The primitive rule of reformation delivered in a sermon before His Maiesty at Whitehall, Feb. 1, 1662 in vindication of our Church against the novelties of Rome by Tho. Pierce.
THere are but very few things either so little, or so great, whether in Art, or Nature, whether in Politie, or Religion, which are not willing to take advantage from the meer credit of their An•iquity.
THere Are but very few things either so little, or so great, whither in Art, or Nature, whither in Polity, or Religion, which Are not willing to take advantage from the mere credit of their An•iquity.
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First for Art; Any part of Philosophy penn'd by Hermes Trismegistus, any Script of Geography bearing the name of Anaximander, any Musical Composition sung by Amphion to his Harp, any piece of the Mathematicks said to be writ by Zoroastres, any Relique of Carved worke from inspir'd Bezaleel, or any remnant of Embroidery from the Theopneust Aholiab, would at least for the honor of being reckon'd to be the first, be also reckon'd to be the best of any Antiquarie's Keimelia.
First for Art; Any part of Philosophy penned by Hermes Trismegistus, any Script of Geography bearing the name of Anaximander, any Musical Composition sung by Amphion to his Harp, any piece of the Mathematics said to be writ by Zoroaster, any Relic of Carved work from inspired Bezaleel, or any remnant of Embroidery from the Theopneustos Aholiab, would At least for the honour of being reckoned to be the First, be also reckoned to be the best of any Antiquaries Kermes.
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And as it is in the Things of Art, so is it also in those of Nature. How do the Gentlemen of Venice delight themselves in their Antiquity? and yet they travel for their O•iginal no farther back then the siege of Troy: whereas the Arcadians derive their Pedigree even from Iupiter and Calisto, and will needs have their Nation exceed the Moon in Seniority. Nay,
And as it is in the Things of Art, so is it also in those of Nature. How do the Gentlemen of Venice delight themselves in their Antiquity? and yet they travel for their O•iginal no farther back then the siege of Troy: whereas the Arcadians derive their Pedigree even from Iupiter and Calisto, and will needs have their nation exceed the Moon in Seniority. Nay,
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yet the Barbarians as well as Greeks have still affected a Primogeniture. Nay so far has this Ambition transported some, that they will needs have been begun from before the Protoplast, as it were itching to be as old as the Iulian period, 764 years before the beginning of the VVorld. Thus Antiquity hath been courted in Art and Nature.
yet the Barbarians as well as Greeks have still affected a Primogeniture. Nay so Far has this Ambition transported Some, that they will needs have been begun from before the Protoplast, as it were itching to be as old as the Iulian Period, 764 Years before the beginning of the World. Thus Antiquity hath been courted in Art and Nature.
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If in the third place we come to Politie, we shall find Customs gaining Reverence from the sole merit of their Duration. And as a Custom by meer Continuance does wear it self into a Law; so the more aged a Law is grown, the less 'tis liable to a Repeal; by how much the more it is stricken in years, by so much the less it is decrepit: And that for this reason,
If in the third place we come to Polity, we shall find Customs gaining reverence from the sole merit of their Duration. And as a Custom by mere Continuance does wear it self into a Law; so the more aged a Law is grown, the less it's liable to a Repeal; by how much the more it is stricken in Years, by so much the less it is decrepit: And that for this reason,
And as He against Marcion, so Iustin Martyr against the Grecians, did prove the Divinity of the Pentateuch from the Antiquity of its VVriter. The Iewes enjoy'd the first Lawgiver by the Confession of the Gentiles. Moses preached the God of Abraham, whilst Thales Milesius was yet unborn.
And as He against Marcion, so Justin Martyr against the Greeks, did prove the Divinity of the Pentateuch from the Antiquity of its VVriter. The Iewes enjoyed the First Lawgiver by the Confessi of the Gentiles. Moses preached the God of Abraham, while Thales Milesius was yet unborn.
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before himself had any Church. And thence Vincentius Lirin•nsis, to prove the Truth of any Doctrine, or the L•gality of a Practice, does argue the Case from a Threefold Topick; The Universality, the Consent, and the Antiquity of a Tradition.
before himself had any Church. And thence Vincentius Lirin•nsis, to prove the Truth of any Doctrine, or the L•gality of a Practice, does argue the Case from a Threefold Topic; The Universality, the Consent, and the Antiquity of a Tradition.
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Which Rule if we apply unto the scope of this Text, as it stands in relation unto the Context, we shall have more to say for it then for most Constitutions, divine, or humane:
Which Rule if we apply unto the scope of this Text, as it Stands in Relation unto the Context, we shall have more to say for it then for most Constitutions, divine, or humane:
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For That of Mariage is almost as old as Nature. There was no sooner one man, but God divided him into two; And then no sooner were there two, but he united them into one. This is That sacred Institution which was made with Mankind in a state of Innocence; the very Ground and Foundation of all both sacred and civil Government.
For That of Marriage is almost as old as Nature. There was no sooner one man, but God divided him into two; And then no sooner were there two, but he united them into one. This is That sacred Institution which was made with Mankind in a state of Innocence; the very Ground and Foundation of all both sacred and civil Government.
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It was by sending back the Pharisees to the most venerable Antiquity, that our Lord here asserted the Law of wedlock, against the old Custom of their Divorce. Whilst they had made themselves drunk with their muddy streams, He directed them to the Fountain, to drink themselues into sobriety. They insisted altogether on the Mosaical Dispensation; But He endeavour'd to reform them by the most Primitive Institution. They alledged a Custom, b•t He a Law. They a Permission, and that from Moses; But He a Precept, and that from God. They did reckon from afar off; But not, as He, from the Beginning.
It was by sending back the Pharisees to the most venerable Antiquity, that our Lord Here asserted the Law of wedlock, against the old Custom of their Divorce. While they had made themselves drunk with their muddy streams, He directed them to the Fountain, to drink themselves into sobriety. They insisted altogether on the Mosaical Dispensation; But He endeavoured to reform them by the most Primitive Institution. They alleged a Custom, b•t He a Law. They a Permission, and that from Moses; But He a Precept, and that from God. They did reckon from afar off; But not, as He, from the Beginning.
and to put her away? they put a Fallacy upon Christ, call'd Plurium Interrogationum. For Moses onely permitted them to put her away; but commanded the• (if they did) to give her a writing of Divorce.
and to put her away? they put a Fallacy upon christ, called Plurium Interrogationum. For Moses only permitted them to put her away; but commanded the• (if they did) to give her a writing of Divorce.
not allowing it as good, but winking at it as the lesser of two great evils. He suffer'd it to be safe in foro Soli; could not secure you from the Guilt, for which you must answer in foro Poli. And why did he suffer what he could not approve? Not for the softness of your heads, which made you ignorant of your Duties;
not allowing it as good, but winking At it as the lesser of two great evils. He suffered it to be safe in foro Soli; could not secure you from the Gilded, for which you must answer in foro Polis And why did he suffer what he could not approve? Not for the softness of your Heads, which made you ignorant of your Duties;
you were so barbarous and brutish upon every slight Cause, (or Occasion rather,) that if you might not put her away, you would use her worse. You would many times beat, and sometimes murder, sometimes bury her alive, by bringing another into her Bed. So that the Liberty of Divorce, however a poyson in it self, was (through the hardness of your hearts) permitted to you for an Antidote: But from the Beginning it was not so.
you were so barbarous and brutish upon every slight Cause, (or Occasion rather,) that if you might not put her away, you would use her Worse. You would many times beatrice, and sometime murder, sometime bury her alive, by bringing Another into her Bed So that the Liberty of Divorce, however a poison in it self, was (through the hardness of your hearts) permitted to you for an Antidote: But from the Beginning it was not so.
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And you must put a wide difference betwixt an Indulgence of Man, and a Law of God. To state the controversie aright, you must compare the first Precept with your customary Practice; not reckoning as far as from Moses onely, but as far as from Adam too;
And you must put a wide difference betwixt an Indulgence of Man, and a Law of God. To state the controversy aright, you must compare the First Precept with your customary Practice; not reckoning as Far as from Moses only, but as Far as from Adam too;
you must not onely look forward from the year of the Creation 2400. but backward from thence unto the year of the Creation. The way to understand the Husband's Duty towards the VVife, (and so to reform, as not to innovate, ) is to consider the words of God when he made the VVife out of the Husband. For He that made them at the beginning made them Male and Female, and said For this cause, shall a man leave Father,
you must not only look forward from the year of the Creation 2400. but backward from thence unto the year of the Creation. The Way to understand the Husband's Duty towards the VVife, (and so to reform, as not to innovate,) is to Consider the words of God when he made the VVife out of the Husband. For He that made them At the beginning made them Male and Female, and said For this cause, shall a man leave Father,
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The Antecedent Command was from God the Father; the Command in the sequel from God the Son. And though the Practice of the Iewes had been contrariant to them both, by a Prescription almost as old as two thousand years; yet as old as it was, 'twas but an overgrown Innovation. For NONLATINALPHABET, from the beginning it was not so.
The Antecedent Command was from God the Father; the Command in the sequel from God the Son. And though the Practice of the Iewes had been contrariant to them both, by a Prescription almost as old as two thousand Years; yet as old as it was, 'twas but an overgrown Innovation. For, from the beginning it was not so.
Thus our Saviour, being sent to Reform the Iews, made known the Rule of his Reformation. And the Lesson which it affords us is (in my poor judgment) of great Importance.
Thus our Saviour, being sent to Reform the Iews, made known the Rule of his Reformation. And the lesson which it affords us is (in my poor judgement) of great Importance.
For when the Doctrine or Discipline of our Church establisht here in England shall be attempted by the Corruptions of ModerneRomana Ecclesia se non tam matrem exhibet aliis quàm Novercam.
For when the Doctrine or Discipline of our Church established Here in England shall be attempted by the Corruptions of ModerneRomana Ecclesia se non tam matrem exhibet Others quàm Noverca.
Sarisburiensis (ad Papam Hadrianum 4.) in Polycratic. l. 6. c. 24. Pharisees, who shall assert against us (as these here did against our Saviour ) either their forreign Superstitions, (to say no worse) or their domestick Profanations, (to, say no more;) we cannot better deal with them, then as our Saviour here dealt with the ancient Pharisees; that is, we cannot better put them to shame & silence, then by demonstrating the Novelty and base extraction of their Pretensions, whilst we evince at the same instant the Sacred Antiquity of our owne. When they obtrude their Revelations, or teach for Doctrines of God the meer commandments of Men, we must aske them every one, how they read in the beginning.
Sarum (and Pope Hadrianum 4.) in Polycratic. l. 6. c. 24. Pharisees, who shall assert against us (as these Here did against our Saviour) either their foreign Superstitions, (to say no Worse) or their domestic Profanations, (to, say no more;) we cannot better deal with them, then as our Saviour Here dealt with the ancient Pharisees; that is, we cannot better put them to shame & silence, then by Demonstrating the Novelty and base extraction of their Pretensions, while we evince At the same instant the Sacred Antiquity of our own. When they obtrude their Revelations, or teach for Doctrines of God the mere Commandments of Men, we must ask them every one, how they read in the beginning.
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We may not draw out of their Ditches, be the Currents never so long, whilst we have waters of our own of a nobler Taste, which we can easily trace back to the crystal spring.
We may not draw out of their Ditches, be the Currents never so long, while we have waters of our own of a Nobler Taste, which we can Easily trace back to the crystal spring.
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And first of all it concernes us to marke the Emphasis, which our Ancient of dayes thought fit to put on the Beginning, that no inferior Antiquity may be in danger to deceive us.
And First of all it concerns us to mark the Emphasis, which our Ancient of days Thought fit to put on the Beginning, that no inferior Antiquity may be in danger to deceive us.
For there is hardly any Heresie or Usurpation in the Church, which may not truly pretend to some great Antiquity, though not so old as the Old man, much lesse as the Old Serpent. The Disciplinarians may fetch theirs from as far as the Heretick ••rius;
For there is hardly any Heresy or Usurpation in the Church, which may not truly pretend to Some great Antiquity, though not so old as the Old man, much less as the Old Serpent. The Disciplinarians may fetch theirs from as Far as the Heretic ••rius;
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who wanting merit to advance him from a Presbyter to a Bishop, wanted not arrogance and envy to lessen the Bishop into a Presbyter. But His Antiquity is a Iunior, as well to that of the Anabaptists, as to that of the Socinians. For the Anabaptists may boast they are as old as Agrippinus, and the Socinians as Sabellius. The Solifidians and Antinomians are come as far as from Eunomius. The Ranters from Carpocrates. The Millenaries from Papias. The Irrespective Reprobatarians from Simon Magus and the Manichees. The Pontificians (like the Mahumetans) have such a Rhapsody of Religion, a Religion so compounded of several Errors and Corruptions, (which yet are blended with many Doctrines most sound and Orthodox, ) that to find out the age of their severall Ingredients, it will be necessary to rake into several times too.
who wanting merit to advance him from a Presbyter to a Bishop, wanted not arrogance and envy to lessen the Bishop into a Presbyter. But His Antiquity is a Junior, as well to that of the Anabaptists, as to that of the socinians. For the Anabaptists may boast they Are as old as Agrippinus, and the socinians as Sabellius. The Solifidians and Antinomians Are come as Far as from Eunomius. The Ranters from Carpocrates. The Millennials from Papias. The Irrespective Reprobates from Simon Magus and the manichees. The Pontificians (like the Mahumetans) have such a Rhapsody of Religion, a Religion so compounded of several Errors and Corruptions, (which yet Are blended with many Doctrines most found and Orthodox,) that to find out the age of their several Ingredients, it will be necessary to rake into several times too.
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THe great Palladium of the Conclave, the famous point of Infallibility (which if you take away from them, down goes their Troy, it being absolutely impossible that the learned Members of such a Church should glibly •wallow so many Errors, unless by swallowing this first, That she cannot erre; ) I say, the point of Infallibility (which is a very old Article of their very new Creed, a Creed not perfected by its Composers until the Council at Trent, ) we cannot better derive then from the Scholars of Marcus in •renaeus, or from the Gnosticks in Epiphanius. They had their Purgatory from Origen, (one of the best indeed in one kind,
THe great Palladium of the Conclave, the famous point of Infallibility (which if you take away from them, down Goes their Troy, it being absolutely impossible that the learned Members of such a Church should glibly •wallow so many Errors, unless by swallowing this First, That she cannot err;) I say, the point of Infallibility (which is a very old Article of their very new Creed, a Creed not perfected by its Composers until the Council At Trent,) we cannot better derive then from the Scholars of Marcus in •renaeus, or from the Gnostics in Epiphanius. They had their Purgatory from Origen, (one of the best indeed in one kind,
but in another one of the worst of our antient Writers, not onely an Heretick, but an Haeresiarcha, ) or at the farthest from Tertullian, who had it from no better Authour then the Arch-Heretick Montanus. Nor does Bellarmine mend the matter, by deriving it as far as from Virgil 's Aeneid, and from Tully in his Tale of the Dream of Scipio, and farther yet from Plato 's Gorgias; unless he thinks that an Heathen is any whit fitter then an Heretick, to give Advantage to a point of the Roman Faith. Their Denial of Marriage to all that enter into the Priesthood, is dated by themselves but from Pope Calixtus. Their Transubstantiation is from the Lateran Council. Their Half-Communion is no older then since the times of Aquinas; unless they will own it from the Manichees, to give it the credit of more Antiquity. Their publick praying before the people in an unknown Tongue, may be fetcht indeed as far as from Gregory the Great. Their Invocation of Saints departed is no doubt an aged Error, though not so aged as they would have it for the gaining of honour to the Invention; because St. Austin does deny it to have been in his days. And (not to be endless in the beginning of such a limited Discourse, as must not presume to exceed an hour; though in so fruitfull a field of matter, 'tis very difficult not to be endlesse;
but in Another one of the worst of our ancient Writers, not only an Heretic, but an Heresiarch,) or At the farthest from Tertullian, who had it from no better Author then the Arch-Heretick Montanus. Nor does Bellarmine mend the matter, by deriving it as Far as from Virgil is Aeneid, and from Tully in his Tale of the Dream of Scipio, and farther yet from Plato is Gorgias; unless he thinks that an Heathen is any whit fitter then an Heretic, to give Advantage to a point of the Roman Faith. Their Denial of Marriage to all that enter into the Priesthood, is dated by themselves but from Pope Calixtus. Their Transubstantiation is from the Lateran Council. Their Half-Communion is no older then since the times of Aquinas; unless they will own it from the manichees, to give it the credit of more Antiquity. Their public praying before the people in an unknown Tongue, may be fetched indeed as Far as from Gregory the Great. Their Invocation of Saints departed 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 Austin does deny it to have been in his days. And (not to be endless in the beginning of such a limited Discourse, as must not presume to exceed an hour; though in so fruitful a field of matter, it's very difficult not to be endless;
And so our Adversaries of Rome have more to plead for Their Errours then all the rest, because the rest were but as Mushroms in their severall times, soon starting up, and as soon cut down;
And so our Adversaries of Room have more to plead for Their Errors then all the rest, Because the rest were but as Mushrooms in their several times, soon starting up, and as soon Cut down;
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But touching each of those Errours, (I mean the Errors of their Practice, as well as Iudgment, ) we can say with our Saviour in his present Correption of the Pharisees, (whose Error was older and more authentick, that is, by Moses his permission had more appearance of Authority, and more to be pleaded in its excuse, then those we find in the Church of Rome,) that fro•n the beginning it was not so;
But touching each of those Errors, (I mean the Errors of their Practice, as well as Judgement,) we can say with our Saviour in his present Correption of the Pharisees, (whose Error was older and more authentic, that is, by Moses his permission had more appearance of authority, and more to be pleaded in its excuse, then those we find in the Church of Rome,) that fro•n the beginning it was not so;
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Indeed in matters of meer Indifference which are brought into the Government or outward Discipline of the Church, every Church has the Liberty to make her own Constitutions, not asking leave of her Sisters, much less her Children; onely they must not be reputed as things without which there is no Salvation, nor be obtruded upon the People amongst the Articles of their Faith. We are to look upon nothing so, but as it comes to us from the Beginning.
Indeed in matters of mere Indifference which Are brought into the Government or outward Discipline of the Church, every Church has the Liberty to make her own Constitutions, not asking leave of her Sisters, much less her Children; only they must not be reputed as things without which there is no Salvation, nor be obtruded upon the People among the Articles of their Faith. We Are to look upon nothing so, but as it comes to us from the Beginning.
nor enquire into the Rituals of Numa Pompilius; but had recourse for a Temple, to that of Solomon, and for a Ritual, to that of Moses, as having both been prescribed by God himself. And yet we know the Prophet Haggai made the people steep their Ioy in a showre of Tears, by representing how much the Copy had faln short of the Original. The holy Prophets in the Old Testament, shewing the way to a Reformation, advis'd the Princes and the People to aske after the old paths,
nor inquire into the Rituals of Numa Pompilius; but had recourse for a Temple, to that of Solomon, and for a Ritual, to that of Moses, as having both been prescribed by God himself. And yet we know the Prophet Chaggai made the people steep their Joy in a shower of Tears, by representing how much the Copy had fallen short of the Original. The holy prophets in the Old Testament, showing the Way to a Reformation, advised the Princes and the People to ask After the old paths,
and walk therein, as being the onely good way for the finding of rest unto their souls, Jer. 6. 16. The Prophet Isaiah sought to regulate what was amisse amongst the Iewes, by bidding them have recourse unto the Law and the Testimony:
and walk therein, as being the only good Way for the finding of rest unto their Souls, Jer. 6. 16. The Prophet Isaiah sought to regulate what was amiss among the Iewes, by bidding them have recourse unto the Law and the Testimony:
should not a people •eek unto their God? If any speak not according to this word, it is because there is no light in them, Isa. 8. 19 20. And accordingly their Kings, who took a care to reform abuses, are in this solemn style commended for it, That they walked in the ways of their Father David;
should not a people •eek unto their God? If any speak not according to this word, it is Because there is no Light in them, Isaiah 8. 19 20. And accordingly their Kings, who took a care to reform Abuses, Are in this solemn style commended for it, That they walked in the ways of their Father David;
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that is, reform'd what was amisse by what had been from the Beginning. So St. Paul in the New Testament, setting right what was crooked about the Supper of the Lord in the Church of Corinth, laid his line to that Rule which he was sure he had receiv'd from the Lord Himselfe, 1 Cor. 11. 23. And thus our Saviour in my Text, finding the Pharisees very fond of a vicious practice, which supported it self by an old Tradition, and had something of Moses to give it countenance in the world, (though indeed no more then a bare permission, ) could not think of a better way to make them sensible of their Error, (and such an Error as was their Sin too,) then by shewing them the great and important difference betwixt an old, and a primitive Custome;
that is, reformed what was amiss by what had been from the Beginning. So Saint Paul in the New Testament, setting right what was crooked about the Supper of the Lord in the Church of Corinth, laid his line to that Rule which he was sure he had received from the Lord Himself, 1 Cor. 11. 23. And thus our Saviour in my Text, finding the Pharisees very found of a vicious practice, which supported it self by an old Tradition, and had something of Moses to give it countenance in the world, (though indeed no more then a bore permission,) could not think of a better Way to make them sensible of their Error, (and such an Error as was their since too,) then by showing them the great and important difference betwixt an old, and a primitive Custom;
and that however their breach of Wedlock had been without check from the days of yore, yet 'twas for this to be reform'd, that 'twas not so from the Beginning.
and that however their breach of Wedlock had been without check from the days of yore, yet 'twas for this to be reformed, that 'twas not so from the Beginning.
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In a most dutifull Conformity to which example, our Reformers here in England (of happy memory ) having discover'd in every part of the Church of Rome, not onely horrible Corruptions in point of Practice, but hideous Errors in point of Doctrine, and that in matters of Faith too, (as I shall find an occasion to shew anon;) and having found by what degrees the severall Errors and Corruptions were slily brought into the Church, as well as the several times and seasons wherein the Novelties received their birth and breeding; and presently after taking notice, that in the Council of Trent the Roman Partisans were not afraid to make New Articles of Faith, whilst the Sacrifice of the Mass, the Doctrine of Purgatory, the Invocation of Saints, the Worship of Images, and the like, were commanded to be embraced under pain of damnation, (as it were in contempt of the Apostle's denuntiation, Gal. 1. 8. by which that practice of those Conspirators made them liaable to a curse; ) and farther yet, that in the Canon of the Fourth Session of that Council, the Roman Church was made to differ as well from her ancient and purer self, as from all other Churches besides her self, in that there were many meerly humane (I do not say profane) VVritings, and many unwritten Traditions also, not only decreed to be of equal Authority with the Scriptures, but with the addition of an Anathema to all that should not so receive them:
In a most dutiful Conformity to which Exampl, our Reformers Here in England (of happy memory) having discovered in every part of the Church of Room, not only horrible Corruptions in point of Practice, but hideous Errors in point of Doctrine, and that in matters of Faith too, (as I shall find an occasion to show anon;) and having found by what Degrees the several Errors and Corruptions were slily brought into the Church, as well as the several times and seasons wherein the Novelties received their birth and breeding; and presently After taking notice, that in the Council of Trent the Roman Partisans were not afraid to make New Articles of Faith, while the Sacrifice of the Mass, the Doctrine of Purgatory, the Invocation of Saints, the Worship of Images, and the like, were commanded to be embraced under pain of damnation, (as it were in contempt of the Apostle's denunciation, Gal. 1. 8. by which that practice of those Conspirators made them liaable to a curse;) and farther yet, that in the Canon of the Fourth Session of that Council, the Roman Church was made to differ as well from her ancient and Purer self, as from all other Churches beside her self, in that there were many merely humane (I do not say profane) Writings, and many unwritten Traditions also, not only decreed to be of equal authority with the Scriptures, but with the addition of an Anathema to all that should not so receive them:
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This (I say) being consider'd aud laid to heart by our Reformers, (by our Kings, and our Clergy, and Laiety too, met together in their greatest both Ecclesiastical and Civil Councils, ) they did not consult with flesh and bloud, or expect the Court of Rome should become their Physician, which was indeed their great Disease; but having recourse unto the Scriptures and Primitive Fathers of the Church, they consulted those Oracles how things stood from the Beginning: And onely separating from Them, whom they found to have been Separatists from the primitive Church, they therefore made a Secession, that they might not partake of the Romane Schisme. And whilst they made a Secession for fear of Schism; (which by no other practice could be avoided,) they studiously kept to the Golden mean; neither destroying the Body out of hatred to the Ulcers with which 'twas spred,
This (I say) being considered and laid to heart by our Reformers, (by our Kings, and our Clergy, and Laity too, met together in their greatest both Ecclesiastical and Civil Councils,) they did not consult with Flesh and blood, or expect the Court of Room should become their physician, which was indeed their great Disease; but having recourse unto the Scriptures and Primitive Father's of the Church, they consulted those Oracles how things stood from the Beginning: And only separating from Them, whom they found to have been Separatists from the primitive Church, they Therefore made a Secession, that they might not partake of the Roman Schism. And while they made a Secession for Fear of Schism; (which by no other practice could be avoided,) they studiously kept to the Golden mean; neither destroying the Body out of hatred to the Ulcers with which 'twas spread,
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but never shew us that Iota, as to which we have left the Word of God, or the Apostles, or the yet uncorrupted and primitive Church, or the Four first Generall Councils. We are so zealous for Antiquity, (provided it be but antique enough, ) that we never have despised a meer Tradition, which we could track by sure footsteps from as far as the times of the purest Christians. But this is still their childish fallacy, (be it spoken to the shame of their greatest Giants in Dispute, who still vouchsafe to be guilty of it,) that they confidently shut up the Church in Rome, as their Seniors the Donatists once did in Africk; and please to call it the Catholick Church, not formally, but causally, (saith Cardinal Peron, ) because forsooth that particular doth infuse universality into all other Churches besides it self:
but never show us that Iota, as to which we have left the Word of God, or the Apostles, or the yet uncorrupted and primitive Church, or the Four First General Councils. We Are so zealous for Antiquity, (provided it be but antique enough,) that we never have despised a mere Tradition, which we could track by sure footsteps from as Far as the times of the Purest Christians. But this is still their childish fallacy, (be it spoken to the shame of their greatest Giants in Dispute, who still vouchsafe to be guilty of it,) that they confidently shut up the Church in Room, as their Seniors the Donatists once did in Africa; and please to call it the Catholic Church, not formally, but causally, (Says Cardinal Peron,) Because forsooth that particular does infuse universality into all other Churches beside it self:
The learned Cardinal forgetting, (which is often the effect of his very good memory, ) that the preaching of Christ was to begin at NONLATINALPHABET, &c. Theod. Hist. Eccles. lib. 5. cap. 9. Concil. Constantinop.
The learned Cardinal forgetting, (which is often the Effect of his very good memory,) that the preaching of christ was to begin At, etc. Theod. Hist. Eccles. lib. 5. cap. 9. Council. Constantinople.
So it was in the Prophesie, (Isa. 2. 3. Mic. 4. 2.) and so in the completion, (Luke 24. 47.) Nor was it Rome, but Antioch, in which the Disciples were first call'd Christians, (Act. 11. 26.) At Antioch therefore there was a Church, before St. Peter went thence to Rome. Nay 'tis expresly affirm'd by Gildas, (an Author very much revered by the Romanists themselves, ) that Christianity was in Britain in the latter time of Tiberius Caesar; some while after whose death, 'tis known that St. Peter remain'd in Iewry. So that Rome which pretends to be a Mother, can be no more at the best then a Sister-Church, and not the eldest Sister neither.
So it was in the Prophesy, (Isaiah 2. 3. Mic. 4. 2.) and so in the completion, (Lycia 24. 47.) Nor was it Room, but Antioch, in which the Disciples were First called Christians, (Act. 11. 26.) At Antioch Therefore there was a Church, before Saint Peter went thence to Room. Nay it's expressly affirmed by Gildas, (an Author very much revered by the Romanists themselves,) that Christianity was in Britain in the latter time of Tiberius Caesar; Some while After whose death, it's known that Saint Peter remained in Iewry. So that Room which pretends to be a Mother, can be no more At the best then a Sister-Church, and not the eldest Sister neither.
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let us compare her Innovations with what we find from the Beginning. For this I take to be the fittest and the most profitable Use, that we can make of the subject we have in hand.
let us compare her Innovations with what we find from the Beginning. For this I take to be the Fittest and the most profitable Use, that we can make of the Subject we have in hand.
And first, consider we the Supremacy or Universall Pastorship of her Popes: which is indeed a very old, and somewhat a prosperous Vsurpation; an Usurpation which took its rise from more then a thousand years ago.
And First, Consider we the Supremacy or Universal Pastorship of her Popes: which is indeed a very old, and somewhat a prosperous Usurpation; an Usurpation which took its rise from more then a thousand Years ago.
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But then, besides that it was sold by the Emperour Phocas, at once an Heretick and a Regicide, the Devillish Murderer of Mauritius, (who was the NONLATINALPHABET, the Royall Image or Type of our late Royall Martyr of Sacred Memory;) I say, besides that it was sold by the most execrable Phocas, that is to say, by the greatest Villain in the world, excepting Cromwell and Pontius Pilate; and besides that it was sold to ambitious Boniface the Third, whose vile compliance with that Phocas was the bribe or price with which he bought it:
But then, beside that it was sold by the Emperor Phocas, At once an Heretic and a Regicide, the Devilish Murderer of Mauritius, (who was the, the Royal Image or Type of our late Royal Martyr of Sacred Memory;) I say, beside that it was sold by the most execrable Phocas, that is to say, by the greatest Villain in the world, excepting Cromwell and Pontius Pilate; and beside that it was sold to ambitious Boniface the Third, whose vile compliance with that Phocas was the bribe or price with which he bought it:
and besides that it was done, not out of reverence to the Pope, but in displeasure to Cyriacus of Constantinople, who (from Iohn his Predecessor) usurpt the Title of Vniversall before any Pope had pretended to it:
and beside that it was done, not out of Reverence to the Pope, but in displeasure to Cyriacus of Constantinople, who (from John his Predecessor) usurped the Title of Universal before any Pope had pretended to it:
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I say, besides, or without all this, it is sufficient for us to say, what our Saviour here said to the ancient Pharisees, That from the beginning it was not so.
I say, beside, or without all this, it is sufficient for us to say, what our Saviour Here said to the ancient Pharisees, That from the beginning it was not so.
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and in them were the names of the Twelve Apostles of the Lamb. (Rev. 21. 14) Paul was equal at least to Peter, when he withstood him to the face, and rebuked him in publick for his Dissimulation. (Gal. 2. 11, 12, 13, 14) Nay St. Peter himself, (as well as Iames and Iohn, who were his Peers,) although he seemed to be a Pillar,
and in them were the names of the Twelve Apostles of the Lamb. (Rev. 21. 14) Paul was equal At least to Peter, when he withstood him to the face, and rebuked him in public for his Dissimulation. (Gal. 2. 11, 12, 13, 14) Nay Saint Peter himself, (as well as James and John, who were his Peers,) although he seemed to be a Pillar,
For S. Peter was but one of the many Apostles of the Iewes; whereas St. Paul was much more, the great Apostle of the Gentiles, to whom the Iewes were no more then as a River to an Ocean. Saint Peter was commanded not to fleece, but to feed the flock: Nor was it ever once known that he did lord it over God's heritage, which himself had so strictly forbid to others, 1 Pet. 5. 3. Indeed a primacy of Order may very easily be allow'd to the See of Rome: But 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 the Sense of our Saviour's precept, (Mark 10. 42, 43, 44.) Ye know, that they who are accounted to rule over the Gentiles, exercise lordship over them,
For S. Peter was but one of the many Apostles of the Iewes; whereas Saint Paul was much more, the great Apostle of the Gentiles, to whom the Iewes were no more then as a River to an Ocean. Saint Peter was commanded not to fleece, but to feed the flock: Nor was it ever once known that he did lord it over God's heritage, which himself had so strictly forbid to Others, 1 Pet. 5. 3. Indeed a primacy of Order may very Easily be allowed to the See of Room: But 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 the Sense of our Saviour's precept, (Mark 10. 42, 43, 44.) You know, that they who Are accounted to Rule over the Gentiles, exercise lordship over them,
That the Apostles were every one of equal power and authority, is the positive saying of St. Cyprian, Pari consortio praediti & honoris & potestatis.
That the Apostles were every one of equal power and Authority, is the positive saying of Saint Cyprian, pair consortio praediti & Honoris & potestatis.
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And St. Ierome is as expresse, That all Bishops, in all places, whether at Rome, or at Eugubium, at Constantinople, or at Rhegium, are of the very same merit, as to the quality of their Office; how much soever they may differ in point of Revenue or of Endowments. Nay, by the Canons of the Two first General Councils, (Nice, and Constantinople, ) every Patriarch and Bishop is appointed to be chief in his proper Diocese; as the Bishop of Rome is the chief in His: And a strict Injunction is laid on all, (the Bishop of Rome not excepted,) that they presume not to meddle in any Diocese but their own. And the chief Primacies of Order were granted to Rome and to Constantinople, not for their having been the Sees of such or such an Apostle, but for being the two Seats of the two great Empires. Witness the famous Canon of the Generall Council at Chalcedon, decreeing to the Bishop of Constantinople an equality of Priviledges with the Bishop of Rome; not for any other reason,
And Saint Jerome is as express, That all Bishops, in all places, whither At Room, or At Eugubium, At Constantinople, or At Rhegium, Are of the very same merit, as to the quality of their Office; how much soever they may differ in point of Revenue or of Endowments. Nay, by the Canonas of the Two First General Councils, (Nicaenae, and Constantinople,) every Patriarch and Bishop is appointed to be chief in his proper Diocese; as the Bishop of Room is the chief in His: And a strict Injunction is laid on all, (the Bishop of Room not excepted,) that they presume not to meddle in any Diocese but their own. And the chief Primacies of Order were granted to Room and to Constantinople, not for their having been the Sees of such or such an Apostle, but for being the two Seats of the two great Empires. Witness the famous Canon of the General Council At Chalcedon, decreeing to the Bishop of Constantinople an equality of Privileges with the Bishop of Room; not for any other reason,
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then its having the good hap to be one of the two Imperial Cities. Nay, no longer ago before Boniface the Third, (who was the first Bishop of Rome that usurpt the Title of Universal, ) I say, no longer before Him then his next immediate Predecessor Pope Gregory the Great, (for I reckon Sabinian was but a Cypher,) the horrible Pride of succeeding Popes was stigmatiz'd by a Prolepsis; by way (not of Prophecy, but) of Anticipation. For Gregory writing to Mauritius the then reigning Emperour (and that in very many Epistles,) touching the name of Universal, which the Bishop of Constantinople had vainly taken unto himself, calls it a wicked and profane and blasphemous Title; a Title importing, that the times of Antichrist were at hand;
then its having the good hap to be one of the two Imperial Cities. Nay, no longer ago before Boniface the Third, (who was the First Bishop of Room that usurped the Title of Universal,) I say, no longer before Him then his next immediate Predecessor Pope Gregory the Great, (for I reckon Sabinian was but a Cypher,) the horrible Pride of succeeding Popes was stigmatized by a Prolepsis; by Way (not of Prophecy, but) of Anticipation. For Gregory writing to Mauritius the then reigning Emperor (and that in very many Epistles,) touching the name of Universal, which the Bishop of Constantinople had vainly taken unto himself, calls it a wicked and profane and blasphemous Title; a Title importing, that the times of Antichrist were At hand;
(little thinking that Pope Boniface would presently after his decease usurp the same, and prove the Pope to be Antichrist by the Confession of a Pope. ) He farther disputed against the Title by an Argument leading ad absurdum; 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. An Argument;
(little thinking that Pope Boniface would presently After his decease usurp the same, and prove the Pope to be Antichrist by the Confessi of a Pope.) He farther disputed against the Title by an Argument leading ad absurdum; 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. an Argument;
ad homines, not easily to be answer'd, whatsoever Infirmity it may labour with in it selfe. And such an Argument is That, which we bring against the Pope's pretended Headship. For if the Pope is the Head of the Catholick Church, then the Catholick Church must be the Body of the Pope; because the Head and the Body are the Relative and Correlative; and being such, they are convertible in obliquo: And then it follows unavoidably, That when there is no Pope at all, (which is very often,) the Catholick Church hath then no Head; and when there are many Popes at once, (which hath been sometimes the case,) then the Catholick Church must have at once many Heads; and when the Pope is Heretical, (as by the confession of the Papists he now and then is,) the Catholick Church hath such a Head as makes her deserve to be beheaded. That Popes have been Hereticks and Heathens too, not only by denying the Godhead of the Son, and by lifting him up above the other two Persons, but even by sacrificing to Idols, and a totall Apostacy from the Faith, is (a thing so clear in the writings of Platina and Onuphrius, that 'tis) the Confession of the most zealous and partial Asserters of their Supremacy. I know that Stella, and those of the Spanish Inquisition, do at once confesse this,
ad homines, not Easily to be answered, whatsoever Infirmity it may labour with in it self. And such an Argument is That, which we bring against the Pope's pretended Headship. For if the Pope is the Head of the Catholic Church, then the Catholic Church must be the Body of the Pope; Because the Head and the Body Are the Relative and Correlative; and being such, they Are convertible in obliquo: And then it follows avoidable, That when there is no Pope At all, (which is very often,) the Catholic Church hath then no Head; and when there Are many Popes At once, (which hath been sometime the case,) then the Catholic Church must have At once many Heads; and when the Pope is Heretical, (as by the Confessi of the Papists he now and then is,) the Catholic Church hath such a Head as makes her deserve to be beheaded. That Popes have been Heretics and heathens too, not only by denying the Godhead of the Son, and by lifting him up above the other two Persons, but even by sacrificing to Idols, and a total Apostasy from the Faith, is (a thing so clear in the writings of Platina and Onuphrius, that it's) the Confessi of the most zealous and partial Asserters of their Supremacy. I know that Stella, and those of the Spanish Inquisition, do At once confess this,
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But St. Hilary of Poictiers was so offended at Pope Liberius his espousing the Arian Heresie, that he affirm'd the true Church to have been then onely in France. Ex eo inter nos tantùm Communio Dominica continetur.
But Saint Hilary of Poitiers was so offended At Pope Liberius his espousing the Arian Heresy, that he affirmed the true Church to have been then only in France. Ex eo inter nos tantùm Communion Dominica continetur.
Whosoever shall read at large (what I have time onely to hint ) the many Liberties and Exemptions of the Gallican Church, and the published Confessions of Popish writers, for more then a thousand years together, touching the Papal Usurpations, and Right of Kings, put together by Goldastus in three great Volumes; he will not be able to deny, (let his present perswasion be what it will,) that the Supremacy of the Pope is but a Prosperous Vsurpation, and hath this lying against it, that 'twas not so from the beginning.
Whosoever shall read At large (what I have time only to hint) the many Liberties and Exemptions of the Gallican Church, and the published Confessions of Popish writers, for more then a thousand Years together, touching the Papal Usurpations, and Right of Kings, put together by Goldastus in three great Volumes; he will not be able to deny, (let his present persuasion be what it will,) that the Supremacy of the Pope is but a Prosperous Usurpation, and hath this lying against it, that 'twas not so from the beginning.
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Secondly 'Tis true that for severall Ages, the Church of Rome hath pretended to be infallible; as well incapable of error, as not erroneous. But from the beginning it was not so.
Secondly It's true that for several Ages, the Church of Room hath pretended to be infallible; as well incapable of error, as not erroneous. But from the beginning it was not so.
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For, (besides that Infallibility is one of God's peculiar and incommunicable Attributes, ) where there is not Omniscience, there must be Ignorance in p•rt; and where Ignorance is, there may be Error. That Heresie is Error in point of Faith, and that Novatianism is Heresie, all sides agree:
For, (beside that Infallibility is one of God's peculiar and incommunicable Attributes,) where there is not Omniscience, there must be Ignorance in p•rt; and where Ignorance is, there may be Error. That Heresy is Error in point of Faith, and that Novatianism is Heresy, all sides agree:
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And 'tis agreed by the Champions of the Papacy it selfe, (such as Baronius, Pamelius, and Petavius, ) that Rome it self was the Nest in which Novatianism was hatcht; and not onely so,
And it's agreed by the Champions of the Papacy it self, (such as Baronius, Pamelius, and Petavius,) that Room it self was the Nest in which Novatianism was hatched; and not only so,
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but that there it continued from Cornelius to Caelestine, which wants not much of two hundred years. To passe by the Heresies of the Donatists and the Arians, (which strangely prosper'd for a time,
but that there it continued from Cornelius to Caelestine, which Wants not much of two hundred Years. To pass by the Heresies of the Donatists and the Arians, (which strangely prospered for a time,
and spread themselves over the world, the former over the VVest, the later over the East, and as far as the Breast of the Pope himself; ) one would have thought that the Tenet of Infallibility upon Earth had been sufficiently prevented by the Heresie of the Chiliasts, wherewith the Primitive Church her self (I mean the very Fathers of the Primitive Church,
and spread themselves over the world, the former over the VVest, the later over the East, and as Far as the Breast of the Pope himself;) one would have Thought that the Tenet of Infallibility upon Earth had been sufficiently prevented by the Heresy of the Chiliasts, wherewith the Primitive Church her self (I mean the very Father's of the Primitive Church,
for the two first Centuries after Christ,) was not onely deceiv'd by Papias, who was a Disciple of St. Iohn, but (for ought I yet learn) without the least Contradiction afforded to it.
for the two First Centuries After christ,) was not only deceived by Papias, who was a Disciple of Saint John, but (for ought I yet Learn) without the least Contradiction afforded to it.
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Nay the whole Church of God (in the opinion of St. Austin and Pope Innocent the third, ) and for six hundred years together, (if Maldonate the Iesuit may be believ'd) thought the Sacrament of Eucharist to have been necessary to Infants, as well as to men of the ripest Age: and yet (as Maldonate confesseth at the very same time,) it was so plain and so grosse an Error, that notwithstanding St. Austin did endeavour to confute the Pelagians by it,
Nay the Whole Church of God (in the opinion of Saint Austin and Pope Innocent the third,) and for six hundred Years together, (if Maldonate the Iesuit may be believed) Thought the Sacrament of Eucharist to have been necessary to Infants, as well as to men of the Ripest Age: and yet (as Maldonate Confesses At the very same time,) it was so plain and so gross an Error, that notwithstanding Saint Austin did endeavour to confute the Pelagians by it,
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as by a Doctrin of Faith, and of the whole Church of God; yet the Council of Trent was of a contrary mind, and did accordingly in a Canon declare against it.
as by a Doctrine of Faith, and of the Whole Church of God; yet the Council of Trent was of a contrary mind, and did accordingly in a Canon declare against it.
3. Pass we on to the Doctrine of Transubstantiation, which (if its Age may be measur'd by the very first date of its Definition, ) may be allow'd to be as old as the LateranCujus corpus & san•guis in Sacramento altaris sub speciebus P•nis & Vini veraciter continentur, transubstantiatis Pane in Corpus,
3. Pass we on to the Doctrine of Transubstantiation, which (if its Age may be measured by the very First date of its Definition,) may be allowed to be as old as the LateranCujus corpus & san•guis in Sacramento altaris sub speciebus P•nis & Wine Veraciter continentur, transubstantiatis Pane in Corpus,
& Vino in sanguinem, potestate divinâ. Conc. Later. c. 1. In Synaxi serò Transubstantiationem definivit Ecclesia. Diu sa•is erat credere, sive sub Pane consecrato, sive quocunque modo adesse verum Corpus Christi.
& Vino in sanguinem, potestate divinâ. Conc Later. c. 1. In Synaxis serò Transubstantiationem definivit Ecclesia. Diu sa•is erat Believe, sive sub Pane consecrato, sive quocunque modo Adesse verum Corpus Christ.
Erasm. Annot. in 1. Cor. 7. Saltem ab annis 500 dogma Transubstantiationis sub Anathemate stabilitum, ut ait ipse Bellarminus de Eucharist. l. 3. c. 21. Cujus etiam confessionem videre est, l. 3. c. 23. Council, a Council held under Pope Innocent the Third;
Erasmus Annot in 1. Cor. 7. Saltem ab Annis 500 dogma Transubstantiationis sub Anathemate stabilitum, ut ait ipse Bellarminus de Eucharist. l. 3. c. 21. Cujus etiam confessionem To see est, l. 3. c. 23. Council, a Council held under Pope Innocent the Third;
For besides that our Saviour, just as soon as he had said, This is my Blood, explain'd himself in the same Breath, by calling it expresly the fruit of the Vine, and such as He would drink new in the Kingdom of God, (Mat. 26. 29. Mark 14. 15.) there needs no more to make the Romanists even asham'd of that Doctrine, then the Concession of Aquinas, and Bellarmine's Inference thereupon.
For beside that our Saviour, just as soon as he had said, This is my Blood, explained himself in the same Breath, by calling it expressly the fruit of the Vine, and such as He would drink new in the Kingdom of God, (Mathew 26. 29. Mark 14. 15.) there needs no more to make the Romanists even ashamed of that Doctrine, then the Concession of Aquinas, and Bellarmine's Inference thereupon.
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Aquinas so argues, as to imply it is Impossible, and imports a Contradiction, for one body to be locally in more places then one, and in all at once. But Bellarmine (at this) is so very angry, that in a kind of Revenge upon Aquinas, (though held to be the Ang•lical Doctor, ) he needs will inf•r 'tis as Impossible, and equally implies a Contradiction, for any one body at once to be so much as Sacramentally in more Places then one. And therefore it cannot now be wonder'd concerning Transubstantiation, if so long ago as in the time of Pope Nicolas the Second, either the Novelty was not forg'd and hammer'd out into the shape in which we find it,
Aquinas so argues, as to imply it is Impossible, and imports a Contradiction, for one body to be locally in more places then one, and in all At once. But Bellarmine (At this) is so very angry, that in a kind of Revenge upon Aquinas, (though held to be the Ang•lical Doctor,) he needs will inf•r it's as Impossible, and equally Implies a Contradiction, for any one body At once to be so much as Sacramentally in more Places then one. And Therefore it cannot now be wondered Concerning Transubstantiation, if so long ago as in the time of Pope Nicolas the Second, either the Novelty was not forged and hammered out into the shape in which we find it,
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or not at all understood by the Pope Himself. For one of the two is very clear by the famous Submission of Berengarius, wherewith he satisfied the Synod then held at Rome, (and in which were 113. Bishops,) though not at all unto a Trans, but rather a Consubstantiation. Which divers Romanists themselves have not been able not to Censure,
or not At all understood by the Pope Himself. For one of the two is very clear by the famous Submission of Berengarius, wherewith he satisfied the Synod then held At Room, (and in which were 113. Bishops,) though not At all unto a Trans, but rather a Consubstantiation. Which diverse Romanists themselves have not been able not to Censure,
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4. 'Tis very true that their withholding the Cup of blessing in the Lord's Supper from the secular part of their Communicants, hath been in practice little less then 400 years.
4. It's very true that their withholding the Cup of blessing in the Lord's Supper from the secular part of their Communicants, hath been in practice little less then 400 Years.
For in our Saviour's Institution we find it intended for every Guest. NONLATINALPHABET is the word, Drink ye all of this Cup. (Mat. 26. 27.) And S. Paul to the Corinthians (consisting most of Lay-men ) speaks as well of their drinking the mystical blood, as of their •ating the Body of Christ. (• Cor. 11. 26, 27, 28, 29.) Nay 'tis confest by learned Vasquez (as well as by Cassander, and Aquinas Himself, to be a Truth undeniable, That the giving of both Elements in the Roman Church it self, until the time of Aquinas, did still continue to be in use.
For in our Saviour's Institution we find it intended for every Guest. is the word, Drink you all of this Cup. (Mathew 26. 27.) And S. Paul to the Corinthians (consisting most of Laymen) speaks as well of their drinking the mystical blood, as of their •ating the Body of christ. (• Cor. 11. 26, 27, 28, 29.) Nay it's confessed by learned Vasquez (as well as by Cassander, and Aquinas Himself, to be a Truth undeniable, That the giving of both Elements in the Roman Church it self, until the time of Aquinas, did still continue to be in use.
It pleased God the New Testament should be first writen in Greek, because a Tongue the most known to the Eastern world. And to the end that this Candle might not be hid under a Bushel, it was translated by St. Ierome into the Dalmatick Tongue, by Bishop Vulphilas into the Gothick, by St. Chrysostom into Armenian, by Athelstan into Saxon, by Methodius into Sclavonian, by Iacobus de Voragine into Italian, by Bede and VVicl•f into English. And not to speake of the Syriack, Aethiopick, Arabick, Persian, and Chaldee Versions, (which were all for the use of the common people of those Countries,) the Vulgar Latine was then the Vulgar Language of the Italians, when the Old and New Testament were turn'd into it.
It pleased God the New Testament should be First written in Greek, Because a Tongue the most known to the Eastern world. And to the end that this Candle might not be hid under a Bushel, it was translated by Saint Jerome into the Dalmatic Tongue, by Bishop Vulphilas into the Gothic, by Saint Chrysostom into Armenian, by Athelstan into Saxon, by Methodius into Sclavonian, by Iacobus the Voragine into Italian, by Bede and VVicl•f into English. And not to speak of the Syriac, Ethiopic, Arabic, Persian, and Chaldee Versions, (which were all for the use of the Common people of those Countries,) the vulgar Latin was then the vulgar Language of the Italians, when the Old and New Testament were turned into it.
6. The publique Prayers of the Romanists have been a very long time in an unknown Tongue, (I mean unknown to the common People, ) even as long as from the times of Pope Gregory the Great.
6. The public Prayers of the Romanists have been a very long time in an unknown Tongue, (I mean unknown to the Common People,) even as long as from the times of Pope Gregory the Great.
For 'tis as scandalously opposite to the plain sense of Scripture, as if it were done in a meer despight to the 14th Chapter of the first Epistle to the Corinthians, especially from the 13. to the 17. ver. Not to speak of what is said by the Primitive Writers:
For it's as scandalously opposite to the plain sense of Scripture, as if it were done in a mere despite to the 14th Chapter of the First Epistle to the Corinthians, especially from the 13. to the 17. ver. Not to speak of what is said by the Primitive Writers:
And as the Christians of Dalmatia, Habassia, Armenia, Muscovia, Sclavonia, Russia, and all the Reformed parts of Christendom, have the Service of God in their vulgar Tongues,
And as the Christians of Dalmatia, Habesh, Armenia, Muscovy, Slavonia, Russia, and all the Reformed parts of Christendom, have the Service of God in their Vulgar Tongues,
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7. Another Instance may be gi•en in their Prohibiting of Marriage to men in Orders, which is deriv'd by some from the thirdNempe à Papi Calixto, qui. floruit A ▪ D. 2•0. Consule Thuanum.
7. another Instance may be gi•en in their Prohibiting of Marriage to men in Order, which is derived by Some from the thirdNempe à Papi Calixto, qui. floruit A ▪ D. 2•0. Consul Thuanum.
For Priests were permitted to have wives, both in the Old and New Testament; (as Maximilian the Second did rightly urge against the Pope: ) And the blessed Apostles (many of them) were married men: for so I gather from Eusebius out of Clemens Alexandrinus: and from the Letter of Maximilian, who did not want the Advice of the learnedst persons in all his Empire;
For Priests were permitted to have wives, both in the Old and New Testament; (as Maximilian the Second did rightly urge against the Pope:) And the blessed Apostles (many of them) were married men: for so I gather from Eusebius out of Clemens Alexandrian: and from the letter of Maximilian, who did not want the advice of the Learnedest Persons in all his Empire;
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as well as Cephas. And 'tis the Doctrine of that Apostle, that a Bishop may be an Husband, although he may not be the Husband of more then one Wife. (1 Tim. 3. 2. Tit. 1. 6.) Besides, the Marriage of the Clergy was asserted by P•phnutius in the Council at Nice; and even by one of those Canons which the Romanists themselves do still avow for Apostolical. And the forbidding men to marry (with Saturninus, and the Gnosticks,) is worthicall'd by God's Apostle, The Doctrine of Devils. (1 Tim. 4. 1. 3.)
as well as Cephas. And it's the Doctrine of that Apostle, that a Bishop may be an Husband, although he may not be the Husband of more then one Wife. (1 Tim. 3. 2. Tit. 1. 6.) Beside, the Marriage of the Clergy was asserted by P•phnutius in the Council At Nicaenae; and even by one of those Canonas which the Romanists themselves do still avow for Apostolical. And the forbidding men to marry (with Saturninus, and the Gnostics,) is worthicalled by God's Apostle, The Doctrine of Devils. (1 Tim. 4. 1. 3.)
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I mean the Liberty of Divorce betwixt Man and Wife, for many more Causes then the Cause of Fornication. For so I find it is decreed by the Church of Rome, with an Anathema to all that shall contradict it.
I mean the Liberty of Divorce betwixt Man and Wife, for many more Causes then the Cause of Fornication. For so I find it is decreed by the Church of Rome, with an Anathema to all that shall contradict it.
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For 'tis as opposite to the will of our Blessed Saviour revealed to us without a Parable, (in the next verse after my Text) as if they meant nothing more,
For it's as opposite to the will of our Blessed Saviour revealed to us without a Parable, (in the next verse After my Text) as if they meant nothing more,
For besides that in the Canon of the Council at Trent, a Divorce quoad Torum / Totum ob multas Causas was decreed to be just in the Church of Rome, although our Lord had twice confin'd it to the Sole Cause of Fornication, (Matth. 5. 32. & 19. 9.) And besides that the word Totu•n was constantly reteined.
For beside that in the Canon of the Council At Trent, a Divorce quoad Torum / Totum ob multas Causas was decreed to be just in the Church of Rome, although our Lord had twice confined it to the Sole Cause of Fornication, (Matthew 5. 32. & 19. 9.) And beside that the word Totu•n was constantly retained.
then a meer Sequestration from Bed and Board, to endure for a certain or uncertain time; and not an absolute Dissolution of the Conjugal Knot; yet in the Judgment of Chemnitius, yea and of Maldonat Himself, (who was as learned a Iesuite as that Society ever had,) it would be opposite (even so ) to the Law of Christ. For heSi ob aliam Causam quàm ob Fornicationem dimiserit, quamvis aliam non duxerit, moechatur; quia uxorem suam moechari facit. Maldonat. (excus ▪ Mogunt.
then a mere Sequestration from Bed and Board, to endure for a certain or uncertain time; and not an absolute Dissolution of the Conjugal Knot; yet in the Judgement of Chemnitz, yea and of Maldonatus Himself, (who was as learned a Iesuite as that Society ever had,) it would be opposite (even so) to the Law of christ. For heSi ob aliam Causam quàm ob Fornicationem dimiserit, Quamvis aliam non duxerit, moechatur; quia uxorem suam moechari facit. Maldonatus. (Excuse ▪ Mogunt.
A. D. 1624.) in Matth. 19. 9. p. 392. who putteth away his VVife for any Cause whatsoever, besides the Cause of Fornication, commits Adultery (saith the Iesuit ) even for this very reason, because he makes Her commit it, whom he unduly putteth away.
A. D. 1624.) in Matthew 19. 9. p. 392. who putteth away his VVife for any Cause whatsoever, beside the Cause of Fornication, commits Adultery (Says the Iesuit) even for this very reason, Because he makes Her commit it, whom he unduly putteth away.
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Nor does he content himself to say, or affirm it only, but by a Confluence of Scriptures does make it good, That against the Command of our blessed Saviour (in the verse but one before my Text,) That which God hath joyned together, the men of Rome do put asunder.
Nor does he content himself to say, or affirm it only, but by a Confluence of Scriptures does make it good, That against the Command of our blessed Saviour (in the verse but one before my Text,) That which God hath joined together, the men of Room do put asunder.
By these and many more Corruptions in point of Practice and Doctrine too, which were no more then Deviations from what had been from the Beginning, and which the learned'st Sons of the Church of Rome have been forced to confess in their publick writings; the awakened part of the Christian world were compell'd to look out for a Reformation. That there was in the See of Rome the most abominable Practice to be imagin'd, we have the liberal Confesson of zealous Stapleton himself; and of those that have publisht their Penitentials. We have the published Complaints of Armachanus, and Grostead, and Nicolas de Clemangis, Iohn of Hus, and Ierome of Prague, Chancellor Gerson, and Erasmus, and the Archbishop of Spalato. Ludovicus Vives, and Cassander, who are known to have died in the same Communion, did yet impartially complain of some Corruptions. Ludov. Vives in St. August.
By these and many more Corruptions in point of Practice and Doctrine too, which were no more then Deviations from what had been from the Beginning, and which the Learnedest Sons of the Church of Room have been forced to confess in their public writings; the awakened part of the Christian world were compelled to look out for a Reformation. That there was in the See of Rome the most abominable Practice to be imagined, we have the liberal Confessi of zealous Stapleton himself; and of those that have published their Penitentials. We have the published Complaints of Armagh, and grostead, and Nicolas de Clemangis, John of Hus, and Jerome of Prague, Chancellor Gerson, and Erasmus, and the Archbishop of Spalato. Louis Vives, and Cassander, who Are known to have died in the same Communion, did yet impartially complain of Some Corruptions. Ludov Vives in Saint August.
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de Civit. Dei, l. 8. c. 27. Vives of their Feasts at the Oratories of Martyrs, as being too much of kin unto the Gentiles Parentalia, which in the judgment of Tertullian made up a species of Idolatry. And Cassander confesses plainly, that the Peoples Adoration paid to Images and Statues, was equal to the worst of the ancient Heathen. So the buying and selling of Papal Indulgences and Pardons ('tis a little thing to say of Preferments too) was both confest and inveigh'd against by Popish Bishops in Thuanus.
de Civit Dei, l. 8. c. 27. Vives of their Feasts At the Oratories of Martyrs, as being too much of kin unto the Gentiles Parentalia, which in the judgement of Tertullian made up a species of Idolatry. And Cassander Confesses plainly, that the Peoples Adoration paid to Images and Statues, was equal to the worst of the ancient Heathen. So the buying and selling of Papal Indulgences and Pardons (it's a little thing to say of Preferments too) was both confessed and inveighed against by Popish Bishops in Thuanus.
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Now if with all their Corruptions in point of Practice, which alone cannot justifie a People's Separation from any Church, (though the Cathari and the Donatists were heretofore of that opinion,) we compare their Corruptions of Doctrine too,
Now if with all their Corruptions in point of Practice, which alone cannot justify a People's Separation from any Church, (though the Cathari and the Donatists were heretofore of that opinion,) we compare their Corruptions of Doctrine too,
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and that in matter of Faith, (as hath been shewed,) Corruptions intrenching on Fundamentals; it will appear that That door which was open'd by Vs in our first Reformers, was not at all to introduce, but to let out Schism.
and that in matter of Faith, (as hath been showed,) Corruptions entrenching on Fundamentals; it will appear that That door which was opened by Us in our First Reformers, was not At all to introduce, but to let out Schism.
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For the schism must needs be Theirs who give the Cause of the Separation, not Theirs who do but separate when Cause is given. Else S. Paul had been to blame, in that he said to his Corinthians, Come ye out from among them, and be ye separate.
For the Schism must needs be Theirs who give the Cause of the Separation, not Theirs who do but separate when Cause is given. Else S. Paul had been to blame, in that he said to his Corinthians, Come you out from among them, and be you separate.
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(2 Cor. 6. 17.) The actuall Departure indeed was Ours, but Theirs the causal; (as our immortal Arch-Bishop does fitly word it:) we left them indeed when they thrust us out; (as they cannot but go whom the Devil drives; ) But in propriety of speech, we left their Errors, rather then Them. Or if a Secession was made from them, 'twas in 〈 ◊ 〉 very same measure that they had made one from Christ. (Whereas they, by their Hostilities and their Excommunications, departed properly from us, not from any Errors detected in us. And the wo is to them by whom the offence cometh, (Matth. 18. 7.) not to them to whom 'tis given. If when England was in a Flame by Fire sent out of Italy, we did not abstein from the quenching of it,
(2 Cor. 6. 17.) The actual Departure indeed was Ours, but Theirs the causal; (as our immortal Arch-Bishop does fitly word it:) we left them indeed when they thrust us out; (as they cannot but go whom the devil drives;) But in propriety of speech, we left their Errors, rather then Them. Or if a Secession was made from them, 'twas in 〈 ◊ 〉 very same measure that they had made one from christ. (Whereas they, by their Hostilities and their Excommunications, departed properly from us, not from any Errors detected in us. And the woe is to them by whom the offence comes, (Matthew 18. 7.) not to them to whom it's given. If when England was in a Flame by Fire sent out of Italy, we did not abstain from the quenching of it,
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It did appear by the Concession of the most learned Popish Writers, that particular Nations had still a power to purge themselves from their corruptions, as well in the Church, as in the State, without leave had from the See of Rome; and that 'twas commonly put in practice above a thousand years since.
It did appear by the Concession of the most learned Popish Writers, that particular nations had still a power to purge themselves from their corruptions, as well in the Church, as in the State, without leave had from the See of Room; and that 'twas commonly put in practice above a thousand Years since.
an Exemption of the Clergy from Secular Courts, and from easie King Iohn, an unworthy Submission to forreign Power; the Popes became strong enough to call their strength the Law of Iustice ▪ And yet their Incroachments were still oppos'd, by the most pious and the most learned in every Age.
an Exemption of the Clergy from Secular Courts, and from easy King John, an unworthy Submission to foreign Power; the Popes became strong enough to call their strength the Law of justice ▪ And yet their Encroachments were still opposed, by the most pious and the most learned in every Age.
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Concerning which it were easie to give a satisfactory account, if it were comely for a Sermon to exceed the limits of an hour. In a word, it did appear from the Code and Novels of Iustinian, from the NONLATINALPHABET set out by the EmperourEvagr. l. 3. c. 14. in Mag. Biblioth.
Concerning which it were easy to give a satisfactory account, if it were comely for a Sermon to exceed the Limits of an hour. In a word, it did appear from the Code and Novels of Iustinian, from the Set out by the EmperourEvagr. l. 3. c. 14. in Mag. Biblioth.
Vet. Patr. Tom. 6. Part. 2. p. 655. Zeno, from the practice of Charles the Great, (which may be judged by the Capitulars sent abroad in his Name, ) from the designs and endeavours of two late Emperors, Ferdinand the First,
Vet. Patron Tom. 6. Part. 2. p. 655. Zeno, from the practice of Charles the Great, (which may be judged by the Capitulars sent abroad in his Name,) from the designs and endeavours of two late Emperor's, Ferdinand the First,
that the work of Reformation belong'd especially to them in their several Kingdoms. And this is certain; that neither Prescription on the Pope 's side,
that the work of Reformation belonged especially to them in their several Kingdoms. And this is certain; that neither Prescription on the Pope is side,
nor Discontinuance on the Kings, could add a Right unto the one, or any way lessen it in the other. For it implies a contradiction, that what is wrong should grow right, by being prosperous for a longer or shorter season.
nor Discontinuance on the Kings, could add a Right unto the one, or any Way lessen it in the other. For it Implies a contradiction, that what is wrong should grow right, by being prosperous for a longer or shorter season.
Had the Pope been contented with his Primacy of Order, and not ambitiously affected a Supremacy of Power, and over all other Churches besides his own; we never had cast off a Yoke which had never been put upon our Necks: And so 'tis plain that the Usurper did make the Schism If Sacrilege anywhere,
Had the Pope been contented with his Primacy of Order, and not ambitiously affected a Supremacy of Power, and over all other Churches beside his own; we never had cast off a Yoke which had never been put upon our Necks: And so it's plain that the Usurper did make the Schism If Sacrilege anywhere,
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Nay, if I may speak an Important Truth, (which being unpassionately consider'd, and universally laid to heart, might possibly tend to the Peace of Christendom;) seeing it was not so much the Church as the Court of Rome, which proudly t•od upon Crowns and Scepters, and made Decrees with a non obstante to Apostolical Constitutions, or whatsoever had been enacted by any Authority whatsoever, (the Commandments of Christ being not excepted; ) we originally departed with higher Degrees of Indignation, from the Insolent Court, then Church of Rome. Nor protested we so much against the Church, (though against the Church too, ) as against the Cruel Edict first made at VVorms, and after cruelly re-inforced at Spire and Ratisbone, for the confirming of those 1 Corruptions from which the 2 Church was to be cleans ' d.
Nay, if I may speak an Important Truth, (which being unpassionately considered, and universally laid to heart, might possibly tend to the Peace of Christendom;) seeing it was not so much the Church as the Court of Room, which proudly t•od upon Crowns and Sceptres, and made Decrees with a non Obstacle to Apostolical Constitutions, or whatsoever had been enacted by any authority whatsoever, (the commandments of christ being not excepted;) we originally departed with higher Degrees of Indignation, from the Insolent Court, then Church of Room. Nor protested we so much against the Church, (though against the Church too,) as against the Cruel Edict First made At VVorms, and After cruelly reinforced At Spire and Ratisbon, for the confirming of those 1 Corruptions from which the 2 Church was to be cleans ' d.
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To the 1 former we declar'd a Vatinian Hatred; but to the 2 latter of the two, we have the Charity to wish for a Reconcilement. That we who differ upon the way in which we are walking towards Ierusalem, may so look back on the Beginning from whence at first we set out, (and from which our Accusers have foulely swerv'd, ) as to agree in our Arrival at the same Iourney's end.
To the 1 former we declared a Vatinian Hatred; but to the 2 latter of the two, we have the Charity to wish for a Reconcilement. That we who differ upon the Way in which we Are walking towards Ierusalem, may so look back on the Beginning from whence At First we Set out, (and from which our Accusers have foully swerved,) as to agree in our Arrival At the same Journey's end.
But God forbid that our Love to the Peace without, should ever tempt us to a loss of the Peace within us. God forbid we should return with the Dog to his vomit,
But God forbid that our Love to the Peace without, should ever tempt us to a loss of the Peace within us. God forbid we should return with the Dog to his vomit,
When I wish for a Reconcilement, I do not mean by our Compliance with any the least of their Defilements, but by their Harmony with us in our being Clean. On this Condition and Supposal;
When I wish for a Reconcilement, I do not mean by our Compliance with any the least of their Defilements, but by their Harmony with us in our being Clean. On this Condition and Supposal;
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Our Arms are open to embrace •hem, with Love, and Honour. Our Hearts and Souls are wide open in fervent Prayers and Supplications to the God of Purity and of Peace, •hat (in his own good time) he will bind up •he Breaches, and wipe off the stains, and raise •p the lapsed Reputation, of his divided, defiled, ••sgraced Spouse;
Our Arms Are open to embrace •hem, with Love, and Honour. Our Hearts and Souls Are wide open in fervent Prayers and Supplications to the God of Purity and of Peace, •hat (in his own good time) he will bind up •he Breaches, and wipe off the stains, and raise •p the lapsed Reputation, of his divided, defiled, ••sgraced Spouse;
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Id teneamus quod ubique, quod semper, quod ab omnibus creditum est: quod ita demum fit, si sequamur Universalitatem, Antiquitatem, Consensionem. Vinc. Lir. adv. Haer. c 3.
Id teneamus quod ubique, quod semper, quod ab omnibus creditum est: quod ita demum fit, si Sequamur Universalitatem, Antiquitatem, Consensionem. Vince Lir. Advantage. Haer c 3.
Note, That Bellarmine having boasted, (Lib. 1. de Pargatoria, cap. 15.) That all the A•tie•s, both Greek and Latine, from the very time of the Apostles, did constantly affirm the doctrine of Purgatory, could not give an older instance, then in Origen and Tertullian, (Ibid. cap. 2. & 7. & 10.) but by recourse unto the Heathen. (Ibid. cap. 11.)
Note, That Bellarmine having boasted, (Lib. 1. de Pargatoria, cap. 15.) That all the A•tie•s, both Greek and Latin, from the very time of the Apostles, did constantly affirm the Doctrine of Purgatory, could not give an older instance, then in Origen and Tertullian, (Ibid cap. 2. & 7. & 10.) but by recourse unto the Heathen. (Ibid cap. 11.)
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Hoc etiam Paracletus (i e. Montanus) frequentissimè commendavit, &c. Tert. de Anim•, cap. ult. See Bellarmine contradicted by the Romanists themselves, E. G. Roffens. contr. Lutherum, Art. 18. Polydor. Virg. Inv. Rer. lib. 8. c. 1. p. 84. Edit. Basil. 1521. Suarez in Aquin. par. 3. q. 59. art. 6. sect. 1. p. 1159. Thomas ex Albiis East-Saxonum de Me. dio Animarum statu, per totum libr. speciatim Demens. 9 p. 369, 370, 371.
Hoc etiam Paraclete (i e. Montanus) frequentissimè commendavit, etc. Tert de Anim•, cap. ult. See Bellarmine contradicted by the Romanists themselves, E. G. Roffens. Contr. Luther, Art. 18. Polydore Virg Inv Rer. lib. 8. c. 1. p. 84. Edit. Basil. 1521. Suarez in Aquinas par. 3. q. 59. art. 6. sect. 1. p. 1159. Thomas ex Albiis East-Saxonum de Me. dio Animarum Statu, per totum Libr. Speciatim Demons. 9 p. 369, 370, 371.
Liquet item, in orientali & occidentali Ecclesiâ, usqu• ad tempus prohibitionis à Calixto factae, Sacerdotum conjugia licita suisse. Maximil. 2, apud Thu. an. l. 36. p. 305, 306.
Liquet item, in orientali & occidentali Ecclesiâ, usqu• ad Tempus prohibitionis à Calixto factae, Sacerdotum conjugia Licita suisse. Maximil. 2, apud Thus nias. l. 36. p. 305, 306.
N•gare non possumus, etiam in •cclesiâ Lati•d suisse usum u. tri•sq••sp•ciei, & usque ad tempora S. Thomae durasse. Vasq. in 3. Disput. 216. c. 3. n. 38.
N•gare non possumus, etiam in •cclesiâ Lati•d suisse usum u. tri•sq••sp•ciei, & usque ad tempora S. Thomae durasse. Vasq in 3. Dispute 216. c. 3. n. 38.
Nec non ipsas Traditiones, •um ad fidem tum ad mores pertinentes, tanquam vel à Spiritu Sancto diciatas, pari pictatis affectu ac reverentiâ suscipit ac veneratur (haec Sancta Synodus.) Trident. Conc. Sess. 4. sub. Paulo 3. Bin. Tom. 9. p. 354.
Nec non Itself Traditions, •um ad fidem tum ad mores pertinentes, tanquam vel à Spiritu Sancto diciatas, Pair pictatis affectu ac reverentiâ suscipit ac veneratur (haec Sancta Synod.) Trident. Conc Sess. 4. sub. Paul 3. been. Tom. 9. p. 354.
Tempore, ut scimus summo Tiberii Caesaris al•sque ullo impedimen. to — radios suos primum indulget, id est pr••cepta sua, Christus• G•ldas in Epist. de Excid. Brit. Sect. 6.
Tempore, ut scimus Summo Tiberii Caesaris al•sque ullo impediment. to — radios suos primum indulget, id est pr••cepta sua, Christus• G•ldas in Epistle de Exceed. Brit. Sect. 6.
Cyprianus ait pari omnes inter se su•sse potestate Apostolos; atque hoc idem suisse alios quod Petrus fuit. Tractat. 3. de S•mplicitate Praelatorum, (Edit, Colon. 1544.) p. 135.
Cyprian ait Pair omnes inter se su•sse potestate Apostles; atque hoc idem suisse Alioth quod Peter fuit. Tractate 3. the S•mplicitate Prebendaries, (Edit, Colon. 1544.) p. 135.
Si Autoritas quaeritur, Orbis major est Urbe, ubicunque fuerit Episcopus, sive Romae, sive Eugubii, sive Constantinopoli, sive Rhegii, sive Alexandriae, sive Tanii, ejusdem Meriti, cjusdem est & Sacerdotii. Potentia Divitiarum & Paupertatis Humilitas vel subsimiorem v•l inserio•em Episcopum non facit. Caeterùm omnes Apostolorum successores sunt. Hieron. in Epist. ad Evagrium, (ex Edit. Basil. 156,.) p. 329. •ive ex Edit. Paris. 1533 Tom 2. p. 117.
Si Autoritas Quaeritur, Orbis Major est City, ubicunque fuerit Episcopus, sive Rome, sive Eugubium, sive Constantinople, sive Rhegii, sive Alexandria, sive Tanii, ejusdem Merit, cjusdem est & Sacerdotii. Potentia Divitiarum & Paupertatis Humilitas vel subsimiorem v•l inserio•em Bishop non facit. Caeterùm omnes Apostolorum successores sunt. Hieron. in Epistle ad Evagrius, (ex Edit. Basil. 156,.) p. 329. •ive ex Edit. paris. 1533 Tom 2. p. 117.
NONLATINALPHABET. Concil. Nicae. Can. 6. NONLATINALPHABET. Ibid. Can. 7. NONLATINALPHABET quae Antioche•• Ecclesiae servari his Canonibus praecipiu•tur, •ò pertinent, (inquit Justellus ) ut Episcopus Antiochenus praeferatur Metro•litanis omnibus in Orientali Dioecesi. Nihil Juris illi attributum in Caetero• Metropolitanos, praeter Honorem Ordinis, non autem ut Metropolitani omnes D•oeces•os Orientis •b •o jure singulari ordinarentur, ut Innocentii primi Epis•ola ad Alexandr. Episcopum asserere videtur, contra mentem Synodi Nicaenae. Justell. p. 7. ex Edit. Gulielmi Voelli, A. D. 1661.
. Council. Nicaea. Can. 6.. Ibid Can. 7. Quae Antioche•• Ecclesiae servari his Canonibus praecipiu•tur, •ò pertinent, (inquit Justellus) ut Episcopus Antiochenus praeferatur Metro•litanis omnibus in Orientali Dioecesi. Nihil Juris illi attributum in Caetero• Metropolitanos, praeter Honor Order, non autem ut Metropolitani omnes D•oeces•os Orientis •b •o jure singulari ordinarentur, ut Innocent Primi Epis•ola ad Alexander. Bishop asserere videtur, contra mentem Synodi Nicaenae. Justell. p. 7. ex Edit. William's Voelli, A. D. 1661.
NONLATINALPHABET, &c. Concil. Constantinop. Oecumen. 2. Can. 2. Quid hic Canon sibi velit per [ NONLATINALPHABET ] Justellus explicat paulò superiùs ad Can. Conc. Nic. 6. nihil Juris nimirum Antiocheno attribuendum in caeteros Metropolitanos, praeter Ordinem Honoris.
, etc. Council. Constantinople. Oecumen. 2. Can. 2. Quid hic Canon sibi velit per [ ] Justellus Explains paulò superiùs and Can. Conc Nicaragua 6. nihil Juris Nimirum Antiochene attribuendum in Others Metropolitanos, praeter Ordinem Honoris.
Quis est isle qui contra Statuta Evangelica, contra Canonum Decreta, novum sibi usurpare nomen proesumit? — Novis & profanis vocabulis gloriaatur. — Absi• à cordibus Christianorum nomen illud Blasphemiae. Greg. Mag. Epist. 32. ad Mauritium Augustum.
Quis est Isle qui contra Statuta Evangelical, contra Canons Decreta, novum sibi usurpare Nome proesumit? — Novis & profanis vocabulis gloriaatur. — Absi• à cordibus Christians Nome illud Blasphemies. Greg. Mag. Epistle 32. and Mauritium Augustum.
Siquis dixerit Ecclesiam errare, cùm ob multas Causas separationem inter conjuges quoad totum, seu quoad cohabitationem, ad certum incertumve tempus, fieri •osse decernit, Anathema sit. Concil. Trident. Sess. 24. Can 8. p. 411. Edit. Bin. Tom. 9. Paris.
Siquis dixerit Church errare, cùm ob multas Causas separationem inter Conjuges quoad totum, seu quoad cohabitationem, and certum incertumve Tempus, fieri •osse decernit, Anathema fit. Council. Trident. Sess. 24. Can 8. p. 411. Edit. been. Tom. 9. paris.
Si illud nomen in Ecclesiâ sibi quisquam arripuit, quod apud honorum omnium judicium fuit, Universa ergo Ecclesia (quod absit) à statu suo corruit, quando •s qui appellatur Universalis cadit. Idem. ad Eund. Epist 32. Universalis autem nec etiam Romanus Pontifex appelletur, fatente Papâ Pelagio fecundo, apud Gratian Decretal. p. 1. dist. 99. cap. 4. Quis aute• illud pro indignitate rei stupeat, quòd novam quandam indebitamque Potentiam tibi usurpando arrogas, & c? Ita Papam allo •uuntur Episcopi Germanici apud Goldast. Tom. 1. p 47.
Si illud Nome in Ecclesiâ sibi quisquam arripuit, quod apud honorum omnium judicium fuit, Universa ergo Ecclesia (quod absit) à Statu Sue Corruit, quando •s qui Appellatur Universalis Cadit. Idem. ad Eund. Epistle 32. Universalis autem nec etiam Romanus Pontifex appelletur, fatente Papâ Pelagius fecundo, apud Gratian Decretal. p. 1. Dist. 99. cap. 4. Quis aute• illud Pro indignitate rei stupeat, quòd novam quandam indebitamque Potentiam tibi usurpando arrogas, & c? Ita Pope allo •uuntur Bishops Germanicus apud Goldast. Tom. 1. p 47.
Multi Pontifices Romani errarunt; sicut Marcellinus, qui Idolis sacrificavit; et Liberius Papa, qui Arianis consensit; & Anastasius secundus propter Haeresis Crimen repudiatus suit ab Ecclesiâ: & alii etiam plurimi contra Catholicam fidem tenuerun•; ut Joannes vigesimus secundus, qui asseruit, quòd filius Dei sit Major Patre & Spiritu Sancto. Didacus Stella in Luc. cap. 22. vers. 31. p. 280. col. 1. Edit. Antverp. A. D. 1593. Ad Inquisitionis Hispaniae decreta •rorsus elimatus, et summâ fide repurgatus.
Multi Pontifices Romani errarunt; sicut Marcellinus, qui Idolis sacrificavit; et Liberius Papa, qui Arians consensit; & Anastasius secundus propter Heresy Crimen repudiatus suit ab Ecclesiâ: & alii etiam Plurimi contra Catholicam fidem tenuerun•; ut Joannes vigesimus secundus, qui asseruit, quòd filius Dei sit Major Patre & Spiritu Sancto. Didacus Stella in Luke cap. 22. vers. 31. p. 280. col. 1. Edit. Antwerp. A. D. 1593. Ad Inquisitionis Hispania decreta •rorsus elimatus, et summâ fide repurgatus.
Hilar. Pictav. de Synodis, p 287. & paulò post — Quidam ex vobis firmissimâ fidei constantiâ intra communionem se meam continentes, se à caeteris extra Gallias abstinuerunt. Idem. ib. 288.
Hilar. Pictav. de Synodis, p 287. & paulò post — Quidam ex vobis firmissimâ fidei constantiâ intra communionem se meam continents, se à caeteris extra Gallias abstinuerunt. Idem. ib. 288.
Non potest proba•i •um [ i. e. Augustinum ] existimasse hîc de Eucharistiâ non agi, cum tam multis locis aliis probet ex hoc Johannis Testimonio, Eucharistiam etiam Infantibus esse Necessariam; idque non ut opinionem suam sed ut Fidei & Totius Ecclesiae Dogma: ad res•llendos Pelagianos dicat: & paulò post — Missam facio Augustini & Innocentii primi sententiam, quae sexcentos circiter annos viguit in Ecclesiâ, Eucharistiam etiam Infantibus necessariam. Res jam ab Ecclesiâ, & Mul•orum seculorum usu, & Decreto Synodi Tridentinae explicata est, non so•ùm necessariam illis non esse, sed ne decere quid•m dari. (Sess. 21 c. & Can 4.) Maldonat. (Excus. Mussiponti, A. C. 1596.) in Joh. 6. 53. p. 717, 718, 719.
Non potest proba•i •um [ i. e. Augustinum ] existimasse hîc de Eucharistiâ non agi, cum tam multis locis Others He may prove ex hoc joannis Testimony, Eucharistiam etiam Infantibus esse Necessariam; idque non ut opinionem suam sed ut Fidei & Totius Ecclesiae Dogma: ad res•llendos Pelagians dicat: & paulò post — Mass facio Augustini & Innocent Primi sententiam, Quae sexcentos circiter annos viguit in Ecclesiâ, Eucharistiam etiam Infantibus Necessariam. Rest jam ab Ecclesiâ, & Mul•orum seculorum usu, & Decreto Synodi Tridentinae explicata est, non so•ùm Necessariam illis non esse, sed ne decere quid•m dari. (Sess. 21 c. & Can 4.) Maldonatus. (Excuse. Mussipont, A. C. 1596.) in John 6. 53. p. 717, 718, 719.
Scil. (praeter Edit. jam nomiuatam) Edit. Col. Ag••p. Tom 4. part 2. p. 332. Sum. Concil. Edit. Franc. Longii à Coriolano, Antverp. A. C. 1623. p. 1024. Item Concil. General. Pauii Quinti Auctorit. Edit. Romae, A. C. 1628. Tom 4. p. 273.
Scil. (praeter Edit. jam nomiuatam) Edit. Col. Ag••p. Tom 4. part 2. p. 332. Sum. Council. Edit. Franc. Longii à Coriolano, Antwerp. A. C. 1623. p. 1024. Item Council. General. Pauii Quintus Auctorit. Edit. Rome, A. C. 1628. Tom 4. p. 273.
Non potest proba•i •um [ i. e. Augustinum ] existimasse hîc de Eucharistiâ non agi, cum tam multis locis aliis probet ex hoc Johannis Testimonio, Eucharistiam etiam Infantibus esse Necessariam; idque non ut opinionem suam sed ut Fidei & Totius Ecclesiae Dogma: ad res•llendos Pelagianos dicat: & paulò post — Missam facio Augustini & Innocentii primi sententiam, quae sexcentos circiter annos viguit in Ecclesiâ, Eucharistiam etiam Infantibus necessariam. Res jam ab Ecclesiâ, & Mul•orum seculorum usu, & Decreto Synodi Tridentinae explicata est, non so•ùm necessariam illis non esse, sed ne decere quid•m dari. (Sess. 21 c. & Can 4.) Maldonat. (Excus. Mussiponti, A. C. 1596.) in Joh. 6. 53. p. 717, 718, 719.
Non potest proba•i •um [ i. e. Augustinum ] existimasse hîc de Eucharistiâ non agi, cum tam multis locis Others He may prove ex hoc joannis Testimony, Eucharistiam etiam Infantibus esse Necessariam; idque non ut opinionem suam sed ut Fidei & Totius Ecclesiae Dogma: ad res•llendos Pelagians dicat: & paulò post — Mass facio Augustini & Innocent Primi sententiam, Quae sexcentos circiter annos viguit in Ecclesiâ, Eucharistiam etiam Infantibus Necessariam. Rest jam ab Ecclesiâ, & Mul•orum seculorum usu, & Decreto Synodi Tridentinae explicata est, non so•ùm Necessariam illis non esse, sed ne decere quid•m dari. (Sess. 21 c. & Can 4.) Maldonatus. (Excuse. Mussipont, A. C. 1596.) in John 6. 53. p. 717, 718, 719.
Corpus Christi non est co modo in •oc Sacramento sicut Corpus in loco, quod suis Dimensionibus loco commensuratur; sed quodam special• modo, qui est proprius huic Sacramento. Unde dicimus, quòd Corpus Christi est in diversis altaribus, non sicut in diversis locis, sed sicut in Sacramento. Nullo enim •odo Corpus Christi est in hoc Sacramento localiter, quia si •sset, divideretur à scipso. Aquin. Oper. Tom. 12. S•m. part. 3. q. 75. art. 1. ad 3. p. 23 2. col. 2. et q. 76. art. 3 et 5. ex. Edit. Antwerp. 1612.
Corpus Christ non est counterfeit modo in •oc Sacramento sicut Corpus in loco, quod suis Dimensionibus loco commensuratur; sed Quodam special• modo, qui est proprius huic Sacramento. Unde dicimus, quòd Corpus Christ est in diversis altaribus, non sicut in diversis locis, sed sicut in Sacramento. Nullo enim •odo Corpus Christ est in hoc Sacramento localiter, quia si •sset, divideretur à scipso. Aquinas Operate Tom. 12. S•m. part. 3. q. 75. art. 1. and 3. p. 23 2. col. 2. et q. 76. art. 3 et 5. ex. Edit. Antwerp. 1612.
Si non posset esse unum Corpus local•ter in duobus locis, quia di•ideretur à •eipso, profectò nec esse posset Sacramentaliter eâdem ratione. Bellar. de Eucharistiâ, lib. 3. cap. 3. p. 511. Tom. 3, Controvers ▪ ex Edit. Paris. A. C. 1620.
Si non posset esse Unum Corpus local•ter in duobus locis, quia di•ideretur à •eipso, profectò nec esse posset Sacramentaliter eâdem ratione. Bellar de Eucharistiâ, lib. 3. cap. 3. p. 511. Tom. 3, Controversy ▪ ex Edit. paris. A. C. 1620.
Coactus es• Berengarius publicè profi•eri, Panem & Vinum, quae in altari ponuntur, post consecrationem non solùm Sacramentum, sed etiam verum Corpus & Sanguinem Domini nostri Jesu Christi esse: & sensualiter non solùm Sacramento, sed in veritate manibus sacerdotum tractari, frangi, & fidelium dentibus atteri, Confer Floriacens. Histor. fragmenta à P. Pichaeo edit. inter Franc. Script. (Excus. Francof. A. C. 1596.) p. 86. cum Lanfranc. lib. cont. Berengar. & Guitmund. de Sacram. l. 1. & Alger. de Sacram. l. 1. c. 19.
Coactus es• Berengarius publicè profi•eri, Bread & Vinum, Quae in Altar ponuntur, post consecrationem non solùm Sacramentum, sed etiam verum Corpus & Sanguinem Domini Our Jesu Christ esse: & sensualiter non solùm Sacramento, said in veritate manibus Sacerdotum tractari, frangi, & Fidelium dentibus atteri, Confer Floriacens. History fragmenta à P. Pichaeo edit. inter Franc. Script. (Excuse. Francof. A. C. 1596.) p. 86. cum Lanfranc. lib. contentedly. Berengar. & Guitmund. de Sacrament l. 1. & Alger. de Sacrament l. 1. c. 19.
Nisi sanè intelligas verba Berengarii, in majorem incides Haeresin, quàm ipse habuit: & ideo omnia referas ad species ipsas, nam de Christi Corpore partes non facimus. Johan. Semeca Glossator in Gratian. de Consecrat. Dist. 2. cap. Ego Berengarius.
Nisi sanè intelligas verba Berengarii, in majorem incides Heresy, quàm ipse Habuit: & ideo omnia referas ad species Itself, nam de Christ Corpore parts non facimus. John. Seneca Glossator in Gratian. de Consecrate. Dist 2. cap. Ego Berengarius.
Sigon de Reg. Ital. li. 4. ad A. C. 801. & Eginhard in vit. Car. Mag. & Baron. Annal. Tom 9. ad A. C. So• p. 542. ad 545. & Tom. 10. ad A. C. 845. p. 34. Excus. Colon. Agrip. 1609.
Sigon de Reg. Italian li. 4. and A. C. 801. & Eginhard in vit. Car. Mag. & Baron. Annal. Tom 9. and A. C. So• p. 542. and 545. & Tom. 10. and A. C. 845. p. 34. Excuse. Colon. Agrip. 1609.
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Concil. Constant. Can. 13. p. 88•. In Ecclesiâ Latiná 1000. amplius annis ten•it, ut tam Populo quam Clero in celebratione Massarum post mysteriorum consecrationem scorsum Corpus & seorsum Sanguis Domiai praeberetur. Cassan. Consult. 22. Vas { que }. cap. 3. Disp. 216. c. 3. n 38. Secundum antiquam Ecclesi•e co•su•fudinem, omnes sicut communicabant Corpori, it a communicabant & Sanguini, q•od etiam adh•c in quibusdam Eccles•is servat••. Aquinas in Comment. in Joh. 6.
Council. Constant. Can. 13. p. 88•. In Ecclesiâ Latiná 1000. Amplius Annis ten•it, ut tam Populo quam Clero in celebration Massarum post Mysteriorum consecrationem scorsum Corpus & seorsum Sanguis Domiai praeberetur. Cassan. Consult. 22. Vas { que }. cap. 3. Disp 216. c. 3. n 38. Secundum antiquam Ecclesi•e co•su•fudinem, omnes sicut communicabant Corpori, it a communicabant & Sanguini, q•od etiam adh•c in Some Eccles•is servat••. Aquinas in Comment. in John 6.
Confer. Blond. Ital. Illustrata, in Marchia Trivisana, & Tinto de la Nobiltà di Verona, lib. 2. cap. 2. cum Hieronymi Temporibus apud Bellarm. de Script. Eccles. p. 104.
Confer. Blond. Italian Illustrata, in Marchia Trivisana, & Tinto de la Nobiltà Die Verona, lib. 2. cap. 2. cum Hieronymus Temporibus apud Bellarmine de Script. Eccles. p. 104.
Aventin. Annal. 1. 4. Aeneas Sylvius in Hist. Bohem. cap. 1 •. Concil Bin. Tem. 3. •. 9•0. Vide e•iam Decret. l. 1. Tit. 31. cap. 14. et quicquid Authorum videre est in 〈 ◊ 〉. laq•. c. 26.
Aventine. Annal. 1. 4. Aeneas Sylvius in Hist. Bohemia cap. 1 •. Council been. Tem. 3. •. 9•0. Vide e•iam Decree. l. 1. Tit. 31. cap. 14. et quicquid Authorum To see est in 〈 ◊ 〉. laq•. c. 26.
Atqui in Ponti•icid illâ Separatione (nempe à Toro & Mensâ, ad certum ince•tumve ▪ tempus,) Vinculum Conjugii mul•is & variis modis solvitur & disrumpitur. Nam ad Vinculum Matrimonii pertinent hae sententae. Et adhaerebit Uxori suae. Faciamus ei adjutorium quod sit coram ipso. Mulier non habet potestatem sui Corporis, sed vir. Iterum convenite, ne tentet vos Satan, propter Incontinentiam vestram. Non sunt Duo, sed una Caro. Et ipsum Matrimonium d •initu•, Individuâ vit• Consuetudine. Haec v•ro vincula Co•jugii in Pontisiciâ separatione, quoad Tor•• et Cohabitationem, solvuntur et dirumpuntur. Homines igitur, contra Decretum Div•nitatis. separant, quod Deus conju•xit. Chemn•t. in Exam. Concil. Tr•dent. (Excus. Genev. A. D. 16 ▪ 4 ▪ ) p. 437.
Atqui in Ponti•icid illâ Separation (nempe à Toro & Mensâ, ad certum ince•tumve ▪ Tempus,) Vinculum Conjugii mul•is & variis modis solvitur & disrumpitur. Nam ad Vinculum Matrimonii pertinent hae sententae. Et adhaerebit Uxori suae. Faciamus ei Adjutorium quod sit coram ipso. Mulier non habet potestatem sui Corporis, sed vir. Iterum convenite, ne tentet vos Satan, propter Incontinentiam vestram. Non sunt Duo, sed una Caro. Et ipsum Matrimonium d •initu•, Individuâ vit• Consuetudine. Haec v•ro vincula Co•jugii in Pontisiciâ separation, quoad Tor•• et Cohabitationem, solvuntur et dirumpuntur. Homines igitur, contra Decretum Div•nitatis. separant, quod Deus conju•xit. Chemn•t. in Exam. Council. Tr•dent. (Excuse. Geneva A. D. 16 ▪ 4 ▪) p. 437.
— Ita ut ad Summam adorationem, quae vel à Paganis •uis simulacris exhiberi consuevit, & ad extremam vanitatem quam Ethnici in suis simulacris exornan •is admiserunt, nil à nostris reliqui factum esse •ideatur. Geo. Cassander in Consult de Imag. & Simulacris m•hi pag. 175, 176.
— Ita ut ad Summam adorationem, Quae vel à Paganis •uis simulacris exhiberi consuevit, & and extremam vanitatem quam Ethnici in suis simulacris exornan •is admiserunt, nil à nostris reliqui factum esse •ideatur. Geo. Cassander in Consult de Image & Simulacris m•hi page. 175, 176.
De Hildebrando in haec verba sententiam •erunt Episcopi Germanici qui Concilio Wormatiensi inter•uerunt. Dum profanis studes Novitatibus, dum magis amplo qu•m bono nomine delectaris, dum inaudita Elatione distenderis, velut quidam Signifer Schismatis, om•ia membra Eccl•sia superbâ crudelitate & crudeli superbiâ lacerasti: flammasque Discordiae quas in Romana Ecclesia diris factionibus excitasti, per omnes Ecclesias Italiae, Galliae, & Hispaniae, furiali dementia sparsisti. — Per gloriosa tua Decreta (quod sine lachrymis dici non potest) Christi serè nomen per•it. Imperial. Statut. à Goldasto edit. Tom. 1. p. 47.
De Hildebrand in haec verba sententiam •erunt Bishops Germanicus qui Concilio Wormatiensi inter•uerunt. Dum profanis studes Novitatibus, dum magis amplo qu•m Bono nomine delectaris, dum inaudita Elatione distenderis, velut quidam Signifer Schisms, om•ia membra Eccl•sia superbâ crudelitate & crudeli superbiâ lacerasti: flammasque Discordiae quas in Roman Ecclesia diris factionibus excitasti, per omnes Ecclesiastes Italiae, Galliae, & Hispania, furiali dementia sparsisti. — Per gloriosa tua Decreta (quod sine Lachrymis dici non potest) Christ serè Nome per•it. Imperial. Statute à Goldasto edit. Tom. 1. p. 47.
Ex co quo Willielmus No•manaiae Comes Terram illam debella•do sibi subegi•, N•mo in •d Episcopus vel Abbas ante Ans•lmum f•ctus est, qui non primo suerit Homo Reg•s, ac de manu ill•us E•iscopatús vel Abbatiae Investituram per dationem Virgae Pastoralis suscepit, &c. Eadmerus Monach. Cant•in Praef. ad Hist. Nov. pag. 2. Sed nec ex co solùm t•mpore mos hic obtinuit; Nem ante Norma•no um etiam adventum hic •sitatissimus, ut majorum Gentium Antis•ites sacri, Episco•i nimirum & Coenobiarchae (qui sal. tem in 〈 ◊ 〉 Regiâ) à Sacris Eccl•siarum Co•oribus •lecti, quin saepius etiam, spretis omninò Corporum Sacrorum suffragiis, in Aulâ designati, Annuli & Bac•• Pastoral•s, •ive Pedi traditione, in Dignitatis Possessionem à Regibus nostris, 〈 ◊ 〉 av••o nixis, 〈 ◊ 〉. Joh. Selden. in suis ad Eadmer. Notis et Spicilegio, p. 142. Hujus rei exemplum vider• est apud G Malmesburiensem de Gest•s Regum, lib 2. cap 8. Quin et illud aliquando vid•tur dignius quod hoc in loco notetur. Pontifici Hilde•rando Fidelitatis Iuramentum, à Guilielmo No•manno, exigenti, Guil elmum Regem respondisse — Fi•elitatem facere non volo, quin nec ego promisi, nec Antecessores meos Antecessoribus tuis id fecisse •omperio. Baron. Ad An. 10•6. Guilielmus Rufus pros•ssus est, Quod nullus Arch. episcopus aut •piscopus Regni sui, Curiae Romanae vel Papae subesset. Matth Paris. Hist An. 1094. Vidésis etiam, ••peratores, et Reges Galliarum, jura sua asser•ntes, apud Othonem Frisingensem, S•gibertum, cosque 〈 ◊ 〉 Historicos qui Res H•nrici Quarti Imperatoris, et ejusdem nominis Primi R•gis Anglorum con•ipsêre. Inprimis verò Sigon•um de Reg Ital. l. 4, 9, 10, et 11. Baron. Tom. 11. A C. 1077. Cherubi•m de Nar•ia in Bul•arii Tom. 1. p. 16. et 17. Bin Concil. Tom. 3. part. 2. in U•bano, Calixto, et •schall Secundis. Renatum Choppinum de Domanio Franciae, l. 2. tit. 1 sect. 6, &c. Et de Sacra ••tiâ, l 1. tit. 7. Sect. 22, •t 23. ad haec, Theodor Balsamon Patriarch. Antioch. in Concil. Chalced. •n. 4. Joh. Naucler. Chronograph. Generat. 39. et H. Mutium Chron. German. l. 18.
Ex counterfeit quo William No•manaiae Comes Terram Illam debella•do sibi subegi•, N•mo in •d Episcopus vel Abbas ante Ans•lmum f•ctus est, qui non primo suerit Homo Reg•s, ac de manu ill•us E•iscopatús vel Abbatiae Investituram per dationem Virgae Pastoralis suscepit, etc. Eadmerus Monach. Cant•in Preface ad Hist. Nov. page. 2. Said nec ex counterfeit solùm t•mpore mos hic obtinuit; Nem ante Norma•no um etiam adventum hic •sitatissimus, ut majorum Gentium Antis•ites sacri, Episco•i Nimirum & Coenobiarchae (qui sal. tem in 〈 ◊ 〉 Regiâ) à Sacris Eccl•siarum Co•oribus •lecti, quin Saepius etiam, spretis omninò Corporum Sacred suffragiis, in Aulâ designati, Annuli & Bac•• Pastoral•s, •ive Pedi tradition, in Dignitatis Possessionem à Regibus nostris, 〈 ◊ 〉 av••o nixis, 〈 ◊ 〉. John Selden. in suis ad Eadmer. Notes et Spicilegio, p. 142. Hujus rei exemplum vider• est apud G Malmesburiensem de Gest•s Regum, lib 2. cap 8. Quin et illud aliquando vid•tur Dignius quod hoc in loco notetur. Pontifici Hilde•rando Fidelitatis Iuramentum, à Guilielmo No•manno, exigenti, Guile elmum Regem respondisse — Fi•elitatem facere non volo, quin nec ego promisi, nec Antecessores meos Antecessoribus tuis id To have made •omperio. Baron. Ad Nias 10•6. Guilielmus Rufus pros•ssus est, Quod nullus Arch. episcopus Or •piscopus Regni sui, Curiae Romanae vel Pope subesset. Matthew paris. Hist Nias 1094. Vidésis etiam, ••peratores, et Reges Galliarum, jura sua asser•ntes, apud Othonem Frisingensem, S•gibertum, cosque 〈 ◊ 〉 Historicos qui Rest H•nrici Quarti Imperatoris, et ejusdem Nominis Primi R•gis Anglorum con•ipsêre. Inprimis verò Sigon•um de Reg Italian l. 4, 9, 10, et 11. Baron. Tom. 11. A C 1077. Cherubi•m de Nar•ia in Bul•arii Tom. 1. p. 16. et 17. been Council. Tom. 3. part. 2. in U•bano, Calixto, et •schall Secundis. Renatum Choppinum de Domanio Franciae, l. 2. tit. 1 sect. 6, etc. Et de Sacra ••tiâ, l 1. tit. 7. Sect. 22, •t 23. ad haec, Theodorus Balsamon Patriarch. Antioch. in Council. Chalcedon •n. 4. John Naucler. Chronograph. Generate. 39. et H. Mutium Chronicles German. l. 18.
Edward the co•fessor, William 1. H. 1. H 3. Edw. 1. Edw. 2. Edw. 3. Rich. 2. H•n. 4. H. 5. H. 6. Edw. 4. Rich. 3. Hen 7. H. 8. for all which at 〈 ◊ 〉, See Coke's Reports, par. 5. fol. 1. Caudre•'s Case, or De Ju•e Regis Ecclesiastico. NONLATINALPHABET. Balsam. in Conc. Ca•th. Can. 16.
Edward the co•fessor, William 1. H. 1. H 3. Edward 1. Edward 2. Edward 3. Rich. 2. H•n. 4. H. 5. H. 6. Edward 4. Rich. 3. Hen 7. H. 8. for all which At 〈 ◊ 〉, See Coke's Reports, par. 5. fol. 1. Caudre•'s Case, or De Ju•e Regis Ecclesiastic.. Balsam. in Conc Ca•th. Can. 16.
Apostolicâ Potestate declaramus & definimus, et ab omnibus judicari d•bere mandamus atque statuimus, decernentes irritum et 〈 ◊ 〉, fi quid secus à quoquam quacunque Dignitate, Auctoritate, 〈 ◊ 〉 Potestate praedito co•tig•r•• iudicari, Non obstantibus Constitut. onibus et Ordinationibus Apostol•cis, A•isque in •word facicutibus Qui•useunque. Vule I•ullam Piiquarti, Concil. Bin. Edit. Par•• Tom 9 p. 444. 〈 ◊ 〉 Christus post C•nam instituerit, et suis Discip•lis administraveri• sub u•raque speci• 〈 ◊ 〉 et Vini •oc 〈 ◊ 〉 Sacrementum, 〈 ◊ 〉 hoc non obstante, &c. Licet in Primiti•â Ecclesiá 〈 ◊ 〉 s•odi Sacramentum reciperctur à Fidelibus sub 〈 ◊ 〉 sp••ie; 〈 ◊ 〉 à confici•••ibus sub 〈 ◊ 〉, et à laicis tantummodo sub specie Panis suscipi•tur. Concil. Constant. Bin. Tom. 3. Pa•t. 2. Sess. 13. p. 880. excus. Colon. Ag•ippinae, 1618.
Apostolicâ Potestate declaramus & definimus, et ab omnibus judicari d•bere mandamus atque statuimus, decernentes irritum et 〈 ◊ 〉, Fi quid secus à quoquam quacunque Dignitate, Auctoritate, 〈 ◊ 〉 Potestate praedito co•tig•r•• iudicari, Non obstantibus Constitut onibus et Ordinationibus Apostol•cis, A•isque in •word facicutibus Qui•useunque. Vule I•ullam Piiquarti, Council. been. Edit. Par•• Tom 9 p. 444. 〈 ◊ 〉 Christus post C•nam instituerit, et suis Discip•lis administraveri• sub u•raque speci• 〈 ◊ 〉 et Wine •oc 〈 ◊ 〉 Sacrementum, 〈 ◊ 〉 hoc non Obstacle, etc. Licet in Primiti•â Ecclesiá 〈 ◊ 〉 s•odi Sacramentum reciperctur à Fidelibus sub 〈 ◊ 〉 sp••ie; 〈 ◊ 〉 à confici•••ibus sub 〈 ◊ 〉, et à laicis tantummodo sub specie Panis suscipi•tur. Council. Constant. been. Tom. 3. Pa•t. 2. Sess. 13. p. 880. Excuse. Colon. Ag•ippinae, 1618.
Ibi ( i. e. Spirae, ubi erat Conventus ordinum Imperii;) Decretum factum est, ut Edictum Wormatiense observaretur contra Novatores, ut omnia in •ategrum restituantur. Contra hoc Edictum solen•is fait Protestat. o, April: 16. A. D. 1529. & hinc ortum pervulgatum illud nomen Protestantium. Sethus Calvis. in Chron. ad A. C. 1529. Lutherus impulit Iohannem Saxo•iae Sep•emvirum, aliosque Principes Germanicos, protestaricont•a Decreta Ratisbonae & Spirae de Religione •acta. U•de Nomen Protestantium crevit. Cluverius ad A. C. 1529. p. 705.
There (i. e. Spirae, ubi erat Conventus Ordinum Imperii;) Decretum factum est, ut Edictum Warmatian observaretur contra Novatores, ut omnia in •ategrum restituantur. Contra hoc Edictum solen•is fait Protestat. oh, April: 16. A. D. 1529. & hinc Garden pervulgatum illud Nome Protestantism. Seth Calvis. in Chronicles ad A. C. 1529. Lutherus impulit John Saxo•iae Sep•emvirum, aliosque Princes Germanicos, protestaricont•a Decreta Ratisbonae & Spirae de Religion •acta. U•de Nome Protestantism Crevit. Cluverius and A. C. 1529. p. 705.
Ab Ecclesiâ Romanâ non alio discessimus animo, quàm ut, si correcta ad Priorem Ecclesiae sormam redeat, nos quoque ad Illam rev•rtamur, & Communionem cum Illâ in suis porrò Coetibus habeamus. Apud Grot: D•scuss. p. 14 ▪ & apud ipsum Zanch. in Confess. Art. 19. p. 157.
Ab Ecclesiâ Romanâ non Alio discessimus animo, quàm ut, si Correcta ad Priorem Ecclesiae sormam Redeath, nos quoque ad Illam rev•rtamur, & Communionem cum Illâ in suis porrò Coetibus habeamus. Apud Grot: D•scuss. p. 14 ▪ & apud ipsum Zanchius in Confess. Art. 19. p. 157.
