between the Roman Court, and the Kings of France, Spain, &c. in all which, commonly the Pope is but little a gainer;
and other Benefices, etc. But what is all this to Religion? Such debates as these, he may see At this day, between the Roman Court, and the Kings of France, Spain, etc. in all which, commonly the Pope is but little a gainer;
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yet, notwithstanding all these, he will not sure deny, but that the Kings of France and Spain; and 'tis as certain, that all those former Kings of England, except one, were perfect Roman Catholicks; not any of them ever did believe, that their Supremacy could allow them to alter the Religion of their Fore-Fathers:
yet, notwithstanding all these, he will not sure deny, but that the Kings of France and Spain; and it's as certain, that all those former Kings of England, except one, were perfect Roman Catholics; not any of them ever did believe, that their Supremacy could allow them to altar the Religion of their Fore-Fathers:
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even King Henry the Eighth, for all his Headship, never pretended so far. Of this I dare accept, as Judge, even Sir Edward Coke himself, and Balsamon likewise,
even King Henry the Eighth, for all his Headship, never pretended so Far. Of this I Dare accept, as Judge, even Sir Edward Coke himself, and Balsamon likewise,
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yet all he sayes is, That the Emperor has an inspection over the Churches, that he can limit or extend the Iurisdiction of Metropolitans, erect new ones, &c. which,
yet all he Says is, That the Emperor has an inspection over the Churches, that he can limit or extend the Jurisdiction of Metropolis, erect new ones, etc. which,
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But withal, the Doctor may do well to take notice. 1. That those Kings are no where said to have reformed all the Priests, or the High Priest, or not to have found him as Orthodox as themselves.
But withal, the Doctor may do well to take notice. 1. That those Kings Are no where said to have reformed all the Priests, or the High Priest, or not to have found him as Orthodox as themselves.
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2. They are not said to have reformed the people against the Priests. 3. Or without the Priests. 4. Yea in several places we read, they were by the Priests assisted in their Reformation.
2. They Are not said to have reformed the people against the Priests. 3. Or without the Priests. 4. Yea in several places we read, they were by the Priests assisted in their Reformation.
And therefore Bishop Andrews, who was willing to make as much advantage of this example against the Roman Church, as might be, says only, that those Kings did reform citra or ante, declarationem Ecclesiae, but he saies not, contra. And, to make good his citra or ante, hath only the strength of the weakest of all Arguments, a Negative, thus, There is recorded no such Declaration of the Church in Scripture, ergo there was none. The infirmity of which argument is much more visible,
And Therefore Bishop Andrews, who was willing to make as much advantage of this Exampl against the Roman Church, as might be, Says only, that those Kings did reform citra or ante, declarationem Ecclesiae, but he Says not, contra. And, to make good his citra or ante, hath only the strength of the Weakest of all Arguments, a Negative, thus, There is recorded no such Declaration of the Church in Scripture, ergo there was none. The infirmity of which argument is much more visible,
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8. It cannot indeed be denied, but that in such publick changes, the Power of Kings is more Operative and Illustrious then of the Priests, because their Civil Sword awes more than the others Spiritual ▪ and therefore no wonder,
8. It cannot indeed be denied, but that in such public changes, the Power of Kings is more Operative and Illustrious then of the Priests, Because their Civil Sword awes more than the Others Spiritual ▪ and Therefore no wonder,
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But certainly, according to Gods Institution, the Priests lips are to preserve knowledge, and it is from their mouths that (Kings) are to learn Gods Law, and what they are to Reform, because they are the Angels of our Lord.
But Certainly, according to God's Institution, the Priests lips Are to preserve knowledge, and it is from their mouths that (Kings) Are to Learn God's Law, and what they Are to Reform, Because they Are the Angels of our Lord.
Now, for Reformations, or other Ecclesiastical Ordinances made by such Kings as David, Solomon, &c. who, besides a Regal Authority, were Prophets likewise, immediately inspired and so employed by God, I suppose the Doctor will not draw such into consequence, to justify the actions of a King Henry the Eighth, the young child his Son, or youngest Daughter; no Prophets surely.
Now, for Reformations, or other Ecclesiastical Ordinances made by such Kings as David, Solomon, etc. who, beside a Regal authority, were prophets likewise, immediately inspired and so employed by God, I suppose the Doctor will not draw such into consequence, to justify the actions of a King Henry the Eighth, the young child his Son, or youngest Daughter; no prophets surely.
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9. To these examples alleged by Doctor Pierce, but very insufficient to justify the English Reformation, I will in the last place take notice briefly of one great motive, which,
9. To these Examples alleged by Doctor Pierce, but very insufficient to justify the English Reformation, I will in the last place take notice briefly of one great motive, which,
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which was their observing that in the Council of Trent, Serm. pag. 13. the Roman Partizans, were not afraid to make new Articles of Faith, commanded to be embraced under pain of Damnation,
which was their observing that in the Council of Trent, Sermon page. 13. the Roman Partisans, were not afraid to make new Articles of Faith, commanded to be embraced under pain of Damnation,
as it were in contempt of the Apostles Denunciation, Gal. 1. 8. 10. But to omit his contradictions, charging us with hideous errors in Faith, which yet he dare not say are Fundamental, lest he ruine his own Church:
as it were in contempt of the Apostles Denunciation, Gal. 1. 8. 10. But to omit his contradictions, charging us with hideous errors in Faith, which yet he Dare not say Are Fundamental, lest he ruin his own Church:
To omit his uncivil language to the Bishops of that Council, persons of too honourable a quality, to be called, by a little Doctor, contemners of the Apostles denunciation, conspirators liable to a curse:
To omit his Uncivil language to the Bishops of that Council, Persons of too honourable a quality, to be called, by a little Doctor, contemners of the Apostles denunciation, conspirators liable to a curse:
then which, what could be said more unluckily to himself? Did not our first Reformer consult sometimes with flesh and blood? Was Henry the Eighth so wholly spiritual? Do not your self confess, that Sacriledge and Rebellion help'd Reformation? To omit his petty Quibble, that the Church of Rome is but the younger Sister to that of Brittain: Directly contrary, not only to many of his brother Divines,
then which, what could be said more unluckily to himself? Did not our First Reformer consult sometime with Flesh and blood? Was Henry the Eighth so wholly spiritual? Do not your self confess, that Sacrilege and Rebellion helped Reformation? To omit his Petty Quibble, that the Church of Room is but the younger Sister to that of Britain: Directly contrary, not only to many of his brother Divines,
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— To omit all these, and more, I shall desire the Doctor to take notice, that neither what the Church hath done in the Council is any Novelty, nor is it a Novelty that the Churches Adversaries should make such an objection:
— To omit all these, and more, I shall desire the Doctor to take notice, that neither what the Church hath done in the Council is any Novelty, nor is it a Novelty that the Churches Adversaries should make such an objection:
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11. Protestants must impute this to their first Reformers, that the Church hath been forced to make such (as they call them) new Articles of Faith. For what would they have advised the Council of Trent to do,
11. Protestants must impute this to their First Reformers, that the Church hath been forced to make such (as they call them) new Articles of Faith. For what would they have advised the Council of Trent to do,
when the Churches ancient Doctrines and Traditionary practises were question'd and condemned by Innovators? As yet such Doctrines, &c. having never formerly been opposed,
when the Churches ancient Doctrines and Traditionary practises were questioned and condemned by Innovators? As yet such Doctrines, etc. having never formerly been opposed,
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except by inconsiderable Hereticks; Such as Iovinian, Vigilantius, &c. whose Errors (before any Council could take notice of them, soon after they appeared, withered away again) were visible only in the consent and practise of Catholicks. But now it was necessary to declare Conciliariter, that they were unjustly question'd, either of Error or Novelty.
except by inconsiderable Heretics; Such as Jovinian, Vigilantius, etc. whose Errors (before any Council could take notice of them, soon After they appeared, withered away again) were visible only in the consent and practice of Catholics. But now it was necessary to declare Conciliariter, that they were unjustly questioned, either of Error or Novelty.
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Must there be no decisions in God's Church after the four first General Councils? For fear of new Articles, must liberty be given to new Heresies? Old Articles, such,
Must there be no decisions in God's Church After the four First General Councils? For Fear of new Articles, must liberty be given to new Heresies? Old Articles, such,
12. But surely these which are mentioned by the Doctor, and related to in his margin, are no new Articles; Most of them had been expressly declared in former Councils; and all were as old at least as Christianity in England. For even St. Gregory, who sent St. Austin hither to Preach the Gospel, is accused by learned Protestants of all,
12. But surely these which Are mentioned by the Doctor, and related to in his margin, Are no new Articles; Most of them had been expressly declared in former Councils; and all were as old At least as Christianity in England. For even Saint Gregory, who sent Saint Austin hither to Preach the Gospel, is accused by learned Protestants of all,
Doctor HumphreyIn Jesuitism. Part. 2. accuseth him and St. Austin the Monk — Quod invexerunt in Angliam Purgatorium, &c. that they brought into England Purgatory;
Doctor HumphreyIn Jesuitism. Part. 2. Accuseth him and Saint Austin the Monk — Quod invexerunt in England Purgatory, etc. that they brought into England Purgatory;
Oblation of the salutary Host, and Prayers, for the Dead; Relicks; Transubstantiation. To which Osiander adds, — That the same Gregory vehemently urged Celibacy of the Clergy; Invocation and Worship of Saints;
Oblation of the salutary Host, and Prayers, for the Dead; Relics; Transubstantiation. To which Osiander adds, — That the same Gregory vehemently urged Celibacy of the Clergy; Invocation and Worship of Saints;
To which Carrion, in his Relation of the state of the CHURCH in those dayes, adds, That, when he tragically exclaim'd, that he abhorred the Appellation of Vniversal Bishop;
To which Carrion, in his Relation of the state of the CHURCH in those days, adds, That, when he tragically exclaimed, that he abhorred the Appellation of Universal Bishop;
yet at the same time he sufficiently declared his vehement desire of the thing which this Title signifies, in his assuming to himself such Authority over other Churches.
yet At the same time he sufficiently declared his vehement desire of the thing which this Title signifies, in his assuming to himself such authority over other Churches.
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Here then are Seven of the Doctor's Novelties, confessed by Protestants themselves, to have been the Doctrines of St. Gregory, which the English here received with their Christianity (which also sufficiently appears, to those who are yet unsatisfied, out of Bede's Ecclesiastical History of England, written about an hundred years after St. Gregory: of whom the same O•iander also relates, That he was involved in all the Romish Errors concerning those Articles wherein (saith he) we dissent at this day from the Pope:
Here then Are Seven of the Doctor's Novelties, confessed by Protestants themselves, to have been the Doctrines of Saint Gregory, which the English Here received with their Christianity (which also sufficiently appears, to those who Are yet unsatisfied, out of Bede's Ecclesiastical History of England, written about an hundred Years After Saint Gregory: of whom the same O•iander also relates, That he was involved in all the Romish Errors Concerning those Articles wherein (Says he) we dissent At this day from the Pope:
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And for the Two others of the Doctor's Points, 1. Publick Prayers in an unknown Tongue, And, 2. Infallibility; himself confesseth the first of these to have been in Gregories time;
And for the Two Others of the Doctor's Points, 1. Public Prayers in an unknown Tongue, And, 2. Infallibility; himself Confesses the First of these to have been in Gregories time;
even as long as from the time of Pope Gregory the Great. And the second he must grant to have been pretended to before Gregory, in that the Preacher allows the proceedings of the Four first General Councils;
even as long as from the time of Pope Gregory the Great. And the second he must grant to have been pretended to before Gregory, in that the Preacher allows the proceedings of the Four First General Councils;
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for these required several Points not before determined to be believed by all Christians under pain of Anathema, and also inserted them into the body of the Christian Creeds.
for these required several Points not before determined to be believed by all Christians under pain of Anathema, and also inserted them into the body of the Christian Creeds.
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13. By which it appears, that this Sermon, and all the severity practis'd against us in consequence of it, might as justly have been preach'd and executed against our first Apostles, St. Gregory and St. Augustin the Monk, as against us.
13. By which it appears, that this Sermon, and all the severity practised against us in consequence of it, might as justly have been preached and executed against our First Apostles, Saint Gregory and Saint Augustin the Monk, as against us.
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And if against them, then against the Vniversal Church both Eastern and Western; since it is evident that in St. Gregory 's time they were in perfect Unity both for Doctrine and Discipline;
And if against them, then against the Universal Church both Eastern and Western; since it is evident that in Saint Gregory is time they were in perfect Unity both for Doctrine and Discipline;
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And consequently, if such pretended new Articles can justifie the English Separation from the present Church, the same Separation ought to have been made from the universal Church above a Thousand years since.
And consequently, if such pretended new Articles can justify the English Separation from the present Church, the same Separation ought to have been made from the universal Church above a Thousand Years since.
That man surely must have a prodigious courage, who dares venture his Soul and Eternity rather upon Scripture interpreted by an Act of Parliament, or the 39. Articles, than by the Authority and consent of the Vniversal Church for so many Ages.
That man surely must have a prodigious courage, who dares venture his Soul and Eternity rather upon Scripture interpreted by an Act of Parliament, or the 39. Articles, than by the authority and consent of the Universal Church for so many Ages.
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CHAP. XXIV. Of Causal and Formal Schism or Separation; and the vanity of their Distinctions. Considerations proposed for a clear Examination on which side the Guilt of Schism lyes.
CHAP. XXIV. Of Causal and Formal Schism or Separation; and the vanity of their Distinctions. Considerations proposed for a clear Examination on which side the Gilded of Schism lies.
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1. FIrst, As to the Preacher 's so commended Distinction of Causal and Formal Schism, it is borrowed from the late Archbishop: The former member whereof only he applies to the Roman Catholick Church, the later to no body:
1. First, As to the Preacher is so commended Distinction of Causal and Formal Schism, it is borrowed from the late Archbishop: The former member whereof only he Applies to the Roman Catholic Church, the later to no body:
He must give me leave to propose to his Consideration a Saying or two of St. Augustin, thus writing to the Donatists, Si possit, quod fieri non potest, &c. If any could have, which really he cannot possibly, a just cause for which he should separate his Communion from the Communion of the whole World,
He must give me leave to propose to his Consideration a Saying or two of Saint Augustin, thus writing to the Donatists, Si possit, quod fieri non potest, etc. If any could have, which really he cannot possibly, a just cause for which he should separate his Communion from the Communion of the Whole World,
because not any of us seeks the Church in his own Iustice or Holiness (as you Donatists do) but in the Divine Scriptures, where he sees the Church really become,
Because not any of us seeks the Church in his own justice or Holiness (as you Donatists do) but in the Divine Scriptures, where he sees the Church really become,
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as she was promised to be, spread through all Nations, a City on a Hill, &c. Hence it is, that the same Saint, though he wrote several Books against the special Doctrines of the Donatists, yet whensoever he treats of their Schism, he never meddles with any of their Opinions, but absolutely proves their Separation unlawful from the Texts of Scripture,
as she was promised to be, spread through all nations, a city on a Hill, etc. Hence it is, that the same Saint, though he wrote several Books against the special Doctrines of the Donatists, yet whensoever he treats of their Schism, he never meddles with any of their Opinions, but absolutely Proves their Separation unlawful from the Texts of Scripture,
And this way of Arguing is far more forcible against English Protestants, than it was against the Donatists, because all their sober Writers acknowledge the Church of Christ was,
And this Way of Arguing is Far more forcible against English Protestants, than it was against the Donatists, Because all their Sobrium Writers acknowledge the Church of christ was,
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The same Publick Service of God, which their first Reformers found in God's Church all the World over, they refuse to joyn in, for fear of incurring sin:
The same Public Service of God, which their First Reformers found in God's Church all the World over, they refuse to join in, for Fear of incurring since:
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they were formerly Members of a Patriarchical Church ▪ (which they esteem'd the only Orthodox Vniversal Church ) to the Government of this Common Body they acknowledged themselves subject:
they were formerly Members of a Patriarchical Church ▪ (which they esteemed the only Orthodox Universal Church) to the Government of this Common Body they acknowledged themselves Subject:
And a denial of subjection to the Common Governors of this Body, and especially the Supreme Pastor, they judged to be a formal Act of Schism: Lastly, the common Doctrines of the Church they formerly embraced as of Divine Authority, Traditionary, only ancient and Primitive: Now they called Apostatical Novelties. Any of those changes conclude a Schism on one side or other,
And a denial of subjection to the Common Governors of this Body, and especially the Supreme Pastor, they judged to be a formal Act of Schism: Lastly, the Common Doctrines of the Church they formerly embraced as of Divine authority, Traditionary, only ancient and Primitive: Now they called Apostatical Novelties. Any of those changes conclude a Schism on one side or other,
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and declare once more at Court, which of us two are properly Schismaticks? It could not indeed be expected he should answer as a young maid did to my old Lady Falkland, when she asked,
and declare once more At Court, which of us two Are properly Schismatics? It could not indeed be expected he should answer as a young maid did to my old Lady Falkland, when she asked,
Therefore in discourse of Schism, one while to talk of Innovations of Doctrine, or of making a secession from a Church, twelve hundred years since, &c. and perhaps, charging us with causal Schism: And on the other side, to acknowledg that the actual departure was indeed theirs,
Therefore in discourse of Schism, one while to talk of Innovations of Doctrine, or of making a secession from a Church, twelve hundred Years since, etc. and perhaps, charging us with causal Schism: And on the other side, to acknowledge that the actual departure was indeed theirs,
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Is indeed to act the very part of the Donatists, who, as Saint Augustine sayes, affirmed that the word Catholick was not derived from the universality of Nations, Aug. Brevic.
Is indeed to act the very part of the Donatists, who, as Saint Augustine Says, affirmed that the word Catholic was not derived from the universality of nations, Aug. Brevic.
And in another place, writing to a Donatist, Thou thinkest (says he) that thou hast spoken acutely, Epist. 48. when thou interpretest the Name Catholick, not of Vniversal Communion,
And in Another place, writing to a Donatist, Thou Thinkest (Says he) that thou hast spoken acutely, Epistle 48. when thou interpretest the Name Catholic, not of Universal Communion,
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And hence it was that the Donatists call'd their Bishops, Bishops of Catholick Verity, not of Catholick Vnity, as St. Augustine says in the same Epistle.
And hence it was that the Donatists called their Bishops, Bishops of Catholic Verity, not of Catholic Unity, as Saint Augustine Says in the same Epistle.
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4. I desire to know, whether before their Reformation, our Church was Schismatical, or it began afterwards so to be? If it was so before, where was that Church from which we separated? no where on earth sure:
4. I desire to know, whither before their Reformation, our Church was Schismatical, or it began afterwards so to be? If it was so before, where was that Church from which we separated? no where on earth sure:
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And by consequence either a separation may be from no body, or the whole Church failed, the gates of Hell (contrary to our Saviours promise) prevailed against it. Again,
And by consequence either a separation may be from no body, or the Whole Church failed, the gates of Hell (contrary to our Saviors promise) prevailed against it. Again,
if our Church became Schismatical, after their deserting us, because she would not immitate them, or because she would communicate with those who held such Doctrines;
if our Church became Schismatical, After their deserting us, Because she would not imitate them, or Because she would communicate with those who held such Doctrines;
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then it will follow (since the Church that was then, did in this, nothing vary from it's predecessors in a former age) that a Church remaining the same without any alteration at all, may be the only true Church of Christ to day,
then it will follow (since the Church that was then, did in this, nothing vary from it's predecessors in a former age) that a Church remaining the same without any alteration At all, may be the only true Church of christ to day,
But, to demonstrate that, even in Protestants opinion, we are not Schismaticks, there needs only this Proof, that generally Protestants, yea even Hugenots, acknowledge, that Salvation may be had in Our Church;
But, to demonstrate that, even in Protestants opinion, we Are not Schismatics, there needs only this Proof, that generally Protestants, yea even Huguenots, acknowledge, that Salvation may be had in Our Church;
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which no man, charging us with Schism, can say, if he knows the nature of Schism; how grievous and unpardonable a crime it is, that cuts off from the Mystical Body of Christ.
which not man, charging us with Schism, can say, if he knows the nature of Schism; how grievous and unpardonable a crime it is, that cuts off from the Mystical Body of christ.
5. On the other side, That the crime of Schism is truly and only to be charged on them (besides the visible marks of leaving Communion, changing Government, Laws, &c.) may be demonstrated thus.
5. On the other side, That the crime of Schism is truly and only to be charged on them (beside the visible marks of leaving Communion, changing Government, Laws, etc.) may be demonstrated thus.
There is no particular true Church, which is a Member of the Catholick, but thereby hath a power validly to excommunicate all those that desert her Communion, transgress her Laws, &c. And whoever are so excommunicated by her, are esteem'd excommunicated by all other Catholick Churches.
There is no particular true Church, which is a Member of the Catholic, but thereby hath a power validly to excommunicate all those that desert her Communion, transgress her Laws, etc. And whoever Are so excommunicated by her, Are esteemed excommunicated by all other Catholic Churches.
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So that, if another Bishop or Church, after information of this, shall receive them into their Communion, that Bishop, &c. ipso facto incurs excommunicaion himself.
So that, if Another Bishop or Church, After information of this, shall receive them into their Communion, that Bishop, etc. ipso facto incurs excommunicaion himself.
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Now suppose an English Bishop should excommunicate one of his Subjects for a total renouncing Episcopal Government and Ordination, and the person so excommunicated should adjoyn himself to a Congregation of Presbyters in Scotland, France, Holland, &c. They would no doubt receive him:
Now suppose an English Bishop should excommunicate one of his Subject's for a total renouncing Episcopal Government and Ordination, and the person so excommunicated should adjoin himself to a Congregation of Presbyters in Scotland, France, Holland, etc. They would no doubt receive him:
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1. AFter all the Doctors triumphant Invectives ▪ against the Catholick Church, he yet concludes his Sermon in a less tempe•tuous stile ▪ He sayes, he hath the Charity to wish for Reconcilement:
1. After all the Doctors triumphant Invectives ▪ against the Catholic Church, he yet concludes his Sermon in a less tempe•tuous style ▪ He Says, he hath the Charity to wish for Reconcilement:
because they protested not so much against the Church, as against the cruel Edict made at Worms, &c. But yet when they wish a Reconcilement, they do not mean by compliance with any the least of our defilements,
Because they protested not so much against the Church, as against the cruel Edict made At Worms, etc. But yet when they wish a Reconcilement, they do not mean by compliance with any the least of our defilements,
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2. If Doctor Pierce hath indeed the charity, and if he doth any more then with his tongue say, they wish for Reconcilement; they, that do so, will not want a reward from God for so much charity:
2. If Doctor Pierce hath indeed the charity, and if he does any more then with his tongue say, they wish for Reconcilement; they, that do so, will not want a reward from God for so much charity:
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And whilst they are so, that condition of Reconcilement which he makes is not unreasonable, that they will have no Reconcilement by a compliance with our defilements.
And while they Are so, that condition of Reconcilement which he makes is not unreasonable, that they will have no Reconcilement by a compliance with our defilements.
Therefore to take away this misunderstanding, let them obtain that for us, which we yet could never be able to do, a permission to be heard speak for our selves.
Therefore to take away this misunderstanding, let them obtain that for us, which we yet could never be able to do, a permission to be herd speak for our selves.
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3. We pass for Traitors, but cannot obtain to be informed wherein our Treason •ies, nor what we must do to prove our selves no Traitors. If the ackowledgement of his Majesties Supremacy in as high a degree as they themselves will allow, with exclusion of all manner of Temporal Authority in any other, be no Treason: If the exposing our lives as willingly for Monarchy as they can do, be no Treason: If there be not any proof of faithfnl Allegiance which is refused to be submitted to by us, what suspicion can they have that we are Traitors? But our present a la mode Treason is, that our Priests receive their Ordination from Rome: and do not they so to? I am sure we cannot anger them worse,
3. We pass for Traitors, but cannot obtain to be informed wherein our Treason •ies, nor what we must do to prove our selves no Traitors. If the acknowledgement of his Majesties Supremacy in as high a degree as they themselves will allow, with exclusion of all manner of Temporal authority in any other, be no Treason: If the exposing our lives as willingly for Monarchy as they can do, be no Treason: If there be not any proof of faithfnl Allegiance which is refused to be submitted to by us, what suspicion can they have that we Are Traitors? But our present a la mode Treason is, that our Priests receive their Ordination from Room: and do not they so to? I am sure we cannot anger them Worse,
4. For our Doctrines: I am perswaded, if only this poor Answer fall into the hands of any ingenuous Protestants, who will seriously consider the several Points so Tragically declam'd against by the Preacher, they will think even the Church of England little beholding to him for his Sermon, and Truth much less.
4. For our Doctrines: I am persuaded, if only this poor Answer fallen into the hands of any ingenuous Protestants, who will seriously Consider the several Points so Tragically declaimed against by the Preacher, they will think even the Church of England little beholding to him for his Sermon, and Truth much less.
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if they have the charity i•deed to wish for a Reconcilement, let them procure for us a peaceable authorized Conference, in which the only Design may be by consent to enquire and set down clearly upon what terms a Reconcilement may follow,
if they have the charity i•deed to wish for a Reconcilement, let them procure for us a peaceable authorized Conference, in which the only Design may be by consent to inquire and Set down clearly upon what terms a Reconcilement may follow,
Let us understand one anothers Churches; let us know one anothers essential Doctrines: If there be any mistakes, any misinterpretations on either side, let them be cleared:
Let us understand one another's Churches; let us know one another's essential Doctrines: If there be any mistakes, any misinterpretations on either side, let them be cleared:
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if according to the temper of calamitous, unjustly oppressed persons, we suspect that this last seemingly moderate passage of his Sermon, is in effect the most severe and bitter against us,
if according to the temper of calamitous, unjustly oppressed Persons, we suspect that this last seemingly moderate passage of his Sermon, is in Effect the most severe and bitter against us,
5. Certain I am this zealous Preacher is far from the prudent temper of King Iames, whose authority (being his Supreme Governor in all spiritual things as well as temporal) should surely have more then an ordinary influence over him;
5. Certain I am this zealous Preacher is Far from the prudent temper of King James, whose Authority (being his Supreme Governor in all spiritual things as well as temporal) should surely have more then an ordinary influence over him;
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That learned King in his before mentioned Speech, hath these remarkable words, I could wish from my heart it would please God to make me one of the Members of such a general Christian union in Religion, Anno 1603. as, laying wilfulness aside on both hands, we might meet in the midst, which is the Center and perfection of all things;
That learned King in his before mentioned Speech, hath these remarkable words, I could wish from my heart it would please God to make me one of the Members of such a general Christian Union in Religion, Anno 1603. as, laying wilfulness aside on both hands, we might meet in the midst, which is the Centre and perfection of all things;
See the condescence of this great King, and compare it with the stiff humor of this little Doctor — He'l not comply with the least of our defilements;
See the condescence of this great King, and compare it with the stiff humour of this little Doctor — He'll not comply with the least of our defilements;
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you began the Separation (that hath bred so many wars, and so much licenciousness both in faith and manners) upon points which your selves confess are not fundamental;
you began the Separation (that hath bred so many wars, and so much licentiousness both in faith and manners) upon points which your selves confess Are not fundamental;
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Go now, and close your Sermon with a few soft words — Your arms are open to embrace, &c. your hearts are wide open to pray to God to bind up the breaches, Pag. 36. &c. of his divided, defiled, disgraced Spouse — And when all's done, you'l not stir an inch towards the peace you so gloriously talk of.
Go now, and close your Sermon with a few soft words — Your arms Are open to embrace, etc. your hearts Are wide open to pray to God to bind up the Breaches, Page 36. etc. of his divided, defiled, disgraced Spouse — And when all's done, You'll not stir an inch towards the peace you so gloriously talk of.
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Much more moderate were Vives and Cassander, whom you commend for complaining of some abuses in the Church (among other Authors which you there cite, jumbling Protestants and Catholicks confusedly together) for after all their zeal they dyed quietly in her bosom,
Much more moderate were Vives and Cassander, whom you commend for complaining of Some Abuses in the Church (among other Authors which you there Cite, jumbling Protestants and Catholics confusedly together) for After all their zeal they died quietly in her bosom,
where after you had reckoned up Socinians, Antinomians, Ranters, Solifidians, Millenaries, Reprobratarians, &c. (a fine Peal to make a Pulpit ring) to all which you yield more antiquity then any will allow your Reformation, you pass them over with the gentler names of Heresie and Usurpation,
where After you had reckoned up socinians, Antinomians, Ranters, Solifidians, Millennials, Reprobratarians, etc. (a fine Peal to make a Pulpit ring) to all which you yield more antiquity then any will allow your Reformation, you pass them over with the Gentler names of Heresy and Usurpation,
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Do you not see abroad a civil and learned portion of Christians in Communion with the Bishop of Rome, and are they no better than Mahometans? Do you not see, in your own Country,
Do you not see abroad a civil and learned portion of Christians in Communion with the Bishop of Rome, and Are they not better than Mahometans? Do you not see, in your own Country,
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This needs not be the least hindrance to a Reconcilement: On the contrary by a Reconcilement this Church and Kingdom would receive from the Court of Rome, only what France, Spain, &c. find extremely advantageous, both to the honour and safety of their Churches and States.
This needs not be the least hindrance to a Reconcilement: On the contrary by a Reconcilement this Church and Kingdom would receive from the Court of Rome, only what France, Spain, etc. find extremely advantageous, both to the honour and safety of their Churches and States.
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And as for Decrees with a non-obstante, he mistakes the terms of Apostolick Constitutions, by which is intended Constitutions not made by the Apostles, but former Popes. And touching the Decree of the Council of Constance in his Margin, let me ask him a Question or two:
And as for Decrees with a non-obstante, he mistakes the terms of Apostolic Constitutions, by which is intended Constitutions not made by the Apostles, but former Popes. And touching the decree of the Council of Constance in his Margin, let me ask him a Question or two:
Do not Protestants in Baptism use sprinkling instead of dipping, non obstante that our Saviour and his Apostles instituted it otherwise? Do they not think themselves obliged to communicate fasting, non-obstante, that our Saviour instituted the Sacrament after Supper? Do they not without scruple eat Black-puddings, non-obstante the Apostles gave a command to the contrary? All this they do,
Do not Protestants in Baptism use sprinkling instead of dipping, non Obstacle that our Saviour and his Apostles instituted it otherwise? Do they not think themselves obliged to communicate fasting, non-obstante, that our Saviour instituted the Sacrament After Supper? Do they not without scruple eat Black-puddings, non-obstante the Apostles gave a command to the contrary? All this they do,
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Mr. Ridley sayes, Councils indeed represent the Vniversal Church, and being so gathered together in the Name of Christ, they have the promise of the Gift and guiding of the Spirit into all Truth.
Mr. Ridley Says, Councils indeed represent the Universal Church, and being so gathered together in the Name of christ, they have the promise of the Gift and guiding of the Spirit into all Truth.
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And after fairly sayes, The Fathers in all Ages, as well before as since the Great Council of Nice, have approved and prastis'd this of Councils as the surest means to decide Doubts.
And After fairly Says, The Father's in all Ages, as well before as since the Great Council of Nicaenae, have approved and prastised this of Councils as the Surest means to decide Doubts.
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— Their Authority (General Councils) is immediately deriv'd and delegated from Christ, sayes Potter. — And if Doctor Peirce agree with these his Brethren, I might say Fathers, in this Point, I shall not easily fall out with him about it,
— Their authority (General Councils) is immediately derived and delegated from christ, Says Potter. — And if Doctor Pierce agree with these his Brothers, I might say Father's, in this Point, I shall not Easily fallen out with him about it,
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1. THus I have gone through, and examin'd (except to those who love to be contentious) sufficiently, all the pretended Novelties imputed by Dr. Pierce to the Roman Catholick Church;
1. THus I have gone through, and examined (except to those who love to be contentious) sufficiently, all the pretended Novelties imputed by Dr. Pierce to the Roman Catholic Church;
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I have likewise brought to the Test all the Allegations made by him, either to excuse the English Churches Separation from the Roman Catholick, or at least to perswade us not to call it Schism: And it seems to me, I have demonstrated him unsuccessful in both.
I have likewise brought to the Test all the Allegations made by him, either to excuse the English Churches Separation from the Roman Catholic, or At least to persuade us not to call it Schism: And it seems to me, I have demonstrated him unsuccessful in both.
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Nay more, (which is a great misery, if he would consider it with that seriousness, which Eternity deserves) I think I have prov'd that the fearful crime of Schism will lye heavie upon his Church, though he had shew'd all the Points by him mention'd, to be Novelties. And having done this, I must say with St. Augustin, Vtinam verba ista infuderim, & non effuderim.
Nay more, (which is a great misery, if he would Consider it with that seriousness, which Eternity deserves) I think I have proved that the fearful crime of Schism will lie heavy upon his Church, though he had showed all the Points by him mentioned, to be Novelties. And having done this, I must say with Saint Augustin, Vtinam verba ista infuderim, & non effuderim.
2. However I hope the Doctor will no more be believed with any reason to complain (as he doth in his Sermon ) of one remarkable infirmity in the Popish Writers, — They ever complain we have left their Church, Pag. 14. but never shew that Iota as to which we have left the Word of God,
2. However I hope the Doctor will no more be believed with any reason to complain (as he does in his Sermon) of one remarkable infirmity in the Popish Writers, — They ever complain we have left their Church, Page 14. but never show that Iota as to which we have left the Word of God,
3. But perhaps I understand not his phrase of [ sh•wing that Iota as to which they have left, &c. ] If he mean we have not demonstrated their deserting Antiquity, or, that we believe not,
3. But perhaps I understand not his phrase of [ sh•wing that Iota as to which they have left, etc. ] If he mean we have not demonstrated their deserting Antiquity, or, that we believe not,
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even since we have seen their Answers, that our demonstrations are unanswerable; there are extant whole Libraries of our Controvertists, sufficient to overwhelm him.
even since we have seen their Answers, that our demonstrations Are unanswerable; there Are extant Whole Libraries of our Controvertists, sufficient to overwhelm him.
Particularly, before he say so again, let him enquire out and consider a Book, written by Simon Vogorius, Counseller to the French King, entituled, An Assertion of the Catholick Faith out of the Four first Oecumenical Councils,
Particularly, before he say so again, let him inquire out and Consider a Book, written by Simon Vogorius, Counsellor to the French King, entitled, an Assertion of the Catholic Faith out of the Four First Ecumenical Councils,
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Doth not this prohibition of the Priests from Marriage amount to the magnitude of an Iota with him? How comes it then to be one of his Grievances in this Sermon, and that under no milder a phrase than the Doctrine of Devils? Or will not such Antiquity pass for Primitive,
Does not this prohibition of the Priests from Marriage amount to the magnitude of an Iota with him? How comes it then to be one of his Grievances in this Sermon, and that under no milder a phrase than the Doctrine of Devils? Or will not such Antiquity pass for Primitive,
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and Antiquity Antique enough (to use his words)? Unless he will shrink up Primitive Antiquity from the 6th Age to the 4th, from the 4th to the 3d. (where few Writings being extant, less of the Churches Doctrines and Customs can be shewn in them) Or from the 3d to the 1st Age and the Apostles times (as the Presbyterians, in the Plea of Antiquity, treat the Prelatists. ) For on this manner even the most learned of the Protestant Writers,
and Antiquity Antique enough (to use his words)? Unless he will shrink up Primitive Antiquity from the 6th Age to the 4th, from the 4th to the 3d. (where few Writings being extant, less of the Churches Doctrines and Customs can be shown in them) Or from the 3d to the 1st Age and the Apostles times (as the Presbyterians, in the Plea of Antiquity, Treat the Prelatists.) For on this manner even the most learned of the Protestant Writers,
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But after many hot Encounters between the Controvertists, and after Antiquity better discover'd to the later Pens on the Protestant Party than to the first, A. Bp. Lawd, more cautious, contracts the Protestants Challenge somewhat narrower to the Fathers of the first 400 years,
But After many hight Encounters between the Controvertists, and After Antiquity better discovered to the later Pens on the Protestant Party than to the First, A. Bishop Lawd, more cautious, contracts the Protestants Challenge somewhat narrower to the Father's of the First 400 Years,
or thereabouts, The Protestants (saith he ) offer to be tryed by all the ancient Councils and Fathers of the Church within the first 400 years, and somewhat further.
or thereabouts, The Protestants (Says he) offer to be tried by all the ancient Councils and Father's of the Church within the First 400 Years, and somewhat further.
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For the particular Doctrines (saith he ) wherein we are affirmed by the Romanists to depart from the Vnity of the Faith, we make no doubt to approve our selves to any that will judge of the Apostolical Doctrines and Traditions by the Scriptures,
For the particular Doctrines (Says he) wherein we Are affirmed by the Romanists to depart from the Unity of the Faith, we make no doubt to approve our selves to any that will judge of the Apostolical Doctrines and Traditions by the Scriptures,
Where by submission to the Four first General Councils, he means only to the bare decisions of these Councils in matters of Faith concerning our Saviour and the Holy Ghost, not obliging himself also to the Authority of those Fathers, who flourished in the time of these Four Councils, and sate in them.
Where by submission to the Four First General Councils, he means only to the bore decisions of these Councils in matters of Faith Concerning our Saviour and the Holy Ghost, not obliging himself also to the authority of those Father's, who flourished in the time of these Four Councils, and sat in them.
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and leaves scarse half a score Authors of Note now extant, and several, writing only some short Treatises or Epistles, whereby they are content to try all the Doctrine and Discipline of Antiquity.
and leaves scarce half a score Authors of Note now extant, and several, writing only Some short Treatises or Epistles, whereby they Are content to try all the Doctrine and Discipline of Antiquity.
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and the reason is given, for Anti-christ began to raign in the Apostles dayes, in St. Pauls dayes. What says Acontius? Strang. li. 6. pag. 296. Some of us are come to that, that they will fill up their Writings with the Authority of the Fathers, which I would to God they had performed with prosperous success,
and the reason is given, for Antichrist began to Reign in the Apostles days, in Saint Paul's days. What Says Acontius? Strang. li. 6. page. 296. some of us Are come to that, that they will fill up their Writings with the authority of the Father's, which I would to God they had performed with prosperous success,
To conclude (for I might quote all day long upon this Subject) what sayes the Patriark of Protestancy, Luther, Luth. in Act. Apost. ca. 15. There never was any one pure Council,
To conclude (for I might quote all day long upon this Subject) what Says the Patriarch of Protestancy, Luther, Luth. in Act. Apost. circa 15. There never was any one pure Council,
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In this sence they have never shewed one Iota to the Presbyterians, Anabaptists, Quakers, &c who (after all their Books, Canons, Acts of Vniformity, &c. which those Sects call Antichristian, tyrannical Popery, as the Protestants did ours) still persist in separation from them.
In this sense they have never showed one Iota to the Presbyterians, Anabaptists, Quakers, etc. who (After all their Books, Canonas, Acts of Uniformity, etc. which those Sects call Antichristian, tyrannical Popery, as the Protestants did ours) still persist in separation from them.
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And yet, even in this particular, though a very unreasonable one ▪ we Cath•lics can confidently affirm, that we have defeated this bravado of the Preacher. For evident Truth on our side has extorted from the mouths and pens of a world of the most learned among the Reformed Writers, a Confession both in general and in every particular Controversie, that Antiquity declares it self for the Roman Church against them. Thousands of such proofs may be read in the Protestants Apology, the Triple Cord, &c. Books writen on purpose to reckon up such Confessions.
And yet, even in this particular, though a very unreasonable one ▪ we Cath•lics can confidently affirm, that we have defeated this bravado of the Preacher. For evident Truth on our side has extorted from the mouths and pens of a world of the most learned among the Reformed Writers, a Confessi both in general and in every particular Controversy, that Antiquity declares it self for the Roman Church against them. Thousands of such proofs may be read in the Protestants Apology, the Triple Cord, etc. Books written on purpose to reckon up such Confessions.
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This is truly, if well considered, an advantage strange and extraordinary ▪ for I believe never did any of the Antie•t H•reti•s so far justifie the Catholic Church. No such confessions of theirs are recorded by the Antie•t Fathers: which shews that, above all former examples, the Heretics and Schismatics of this last Age are most properly [ NONLATINALPHABET ] condemned by their own Consciences.
This is truly, if well considered, an advantage strange and extraordinary ▪ for I believe never did any of the Antie•t H•reti•s so Far justify the Catholic Church. No such confessions of theirs Are recorded by the Antie•t Father's: which shows that, above all former Examples, the Heretics and Schismatics of this last Age Are most properly [ ] condemned by their own Consciences.
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6. But withall the Doctor must take notice of this one thing, That it does not belong to us Catholics to be obliged to shew that Iota, in which they (who have set up a new and separated Church from us but the other day) have left the word of God or Primitive antiquity,
6. But withal the Doctor must take notice of this one thing, That it does not belong to us Catholics to be obliged to show that Iota, in which they (who have Set up a new and separated Church from us but the other day) have left the word of God or Primitive antiquity,
a• it belongs to them, who have thus divided themselves, not only to shew, but to demonstrate first most clearly, that there is such a discession from those Scriptures, Fathers,
a• it belongs to them, who have thus divided themselves, not only to show, but to demonstrate First most clearly, that there is such a discession from those Scriptures, Father's,
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and Councils, by that former Church (which they deserted) not in an Iota but in some grand principle of our Faith, which admitted no longer safety to them in her Communion;
and Councils, by that former Church (which they deserted) not in an Iota but in Some grand principle of our Faith, which admitted no longer safety to them in her Communion;
because the Roman Catholic Church is in possession: and, by our Adversaries own Confession, has been unquestionably so for above a Thousand years, of all or most of her present Doctrins for which they have relinquished her.
Because the Roman Catholic Church is in possession: and, by our Adversaries own Confessi, has been unquestionably so for above a Thousand Years, of all or most of her present Doctrines for which they have relinquished her.
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Particularly the Pope has enjoy'd an Authority and Supremacy of Jurisdiction a longer time, than any succession of Princes in the world can pretend to;
Particularly the Pope has enjoyed an authority and Supremacy of Jurisdiction a longer time, than any succession of Princes in the world can pretend to;
A Jurisdiction acknowledged as of Divine Right, and as such submitted to by all our Ancestors, not only as Englishmen, but as Members of the whole Western Patriarcha•,
A Jurisdiction acknowledged as of Divine Right, and as such submitted to by all our Ancestors, not only as Englishmen, but as Members of the Whole Western Patriarcha•,
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He is now, after so many Ages, question'd and violently deposed from this Authority by one National Church, nay by one single Woman and her Counsel (the universality of her Clergy, protesting against her proceedings) and much more against her destroying a Religion from the Beginning establish'd among us,
He is now, After so many Ages, questioned and violently deposed from this authority by one National Church, nay by one single Woman and her Counsel (the universality of her Clergy, protesting against her proceedings) and much more against her destroying a Religion from the Beginning established among us,
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Now it is against all Rules of Law, Iustice and Reason, that such as are Possessores bonae fidei, should be obliged to produce their evidences: This belongs only to the Plaintiffs ▪ and no Evidences produced by them against such a Possession can be of any force,
Now it is against all Rules of Law, justice and Reason, that such as Are Possessores bonae fidei, should be obliged to produce their evidences: This belongs only to the Plaintiffs ▪ and no Evidences produced by them against such a Possession can be of any force,
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7. The Doctor is likewise to consider, tha• if, ex super abundanti, we should yield so far as out of Antient Records of Councils or Fathers to alledge any Proofs to enervate their claim to them, and justifie our Possession:
7. The Doctor is likewise to Consider, tha• if, ex super abundanti, we should yield so Far as out of Ancient Records of Councils or Father's to allege any Proofs to enervate their claim to them, and justify our Possession:
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Such Proofs of ours, though considered in themselves, were only probable, yet in effect would have the force of demonstrations against English Protestants: But on th'other side,
Such Proofs of ours, though considered in themselves, were only probable, yet in Effect would have the force of demonstrations against English Protestants: But on The other side,
unlesse they can produce from Scripture or Antiquity evident demonstrations against us, they are not so much as probabilities: all this by their own confession.
unless they can produce from Scripture or Antiquity evident demonstrations against us, they Are not so much as probabilities: all this by their own Confessi.
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For, as has been shew'd, they lay it for a ground, and acknowledge the Catholic Church (of which according to their own Doctrin the Roman is at least a Member) to be in all fundamental Points infallible:
For, as has been showed, they lay it for a ground, and acknowledge the Catholic Church (of which according to their own Doctrine the Roman is At least a Member) to be in all fundamental Points infallible:
and that in all other Points, now in debate, which are not fundamental, it would be unlawful for particular Churches to professe any dissent from her, without an evident demonstration, that she has actually and certainly erred in them;
and that in all other Points, now in debate, which Are not fundamental, it would be unlawful for particular Churches to profess any dissent from her, without an evident demonstration, that she has actually and Certainly erred in them;
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yea moreover, that she will admit none of the Dissenters into her Communion, except such as (though against their Consciences and Knowledge) will subscribe to her Errors;
yea moreover, that she will admit none of the Dissenters into her Communion, except such as (though against their Consciences and Knowledge) will subscribe to her Errors;
8. These things premis'd, my last care must be to provide, that, in case a Reply be intended to this Treatise, it may not be such an one as may abuse the world.
8. These things premised, my last care must be to provide, that, in case a Reply be intended to this Treatise, it may not be such an one as may abuse the world.
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or thinks Schism not to be a sleight P•ecadillo. Therefore that he may know, what Conditions are necessary to render an Answer not altogether impertinent and insupportable ▪ I here declare, that, in case he shall undertake a confutation of what is here alledged by me to disprove the charge of Novelti•• by him laid on the Roman Catholic Church, and the excusing of Schism in his own, he will be a betrayer of his own Soul,
or thinks Schism not to be a sleight P•ecadillo. Therefore that he may know, what Conditions Are necessary to render an Answer not altogether impertinent and insupportable ▪ I Here declare, that, in case he shall undertake a confutation of what is Here alleged by me to disprove the charge of Novelti•• by him laid on the Roman Catholic Church, and the excusing of Schism in his own, he will be a betrayer of his own Soul,
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9. The first is, since if Protestants have in truth an evident demonstration that the Roman Doctrins, for which they separate, are indeed such pernicious errors and Novelties, we readily grant they are not obliged to subscribe them;
9. The First is, since if Protestants have in truth an evident demonstration that the Roman Doctrines, for which they separate, Are indeed such pernicious errors and Novelties, we readily grant they Are not obliged to subscribe them;
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Supreme Head of the Church, and will revenge severely all calumnious persecutions of it, that he is demonstratively certain, that in all these Points, charged by him on the Church of later times as Novelties and Errors introduced since the four first Councils, she is manifestly guilty:
Supreme Head of the Church, and will revenge severely all calumnious persecutions of it, that he is demonstratively certain, that in all these Points, charged by him on the Church of later times as Novelties and Errors introduced since the four First Councils, she is manifestly guilty:
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and that nothing appears in this, or any other Catholic book of his Acquaintance, which deserves to be esteem'd so much as a probable proof to the contrary.
and that nothing appears in this, or any other Catholic book of his Acquaintance, which deserves to be esteemed so much as a probable proof to the contrary.
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10. The second Condition is, That in like manner he professe he can or hath demonstratively proved by Scripture or Primitive Antiquity, the main grounds, upon which they pretend to justifie their separation to be no Schism, to wit, these. 1. That the universal Church, •epresented in a Lawful General Council may in points of doctrin not fundamental so mislead the Church by errors, that a particular Church, &c. discovering such errors, may be obliged to separate externally. 2. That a particular Chr•stian or a Congregation Diocesan may lawfully reverse Decisions formerly made by a Nationa• Synod, and assented to by it;
10. The second Condition is, That in like manner he profess he can or hath demonstratively proved by Scripture or Primitive Antiquity, the main grounds, upon which they pretend to justify their separation to be no Schism, to wit, these. 1. That the universal Church, •epresented in a Lawful General Council may in points of Doctrine not fundamental so mislead the Church by errors, that a particular Church, etc. discovering such errors, may be obliged to separate externally. 2. That a particular Chr•stian or a Congregation Diocesan may lawfully reverse Decisions formerly made by a Nationa• Synod, and assented to by it;
If these Ass•ri•ous he Innovations, as in our perswasion they are, it is clear they destroy all possible unity: If they be not, let some demonstrative Proofs and Examples be produced out of Antriquity, that a reversing of such order and subordination has been practised and approved in the Catholic Church. 3. That a particular Church, &c. in opposition to the Vniversal, can judg what Doctrines are fundamental or necessary to all Persons, 〈 ◊ 〉 Communities, &c. and what not:
If these Ass•ri•ous he Innovations, as in our persuasion they Are, it is clear they destroy all possible unity: If they be not, let Some demonstrative Proofs and Examples be produced out of Antriquity, that a reversing of such order and subordination has been practised and approved in the Catholic Church. 3. That a particular Church, etc. in opposition to the Universal, can judge what Doctrines Are fundamental or necessary to all Persons, 〈 ◊ 〉 Communities, etc. and what not:
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11. Thirdly, if he will deny the Church of England has separated externally from the present Vniversal Church, but only from the Roman; then, to make this good, he is obliged to name what other visible Member of the Vniversal Church they continue in Communion with, in whose public Service they will joyn or can be admitted,
11. Thirdly, if he will deny the Church of England has separated externally from the present Universal Church, but only from the Roman; then, to make this good, he is obliged to name what other visible Member of the Universal Church they continue in Communion with, in whose public Service they will join or can be admitted,
when, and where they entered into any other new Communion. Lastly, Since the English Church, by renouncing not only several Doctrines, but several Councils acknowledged for General, and actually submitted to both by the Eastern and Western Churches, hath thereby separated from both these, he must find out some other pretended Members of the Catholic Church divided from both these, (that is, some that are not manifestly heretical, ) with whom the English Church communicates.
when, and where they entered into any other new Communion. Lastly, Since the English Church, by renouncing not only several Doctrines, but several Councils acknowledged for General, and actually submitted to both by the Eastern and Western Churches, hath thereby separated from both these, he must find out Some other pretended Members of the Catholic Church divided from both these, (that is, Some that Are not manifestly heretical,) with whom the English Church communicates.
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12. A fourth Condition is, that he must either declare other Calvinistical Reformed Churches, which manifestly have no succession of lawflly Ordained Ministers, enabled validly to celebrate and administer Sacraments, to consecrate, confirm, preach God's Word, &c. to be no heretical or Schismatical Congregations: Or if they be, he must demonstrate how the English Church can acquit her self from Schism, since her Bishops and Divines have authoritatively repaired to their Synods, and a general permission is given to any Protestant Writers to acknowledg them true, reformed, and sufficiently Orthodox Congregations.
12. A fourth Condition is, that he must either declare other Calvinistical Reformed Churches, which manifestly have no succession of lawflly Ordained Ministers, enabled validly to celebrate and administer Sacraments, to consecrate, confirm, preach God's Word, etc. to be no heretical or Schismatical Congregations: Or if they be, he must demonstrate how the English Church can acquit her self from Schism, since her Bishops and Divines have authoritatively repaired to their Synods, and a general permission is given to any Protestant Writers to acknowledge them true, reformed, and sufficiently Orthodox Congregations.
13. The last shall be, that he abstain from imputing to the Catholic Church the opinions or sayings of particular Writers. The Church her self having sufficiently declared her Doctrines in her Councils, especially that of Trent. If he will combate against her, there he has a fair and open field, and charity requires that he affix to her Decisions the most moderate and best qualified sense:
13. The last shall be, that he abstain from imputing to the Catholic Church the opinions or sayings of particular Writers. The Church her self having sufficiently declared her Doctrines in her Councils, especially that of Trent. If he will combat against her, there he has a fair and open field, and charity requires that he affix to her Decisions the most moderate and best qualified sense:
Now in exchange, I for my part am extreamly willing to proceed in the same manner with the English Church. I would sain charge her with nothing but her own declared Doctrines and Decisions. But truly I know not where to find them,
Now in exchange, I for my part am extremely willing to proceed in the same manner with the English Church. I would sain charge her with nothing but her own declared Doctrines and Decisions. But truly I know not where to find them,
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For the 39. Articles, being almost all Negatives, may as well be reputed the Doctrines of Iewish, or Turkish Congregations, since these also deny the Sacrifice of the Masse, Purgatory, Infallibility of Councils, &c. other Reformed Churches have published reasonably large Professions of their Faith, they have declared their own positive sense in almost all Points of Christian Belief, as the Huguenots in France, &c. the Lutherans in Germany, &c:
For the 39. Articles, being almost all Negatives, may as well be reputed the Doctrines of Jewish, or Turkish Congregations, since these also deny the Sacrifice of the Mass, Purgatory, Infallibility of Councils, etc. other Reformed Churches have published reasonably large Professions of their Faith, they have declared their own positive sense in almost all Points of Christian Belief, as the Huguenots in France, etc. the Lutherans in Germany, etc.:
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14. These Conditions in themselves so reasonable, and even according to Protestants grounds also, so necessary, if the Replyer shall refuse to perform, he will, in the judgment of all discerning Readers, be himself the Answerer and Con•uter of his own Reply; and withall, will shew it is not Truth or Peace he aims at,
14. These Conditions in themselves so reasonable, and even according to Protestants grounds also, so necessary, if the Replier shall refuse to perform, he will, in the judgement of all discerning Readers, be himself the Answerer and Con•uter of his own Reply; and withal, will show it is not Truth or Peace he aims At,
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He may perhaps hide the weaknesse of his cause from credulous Women, Trades-men, or possibly the more unlearned part of our Gentry; but to all considering Readers, his Art of hiding will be his most manifest discovery. Aristotle saies, the Sepi• is the wisest of all Fishes, because she conceals her self by casting forth round about her a black humour, which hinders the sight of her.
He may perhaps hide the weakness of his cause from credulous Women, Tradesmen, or possibly the more unlearned part of our Gentry; but to all considering Readers, his Art of hiding will be his most manifest discovery. Aristotle Says, the Sepi• is the Wisest of all Fish, Because she conceals her self by casting forth round about her a black humour, which hinders the sighed of her.
He puts us in mind of the reason why the Lutherans, and from them other Reformerd took the name, Protestants, for protesting against the bloody Edict of Worms, Spires, &c. we find little ground why the Reformers in England should borrow that title.
He puts us in mind of the reason why the Lutherans, and from them other Reformerd took the name, Protestants, for protesting against the bloody Edict of Worms, Spires, etc. we find little ground why the Reformers in England should borrow that title.
for Laws may and somtimes are qualifi'd by the equity of Judges, and in particular those against Roman Catholics have often been allay'd by the gracious clemency of our Kings.
for Laws may and sometimes Are qualified by the equity of Judges, and in particular those against Roman Catholics have often been allayed by the gracious clemency of our Kings.
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and barbarous inhumanity to all that are not of their fiction, Sustinuissemus uti { que } — and so we shall do still with the help of Grace, by whose hands soever Almighty God presents us this Cup. Quod voluit factum est, & quod fecit bonum est. Sit nomen Domini benedictum. AMEN.
and barbarous inhumanity to all that Are not of their fiction, Sustinuissemus uti { que } — and so we shall do still with the help of Grace, by whose hands soever Almighty God presents us this Cup. Quod voluit factum est, & quod fecit bonum est. Sit Nome Domini Benedict. AMEN.
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PSAL. 108. 3. & 73. 2. Pro co •t me d•ligerent, detrahebant mihi: Ego autem or aham, Memento Congregationis tue, quam poss•disti AB INITIO. FINIS.
PSALM 108. 3. & 73. 2. Pro counterfeit •t me d•ligerent, detrahebant mihi: Ego autem or aham, Memento Congregationis tue, quam poss•disti AB INITIO. FINIS.
Dr. Hamond of 〈 ◊ 〉. sect. •. n 1. sect. n. 15. sect. 13. n. 2. sect. 14. n. 6. Bishop Bram•a•l Reply to Bish•p Chalced Prefa•e and Vindic. ca. 2. p. 9.
Dr. Hammond of 〈 ◊ 〉. sect. •. n 1. sect. n. 15. sect. 13. n. 2. sect. 14. n. 6. Bishop Bram•a•l Reply to Bish•p Chalcedon Prefa•e and Vindic circa 2. p. 9.
See the English Edition of that History, concerning Transubstantiation and Adoration of the Eucharist, pag. 324, & 326. — Concerning the Masse, that it is a Propitiatory sacrifice, p. 544, 545, & 738. — Concerning the Lawfulness & Sufficiency of Communicating in one kind, pag. 324, 325, 519. — Concerning Purgatory; the Lawfulness of Invocation of Saints, and of Veneration of Images, p. 799, 803. — Concerning the Lawfulness of not using some part of the Divine Service in a vulgar Language, p. 573, 574. — Concerning Priests not Marrying; and the universal Capacity of the Gift of Chastity; and the Lawfulness of Vowing it, p. 783, 747, and likevvise, p. 678, 679. ]
See the English Edition of that History, Concerning Transubstantiation and Adoration of the Eucharist, page. 324, & 326. — Concerning the Mass, that it is a Propitiatory sacrifice, p. 544, 545, & 738. — Concerning the Lawfulness & Sufficiency of Communicating in one kind, page. 324, 325, 519. — Concerning Purgatory; the Lawfulness of Invocation of Saints, and of Veneration of Images, p. 799, 803. — Concerning the Lawfulness of not using Some part of the Divine Service in a Vulgar Language, p. 573, 574. — Concerning Priests not Marrying; and the universal Capacity of the Gift of Chastity; and the Lawfulness of Vowing it, p. 783, 747, and likewise, p. 678, 679. ]
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