the adding seven dayes to the Passeover by King Ez• … chias, 2 Chron. 30. 22. the Encaenia, or Feast of Dedication, instituted by Iudas Machabaeus, kept and honoured by our Saviour, Ioan. 10. 22. the reading of Scripture to the people every Sabbath day, Act. 13. 22. no superstition? since from the beginning it was not so.
the adding seven days to the Passover by King Ez• … chia's, 2 Chronicles 30. 22. the Encaenia, or Feast of Dedication, instituted by Iudas Maccabees, kept and honoured by our Saviour, Ioan. 10. 22. the reading of Scripture to the people every Sabbath day, Act. 13. 22. no Superstition? since from the beginning it was not so.
then (since nothing with you in point of Religion was from the beginning, but what is exprest in the Written word) the leaving to abstain from blood,
then (since nothing with you in point of Religion was from the beginning, but what is expressed in the Written word) the leaving to abstain from blood,
Insomuch that Urbanus Rhegius a Learned Protestant, being press'd to shew a change in the Roman Church since the Apostles time, gives this desperate answer:
Insomuch that Urbanus Regius a Learned Protestant, being pressed to show a change in the Roman Church since the Apostles time, gives this desperate answer:
Though it were true, that the Roman Church had changed nothing in Religion, would it therefore presently follow, that she were a true Church? I think not.
Though it were true, that the Roman Church had changed nothing in Religion, would it Therefore presently follow, that she were a true Church? I think not.
how under the weight of this ponderous application, lie crush'd for ever all the modern ancient errours and corruptions, not onely of Disciplinarians, Anabaptists, Socinians, Solifidians, Ra• … ters, Millinarians, & Reprobatarians, but most of all the Pontificians: for they,
how under the weight of this ponderous application, lie crushed for ever all the modern ancient errors and corruptions, not only of Disciplinarians, Anabaptists, socinians, Solifidians, Ra• … ters, Millinarians, & Reprobates, but most of all the Pontificians: for they,
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6. Page 6. You fasten this Quotation upon our Learned Countryman, Ioannes Sarisburiensis: The Roman Church shewes her self towards others rather a Step-Mother then a Mother.
6. Page 6. You fasten this Quotation upon our Learned Countryman, Ioannes Sarum: The Roman Church shows her self towards Others rather a Step-Mother then a Mother.
In which the Authour having related, how in a conference with Adrian the fourth at Benevent in Italy: the Pope askt him familiarly what men thought of the Roman Church.
In which the Author having related, how in a conference with Adrian the fourth At Benevento in Italy: the Pope asked him familiarly what men Thought of the Roman Church.
Thirdly, to conceale the Authour's own words, by which he expressely declares a quite contrary sence to what you wrongfully charge him with? Good Reader — Crimine ab uno Disce omnes. —
Thirdly, to conceal the Author's own words, by which he expressly declares a quite contrary sense to what you wrongfully charge him with? Good Reader — Crimine ab Uno Disce omnes. —
as if the meeting and shutting up of the Cardinals to chuse a Pope, the usuall notion of a Roman Conclave, were the same as the whole Catholick Roman Church:
as if the meeting and shutting up of the Cardinals to choose a Pope, the usual notion of a Roman Conclave, were the same as the Whole Catholic Roman Church:
that Protestants chop up so many errours, because they first devour this, that, notwithstanding all Christs promises, the infallibility of the Apostles,
that Protestants chop up so many errors, Because they First devour this, that, notwithstanding all Christ promises, the infallibility of the Apostles,
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if not, why should the Churches Declarations be call'd new Creeds rather now, then in those former times? Fourthly, you assert quite gratis; that in the Council of Trent the Roman Partisans were not afraid to make new Articles of Faith.
if not, why should the Churches Declarations be called new Creeds rather now, then in those former times? Fourthly, you assert quite gratis; that in the Council of Trent the Roman Partisans were not afraid to make new Articles of Faith.
or what traditionary Doctrines are truely Divine, coming down from the Apostles by never interrupted succession of practice and belief, were to make new Articles of Faith? Did the Council of Nice make new Articles of Faith,
or what traditionary Doctrines Are truly Divine, coming down from the Apostles by never interrupted succession of practice and belief, were to make new Articles of Faith? Did the Council of Nicaenae make new Articles of Faith,
when it declared the Celebration of Easter, or the validity of Baptisme ministred by Heretiques, or the consubstantiality of the Sonne with the Father? what the Council of Constantinople, and St. Athanasius adde in their Creeds by way of declaration to the Apostles Creed, doth it speak new Articles of Faith? There was a time when some Canonical Books were not de fide obligante of necessary belief,
when it declared the Celebration of Easter, or the validity of Baptism ministered by Heretics, or the consubstantiality of the Son with the Father? what the Council of Constantinople, and Saint Athanasius add in their Creeds by Way of declaration to the Apostles Creed, does it speak new Articles of Faith? There was a time when Some Canonical Books were not de fide obligante of necessary belief,
as the Epistle to the Hebrews, and that of St. Iames, &c. are they now after the Churches acceptation, new Articles of Faith? And yet be those justly anathematized, who deny any one of the aforesaid points so declared? Why then might not the Council of Trent upon occasion of emergent heresies, declare anew, what was to be held about the Sacrifice of the Mass, Purgatory, Invocation of Saints, Worship of Images, and the like? and yet no more in contempt of the Apostles denunciation, Gal. 1. 8. then the definitions of former General Councils? When did the Church forfeit the power of defining? St. Paul 's anathema strikes at you Protestants, who adde your negative articles contrary to the word of God;
as the Epistle to the Hebrews, and that of Saint James, etc. Are they now After the Churches acceptation, new Articles of Faith? And yet be those justly anathematized, who deny any one of the aforesaid points so declared? Why then might not the Council of Trent upon occasion of emergent heresies, declare anew, what was to be held about the Sacrifice of the Mass, Purgatory, Invocation of Saints, Worship of Images, and the like? and yet no more in contempt of the Apostles denunciation, Gal. 1. 8. then the definitions of former General Councils? When did the Church forfeit the power of defining? Saint Paul is anathema strikes At you Protestants, who add your negative Articles contrary to the word of God;
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of the date of Transubstantiation, halfe-Communion, publick prayer in an unknown tongue, and the Popes Supremacy, shall be answered in your demonstratons.
of the date of Transubstantiation, halfe-Communion, public prayer in an unknown tongue, and the Popes Supremacy, shall be answered in your demonstratons.
10. You abuse very disingenuously the learned Cardinal Bellarmine, in saying, first, that he boasted of the antiquity of Purgatory: where as in the places you quote, there is not a syllable of that humour;
10. You abuse very disingenuously the learned Cardinal Bellarmine, in saying, First, that he boasted of the antiquity of Purgatory: where as in the places you quote, there is not a syllable of that humour;
for Bellarmine in his tenth Chapter, cited by your self, expressely alledges, for Purgatory, S. Clement the Roman, and S. Dennis, both Coetaneans to the Apos• … les;
for Bellarmine in his tenth Chapter, cited by your self, expressly alleges, for Purgatory, S. Clement the Roman, and S. Dennis, both Coetaneans to the Apos• … les;
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and though in his Book De Scriptoribus Ecclesiasticis, Bellarmine seems to doubt of that work of S. Clement, yet he constantly defends S. Dennis 's books.
and though in his Book De Scriptoribus Ecclesiasticis, Bellarmine seems to doubt of that work of S. Clement, yet he constantly defends S. Dennis is books.
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Perhaps because these two were never noted of errour, you skipt them over to fasten upon Origen and Tertullian, thinking to discredit their authority by advancing their lapses.
Perhaps Because these two were never noted of error, you skipped them over to fasten upon Origen and Tertullian, thinking to discredit their Authority by advancing their lapses.
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But, sweet sir, have Origen and Tertullian forfeited their credit since the conference of Divines at Hampton Court before King Iames? there Dr. Reynolds scrupling at the use of the Crosse, the Dean of Westminster, saith Baker, shewed out of Tertullian, Cyprian, Origen,
But, sweet sir, have Origen and Tertullian forfeited their credit since the conference of Divines At Hampton Court before King James? there Dr. Reynolds Scrutining At the use of the Cross, the Dean of Westminster, Says Baker, showed out of Tertullian, Cyprian, Origen,
Was Tertullian no Montanist, when in your third Page he is cited to your purpose; and is he one now in your eight Page, when Bellarmine cites him to ours:
Was Tertullian no Montanist, when in your third Page he is cited to your purpose; and is he one now in your eight Page, when Bellarmine cites him to ours:
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for if their Doctrine of Purgatory had been erroneous, or heretical, the Fathers and Councils, that spared them not for other heresies, would questionlesse have censur'd them for that, which never any one did.
for if their Doctrine of Purgatory had been erroneous, or heretical, the Father's and Councils, that spared them not for other heresies, would questionless have censured them for that, which never any one did.
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albeit they lived long before the Apostles dayes. Yet not to be taken tripping, in your margin you cite also Bellarmin 's 2d. Chapter, which nothing concerns either Authorities of Fathers, or the age of Purgatory.
albeit they lived long before the Apostles days. Yet not to be taken tripping, in your margin you Cite also Bellarmin is 2d. Chapter, which nothing concerns either Authorities of Father's, or the age of Purgatory.
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In this Chapter the Cardinal relating divers errours about Purgatory, alledges S. Austin, who in his 31. book of the City of God, the 13. chap. affirms it to have been the Platonicks opinion, that all punishments after death were but purging pains;
In this Chapter the Cardinal relating diverse errors about Purgatory, alleges S. Austin, who in his 31. book of the city of God, the 13. chap. affirms it to have been the Platonics opinion, that all punishments After death were but purging pains;
Afterwards in the 11. chapter, amongst other proofs drawn from reason, Bellarmin sayes, that Purgatory was the sence of all Nations, Iewes, Mahometans, & Gentils, both Philosophers & Poets; and proves it out of the Macchabees, Alcaron, Plato, Cicero, & Virgil. Finally, to prevent your cavils, he concludes;
Afterwards in the 11. chapter, among other proofs drawn from reason, Bellarmin Says, that Purgatory was the sense of all nations, Iewes, Mahometans, & Gentiles, both Philosophers & Poets; and Proves it out of the Maccabees, alcaron, Plato, Cicero, & Virgil. Finally, to prevent your cavils, he concludes;
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that things wherein all Nations agree, can hardly spring, but from the light of Nature; whil'st other inventions forged by men, will ever alter, as Nations are divers.
that things wherein all nations agree, can hardly spring, but from the Light of Nature; whilst other Inventions forged by men, will ever altar, as nations Are diverse.
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In all this discourse, where is there any recourse to Heathens to make up the antiquity of Purgatory from the Apostles? In the margin you bid us see Bellarmin contradicted by the Romanists themselves,
In all this discourse, where is there any recourse to heathens to make up the antiquity of Purgatory from the Apostles? In the margin you bid us see Bellarmin contradicted by the Romanists themselves,
Roffensis only intends, that the name and nature of Purgatory was but very seldome mentioned amongst the ancientest Grecians. But for the thing it self he sayes exp• … essely, Art. 37. Whereas Purgatory is affirmed by so many both Greek and Latin Fathers, 'tis not likely,
Roffensis only intends, that the name and nature of Purgatory was but very seldom mentioned among the Ancientest Greeks. But for the thing it self he Says exp• … essely, Art. 37. Whereas Purgatory is affirmed by so many both Greek and Latin Father's, it's not likely,
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Suarez in the place you quote, hath not a word of this matter. And whether they contradict Bellarmin or no, they all contradict you, and assert Purgatory.
Suarez in the place you quote, hath not a word of this matter. And whither they contradict Bellarmin or no, they all contradict you, and assert Purgatory.
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11. Not content with abusing Bellarmin, you treat the great S. Austin himself most unworthily, perswading your Auditours, that he denied Invocation of Saints to have been in his dayes:
11. Not content with abusing Bellarmin, you Treat the great S. Austin himself most unworthily, persuading your Auditors, that he denied Invocation of Saints to have been in his days:
And Mr. Brightman after he had named Athanasius, Basi• …, Chrysostome, Nazianzen, Ambrose, Hierome, Austin, he rebukes them, as in words condemning Idolatry,
And Mr. Brightman After he had nam Athanasius, Basi• …, Chrysostom, Nazianzen, Ambrose, Jerome, Austin, he rebukes them, as in words condemning Idolatry,
Lastly, Chemnitius alledgeth S. Austin, craving S. Cyprian 's prayers (adjuvet itaque nos in orationibus;) and then excuses him, saying, these things did S. Austen without Scripture, yielding to the time and custome.
Lastly, Chemnitz allegeth S. Austin, craving S. Cyprian is Prayers (adjuvet itaque nos in orationibus;) and then excuses him, saying, these things did S. Austen without Scripture, yielding to the time and custom.
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dum recolunt, saith he, whil'st they call to mind where the bodies of those that are dear to them, are laid, they with their prayers commend them to the same Saints,
dum recolunt, Says he, whilst they call to mind where the bodies of those that Are dear to them, Are laid, they with their Prayers commend them to the same Saints,
as it were to Patrons, &c. And in his 33. Sermon de diversis, he relates how a Woman had recourse to S. Stephen for her Son newly dead, praying, Holy Martyr restore me my Son. Let any one read S. Austin 's eight Chapter of the 22. Book de Civitate Dei, and if obstinacy doth not blind him, he will be convinc'd of S. Austin 's mind.
as it were to Patrons, etc. And in his 33. Sermon de diversis, he relates how a Woman had recourse to S. Stephen for her Son newly dead, praying, Holy Martyr restore me my Son. Let any one read S. Austin is eight Chapter of the 22. Book de Civitate Dei, and if obstinacy does not blind him, he will be convinced of S. Austin is mind.
Yet are they not invocated by the Priest, that Sacrificeth, (which you quote, and there make a stop) meaneth a Religious invocation due to God alone? as his reason evinces;
Yet Are they not invocated by the Priest, that Sacrificeth, (which you quote, and there make a stop) means a Religious invocation due to God alone? as his reason evinces;
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And against Faustus the Manichaean he farther declares, wherein this high invocation consists, Which of the Priests (saith he) serving at the Altar in place of the holy Bodies, ever said at any time, We offer unto thee O Peter, Paul, Cyprian? This therefore is the invocation which S. Austin denies to Saints.
And against Faustus the Manichaean he farther declares, wherein this high invocation consists, Which of the Priests (Says he) serving At the Altar in place of the holy Bodies, ever said At any time, We offer unto thee Oh Peter, Paul, Cyprian? This Therefore is the invocation which S. Austin Denies to Saints.
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13. Your errour is inexcusable in deriving the Catholick Church's infallibility in matters of Faith, either from Gnosticks or Disciples of Marcus; whilest you might know that holy Scriptures, Councils, Fathers, and reason convinces the contrary.
13. Your error is inexcusable in deriving the Catholic Church's infallibility in matters of Faith, either from Gnostics or Disciples of Marcus; whilst you might know that holy Scriptures, Councils, Father's, and reason convinces the contrary.
with the filthy errours and practises of those beastly Heretiques. A Preacher of the word of God should abhorre all, but especially such abominable untruths.
with the filthy errors and practises of those beastly Heretics. A Preacher of the word of God should abhor all, but especially such abominable untruths.
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they lusted insatiably after women, broke vowes of chastity, seduced silly Virgins, corrupted Nunnes, and boasted of their abilities above the whole Church, even the Apostles.
they lusted insatiably After women, broke vows of chastity, seduced silly Virgins, corrupted Nuns, and boasted of their abilities above the Whole Church, even the Apostles.
The Gospel is so copiuosly preached by us, that truly in the Apostles time it was not so clear, saith Martin Luther. And again, What arguments soever the ancient Orthodox Fathers, the Schooles of Divines, the authority of Councils and Popes, the consent of ages,
The Gospel is so copiuosly preached by us, that truly in the Apostles time it was not so clear, Says Martin Luther. And again, What Arguments soever the ancient Orthodox Father's, the Schools of Divines, the Authority of Councils and Popes, the consent of ages,
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15. 'Tis also an affected errour, to say we take our Purg• … tory from Origen and Tertullian; doth not Bellarmin prove it out of Scripture, alledging near twenty Texts,
15. It's also an affected error, to say we take our Purg• … tory from Origen and Tertullian; does not Bellarmin prove it out of Scripture, alleging near twenty Texts,
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so expounded by the ancient Fathers? Nay, doth not your own Chemnitius confesse, that Dionisius the Areopagite mentions Prayer for the Dead? Do's not your Doctor Fulk plainly averre, that Tertullian, Cyprian, Austin, Hierome,
so expounded by the ancient Father's? Nay, does not your own Chemnitz confess, that Dionysius the Areopagite mentions Prayer for the Dead? Do's not your Doctor Fulk plainly aver, that Tertullian, Cyprian, Austin, Jerome,
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and a great many more doe witnesse, that Sacrifice for the Dead is the Tradition of the Apostles? Insomuch that Zwinglius being urged with the authority of S. Chrysostome and S. Austin, deriving that custome from the Apostles, gives this wild answer:
and a great many more do witness, that Sacrifice for the Dead is the Tradition of the Apostles? Insomuch that Zwinglius being urged with the Authority of S. Chrysostom and S. Austin, deriving that custom from the Apostles, gives this wild answer:
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But what if the fi• … st mention of Purgatory were found in Origen and Tertullian, who lived in the beginning of the third age? was it therefore a dreame of their own brain? or an Heresie of Montanus, as if he could commend nothing but errours? Did not the Fathers of all ensuing ages follow that Doctrine without contradiction? and the whole Church of God embrace it as comming from the Apostles? Hoc enim à patribus traditum universa observat Ecclesia, saith S. Austin: This the universall Church observes as delivered by the Fathers.
But what if the fi• … Saint mention of Purgatory were found in Origen and Tertullian, who lived in the beginning of the third age? was it Therefore a dream of their own brain? or an Heresy of Montanus, as if he could commend nothing but errors? Did not the Father's of all ensuing ages follow that Doctrine without contradiction? and the Whole Church of God embrace it as coming from the Apostles? Hoc enim à Patribus traditum universa Observation Ecclesia, Says S. Austin: This the universal Church observes as Delivered by the Father's.
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16. Thirdly, you erre prodigiously, in affirming that your Reformers in England discovered in the Roman Church horrible corruptions in point of practice,
16. Thirdly, you err prodigiously, in affirming that your Reformers in England discovered in the Roman Church horrible corruptions in point of practice,
But, good Mr. Pierce, how often have you Protestants been challeng'd to shew, when any such Novelties against faith or manners sprung up in the Church,
But, good Mr. Pierce, how often have you Protestants been challenged to show, when any such Novelties against faith or manners sprung up in the Church,
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and yet could never doe it? How often have you been told, that the Roman Church was once a true and pure Church, Rom. 1. and that if it fell, it must be either by Apostacy, Heresie,
and yet could never do it? How often have you been told, that the Roman Church was once a true and pure Church, Rom. 1. and that if it fell, it must be either by Apostasy, Heresy,
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If by Heresie, what lawfull Council, what Fathers, what other Church of Christ ever censur'd or condemn'd her? If by Schisme, from what other true Church did she ever separate? name that Church as distinct from the Roman, if you can.
If by Heresy, what lawful Council, what Father's, what other Church of christ ever censured or condemned her? If by Schism, from what other true Church did she ever separate? name that Church as distinct from the Roman, if you can.
We cannot tell, saith Doctor Powell, by whom, or at what time the enemy did sow (the Papists Doctrine) &c. neither indeed doe we know who was the first Authour of your blasphemous opinions.
We cannot tell, Says Doctor Powell, by whom, or At what time the enemy did sow (the Papists Doctrine) etc. neither indeed do we know who was the First Author of your blasphemous opinions.
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And Doctor Fulk in his Rejoynder to Bristow, p. 205. answering the same question about the change of the Roman Church, saith, I answer; my Text saith, it was a mystery not revealed,
And Doctor Fulk in his Rejoinder to Bristol, p. 205. answering the same question about the change of the Roman Church, Says, I answer; my Text Says, it was a mystery not revealed,
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such errours even by the principles of Christianity would be irreformable. For if they were brought in so slily that their beginning could not be observed,
such errors even by the principles of Christianity would be irreformable. For if they were brought in so slily that their beginning could not be observed,
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18. You erre no lesse absurdly, when you say, that in the fourth Session of the Council of Trent, the Roman Church is made to differ as well from her ancient and purer self,
18. You err no less absurdly, when you say, that in the fourth Session of the Council of Trent, the Roman Church is made to differ as well from her ancient and Purer self,
Might not all former Hereticks have said the same of all Generall Councils that condemn'd them? Did either the Council of the Apostles, Act. 15. or the first four Generall ones make the Church differ from her self by reason of their Definitions or Decrees? why then the Council of Trent in particular? Because, say you, that Council defin'd many meerly humane writings, and many unwritten Traditions to be of equall authority with the Scripture:
Might not all former Heretics have said the same of all General Councils that condemned them? Did either the Council of the Apostles, Act. 15. or the First four General ones make the Church differ from her self by reason of their Definitions or Decrees? why then the Council of Trent in particular? Because, say you, that Council defined many merely humane writings, and many unwritten Traditions to be of equal Authority with the Scripture:
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As for the anathema, hath it not ever been the Style of all Generall Councils, to lay a curse upon the refusers of their Definitions? And if the point of Infallibility was both believed and virtually defined by the first Generall Councils, justly imposing upon mens consciences an inward assent to their Decrees of Faith, upon pain of Anathema:
As for the anathema, hath it not ever been the Style of all General Councils, to lay a curse upon the refusers of their Definitions? And if the point of Infallibility was both believed and virtually defined by the First General Councils, justly imposing upon men's Consciences an inward assent to their Decrees of Faith, upon pain of Anathema:
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If by the Roman Church you mean not onely the City and Diocesse of Rome, but all other Churches (united with that particular Church) whose Bishops sate & voted in the Council of Trent; then you speak a Chymera, there being but one true Catholick Church in the world, which is the Roman, that never differ'd from her self in matters of faith:
If by the Roman Church you mean not only the city and Diocese of Room, but all other Churches (united with that particular Church) whose Bishops sat & voted in the Council of Trent; then you speak a Chymera, there being but one true Catholic Church in the world, which is the Roman, that never differed from her self in matters of faith:
What Kings I pray? Hen. the 8. the first broacher of the Schisme, with Dalila in his • … ap, Edward the 6. a young Child; and Q• …. Elizabeth a woman:
What Kings I pray? Hen. the 8. the First broacher of the Schism, with Delilah in his • … Apostle, Edward the 6. a young Child; and Q• …. Elizabeth a woman:
Yet were they all successively by Acts of Parliament either created or declar'd Supreame heads of the Church of England; a Prerogative never ch• … lleng'd by any Christian Prince before.
Yet were they all successively by Acts of Parliament either created or declared Supreme Heads of the Church of England; a Prerogative never ch• … llenged by any Christian Prince before.
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What Clergy, but Cranmer that Arch-Sycophant? who according to H• … story by his whispers in the Kings car, was the first au thour of the Secession from the Pope;
What Clergy, but Cranmer that Arch-Sycophant? who according to H• … story by his whispers in the Kings car, was the First au thour of the Secession from the Pope;
and as • … e pretended Bishop Bramhill confesses, struck the nail home. What Clergy but intruders? when under Edward the 6. Protestantisme was establish• … t in England contrary to the liking of most of the true Bishops of that time:
and as • … e pretended Bishop Bramhill Confesses, struck the nail home. What Clergy but intruders? when under Edward the 6. Protestantism was establish• … tO in England contrary to the liking of most of the true Bishops of that time:
and by Cambdens confession, eighty Curates, fifty Prebendarics, fifteen Presidents of Colledges, twelve Arch-Deacons, and six Abbots lost their places, when also the inferiour Clergy in a Convocation appointed by that very Queen protested against the Reformation.
and by Cambdens Confessi, eighty Curates, fifty Prebendarics, fifteen Presidents of Colleges, twelve Arch-Deacons, and six Abbots lost their places, when also the inferior Clergy in a Convocation appointed by that very Queen protested against the Reformation.
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What? the Laiety too? have they against all Antiquity power to define matters of Religion? When Theodosius the younger sent his Ambassadour to the Council of Ephesus, which was the third Generall one, he writ to the Council, that he sent him Ea Lege, upon that condition, that in questions of Religion he should have nothing to doe: giving this reason:
What? the Laity too? have they against all Antiquity power to define matters of Religion? When Theodosius the younger sent his Ambassador to the Council of Ephesus, which was the third General one, he writ to the Council, that he sent him Ea Lege, upon that condition, that in questions of Religion he should have nothing to do: giving this reason:
And long before that, Iustinian: If the businesse be Ecclesiasticall, let no Civil Magistrate deale in such questions, &c. But in fine, what Laiety was it,
And long before that, Iustinian: If the business be Ecclesiastical, let no Civil Magistrate deal in such questions, etc. But in fine, what Laity was it,
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but a Cromwell and such like flatterers? It was generally conceived, and truly, as I think, saith Weaver in his Monuments, pag. 101. that those politick wayes for taking away the Pope's authority,
but a Cromwell and such like Flatterers? It was generally conceived, and truly, as I think, Says Weaver in his Monuments, page. 101. that those politic ways for taking away the Pope's Authority,
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And Bishop Gardner in Fox, pag. 1344. saith, The Parliament was with much cruelty constrained to abolish and put away the Primacy from the Bishop of Rome.
And Bishop Gardner in Fox, page. 1344. Says, The Parliament was with much cruelty constrained to Abolah and put away the Primacy from the Bishop of Rome.
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— A Parliament was held — wherein divers Chantries, Colledges, Free Chappels, Fraternities and Guilds with all their Lands and goods were given to the King, which being sould at a low rate, enriched many,
— A Parliament was held — wherein diverse Chantries, Colleges, Free Chapels, Fraternities and Guilds with all their Lands and goods were given to the King, which being should At a low rate, enriched many,
For the rot of heresie spreading amongst them, how could they but perish, rejecting the cure of their supream Pastour? But you had recourse to the Scriptures.
For the rot of heresy spreading among them, how could they but perish, rejecting the cure of their supreme Pastor? But you had recourse to the Scriptures.
and what passes all astonishment, confessing your selves errable in the interpreting of Scripture, yet in despight of all Gods Church you hammer'd out a negative Religion, never known to the world before.
and what passes all astonishment, confessing your selves errable in the interpreting of Scripture, yet in despite of all God's Church you hammered out a negative Religion, never known to the world before.
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for you do not onely not believe them, as neither Turks nor Heathens do; but you positively believe their opposite negatives contained expressely in your 39. Articles of Religion;
for you do not only not believe them, as neither Turks nor heathens do; but you positively believe their opposite negatives contained expressly in your 39. Articles of Religion;
as Art. 21. No general Council but may erre, Art. 22. No Purgatory, no lawful invocation of Saints, no respect due to holy images: 28. No transubstantiation: 31. No Sacrifices of Masses, but blasphemous Fables, &c. These Negatives therefore, being Articles of your Religion, must not be bare non entities, (whereof there be many millions) but verities divinely revealed, otherwise unfit to be o• … jects of Christian Faith.
as Art. 21. No general Council but may err, Art. 22. No Purgatory, no lawful invocation of Saints, no respect due to holy Images: 28. No transubstantiation: 31. No Sacrifices of Masses, but blasphemous Fables, etc. These Negatives Therefore, being Articles of your Religion, must not be bore non entities, (whereof there be many millions) but verities divinely revealed, otherwise unfit to be o• … jects of Christian Faith.
This you never being able to do, 'tis in vain to pretend to Fathers of the Primitive Church, who never speak of your negatives revealed, what ever they do of our positives.
This you never being able to do, it's in vain to pretend to Father's of the Primitive Church, who never speak of your negatives revealed, what ever they do of our positives.
Iewel appeal'd to the first six hundred yeares, but was rebuked for it by Doctor Humphrey: He was over liberall, &c. What haue we to doe with Fathers? Whitaker values them not a rush:
Jewel appealed to the First six hundred Years, but was rebuked for it by Doctor Humphrey: He was over liberal, etc. What have we to do with Father's? Whitaker value's them not a rush:
What greater rashnesse, then for one man to pretend the true sence of Scriptures against the current of Antiquity? Is it not a stupendious thing, that the Bishop of Canterbury should say of King Iames at the Conference of Hampton-Court; Undoubtedly his Majesty spake by the speciall assistance of the Holy Ghost:
What greater rashness, then for one man to pretend the true sense of Scriptures against the current of Antiquity? Is it not a stupendious thing, that the Bishop of Canterbury should say of King James At the Conference of Hampton court; Undoubtedly his Majesty spoke by the special assistance of the Holy Ghost:
and most sacred Assemblies? But if you ever admit of an appeale to the Fathers, 'twill surely be to such an age, wherein few or none treated the matter in question:
and most sacred Assemblies? But if you ever admit of an appeal to the Father's, it'll surely be to such an age, wherein few or none treated the matter in question:
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for, as what S. Iohn writ in his Gospel, beyond other Canonicall Writers, stay'd unwritten above threescore yeares after the Ascension, till some occasion arose of leaving it upon record,
for, as what S. John writ in his Gospel, beyond other Canonical Writers, stayed unwritten above threescore Years After the Ascension, till Some occasion arose of leaving it upon record,
So, why might not other Doctrines of the Apostles be kept onely by Tradition, t• … ll some hint was given to the Fathers of ensuing ages, to publish them in writing? How many things passe long before they are committed to paper?
So, why might not other Doctrines of the Apostles be kept only by Tradition, t• … ll Some hint was given to the Father's of ensuing ages, to publish them in writing? How many things pass long before they Are committed to paper?
But your Perkins will tell you, that 'tis a notable policy of the Devil, which he hath put into the heads of sundry men of this age, that our Religion and the present Church of Rome are all one in substance.
But your Perkins will tell you, that it's a notable policy of the devil, which he hath put into the Heads of sundry men of this age, that our Religion and the present Church of Rome Are all one in substance.
and you have never yet shewed what ulcer in particular it was, for which you could not escape eternal death, in the whole Church of Christ before Luther.
and you have never yet showed what ulcer in particular it was, for which you could not escape Eternal death, in the Whole Church of christ before Luther.
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so highly commending the same Church? This truth hath been made to shine out as clear as the Sun at mid-day, by Bellarmin, Peròn, Stapleton, and others:
so highly commending the same Church? This truth hath been made to shine out as clear as the Sun At midday, by Bellarmin, Peròn, Stapleton, and Others:
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but good Mr. Doctor, can you demonstrate out of Scripture, that all contests about faith 〈 ◊ 〉 arising in future ages, were to be decided in those primitive times,
but good Mr. Doctor, can you demonstrate out of Scripture, that all contests about faith 〈 ◊ 〉 arising in future ages, were to be decided in those primitive times,
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or in the four first Generall Councils? and those decisions by unperishable or unalterable records to be all transmitted to our dayes? Can you clearly shew that by Christs command his Church was onely to be heard in her younger age,
or in the four First General Councils? and those decisions by unperishable or unalterable records to be all transmitted to our days? Can you clearly show that by Christ command his Church was only to be herd in her younger age,
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Hath not Cardinal Peròn, in his Reply to King Iames, clearly evinc'd the Pope's Supreamacy to have been acknowldg• … d in the first four Councils? Doe not those two Learned Books, the Protestants Apology, and the Progeny 〈 ◊ 〉 of Catholicks and Protestants, shew undenia• … ly out of your own Authours, that the Roman Church remained pure for the first four hundred and forty yeares after Christ, giving that reason why the Fathers of those ages, Austin, Epiphanius, Optatus, Tertullian, and Irenaeus appealed against Hereticks to the succession of the Roman Bishops, because, saith Doctor Reynolds, it was a proof of the true faith at that time!
Hath not Cardinal Peròn, in his Reply to King James, clearly evinced the Pope's Supremacy to have been acknowldg• … worser in the First four Councils? Do not those two Learned Books, the Protestants Apology, and the Progeny 〈 ◊ 〉 of Catholics and Protestants, show undenia• … lie out of your own Authors, that the Roman Church remained pure for the First four hundred and forty Years After christ, giving that reason why the Father's of those ages, Austin, Epiphanius, Optatus, Tertullian, and Irnaeus appealed against Heretics to the succession of the Roman Bishops, Because, Says Doctor Reynolds, it was a proof of the true faith At that time!
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And this answer of your Doctors is highly commended by Bishop Morton in the Protestants Appeale, pag. 573. Doe not the same two Books farther shew from your own concessions,
And this answer of your Doctors is highly commended by Bishop Mortonum in the Protestants Appeal, page. 573. Do not the same two Books farther show from your own concessions,
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and so to the Apostles, there were Churches dedicated in the honour of Martyrs, Relicks, Pilgrimages to Hierusalem, forbidding Priests to marry, vowed Virginity, Invocation of Saints, the Primacy of the Roman Bishop, the unbloody Sacrifice, Reall presence, Transubstantiation, Confession, Prayer for the Dead, F• … ee-will, Iustification by Works, Merit, Tradition, Purgatory, Vowes, Evangelicall Councils, Monachisme,
and so to the Apostles, there were Churches dedicated in the honour of Martyrs, Relics, Pilgrimages to Jerusalem, forbidding Priests to marry, vowed Virginity, Invocation of Saints, the Primacy of the Roman Bishop, the unbloody Sacrifice, Real presence, Transubstantiation, Confessi, Prayer for the Dead, F• … ee-will, Justification by Works, Merit, Tradition, Purgatory, Vows, Evangelical Councils, Monachism,
and other Mysteries of Faith? What then doe you talke, as if none of our tenets or practises, in which we differ from you, could be trac't by sure footsteps,
and other Mysteres of Faith? What then do you talk, as if none of our tenets or practises, in which we differ from you, could be traced by sure footsteps,
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25. Do not you beat the ayre, whilest you labour to prove those Doctrines to be novelties, which your own confesse to have had a being in the very times of your appeal, the times of purest Christians? But if disowning your domestick witnesses, you will needs draw down the birth of such pretended Novelties to the sixth age, about S. Gregory the Great's time, in whose dayes Popery, say yours, was unde• … full sail:
25. Do not you beatrice the air, whilst you labour to prove those Doctrines to be novelties, which your own confess to have had a being in the very times of your appeal, the times of Purest Christians? But if disowning your domestic Witnesses, you will needs draw down the birth of such pretended Novelties to the sixth age, about S. Gregory the Great's time, in whose days Popery, say yours, was unde• … full sail:
as Confession, fasting, Celibate in the Clergy, Be• … ef of the Real Presence, &c. Secondly, the perpetual vigilancy of the Pastours Christ left in his Church to watch upon the walls of Ierusalem day and night;
as Confessi, fasting, Celibate in the Clergy, Be• … ef of the Real Presence, etc. Secondly, the perpetual vigilancy of the Pastors christ left in his Church to watch upon the walls of Ierusalem day and night;
which duty th• … Pastours of those dayes complyed with so exactly, that from the year 327. till the year 680. they held against heresies newly rising, six General Councils, whereof one was call'd only nine years before the said interval,
which duty th• … Pastors of those days complied with so exactly, that from the year 327. till the year 680. they held against heresies newly rising, six General Councils, whereof one was called only nine Years before the said interval,
as the Council of Ephesus; two during the very space of the 160. years, to wit, that of Calcedon, and the second of Constantinople, the last, fourscore yeares after.
as the Council of Ephesus; two during the very Molle of the 160. Years, to wit, that of Calcedon, and the second of Constantinople, the last, fourscore Years After.
Thirdly, that those Doctrines stole not into the Roman Church alone, but spread through all the Christian Churches then extant in the world, both East and West, with all which S. Gregory held communion,
Thirdly, that those Doctrines stole not into the Roman Church alone, but spread through all the Christian Churches then extant in the world, both East and West, with all which S. Gregory held communion,
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Can the wit of man conceive such • … ilfull, obstinate, dead silence in all Churches, at the starting up of so many false Doctrines in so short a space, especially all the Fathers holding Novelties in Doctrine for Errours?
Can the wit of man conceive such • … ilfull, obstinate, dead silence in all Churches, At the starting up of so many false Doctrines in so short a Molle, especially all the Father's holding Novelties in Doctrine for Errors?
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that they shut up the Church in Rome, as the Donatists in Africa, and then call it the Catholick Church, not formally, but causally, faith Cardinal Peròn.
that they shut up the Church in Rome, as the Donatists in Africa, and then call it the Catholic Church, not formally, but causally, faith Cardinal Peròn.
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Doth Cardinall Peròn shut up the Church in the Citty of Rome even causally? Doth he not distinguish two acceptions of the Roman Church? The first signifies all the Orthodox Churches of the world, united in fai• … h and charity with the Roman Bishop,
Does Cardinal Peròn shut up the Church in the city of Room even causally? Does he not distinguish two acceptions of the Roman Church? The First signifies all the Orthodox Churches of the world, united in fai• … h and charity with the Roman Bishop,
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but causally, in rega• … d of that unity she infuseth into the Catholick Church, knitting all the Members thereof in one Body, under one supreame Head. What ere you think, this was the sence of the ancient Fathers.
but causally, in rega• … worser of that unity she infuseth into the Catholic Church, knitting all the Members thereof in one Body, under one supreme Head. What ere you think, this was the sense of the ancient Father's.
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Tertullian speaking of Marcion, who had offered money to the Roman Church, saith, Marcion gave his money to the Catholick Church, which was rejected, both it and himself, when he fell into Heresie.
Tertullian speaking of Marcion, who had offered money to the Roman Church, Says, Marcion gave his money to the Catholic Church, which was rejected, both it and himself, when he fell into Heresy.
S. Cyprian speaks thus to Antorianus: You writ that I should send a Copy of the Letters to Cornelius, (Pope.) to the end that he might understand, that • … ou communicate with him, that is to say, with • … he Catholick Church.
S. Cyprian speaks thus to Antorianus: You writ that I should send a Copy of the Letters to Cornelius, (Pope.) to the end that he might understand, that • … ou communicate with him, that is to say, with • … he Catholic Church.
S. Cyprian also w• … ites to Cornelius. It seemed good to us th• … t Letters should be sent to all our Colle gues a• … Rom• …, that they should firmly embrace y• … ur Comm• … ion, • … at is to say, the Catholick Church.
S. Cyprian also w• … ites to Cornelius. It seemed good to us th• … tO Letters should be sent to all our Colle gues a• … Rom• …, that they should firmly embrace y• … ur Comm• … ion, • … At is to say, the Catholic Church.
And S. Ambrose in his Funerall Oration upon the death of his Brother Satyrus, writes, that Satyrus ▪ comming to Sardinia, then infected with the Heresie of the Lucif• … rians, called for the Bishop,
And S. Ambrose in his Funeral Oration upon the death of his Brother Satyr, writes, that Satyr ▪ coming to Sardinia, then infected with the Heresy of the Lucif• … rians, called for the Bishop,
We promise hereafter not to recite in the sacred mysteries, the names of those that have separated themselves from the Catholick Church, that is to say, who agree not fully with the See Apostolick.
We promise hereafter not to recite in the sacred Mysteres, the names of those that have separated themselves from the Catholic Church, that is to say, who agree not Fully with the See Apostolic.
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27. This then was the style of the ancient Fathers, which you not seeing, or not caring whom you strike at, call a childish fallacy in one of the Lea• … ndest Cardinalls the Church ever had.
27. This then was the style of the ancient Father's, which you not seeing, or not caring whom you strike At, call a childish fallacy in one of the Lea• … ndest Cardinals the Church ever had.
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Nay the very Arians themselves, knowing to their grief, Roman and Catholick to be in the common phrase, Synonima: yet to disgrace Catholicks, called them Romanists, as you doe now.
Nay the very Arians themselves, knowing to their grief, Roman and Catholic to be in the Common phrase, Synonyms: yet to disgrace Catholics, called them Romanists, as you do now.
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Victor Bishop of • … ica recounts, that Iocundus an Arian, said to King Theodori• …. If thou put Armogastus to death, the Romanists will proclaime him a Martyr.
Victor Bishop of • … ica recounts, that Iocundus an Arian, said to King Theodori• …. If thou put Armogastus to death, the Romanists will proclaim him a Martyr.
And Gregory of Tours, records, that Theodeg• … lus an Arian, or Pagan King, seeing a Miracle done at the Font of a Catholiek Church, said to himself, Quia est ingeniu• … Romanorum, this is a device of the Romans.
And Gregory of Tours, records, that Theodeg• … lus an Arian, or Pagan King, seeing a Miracle done At the Font of a Catholiek Church, said to himself, Quia est ingeniu• … Romanorum, this is a device of the Roman.
'Tis you, not we, that stand in parallell with the Donatists. The Roman Church is spread over the four parts of the world, every where the same, perfectly agreeing in Faith, Sacraments, and Discipline:
It's you, not we, that stand in parallel with the Donatists. The Roman Church is spread over the four parts of the world, every where the same, perfectly agreeing in Faith, Sacraments, and Discipline:
Your pretended Church is confined to a small part of Europe, (as the Donatists to Africa) divided into many Sects, condemning one another as incapable of Salvation:
Your pretended Church is confined to a small part of Europe, (as the Donatists to Africa) divided into many Sects, condemning one Another as incapable of Salvation:
Nestorians, Eutychians, Monothelites, Anabaptists, Sacramentarians, &c. not remembring that famous saying, gathered out of S. Austin, cited by the most Learned Bishop of Chalcedon in his Treatise of Schisme.
Nestorians, Eutychians, Monothelites, Anabaptists, Sacramentarians, etc. not remembering that famous saying, gathered out of S. Austin, cited by the most Learned Bishop of Chalcedon in his Treatise of Schism.
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Consequently for want of union cannot possi• … ly make up one Church. And if they had all the same errours in Faith, they would still be Hereticks, and no Church of Christ.
Consequently for want of Union cannot possi• … lie make up one Church. And if they had all the same errors in Faith, they would still be Heretics, and no Church of christ.
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how can Hereticks, who according to S. Paul, have made shipwrack touching Faith, be parts of the true Church? upon which score the Apostle commands Titus, c. 3. to avoid an Heretick,
how can Heretics, who according to S. Paul, have made shipwreck touching Faith, be parts of the true Church? upon which score the Apostle commands Titus, c. 3. to avoid an Heretic,
S. Hierome against the Luciferians, Nulla Congregatio haeretica potest dici Ecclesia Christi: No hereticall Congregation can be called a Church of Christ.
S. Jerome against the Luciferians, Nulla Congregation Heretical potest dici Ecclesia Christ: No heretical Congregation can be called a Church of christ.
B• … t none so • … xpresse fo• … this matter as S. Austin, who in his 48. Epistle speaking to the Donatists: Nobiscum estis: You are, saith he, with us in Baptisme, in the Creed, in the r• … st of our Lords Sacraments:
B• … tO none so • … xpresse fo• … this matter as S. Austin, who in his 48. Epistle speaking to the Donatists: Nobiscum Ye are: You Are, Says he, with us in Baptism, in the Creed, in the r• … Saint of our lords Sacraments:
and were condemned by the fourth General Council of Chalcedon, with them side part of the Armenians, the • … acobits, Georgians, and Copthties. The Tartarian Christians under the Turk and Persian in Asia, follow Nestorius, condemned by the third general Council of Ephesus for holding two Persons in Christ.
and were condemned by the fourth General Council of Chalcedon, with them side part of the Armenians, the • … acobits, Georgians, and Copthties. The Tartarian Christians under the Turk and Persian in Asia, follow Nestorius, condemned by the third general Council of Ephesus for holding two Persons in christ.
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As if the silly Minister understood their meaning better then all the learned Fathers of the two General Councils of Ephesus and Calcedon, that condemn'd and cast them out of the Church for Hereticks. What will Baxter answer to that Act of Parliament under Queen Elizabeth, impowering Bishops to judge any matter or cause to be heretick, which by the first four General Councils,
As if the silly Minister understood their meaning better then all the learned Father's of the two General Councils of Ephesus and Calcedon, that condemned and cast them out of the Church for Heretics. What will Baxter answer to that Act of Parliament under Queen Elizabeth, impowering Bishops to judge any matter or cause to be heretic, which by the First four General Councils,
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and admit circumcision, with other ceremonies of th• … Iewes. The Grecians with their adherents, Muscovites and Russians, even in S. Athanasius his Creed are excluded from Salvation for denying the procession of the Holy Ghost from the Father and the Son. Of whom your Thomas Rogers upon the 39. Articles pronounced thus;
and admit circumcision, with other ceremonies of th• … Iewes. The Greeks with their adherents, Muscovites and Russians, even in S. Athanasius his Creed Are excluded from Salvation for denying the procession of the Holy Ghost from the Father and the Son. Of whom your Thomas Rogers upon the 39. Articles pronounced thus;
30. Of Luther and Calvin 's pretended Churches there is no doubt, as holding many aged errours, long since condemned by Councils and Fathers for Heresies.
30. Of Luther and calvin is pretended Churches there is no doubt, as holding many aged errors, long since condemned by Councils and Father's for Heresies.
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See the Catalogues of old Heresies collected by Epiphanius, Philostratus, • … sidor, and S. Austin, who for example having rank'd AErius • … mongst Hereticks for denying Sacrifice and Prayer for the dead, ends his Book, assuring, that whosoever holds any of those H• … resies cannot be a Catholick:
See the Catalogues of old Heresies collected by Epiphanius, Philostratus, • … sidor, and S. Austin, who for Exampl having ranked Aerius • … amongst Heretics for denying Sacrifice and Prayer for the dead, ends his Book, assuring, that whosoever holds any of those H• … resies cannot be a Catholic:
31. Whence I conclude, that since all other Churches in the world disagreeing from the Roman, are by sacred Antiquity held and confessed Hereticall, and by consequence no Churches:
31. Whence I conclude, that since all other Churches in the world disagreeing from the Roman, Are by sacred Antiquity held and confessed Heretical, and by consequence no Churches:
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as if he fo• … got, that the Preaching • … f Ch• … ist • … n at Ierusalem. 'Tis a noto• … ious vanity in yo• … • … - men, to be alway• … s pecking ar• … gr• … ones.
as if he fo• … god, that the Preaching • … f Ch• … is't • … n At Ierusalem. It's a noto• … jous vanity in yo• … • … - men, to be alway• … s pecking ar• … gr• … ones.
Who denies, that m• … m• … y of time other Churches might prevent 〈 ◊ 〉 Roman, and in that sense p• … ecisely, be either M• … hers o• … S• … sters her,
Who Denies, that m• … m• … y of time other Churches might prevent 〈 ◊ 〉 Roman, and in that sense p• … ecisely, be either M• … hers o• … S• … sters her,
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or with S. Cyprian, The root and originall of the Catholick Church. The Church of Caesarea began after that of Ierusalem, and yet was made her Metropolitan,
or with S. Cyprian, The root and original of the Catholic Church. The Church of Caesarea began After that of Ierusalem, and yet was made her Metropolitan,
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For which reason Iuvenal the Bishop of Ierusalem, said publickly in the Council of Ephesus: that the ancient Custome, and Apostolicall Tradition was, that the Church of Antioch is to be ruled and judged by the Roman.
For which reason Juvenal the Bishop of Ierusalem, said publicly in the Council of Ephesus: that the ancient Custom, and Apostolical Tradition was, that the Church of Antioch is to be ruled and judged by the Roman.
namely, that Christian Religion was planted in Britany in the dayes of Tiberius Caesar, about seven yeares before S. Peter came to Rome. But Gildas having spoken of the extreame desolation of his Countrey, caused by the Warres with the Romans (which Warres beginning, not under Tiberius, or Caius, who never Warred with the Britains, but under Claudius, lasted 40. yeares) Interea, saith he, In the mean time, (to wit, during those Warres) there appeared and imparted it self to this cold Island, more remote from the visible Sun then other N• … tions, the true and invisible Sun (which in the time of Tiberius Caesar, had manifested himself to the whole world) I mean, Christ vouchsafed to impart his Precepts, &c. Here Gildas onely sayes, that during the Warres with Claudius, the Sun of justice, that manifested himself to the world by his Preaching in Ierusalem under Tiberius, appeared at length to the Britains, that is, in the dayes of Claudius, in whose second year, S. Peter comming to Rome, was entertained by a noble British Lady,
namely, that Christian Religion was planted in Britany in the days of Tiberius Caesar, about seven Years before S. Peter Come to Room. But Gildas having spoken of the extreme desolation of his Country, caused by the Wars with the Romans (which Wars beginning, not under Tiberius, or Caius, who never Warred with the Britains, but under Claudius, lasted 40. Years) Interea, Says he, In the mean time, (to wit, during those Wars) there appeared and imparted it self to this cold Island, more remote from the visible Sun then other N• … Actions, the true and invisible Sun (which in the time of Tiberius Caesar, had manifested himself to the Whole world) I mean, christ vouchsafed to impart his Precepts, etc. Here Gildas only Says, that during the Wars with Claudius, the Sun of Justice, that manifested himself to the world by his Preaching in Ierusalem under Tiberius, appeared At length to the Britains, that is, in the days of Claudius, in whose second year, S. Peter coming to Room, was entertained by a noble Brit Lady,
named Claudia Ruf• … ina: But when all the Jewes were banisht from Rome, he took that occasion to go Preaching into France, and from thence into Britany, where he planted the Gospel, founded Churches,
nam Claudia Ruf• … In: But when all the Jews were banished from Room, he took that occasion to go Preaching into France, and from thence into Britany, where he planted the Gospel, founded Churches,
34. But let us suppose Christianity to have been in Britany before St. Peter came to Rome, was it then planted in the Soil, upon the hills and dales of the Land? or in the hearts of the Britains? if in the hearts;
34. But let us suppose Christianity to have been in Britany before Saint Peter Come to Room, was it then planted in the Soil, upon the hills and dales of the Land? or in the hearts of the Britains? if in the hearts;
then I ask, were those Britains English men, or did the Saxons receive their Christianity from them? Had not England, as England the first newes of Christ from Rome, by St. Austin the Monk, whom blessed St. Gregory di• … ected to our Conversion? And are not all English Protestants now living, who call themseves a Christian Church, the offspring of those first converted Saxons? what hideous ingratitude is it then, to smother the memory of so incomparable a benefit by still prating of old Britany? whose faith whencesoever it sprung up first, lasted not,
then I ask, were those Britains English men, or did the Saxons receive their Christianity from them? Had not England, as England the First news of christ from Room, by Saint Austin the Monk, whom blessed Saint Gregory di• … ected to our Conversion? And Are not all English Protestants now living, who call themseves a Christian Church, the offspring of those First converted Saxons? what hideous ingratitude is it then, to smother the memory of so incomparable a benefit by still prating of old Britany? whose faith whencesoever it sprung up First, lasted not,
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the first of Henry the 8. professing, that all the Churches of the Faithful (much more England) acknowledge and reverence the most holy See of Rome for their Mother.
the First of Henry the 8. professing, that all the Churches of the Faithful (much more England) acknowledge and Reverence the most holy See of Room for their Mother.
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The second of King Iames of glo• … ous memory, in the summe of the Conference before Majestie, affirming, that the Roman Church was once the Mother Churche;
The second of King James of glo• … ous memory, in the sum of the Conference before Majesty, affirming, that the Roman Church was once the Mother Church;
yet to the ma• … truth or falsity of Religion, by your own confession, 'twere but a Topick, reaching no farther then a mere probability, which may in it self, be as well false as true.
yet to the ma• … truth or falsity of Religion, by your own Confessi, 'twere but a Topic, reaching no farther then a mere probability, which may in it self, be as well false as true.
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For in your third page you cite and approve the principle of Vincentius Lirinensis, who, say you, to prove the truth of any Doctrine, argues the case from a threefold Topick;
For in your third page you Cite and approve the principle of Vincentius Lirinensis, who, say you, to prove the truth of any Doctrine, argues the case from a threefold Topic;
but also antiquity of time (though from the beginning) when it is believed, is but a bare Topick. And yet, God knows, this very Rule is your open condemnation.
but also antiquity of time (though from the beginning) when it is believed, is but a bore Topic. And yet, God knows, this very Rule is your open condemnation.
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Since it is impossible for you, or all the Protestants in the world, to shew that any one point of Doctrine, wherein you differ from the Roman Church, was ever believed, not only in all places, at all times, or by all the Fathers:
Since it is impossible for you, or all the Protestants in the world, to show that any one point of Doctrine, wherein you differ from the Roman Church, was ever believed, not only in all places, At all times, or by all the Father's:
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We cannot better put them to shame, then by demonstrating the Novelties of their pretensions, whil'st at the same time we evince the sacred antiquity of our own. Thus you.
We cannot better put them to shame, then by Demonstrating the Novelties of their pretensions, whilst At the same time we evince the sacred antiquity of our own. Thus you.
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and then blunder out nothing but old arguments, which have been answered a hundred times over? If you say the sence of Scripture on your side is evident, Our men ten to one more in number, equall in Learning (not to say more) and as upright in conscience, doe averre the contrary.
and then blunder out nothing but old Arguments, which have been answered a hundred times over? If you say the sense of Scripture on your side is evident, Our men ten to one more in number, equal in Learning (not to say more) and as upright in conscience, do aver the contrary.
but from the obscurity of Scripture? Did ever men in their right wits, having their eyes open, dispute whether the Sun shin'd at mid-day? To Demonstrations from universall Tradition you pretend no• …:
but from the obscurity of Scripture? Did ever men in their right wits, having their eyes open, dispute whither the Sun shined At midday? To Demonstrations from universal Tradition you pretend no• …:
And I hope you will not so much as pretend, that a few inconsiderable speeches of some Catholick Writers make up Demonstrations against that Church, in which they lived and died.
And I hope you will not so much as pretend, that a few inconsiderable Speeches of Some Catholic Writers make up Demonstrations against that Church, in which they lived and died.
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Against the Pope's Supreamacy. The first Demonstration. Page 16. 37. Phocas the Emperour in the year 606. saith Baronius, as you quote him, being angry with Cyriacus Bishop of Constantinople, adjudged the Title of Universall to the Roman Bishop alone;
Against the Pope's Supremacy. The First Demonstration. Page 16. 37. Phocas the Emperor in the year 606. Says Baronius, as you quote him, being angry with Cyriacus Bishop of Constantinople, adjudged the Title of Universal to the Roman Bishop alone;
Therefore the Pope's Supreamacy must of necessity have begun under Phocas, let never so many precedent exercises of that power, holy Fathers, and Councils shew the Contrary.
Therefore the Pope's Supremacy must of necessity have begun under Phocas, let never so many precedent exercises of that power, holy Father's, and Councils show the Contrary.
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What then did Phocas by his Edict conferre upon the Roman Church? Nothing, but that by his sentence he declared the Title of Universall to be unduly usurped by the Bishop of Constantinople, which was due to the Roman Church alone;
What then did Phocas by his Edict confer upon the Roman Church? Nothing, but that by his sentence he declared the Title of Universal to be unduly usurped by the Bishop of Constantinople, which was due to the Roman Church alone;
since that even her adversaries (the Bishops of Constantinople) contradicted not, that the Roman Church had alwayes held the Primacy over all Churches,
since that even her Adversaries (the Bishops of Constantinople) contradicted not, that the Roman Church had always held the Primacy over all Churches,
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Had all these words been fairly cited, your proof out of Baronius, that the Pope's Supreamacy began under • … hocas, would have appeared in its proper colours, it being evident, that Phocas did not first conferre even the Title in question, much lesse the Jurisdiction:
Had all these words been fairly cited, your proof out of Baronius, that the Pope's Supremacy began under • … hocas, would have appeared in its proper colours, it being evident, that Phocas did not First confer even the Title in question, much less the Jurisdiction:
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Nay more, the ancient Prophets upon this account were all equall every way, as well amongst themselves, (though some were Kings and Governours of the rest) as with the Apostles;
Nay more, the ancient prophets upon this account were all equal every Way, as well among themselves, (though Some were Kings and Governors of the rest) as with the Apostles;
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because we are built upon the foundation of the Prophets and Apostles, Ephes. 2. 20. And why not the Apostles equal to Christ, who is also a foundation of the wall of Gods City? Other foundation can no man lay,
Because we Are built upon the Foundation of the prophets and Apostles, Ephesians 2. 20. And why not the Apostles equal to christ, who is also a Foundation of the wall of God's city? Other Foundation can no man lay,
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To back this Demonstration, let us adde another taken out of the same Chapter of the Revel. v. 12. where it is likewise said, that the City of God had twelve Gates,
To back this Demonstration, let us add Another taken out of the same Chapter of the Revel. v. 12. where it is likewise said, that the city of God had twelve Gates,
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Would not he argue like a stout Logician? The third Demonstration. Page 17. 43. Whosoever withstands another to his face, because through inadvertency, or frailty he do's amisse,
Would not he argue like a stout Logician? The third Demonstration. Page 17. 43. Whosoever withstands Another to his face, Because through inadvertency, or frailty he do's amiss,
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Blind S. Austin: That which was done of S. Paul profitably by the liberty of charity, Peter took in good part by holy and benigne godlinesse of humility,
Blind S. Austin: That which was done of S. Paul profitably by the liberty of charity, Peter took in good part by holy and benign godliness of humility,
then Paul gave, to be confidently bold; even Inferiours to resist their betters for defending the truth of the Gospel: brotherly charity alwayes preserved.
then Paul gave, to be confidently bold; even Inferiors to resist their betters for defending the truth of the Gospel: brotherly charity always preserved.
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45. Sir, good D• … vinity teacheth us, that there are two kinds of Correction; the one of justice, that belongs to Superiours in regard of their Subjects:
45. Sir, good D• … vinity Teaches us, that there Are two Kinds of Correction; the one of Justice, that belongs to Superiors in regard of their Subject's:
As Iethro did to Moses, Ioab to David, and S. Bernard to Pope Eugenius. In a word, S. Peter 's authority over S. Paul was so acknowledged by all Antiquity, that as S. Hierome noted, the Villain Porphyrius censur'd S. Paul of sawcinesse and pride,
As Jethro did to Moses, Ioab to David, and S. Bernard to Pope Eugenius. In a word, S. Peter is Authority over S. Paul was so acknowledged by all Antiquity, that as S. Jerome noted, the Villain Porphyrius censured S. Paul of sauciness and pride,
how by Divine revelation he went up to Ierusalem to communicate his Gospel with the chief Apostles, Peter, Iames and Iohn; because some were apt to mistrust his Doctrine,
how by Divine Revelation he went up to Ierusalem to communicate his Gospel with the chief Apostles, Peter, James and John; Because Some were apt to mistrust his Doctrine,
that is, received them into their society of Preaching, upon agreement, that we, saith S. Paul, should goe unto the Gentiles, and they unto the Circumcision.
that is, received them into their society of Preaching, upon agreement, that we, Says S. Paul, should go unto the Gentiles, and they unto the Circumcision.
47. Whosoever receiveth into the fellowship of Preaching, one sent unto him by Gods appointment, to conferre his Doctrine, that he may not Preach in vain;
47. Whosoever receives into the fellowship of Preaching, one sent unto him by God's appointment, to confer his Doctrine, that he may not Preach in vain;
and S. Paul to the Gentiles, who though in regard of their number, they were to the Iewes but as the Ocean to a River, yet in many other respects, being the chosen people of God, had as S. Paul said to the Romans, Rom. 3. 3. much advantage every way above the Gentiles, and chiefly because unto them were committed the Oracles of God:
and S. Paul to the Gentiles, who though in regard of their number, they were to the Iewes but as the Ocean to a River, yet in many other respects, being the chosen people of God, had as S. Paul said to the Roman, Rom. 3. 3. much advantage every Way above the Gentiles, and chiefly Because unto them were committed the Oracles of God:
Otherwise S. Paul by calling Christ Minister Circumcisionis, and himself Doctour of the Gentiles, should according to you Mr. Pierce, signifie some advantage of honour above Christ in the extent of his Diocesse.
Otherwise S. Paul by calling christ Minister Circumcisionis, and himself Doctor of the Gentiles, should according to you Mr. Pierce, signify Some advantage of honour above christ in the extent of his Diocese.
48. To reinforce this demonstration you may adde, that since fellowship argues equality, not onely all Fellowes of a Colledge are equall to their head, that governs them, who is likewise a Fellow;
48. To reinforce this demonstration you may add, that since fellowship argues equality, not only all Fellows of a College Are equal to their head, that governs them, who is likewise a Fellow;
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but which is more, we are all equal to Christ our Lord, being called by God unto the fellowship of his Son Iesus Christ, 1 Cor. 9. much more then was S. Paul equal with S. Peter; was he not think ye? especially if we add to this, that S. Paul fourteen years before went up to Ierusalem to see and pay his respects to S. Peter; because, saith S. Ambrose, 'twas fit that Paul should desire to see Peter, to whom our Saviour had committed the charge of the Churches.
but which is more, we Are all equal to christ our Lord, being called by God unto the fellowship of his Son Iesus christ, 1 Cor. 9. much more then was S. Paul equal with S. Peter; was he not think you? especially if we add to this, that S. Paul fourteen Years before went up to Ierusalem to see and pay his respects to S. Peter; Because, Says S. Ambrose, 'twas fit that Paul should desire to see Peter, to whom our Saviour had committed the charge of the Churches.
Christ our Saviour had no jurisdiction, forsooth, over the Apostles, because he came not to Lord it, but to serve: Non veni ministrari, sed ministrare.
christ our Saviour had no jurisdiction, forsooth, over the Apostles, Because he Come not to Lord it, but to serve: Non veni ministrari, sed ministrate.
why not as meet, that for the keeping of the whole Universall Church, there should be one Arch-Bishop over all? Hearken to your Doctor Covell, sa• … ing to the Puritans: How can they think that equality would keep all the Pastours in the world in peace and unity, &c. For in all Societies, authority, which cannot be where all are equall, must procure unity and obedience.
why not as meet, that for the keeping of the Whole Universal Church, there should be one Arch-Bishop over all? Harken to your Doctor Covell, sa• … ing to the Puritans: How can they think that equality would keep all the Pastors in the world in peace and unity, etc. For in all Societies, Authority, which cannot be where all Are equal, must procure unity and Obedience.
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as power of Preaching, founding Churches, remitting Sins, administration of Sacraments, and the like: but also in jurisdiction and right to govern the whole Church:
as power of Preaching, founding Churches, remitting Sins, administration of Sacraments, and the like: but also in jurisdiction and right to govern the Whole Church:
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And if Bishops be all ejusdem meriti & Sacerdotii, not onely of the same merit in order to Priesthood, but also of the same degree of authority over others:
And if Bishops be all ejusdem Merit & Sacerdotii, not only of the same merit in order to Priesthood, but also of the same degree of Authority over Others:
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first by what S. Cyprian addes immediately to the very words above cited, and you very unhandsomely, not to say maliciously, conceale. Sed exordium ab unitate proficiscitur.
First by what S. Cyprian adds immediately to the very words above cited, and you very unhandsomely, not to say maliciously, conceal. said exordium ab unitate proficiscitur.
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Insomuch that the Centurists, famous Protestants, reprove S. Cyprian for it, saying, Passim dicit Cyprianus supra Petrum Ecclesiam fundatam, S. Cyprian often sayes, that the Church is founded upon S. Peter.
Insomuch that the Centurists, famous Protestants, reprove S. Cyprian for it, saying, Passim dicit Cyprian supra Peter Church fundatam, S. Cyprian often Says, that the Church is founded upon S. Peter.
Fourthly from that the same Centurists blame likewise S. Hierome for the like sayings, who upon the 6. of S. Matthew, speaking of S. Peter, hath these words:
Fourthly from that the same Centurists blame likewise S. Jerome for the like sayings, who upon the 6. of S. Matthew, speaking of S. Peter, hath these words:
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Finally from his 75. Epistle, when speaking to Pope Damasus: Beatitudini tuae, saith he, id est, Cathedrae tuae communione consocior, super illam Petram aedificatam Ecclesiam scio, &c. I am joyned in communion with your Blessednesse, that is to Peter's Chayre:
Finally from his 75. Epistle, when speaking to Pope Damasus: Beatitudini tuae, Says he, id est, Cathedrae tuae communion consocior, super Illam Petram aedificatam Church scio, etc. I am joined in communion with your Blessedness, that is to Peter's Chair:
Now, Sir, by these clear and unquestionable Texts is it not manifest, that in your Sermon to the Court you cheated these Fathers out of their true meaning? The seventh Demonstration. Page 18.
Now, Sir, by these clear and unquestionable Texts is it not manifest, that in your Sermon to the Court you cheated these Father's out of their true meaning? The seventh Demonstration. Page 18.
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The fifth Canon of the second Generall Council runs thus: The Bishop of Constantinople must have the honour of Primacy after the Bishop of Rome, because it is new Rome.
The fifth Canon of the second General Council runs thus: The Bishop of Constantinople must have the honour of Primacy After the Bishop of Rome, Because it is new Room.
Doe not those words, after the Bishop of Rome, rather prove the absolute Primacy of the Roman See? Secondly in the Council of Chalcedon, which was the fourth Generall, Act. 16. the Judges having heard the recitall of those two Canons, concluded thus:
Do not those words, After the Bishop of Rome, rather prove the absolute Primacy of the Roman See? Secondly in the Council of Chalcedon, which was the fourth General, Act. 16. the Judges having herd the recital of those two Canonas, concluded thus:
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What Canons, I pray, but those of the two first Generall Councils, you have alledg'd? which are so far from equallizing the Roman Bishop with the rest, that they give him all Primacy:
What Canonas, I pray, but those of the two First General Councils, you have alleged? which Are so Far from equalizing the Roman Bishop with the rest, that they give him all Primacy:
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This Primacy is farther p• … oved, because the same Council pretending to grant the Bishop of Constantinople a Primacy over the East after the Pope of Rome, according to the second Generall Council, expressely addes, that he should have power to order the Metropolitans in the Diocesses of the East:
This Primacy is farther p• … oved, Because the same Council pretending to grant the Bishop of Constantinople a Primacy over the East After the Pope of Rome, according to the second General Council, expressly adds, that he should have power to order the Metropolis in the Dioceses of the East:
that the Bishops chosen by the Clergy, of whatsoever Metropolis of the East, be presented to the Arch-Bishop of Constantinople, that he might either confirm or reject them as he pleased.
that the Bishops chosen by the Clergy, of whatsoever Metropolis of the East, be presented to the Arch-Bishop of Constantinople, that he might either confirm or reject them as he pleased.
And both Theodorus Balsamon upon the Council of Sardica, cap. 3. & 5. and Nilus de Primatu Papae, cap. 7. from those two Canons of the second and fourth Generall Councils, endeavour to conclude a right in the Bishop of Constantinople to admit of appeales from all the East.
And both Theodorus Balsamon upon the Council of Sardica, cap. 3. & 5. and Nilus de Primatu Pope, cap. 7. from those two Canonas of the second and fourth General Councils, endeavour to conclude a right in the Bishop of Constantinople to admit of appeals from all the East.
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Wherefore your exposition out of Iustellus concerning primacy of Order alone, is manifestly false, and against the Text. As therefore the primacy aimed at for the Bishop of Constantinople over the East (but never obtained,
Wherefore your exposition out of Iustellus Concerning primacy of Order alone, is manifestly false, and against the Text. As Therefore the primacy aimed At for the Bishop of Constantinople over the East (but never obtained,
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because the Church of Rome alwayes rejected those two Canons, as derogatory to the precedence of Alexandria and Antioch, established by the first Council of Nice:) was both of Order, and Jurisdiction:
Because the Church of Room always rejected those two Canonas, as derogatory to the precedence of Alexandria and Antioch, established by the First Council of Nicaenae:) was both of Order, and Jurisdiction:
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For that was the being S. Peter 's Successor, as appeares by the Title they gave S. Leo 's Epistle in their Speech to the Emperour, NONLATINALPHABET, the speech of Peter's Chayre:
For that was the being S. Peter is Successor, as appears by the Title they gave S. Leo is Epistle in their Speech to the Emperor,, the speech of Peter's Chair:
And in their relation given to Saint Leo, speaking of Dioscorus, who had dared to excommunicate the Pope in a false Council, called without the Pope's consent, which never was lawfull:
And in their Relation given to Saint Leo, speaking of Dioscorus, who had dared to excommunicate the Pope in a false Council, called without the Pope's consent, which never was lawful:
The Fathers therefore meant causam causae, the remote cause, to wit, the cause why St. Peter fixt his Seat at Rome, as being the head of the Roman Empire, to the end, saith S. Leo, that the light of truth, which was revealed for the Salvation of all Nations, might from the head of the world, be communicated effectually to the whole Body.
The Father's Therefore meant Causam causae, the remote cause, to wit, the cause why Saint Peter fixed his Seat At Room, as being the head of the Roman Empire, to the end, Says S. Leo, that the Light of truth, which was revealed for the Salvation of all nations, might from the head of the world, be communicated effectually to the Whole Body.
saying, that three things establisht the See Apostolick: S. Peters merit, who is Prince of the Apostolicall Colledge, the dignity of the City, and Synodicall authority:
saying, that three things established the See Apostolic: S. Peter's merit, who is Prince of the Apostolical College, the dignity of the city, and Synodical Authority:
For besides the nullity of that surreptitious Canon, evidently prov'd by Cardinal Peròn to in his reply to K. Iames, & wholy rejected by S. Leo, those Fathers meerly renew'd the fifth Decree of the second Generall Council, which,
For beside the nullity of that surreptitious Canon, evidently proved by Cardinal Peròn to in his reply to K. James, & wholly rejected by S. Leo, those Father's merely renewed the fifth decree of the second General Council, which,
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as we have seen above, intended onely the second place of dignity to the Bishop of Constantinople, as is insinuated in the Canon even as it lies, by the words immediately following, which you craftlly suppresse, NONLATINALPHABET,
as we have seen above, intended only the second place of dignity to the Bishop of Constantinople, as is insinuated in the Canon even as it lies, by the words immediately following, which you craftlly suppress,,
Iustinian the Emperour, some seventy yeares after, gives the same sence to that Canon, saying, that as the holy Pope of old Rome is the first of all Prelacy,
Iustinian the Emperor, Some seventy Years After, gives the same sense to that Canon, saying, that as the holy Pope of old Room is the First of all Prelacy,
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so the Arch-Bishop of Constantinople, new Rome should have the second place after the See Apostolick of old Rome, and be preferred before all the other Sees.
so the Arch-Bishop of Constantinople, new Room should have the second place After the See Apostolic of old Room, and be preferred before all the other Sees.
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Novell. 131. and long after Iustinian the Emperour, Basilius the younger, and Eustathius Patriarch of Constantinople, consulting of a re-union with the Latines;
Novel. 131. and long After Iustinian the Emperor, Basil the younger, and Eustathius Patriarch of Constantinople, consulting of a reunion with the Latins;
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desired, that it might be lawfull for them to obtain with the consent of the Pope, that the Church of Constantinople might be call'd Universal in the compass thereof,
desired, that it might be lawful for them to obtain with the consent of the Pope, that the Church of Constantinople might be called Universal in the compass thereof,
For we never contested for Primacy with the Roman Church. Good Sir, where is now your equality of priviledges? The eighth Demonstration. Page 19, and 20. 13. Every Pope, that refuseth the sole Title of Universal Bishop, denies the Primacy of power to gov• … rn the whole Church.
For we never contested for Primacy with the Roman Church. Good Sir, where is now your equality of privileges? The eighth Demonstration. Page 19, and 20. 13. Every Pope, that Refuseth the sole Title of Universal Bishop, Denies the Primacy of power to gov• … rn the Whole Church.
may it not be refused, without denying what it imports in the best interpretation? St. Gregory then considering that the Title of Universal Bishop in a strict Grammatical sense, imports Unum in multis, one in many,
may it not be refused, without denying what it imports in the best Interpretation? Saint Gregory then considering that the Title of Universal Bishop in a strict Grammatical sense, imports Unum in multis, one in many,
he utterly rejected it in himself, and condemned it in Iohn the Bishop of Constantinople. But did he therefore deny or reject the Primacy? did he not instance in S. Peter himself? Totius Ecclesiae principatus ei committitur,
he utterly rejected it in himself, and condemned it in John the Bishop of Constantinople. But did he Therefore deny or reject the Primacy? did he not instance in S. Peter himself? Totius Ecclesiae Principatus ei committitur,
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nay and practise it too over the very Church of Constantinople? Quis dubitat: who doubts, saith he, that the Church of Constantinople is subject to the See Apostolick? In so much that the Protestants Friccius, Carion, Peter Martyr, Osiander, and the Centurists cited by Mr. Breerly in the Protestants Apologie, shew out of S. Gregory these particulars:
nay and practise it too over the very Church of Constantinople? Quis dubitat: who doubts, Says he, that the Church of Constantinople is Subject to the See Apostolic? In so much that the Protestants Friccius, Carion, Peter Martyr, Osiander, and the Centurists cited by Mr. Breerly in the Protestants Apology, show out of S. Gregory these particulars:
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That the Bishop of Constantinople is subject to the Apostolick See. That S. Gregory challenged to himself power to command Arch-Bishops, to ordain or depose Bishops.
That the Bishop of Constantinople is Subject to the Apostolic See. That S. Gregory challenged to himself power to command Arch-Bishops, to ordain or depose Bishops.
These and divers other Texts of S. Gregory 's works so evidently convince his acknowledgement of the Popes Supremacy, that who should deny it merely for what S. Gregory writ against the name of Universal Bishop, seems to me, saith Doctor Sanders, either to have cast off all understanding, or sense of man;
These and diverse other Texts of S. Gregory is works so evidently convince his acknowledgement of the Popes Supremacy, that who should deny it merely for what S. Gregory writ against the name of Universal Bishop, seems to me, Says Doctor Sanders, either to have cast off all understanding, or sense of man;
To decline such a censure, Calvin chose rather to confesse, that there is no speech in S. Gregory 's writings, in which he more proudly boasts of the amplitude of his Primacy then this, I know not what Bishop is not subject to the See Apostolick,
To decline such a censure, calvin chosen rather to confess, that there is no speech in S. Gregory is writings, in which he more proudly boasts of the amplitude of his Primacy then this, I know not what Bishop is not Subject to the See Apostolic,
when he is found in a fault. The ninth Demonstration. Page 20. 54. Pope Gregory argues thus against the Title of Universal Bishop; if any one were Universal Bishop: that is, one immediate Bishop over all Diocesses:
when he is found in a fault. The ninth Demonstration. Page 20. 54. Pope Gregory argues thus against the Title of Universal Bishop; if any one were Universal Bishop: that is, one immediate Bishop over all Dioceses:
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to wit, that when there is no Pope at all, the Catholick Church hath then no Head. Therefore, &c. What! no Head at all? At least it retaineth an invisible head, which is as much as Protestants allow the Church.
to wit, that when there is no Pope At all, the Catholic Church hath then no Head. Therefore, etc. What! no Head At all? At least it retaineth an invisible head, which is as much as Protestants allow the Church.
may he not govern it a short space without a Pope? especially all other Bishops and inferiour Pastors remaining still in full poss• … ssion of their authority over their severall Flocks:
may he not govern it a short Molle without a Pope? especially all other Bishops and inferior Pastors remaining still in full poss• … ssion of their Authority over their several Flocks:
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In the interim 'tis enough for them to stick to their known Doctrine, believing in generall him to be Pope, who is Canonically chosen, without determining any in particular.
In the interim it's enough for them to stick to their known Doctrine, believing in general him to be Pope, who is Canonically chosen, without determining any in particular.
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Are not the Bishops of England in your opinion the immediate Heads of their respective Diocesses? what if one amongst them should turn Arian, would not the crime lie upon the Diocesse,
are not the Bishops of England in your opinion the immediate Heads of their respective Dioceses? what if one among them should turn Arian, would not the crime lie upon the Diocese,
55. Some Popes, even by the confession of Papists, have err'd as private Doctors onely, not as Universall Pastours of the Church, never defining heresie,
55. some Popes, even by the Confessi of Papists, have erred as private Doctors only, not as Universal Pastors of the Church, never defining heresy,
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Therefore Popes have been Heathens by sacrificing to Idols, and a totall Apostacy from Faith. One sole Pope was grievously slandered by the Schismaticks, adhering to Laurence the Antipop• …,
Therefore Popes have been heathens by sacrificing to Idols, and a total Apostasy from Faith. One sole Pope was grievously slandered by the Schismatics, adhering to Laurence the Antipop• …,
as if he had communicated with Photinus an Arian Deacon, and would have reinserted the nam• … of Acacius, a furious Arian, amongst the holy Bishops commemorated in the sac• … ed Mysteries.
as if he had communicated with Photinus an Arian Deacon, and would have reinserted the nam• … of Acacius, a furious Arian, among the holy Bishops commemorated in the sac• … ed Mysteres.
Did ever Stella, Plat• … ina, or Onuphrius, say so? Do they inferre out of the supposed fall of these few Popes amongst 234. others, that either the Popes were not supream Governours of the Church,
Did ever Stella, Plat• … In, or Onuphrius, say so? Do they infer out of the supposed fallen of these few Popes among 234. Others, that either the Popes were not supreme Governors of the Church,
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except France, to be really turn'd Arian. For neither Liberius, nor S. Servatins with sundry other Bishops did ever subscribe to the heretical Confession of the Arians made at Arimini, though many of the Orthodox Bishops did, partly compelled by fear of torments, partly deluded by the Arians, perswading them that the word NONLATINALPHABET was omitted,
except France, to be really turned Arian. For neither Liberius, nor S. Servatins with sundry other Bishops did ever subscribe to the heretical Confessi of the Arians made At Arimini, though many of the Orthodox Bishops did, partly compelled by Fear of torments, partly deluded by the Arians, persuading them that the word was omitted,
Hence it is that S. Basil, coetanean to S. Hilary in his 293. Epistle writes thus, 'Twas fitting you should understand, that by the grace of God there be very many that maintain the Orthodox Faith delivered by the Nicene Fathers according to the rule of piety,
Hence it is that S. Basil, coetanean to S. Hilary in his 293. Epistle writes thus, 'Twas fitting you should understand, that by the grace of God there be very many that maintain the Orthodox Faith Delivered by the Nicene Father's according to the Rule of piety,
Nay, your Doctor Boughen in his Answer to T. B. confesses, that when Arianisme prevailed ' at Rome, the Catholick Church was visible at Alexandria, in Sardinia, in France, and other places.
Nay, your Doctor Boughen in his Answer to T. B. Confesses, that when Arianism prevailed ' At Room, the Catholic Church was visible At Alexandria, in Sardinia, in France, and other places.
intended only to extoll the constant Faith of his Country, for not communicating with the Arians, who were spread over many other parts of Europe. Otherwise, he saying expressely in the same Treatise, Episcopos Orientales stare sanos: that the Bishops of the East stood sound, would have expressely contradicted. himself.
intended only to extol the constant Faith of his Country, for not communicating with the Arians, who were spread over many other parts of Europe. Otherwise, he saying expressly in the same Treatise, Episcopos Orientales stare sanos: that the Bishops of the East stood found, would have expressly contradicted. himself.
58. For the rest of this your Instance, I can only say in your words, that whosoever shall read at large the many liberties and exemptions of the Gallican Church, which still acknowledges the Pope's supremacy;
58. For the rest of this your Instance, I can only say in your words, that whosoever shall read At large the many Liberties and exemptions of the Gallican Church, which still acknowledges the Pope's supremacy;
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and the publish'd confessions of Popish writers touching the Papal usurpations and right of Kings (put together by Goldastus an heretick, prov'd by Gretser, to be a lying knave) but never denying the Roman Bishops to succeed S. Peter in the spiritual government of the Church, will not be able to deny, that the Supremacy of the Pope hath this Lying against it; that it was not so from the beginning.
and the published confessions of Popish writers touching the Papal usurpations and right of Kings (put together by Goldastus an heretic, proved by Gretser, to be a lying knave) but never denying the Roman Bishops to succeed S. Peter in the spiritual government of the Church, will not be able to deny, that the Supremacy of the Pope hath this Lying against it; that it was not so from the beginning.
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What then? have these ten so well contrived Ratiocinations demonstrated nothing at all? yes Sir, they have demonstrated, that you are still guilty of Schisme for disturbing the See Apostolicks quiet possession of Supremacy in England without a demonstration, that it was usurpt.
What then? have these ten so well contrived Ratiocinations demonstrated nothing At all? yes Sir, they have demonstrated, that you Are still guilty of Schism for disturbing the See Apostolics quiet possession of Supremacy in England without a demonstration, that it was usurped.
As if there were no difference betwixt an intrinsecal infallibility proper to the nature of an infinite Being, essentially identify'd with Omniscience,
As if there were no difference betwixt an intrinsical infallibility proper to the nature of an infinite Being, essentially identified with Omniscience,
Had Moyses, and the Prophets Gods incommunicable Attribute? were the Apostles Omniscient? And yet were they not infallible in what they preach'd, assisted by the spirit of God? was not S. Paul as well incapable of teaching the Church errours,
Had Moses, and the prophets God's incommunicable Attribute? were the Apostles Omniscient? And yet were they not infallible in what they preached, assisted by the Spirit of God? was not S. Paul as well incapable of teaching the Church errors,
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What mean some Protestant Doctours, when they grant the Universal Church cannot erre in Fundamentalls? Cannot God preserve from errour as well in notfundamentals taken in your sense,
What mean Some Protestant Doctors, when they grant the Universal Church cannot err in Fundamentals? Cannot God preserve from error as well in notfundamentals taken in your sense,
S. Ierome had the same sentiment, when speaking to Ruffinus, Know thou, saith he, that the Roman Faith commended by the voice of the Apostle, admitteth no such delusions,
S. Jerome had the same sentiment, when speaking to Ruffinus, Know thou, Says he, that the Roman Faith commended by the voice of the Apostle, admitteth no such delusions,
60. You and yours on the other side, denying the Church to be infallible, argue Christ of improvidence, in not furnishing his Church with undoubtable meanes to compose differences in matters of Faith, and preserve unity; The Church of Tyranny;
60. You and yours on the other side, denying the Church to be infallible, argue christ of improvidence, in not furnishing his Church with undoubtable means to compose differences in matters of Faith, and preserve unity; The Church of Tyranny;
If I should say, that any one at his pleasure I may resist the Councils, I should say well, saith Luther, expressely against St. Austin 's belief in his first Book against the Donanatists, chap. 7. who speaking of the rebaptization of those that had been baptized by Hereticks, he sayes, The obscurity of this question compell'd men of great authority to stagger a long while,
If I should say, that any one At his pleasure I may resist the Councils, I should say well, Says Luther, expressly against Saint Austin is belief in his First Book against the Donanatists, chap. 7. who speaking of the rebaptization of those that had been baptised by Heretics, he Says, The obscurity of this question compelled men of great Authority to stagger a long while,
Chilianisme infected the primitive Fathers without contradiction• …, and the Church of God in S. Austin 's and Innocent the third's opinion, held the necessity of Infant-communicating, which the Council of Trent declared against.
Chilianisme infected the primitive Father's without contradiction• …, and the Church of God in S. Austin is and Innocent the third's opinion, held the necessity of Infant-communicating, which the Council of Trent declared against.
for that in their time sprung up the Heresies of Simon Magus, Di• … rephes, Cerinthians, Ebion, Nicolaitans, &c. and yet the Apostles in their Council at Ierusalem could freely say, It seemed good to the Holy Ghost and to us.
for that in their time sprung up the Heresies of Simon Magus, Di• … rephes, Cerinthians, Ebion, Nicolaitans, etc. and yet the Apostles in their Council At Ierusalem could freely say, It seemed good to the Holy Ghost and to us.
Was not this Council by the assistance of the Holy Ghost, inerrable, notwithstanding those Heresies? How then doe Heresies prove the Fallibility of Generall Councils, lawfully called, to beat them down? would not such a Principle argue the Fallibility of Christ,
Was not this Council by the assistance of the Holy Ghost, inerrable, notwithstanding those Heresies? How then do Heresies prove the Fallibility of General Councils, lawfully called, to beatrice them down? would not such a Principle argue the Fallibility of christ,
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For Novatus after a Schisme raised against St. Cyprian, coming to Rome, joyned with Novatianus a Roman Priest, against Pope Cornelius; and both together sowed the heresie held first by Montanus and Tertullian, that such as were faln should not be readmitted into the Church after repentance.
For Novatian After a Schism raised against Saint Cyprian, coming to Room, joined with Novatianus a Roman Priest, against Pope Cornelius; and both together sowed the heresy held First by Montanus and Tertullian, that such as were fallen should not be readmitted into the Church After Repentance.
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64. The Donatists were but a poor crew in Africa, condemned first by Melchiades Pope, in a Council at Rome, and then by two hundred Bishops (some say six hundred) at Arles in France: against which heresie S. Austin fought gallantly with the Sword of the unwritten word, laying this principle:
64. The Donatists were but a poor crew in Africa, condemned First by Melchiades Pope, in a Council At Room, and then by two hundred Bishops (Some say six hundred) At Arles in France: against which heresy S. Austin fought gallantly with the Sword of the unwritten word, laying this principle:
What is not clearly contained in Scripture, or instituted by Councils, and yet is held by the whole Church, is to be believed to have been delivered by the Apostles.
What is not clearly contained in Scripture, or instituted by Councils, and yet is held by the Whole Church, is to be believed to have been Delivered by the Apostles.
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65. The Arians, 'tis true, spread for a while by power and violence, but were condemn'd by the first Council of Nice, and by Iulius Pope, in a Roman Council,
65. The Arians, it's true, spread for a while by power and violence, but were condemned by the First Council of Nicaenae, and by Julius Pope, in a Roman Council,
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and this is likely to have been condemn'd with the heresie of the Apollinarists, in a Roman Council under Pope Damasus, as Baronius records, An. 373. against which Doctrine Dennis, Bishop of Alexandria writ long before, in confutation of Nepos, a Bishop of AEgypt. The others addicted those thousand yeares to chaste and spirituall delights:
and this is likely to have been condemned with the heresy of the Apollinarists, in a Roman Council under Pope Damasus, as Baronius records, Nias 373. against which Doctrine Dennis, Bishop of Alexandria writ long before, in confutation of Nepos, a Bishop of Egypt. The Others addicted those thousand Years to chaste and spiritual delights:
67. These Fathers were drawn to that opinion by Papias, Bishop of Hieropolis, who, as Eusebius recounts, said he had it from Aristion and Iohn Priests, Auditors of the Apostles:
67. These Father's were drawn to that opinion by Papias, Bishop of Hierapolis, who, as Eusebius recounts, said he had it from Aristion and John Priests, Auditors of the Apostles:
A doctrine unknown, and rather fabulous, saith Ensebius; But for my part, I think he took the spirituall and mysticall Tr• … dition of the Apostles m• … terially according to the Letter,
A Doctrine unknown, and rather fabulous, Says Eusebius; But for my part, I think he took the spiritual and mystical Tr• … dition of the Apostles m• … terially according to the letter,
The same saith S. Hierome upon Ieremy, lib. 4. Neither doe we find it in the Catalogues of old Heresies set down by S. Austin, Philastrius, Isidor, or Guido Carmelita. 'Tis in Epiphanius, but as relating to Cerinthus of a carnall reign.
The same Says S. Jerome upon Ieremy, lib. 4. Neither do we find it in the Catalogues of old Heresies Set down by S. Austin, Philastrius, Isidore, or Guido Carmelita. It's in Epiphanius, but as relating to Cerinthus of a carnal Reign.
68. Communion of Infants was never held absolutely necessary by the whole Church. For the ancient Fathers unanimously taught that Baptisme takes away all sin.
68. Communion of Infants was never held absolutely necessary by the Whole Church. For the ancient Father's unanimously taught that Baptism Takes away all since.
they were first Baptized, then Confirmed, and lastly received the holy Holy Eucharist, as is gathered out of the Lao• … icean Counci• …, held some time before the Council of Nice, and confirmed by the Synod of Trull, Inunctos etiam sacro Chrismate Divino Sacramento communicare convenit.
they were First Baptised, then Confirmed, and lastly received the holy Holy Eucharist, as is gathered out of the Lao• … icean Counci• …, held Some time before the Council of Nicaenae, and confirmed by the Synod of Trull, Inunctos etiam Sacred Chrismate Divino Sacramento communicare convenit.
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And yet both the Elibertin Council under Pope Sylvester, Can. 77. and S. Hierome against the Luciferans affirm, that a man dying before confirmation, is saved; and consequently before Communion.
And yet both the Elibertin Council under Pope Sylvester, Can. 77. and S. Jerome against the Luciferans affirm, that a man dying before confirmation, is saved; and consequently before Communion.
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For by Baptisme the Child is inserted into the mystical Body of Christ, which mystical Body is represented by the holy Eucharist. Now because Christ our Saviour said, that without the eating of his flesh life is not to be had:
For by Baptism the Child is inserted into the mystical Body of christ, which mystical Body is represented by the holy Eucharist. Now Because christ our Saviour said, that without the eating of his Flesh life is not to be had:
This to have been S. Austin 's mind, is clearly gathered out of these ensuing words, which venerable Bede upon the first to the Corinthians chap. 10. and Hugo Victorinus, Lib. 2. de Sacramentis, cap.
This to have been S. Austin is mind, is clearly gathered out of these ensuing words, which venerable Bede upon the First to the Corinthians chap. 10. and Hugo Victorinus, Lib. 2. de Sacramentis, cap.
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or that he is estranged from the Communion of that bread, although before he eates that bread and drinks that Cup, he departs this life in the union of Christs Body.
or that he is estranged from the Communion of that bred, although before he eats that bred and drinks that Cup, he departs this life in the Union of Christ Body.
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7. The • … ame may be said of Pope Innocent the first, who in his Epistle to the Fathers of the Melevitan Council, rather insinuates, that Baptisme it self is the eating of Christs Body.
7. The • … ame may be said of Pope Innocent the First, who in his Epistle to the Father's of the Melevitan Council, rather insinuates, that Baptism it self is the eating of Christ Body.
And if S. Cyprian was confessedly deceived, in holding rebaptization of Hereticks an Apostolicall Tradition, and, as S. Austin sayes, would have submitted to a Generall Council defining the contrary:
And if S. Cyprian was confessedly deceived, in holding rebaptization of Heretics an Apostolical Tradition, and, as S. Austin Says, would have submitted to a General Council defining the contrary:
why might not S. Austin be mistaken in the Traditions of Infant-Communion, and if now living, would humbly submit to the Council of Trent defining against it?
why might not S. Austin be mistaken in the Traditions of Infant-communion, and if now living, would humbly submit to the Council of Trent defining against it?
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Against Transubstantiation. The thirteenth Demonstration. Page 23. 72. If the age of Transubstantiation may be measured by the very first date of it's definition:
Against Transubstantiation. The thirteenth Demonstration. Page 23. 72. If the age of Transubstantiation may be measured by the very First date of it's definition:
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the Doctrine of Transubstantiation may be allowed to be as old as the Lateran Council, held under Pope Innocent the third, somewhat more then four hundred yeares past.
the Doctrine of Transubstantiation may be allowed to be as old as the Lateran Council, held under Pope Innocent the third, somewhat more then four hundred Years past.
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73. Sir, I suppose you could not chuse but eve• … feel with your hands the lightnesse of this Argument, together with the train of bad consequences it drawes after it.
73. Sir, I suppose you could not choose but eve• … feel with your hands the lightness of this Argument, together with the train of bad consequences it draws After it.
and the unconfusion of Natures in one Person, have no greater antiquity, then the four first Generall Councils, by which they were first respectively defined above 300. yeares after Christ.
and the unconfusion of Nature's in one Person, have no greater antiquity, then the four First General Councils, by which they were First respectively defined above 300. Years After christ.
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But howsoever there still remained in the Chalice the Accidents of Wine, which were truly genimen Vitis, a product of the Vine, that word signifying not Wine onely,
But howsoever there still remained in the Chalice the Accidents of Wine, which were truly genimen Vitis, a product of the Vine, that word signifying not Wine only,
or necessarily, but whatsoever growes of the Vine, the Flowers, the Leaves, the Grapes, &c. Pag. 9. in the Margin you wrong Scotus, as if he held Transubstantiation not a point of Faith before the Lateran Council,
or necessarily, but whatsoever grows of the Vine, the Flowers, the Leaves, the Grapes, etc. Page 9. in the Margin you wrong Scotus, as if he held Transubstantiation not a point of Faith before the Lateran Council,
whereas he onely sayes, (speaking of the like Definitions) that it was not explicitely believed under the notion of that word till the Councils definition:
whereas he only Says, (speaking of the like Definitions) that it was not explicitly believed under the notion of that word till the Councils definition:
though it was before matter of Faith, yet it was not before so much declared. Is not this to abuse Authours, and Auditours? The fourteenth Demonstration.
though it was before matter of Faith, yet it was not before so much declared. Is not this to abuse Authors, and Auditors? The fourteenth Demonstration.
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But Aquinas and Bellarmin disagree in the manner of explaining the Mystery of the Eucharist, and both agree in the truth and Faith of the Mystery it self.
But Aquinas and Bellarmin disagree in the manner of explaining the Mystery of the Eucharist, and both agree in the truth and Faith of the Mystery it self.
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A Schollar and not blush to argue so? How many Mysteries doe Christians believe, and yet the greatest Divines doe so clash in the explications of them, that each party holds the Mystery impossible in the others opinion? We all believe the blessed Trinity.
A Scholar and not blush to argue so? How many Mysteres do Christians believe, and yet the greatest Divines doe so clash in the explications of them, that each party holds the Mystery impossible in the Others opinion? We all believe the blessed Trinity.
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Now if one should argue thus? The Scotists hold the Mystery impossible without a certain distinction, which they call Ex natura rei, betwixt the Divine essence and the three personalities or Relations.
Now if one should argue thus? The Scotists hold the Mystery impossible without a certain distinction, which they call Ex Nature rei, betwixt the Divine essence and the three personalities or Relations.
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that is, with all it's locall dimensions, answering to the extensive parts of the place. S. Thomas holds it cannot, as implying a division of the body from it self.
that is, with all it's local dimensions, answering to the extensive parts of the place. S. Thomas holds it cannot, as implying a division of the body from it self.
What is here to shame the Catholicks? Where is Bellarmine's anger? Where his revenge upon the Angelical Doctor? I see nothing here but your vanity, seeking at the cost of others wrong to purchase applause to your self.
What is Here to shame the Catholics? Where is Bellarmine's anger? Where his revenge upon the Angelical Doctor? I see nothing Here but your vanity, seeking At the cost of Others wrong to purchase applause to your self.
78. You seem likewise to be unvers'd in School affairs, seeing that Bellarmine's inference in that question, is common to all Schoolmen, that defend the local existence of a body in two places.
78. You seem likewise to be unversed in School affairs, seeing that Bellarmine's Inference in that question, is Common to all Schoolmen, that defend the local existence of a body in two places.
but if with S. Thomas he grant the Major, with S. Thomas he will deny the Minor. And if with Bellarmin• … • … e grant the Minor, with Bellarmine he will deny the Major.
but if with S. Thomas he grant the Major, with S. Thomas he will deny the Minor. And if with Bellarmin• … • … e grant the Minor, with Bellarmine he will deny the Major.
79. If so long agoe as the time of Pope Nicholas the Second, either Transubstantiation was not forged and hammered out into the shape in which we find it,
79. If so long ago as the time of Pope Nicholas the Second, either Transubstantiation was not forged and hammered out into the shape in which we find it,
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because the submission of Berengarius satisfied the Roman Council of 113. Bishops without Transubstantiation. Therefore the Second: A masculine proofe!
Because the submission of Berengarius satisfied the Roman Council of 113. Bishops without Transubstantiation. Therefore the Second: A masculine proof!
and in that number was put one Berengarius, who lived about the year 1060. that is, 200. years before the Council of Lateran. And Ioachim Camerarius in his Book Intituled Historiae Narratio, pag. 161. Transubstantionis dogma de evanescentia panis post annum 850. tanquam in quieta posessione mansit usque ad Berengarii tempora & annum Christi 1050. The doctrine of Transubstantiation of the vanishing of the Bread,
and in that number was put one Berengarius, who lived about the year 1060. that is, 200. Years before the Council of Lateran. And Ioachim Camerarius in his Book Entitled Historiae Narration, page. 161. Transubstantionis dogma de evanescentia Paris post annum 850. tanquam in Quieta posessione mansit usque ad Berengarii tempora & annum Christ 1050. The Doctrine of Transubstantiation of the vanishing of the Bred,
after the year 850. remained as it were in quiet possession untill the time of Berengarius, and the • … ear of Christ, 1050 80. This Berengarius twice recanted his errour:
After the year 850. remained as it were in quiet possession until the time of Berengarius, and the • … ear of christ, 1050 80. This Berengarius twice recanted his error:
for there he acknowledgeth, that after Consecration the Bread and Wine are not only a Sacrament (in regard of the species remaining) but also the true Body and Bloud of Christ our Saviour, into which the substance of Bread and Wine is changed;
for there he acknowledgeth, that After Consecration the Bred and Wine Are not only a Sacrament (in regard of the species remaining) but also the true Body and Blood of christ our Saviour, into which the substance of Bred and Wine is changed;
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Ego Berengarius corde credo & ore confiteor panem & vinum, quae ponuntur in Altari, per mysterium sacrae Orationis & verba nostri Redemptoris, substantialiter converti in veram & propriam vivificam carnem & sanguinem Iesu Christi Domini nostri,
Ego Berengarius cord credo & over confiteor Bread & vinum, Quae ponuntur in Altar, per mysterium Sacrae Orationis & verba Our Redemptoris, substantialiter converti in Veram & propriam vivificam Carnem & sanguinem Iesu Christ Domini Our,
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which Conversion, the Council of Lateran 136. years after exprest by the word Transubstantiation. So false it is, that the Doctrine it self began only then.
which Conversion, the Council of Lateran 136. Years After expressed by the word Transubstantiation. So false it is, that the Doctrine it self began only then.
83. Now that so many • … ed, grave and judicious men of several Nations, from all parts of the Church should unanimously conspire to forge a Novelty, no man contradicting:
83. Now that so many • … ed, grave and judicious men of several nations, from all parts of the Church should unanimously conspire to forge a Novelty, no man contradicting:
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and the like, that divers Learned Protestants themselves, cited in the Protestants Apology, confesse a far greater antiquity of Transubstantiation then the Council of Lateran. There you shall read, that Gregory the great,
and the like, that diverse Learned Protestants themselves, cited in the Protestants Apology, confess a Far greater antiquity of Transubstantiation then the Council of Lateran. There you shall read, that Gregory the great,
and Austin brought into England Transubstantiation: that Chrysostome doth seem to confirm Transubstantiation: that Eusebius Emissenus did speak unprofitably of Transubstantiation:
and Austin brought into England Transubstantiation: that Chrysostom does seem to confirm Transubstantiation: that Eusebius Emissenus did speak unprofitably of Transubstantiation:
or outward accidents of the Bread and Wine, which still remain and appear the same: therefore in the inward substance rightly termed Transubstantiation.
or outward accidents of the Bred and Wine, which still remain and appear the same: Therefore in the inward substance rightly termed Transubstantiation.
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for our Lord by those words NONLATINALPHABET, Drink you all of it, intended onely that all the twelve Apostles then present should drink of that individuall Cup he had blessed, without powring in, and consecrating more Wine.
for our Lord by those words, Drink you all of it, intended only that all the twelve Apostles then present should drink of that Individu Cup he had blessed, without Pouring in, and consecrating more Wine.
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for he said not onely, drink you all, NONLATINALPHABET, but having consecrated the Cup, he said, Drink ye all, NONLATINALPHABET, of it. Secondly out of St. Mark, who addes, and they all drank of it.
for he said not only, drink you all,, but having consecrated the Cup, he said, Drink you all,, of it. Secondly out of Saint Mark, who adds, and they all drank of it.
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Himself according to divers Fathers gave the Sacrament in one kind to the two Disciples in Emaus. The Apostles practis'd the same, in breaking Bread without naming the Cup;
Himself according to diverse Father's gave the Sacrament in one kind to the two Disciples in Emaus. The Apostles practised the same, in breaking Bred without naming the Cup;
Satyrus, Saint Ambrose his Brother took an Hoste with him in a Box about his neck, to receive it at Sea. To sucking Children the Cup was onely given in S. Cyprian 's dayes.
Satyr, Saint Ambrose his Brother took an Host with him in a Box about his neck, to receive it At Sea. To sucking Children the Cup was only given in S. Cyprian is days.
And in the Greek Church they were wont to consecrate the Eucharist onely upon Saturdayes and Sundayes, to be received the other dayes in the week during Lent. Now in those hot Countreys the consecrated Wine could not be kept so long.
And in the Greek Church they were wont to consecrate the Eucharist only upon Saturdays and Sundayes, to be received the other days in the Week during Lent. Now in those hight Countries' the consecrated Wine could not be kept so long.
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as Sick, Ermits, Children, Sea-passengers, or Christians in persecution, & yet the Church from all antiquity had power to administer it to such in one kinde,
as Sick, Ermits, Children, Sea passengers, or Christians in persecution, & yet the Church from all antiquity had power to administer it to such in one kind,
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Against restraining the holy Scriptures from the common people. The seventeenth Demonstration Page 26. 88. If Hebrew to the Iewes was the mother tongue, and in that 'twas read weekly before the people.
Against restraining the holy Scriptures from the Common people. The seventeenth Demonstration Page 26. 88. If Hebrew to the Iewes was the mother tongue, and in that 'twas read weekly before the people.
89. Yea, but in our Saviours time Syriack was, and had been 14. Generations before, the mother tongue of the Iewes, who lost the Hebrew in the long captivity of Babylon: in so much that Esdras reading the Law to them, was forced to use interpreters.
89. Yea, but in our Saviors time Syriac was, and had been 14. Generations before, the mother tongue of the Iewes, who lost the Hebrew in the long captivity of Babylon: in so much that Ezra reading the Law to them, was forced to use Interpreters.
though most of the Eastern Nations had a different Language, as it appears by the Acts of the Apostles, Ch. 2. How have we heard each man in our own language wherein we were born? Parthians and Medians,
though most of the Eastern nations had a different Language, as it appears by the Acts of the Apostles, Christ 2. How have we herd each man in our own language wherein we were born? Parthians and Medians,
and Elamites, and those that inhabit Mesopotamia, Iewry and Capadocia, Pontus and Asia, Phrygia and Phamphilia, Egypt and the parts of Lybia, that is about Cyrene, and strangers of Rome.
and Elamites, and those that inhabit Mesopotamia, Iewry and Cappadocia, Pontus and Asia, Phrygia and Phamphylia, Egypt and the parts of Libya, that is about Cyrene, and Strangers of Room.
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nor is it known that ever the old Testament was by order of the Iewish Church turn'd into Syriack. S. Mark writ in Greek at Rome, and for the Romans, whose vulgar language was Latin: so did S. Paul his Epistle to the Romans; in Greek also to the Galathians, and yet their vulgar was a kind of German Language:
nor is it known that ever the old Testament was by order of the Jewish Church turned into Syriac. S. Mark writ in Greek At Room, and for the Roman, whose Vulgar language was Latin: so did S. Paul his Epistle to the Romans; in Greek also to the Galatians, and yet their Vulgar was a kind of Germane Language:
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And if the new Testament 400. years after, was translated into some very few other tongues, what is that to the beginning? were not the common people from the beginning restrained from it, at least those 400. years,
And if the new Testament 400. Years After, was translated into Some very few other tongues, what is that to the beginning? were not the Common people from the beginning restrained from it, At least those 400. Years,
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and in those Nations, where Hebrew, Greek or Latine were not the vulgar tongues? And was it then translated by order of the Churches into Hebrew, Greek, or Latine, or put into the hands of the common people,
and in those nations, where Hebrew, Greek or Latin were not the Vulgar tongues? And was it then translated by order of the Churches into Hebrew, Greek, or Latin, or put into the hands of the Common people,
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Which rule, had it been observed in England, when after fifteen hundred years the Bible (except perhaps the Psalmes) was under Henry the 8th. translated into English out of Latine, so many mad Sects would never have risen in it.
Which Rule, had it been observed in England, when After fifteen hundred Years the bible (except perhaps the Psalms) was under Henry the 8th. translated into English out of Latin, so many mad Sects would never have risen in it.
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Against publick Prayers in an unknown Tongue. The eighteenth Demonstration. Page 27. 92. What is scandalously opposite to the plain sense of Scripture, was not from the beginning.
Against public Prayers in an unknown Tongue. The eighteenth Demonstration. Page 27. 92. What is scandalously opposite to the plain sense of Scripture, was not from the beginning.
which to make good, you must demonstrate first, that the Apostle by preferring the gift of prophecy before unknown tongues in the Church, the only intent of that Chapter, speakes of tongues in the publick service,
which to make good, you must demonstrate First, that the Apostle by preferring the gift of prophecy before unknown tongues in the Church, the only intent of that Chapter, speaks of tongues in the public service,
and not rather and solely of tongues in mutual conferences, when the first Christians met for edification to communicate with one another their miraculous gifts,
and not rather and solely of tongues in mutual conferences, when the First Christians met for edification to communicate with one Another their miraculous Gifts,
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In which assemblies the Corinthians seem to have committed some disorders, turning Gods gifts, especially that of tongues, which was the least, to pride and vanity.
In which assemblies the Corinthians seem to have committed Some disorders, turning God's Gifts, especially that of tongues, which was the least, to pride and vanity.
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Why pray for the gift of interpretation, if he understood the Tongues? for so he might of himself interpret by the help of his naturall Language. And again:
Why pray for the gift of Interpretation, if he understood the Tongues? for so he might of himself interpret by the help of his natural Language. And again:
Therefore brethren be earnest to prophecy, and to speak with Tongues prohibit not: but let all things be done decently, and according to order, amongst you.
Therefore brothers be earnest to prophecy, and to speak with Tongues prohibit not: but let all things be done decently, and according to order, among you.
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Latin over the West, (not known to the unlearned, but in Italy, and some few Roman Colonies) as in Africa, Spain, France, Britany, Germany, Polonia, &c. But when Greek and Latin grew to be un-vulgar in the Nations where they were first naturall;
Latin over the West, (not known to the unlearned, but in Italy, and Some few Roman Colonies) as in Africa, Spain, France, Britany, Germany, Polonia, etc. But when Greek and Latin grew to be unvulgar in the nations where they were First natural;
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or Epistle to the boysterous Authour of the Animadversions upon FIAT LUX, and there you shall finde what Cyrill, Arch-Bishop of Trapesond a Grecian, answered Dr. Cosins at Paris, upon enquiry into the matter: to wit;
or Epistle to the boisterous Author of the Animadversions upon FIAT LUX, and there you shall find what Cyril, Arch-Bishop of Trapesond a Grecian, answered Dr. Cousin's At paris, upon enquiry into the matter: to wit;
that all the Liturgies, both those of S. Basil, S. Chrysostome, and S. Gregory Nazianzen were ever kept in the Learned Greek, differing from the vulgar Language:
that all the Liturgies, both those of S. Basil, S. Chrysostom, and S. Gregory Nazianzen were ever kept in the Learned Greek, differing from the Vulgar Language:
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Some particular persons, 'tis true, after the Greek Church was torn with Schismes and Heresies, translated the Greek Liturgy into Ethiopian, Armenian, and some • … ew other popular Tongues;
some particular Persons, it's true, After the Greek Church was torn with Schisms and Heresies, translated the Greek Liturgy into Ethiopian, Armenian, and Some • … ew other popular Tongues;
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but most of those having by length of time out-liv'd the knowledge of the common people, we may truly averre, that in our dayes all the Churches in Christendome,
but most of those having by length of time outlived the knowledge of the Common people, we may truly aver, that in our days all the Churches in Christendom,
Take the testimony of your own men, the Authors of that famous NONLATINALPHABET, or Bible of many Languages, who in the Preface to their Introduction, Printed An. 1655. ingenuously confesse, that not onely the Scriptures, but also the Liturgies and Rituals in most of the Sects of Christians are in Syriack, a Tongue unknown but to the Learned amongst them.
Take the testimony of your own men, the Authors of that famous, or bible of many Languages, who in the Preface to their Introduction, Printed Nias 1655. ingenuously confess, that not only the Scriptures, but also the Liturgies and Rituals in most of the Sects of Christians Are in Syriac, a Tongue unknown but to the Learned among them.
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The Maronites, saith he, Cophtes, Ia• … its, Georgians, Circassians, and others use a Tongue unknown to the people, in their Liturgies and publick Service.
The Maronites, Says he, Cophtes, Ia• … its, Georgians, Circassians, and Others use a Tongue unknown to the people, in their Liturgies and public Service.
If for such like reasons any former Popes have allowed the translation of the Masse-book into vulgar Tongues, 'tis an argument, that this point of Church Discipline is not indispensable;
If for such like Reasons any former Popes have allowed the Translation of the Mass-book into Vulgar Tongues, it's an argument, that this point of Church Discipline is not indispensable;
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for the Council of Trent sayes only, that it seemed not expedient to the Fathers, that the Masse should be celebrated every where in the vulgar Tongue:
for the Council of Trent Says only, that it seemed not expedient to the Father's, that the Mass should be celebrated every where in the Vulgar Tongue:
However, if God had universally misliked publick prayers for the Church in an unknown Tongue, he would never have ordered, that no man should be in the Tabernacle,
However, if God had universally misliked public Prayers for the Church in an unknown Tongue, he would never have ordered, that no man should be in the Tabernacle,
Against prohibiting of Marriage to men in Orders. The nineteenth Demonstration. Page 27. 28. 96. In the old Law Priests were permitted to have Wives for continuing on, the Tribe of Levi, of which all Priests were to be:
Against prohibiting of Marriage to men in Order. The nineteenth Demonstration. Page 27. 28. 96. In the old Law Priests were permitted to have Wives for Continuing on, the Tribe of Levi, of which all Priests were to be:
To corroborate this proof are cited in your Margin, Thuanus, a French Lawyer, and as it appeares by the whole thread of his History, little better then a Hugonot, Bishop Hall, a violent Protestant against Catholicks, and Zonaras a Greek Schismatick. Again,
To corroborate this proof Are cited in your Margin, Thuanus, a French Lawyer, and as it appears by the Whole thread of his History, little better then a Huguenot, Bishop Hall, a violent Protestant against Catholics, and Zonaras a Greek Schismatic. Again,
and attend to the Lord without distraction, 1 Cor. 7. 35. He that is without a Wife, is careful of the things that pertain to our Lord, how to please God.
and attend to the Lord without distraction, 1 Cor. 7. 35. He that is without a Wife, is careful of the things that pertain to our Lord, how to please God.
But he that is with a wife, is careful of things that pertain to the world, vers. 32. Should not Priests, whose calling is above the world, be in a state most capable of pleasing God? What sort of m• … n be Souldiers to God,
But he that is with a wife, is careful of things that pertain to the world, vers. 32. Should not Priests, whose calling is above the world, be in a state most capable of pleasing God? What sort of m• … n be Soldiers to God,
but Bi• … hops and Priests, as Timothy was, to whom St. Paul sayes, No man being a Souldier to God, intangleth himself in the affaires of this life, that he may please him, who hath chosen him to be a Souldier.
but Bi• … hops and Priests, as Timothy was, to whom Saint Paul Says, No man being a Soldier to God, intangleth himself in the affairs of this life, that he may please him, who hath chosen him to be a Soldier.
What affaires more secular then Wife and Children? who more entangled then Ministers, that, of their Benefices enjoyable onely for their lives, in place of complying with their duties, must provide for Wife and Children? Again,
What affairs more secular then Wife and Children? who more entangled then Ministers, that, of their Benefices enjoyable only for their lives, in place of complying with their duties, must provide for Wife and Children? Again,
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why translate you a Woman, and not a Wife? The Fathers are St. Chrysostome, Theodoret, Oecumenius, Theophilact, Tertullian, S. Ambrose, S. Ierome, S. Austin; cited by Bellarmin. Only Clemens Alexandrinus expounds the Text of the Apostle, Wives;
why translate you a Woman, and not a Wife? The Father's Are Saint Chrysostom, Theodoret, Oecumenius, Theophilact, Tertullian, S. Ambrose, S. Jerome, S. Austin; cited by Bellarmin. Only Clemens Alexandrian expounds the Text of the Apostle, Wives;
99. The sixth Canon of the Apostles, only orders, that Bishops and Priests NONLATINALPHABET do not turn off their Wives after Priesthood, leaving them to the wide world, without means to subsist in a handsome way,
99. The sixth Canon of the Apostles, only order, that Bishops and Priests do not turn off their Wives After Priesthood, leaving them to the wide world, without means to subsist in a handsome Way,
This sense is rightly deduced from the 27. Canon, ordering thus, praecipimus: we command that if any promoted to the Clergy will marry, they be Lectors or singers only;
This sense is rightly deduced from the 27. Canon, ordering thus, praecipimus: we command that if any promoted to the Clergy will marry, they be Lectors or singers only;
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Sir, your own Bible reads, A Bishop must be blamelesse, the Husband of one Wife. In which words, there is neither command nor counsel to have or use a Wife.
Sir, your own bible reads, A Bishop must be blameless, the Husband of one Wife. In which words, there is neither command nor counsel to have or use a Wife.
then it follows, that when S. Paul, 1 Tim. 5. 9. advises to take a Widow of threescore, having been the wife of one man, he means, not of two men at once, which was never lawful amongst either Iewes or Gentiles. The true sense therefore is, that a Bishop must not be bigamus, or have had more then one wife, before he be made Bishop:
then it follows, that when S. Paul, 1 Tim. 5. 9. advises to take a Widow of threescore, having been the wife of one man, he means, not of two men At once, which was never lawful among either Iewes or Gentiles. The true sense Therefore is, that a Bishop must not be bigamus, or have had more then one wife, before he be made Bishop:
because Saturninus, the Gnosticks, Manicheans, and other hereticks, forbid all men both Clergy and Layety to marry, the use of marriage coming à malo Deo, from an ill God, or the Devil, as they taught.
Because Saturninus, the Gnostics, Manichaeans, and other Heretics, forbid all men both Clergy and Laity to marry, the use of marriage coming à Malo God, from an ill God, or the devil, as they taught.
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101. The Fable of Paphnutius his pleading in the Nicene Council, that Priests, if married before their Ordination, might use their wives after Priesthood, hath been long since exploded by Baronius, Bellarmine, the Protestants Apology and others,
101. The Fable of Paphnutius his pleading in the Nicene Council, that Priests, if married before their Ordination, might use their wives After Priesthood, hath been long since exploded by Baronius, Bellarmine, the Protestants Apology and Others,
Yet that very Fable makes against all Ministers, that marry after Ordination: and worthily: for before Luther, there is no authentical example of its lawfulnesse in the whole world.
Yet that very Fable makes against all Ministers, that marry After Ordination: and worthily: for before Luther, there is no authentical Exampl of its lawfulness in the Whole world.
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102. Our Savour Christ from the beginning confined the liberty of a perpetual Divorce (for of this he was askt) to the sole cause of fornication, by reason that fornication is properly and per se or of its own nature most opposite to the contract of marriage, violating the faith,
102. Our Savour christ from the beginning confined the liberty of a perpetual Divorce (for of this he was asked) to the sole cause of fornication, by reason that fornication is properly and per se or of its own nature most opposite to the contract of marriage, violating the faith,
but for a certain or uncertain time, till the cause be removed, may be made for many causes besides fornication, to wit, imminent danger of Soul or Body from either party.
but for a certain or uncertain time, till the cause be removed, may be made for many Causes beside fornication, to wit, imminent danger of Soul or Body from either party.
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103. Because forsooth, 'twas not from the beginning, that our Lord promised an hundredfold to him, who for his name should leave his Wife, Matth. 19. 27. and Luke 18. 29. 'Twas not from the beginning, that,
103. Because forsooth, 'twas not from the beginning, that our Lord promised an hundredfold to him, who for his name should leave his Wife, Matthew 19. 27. and Lycia 18. 29. 'Twas not from the beginning, that,
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104. Do's Maldonat averre such a separation, though not for Adultery, to be against the Law of Christ? Sir, you most unconscionably slander Maldonat and abuse your Auditours, upon perswasion, that he contradicts the Council of Trent, in holding sequestration from bed and board, not perpetual,
104. Do's Maldonatus aver such a separation, though not for Adultery, to be against the Law of christ? Sir, you most unconscionably slander Maldonatus and abuse your Auditors, upon persuasion, that he contradicts the Council of Trent, in holding sequestration from Bed and board, not perpetual,
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The fourth, if the wife brawle and scold, and will not live peaceably, in 1 Cor. 7. Ann. 1554. & lib. de causis Matrim. Ann. 1530. 107. Calvin in his Institutions huggs the same doctrine of Divorce, with liberty to take another wife, in case one marry without the consent of Parents:
The fourth, if the wife brawl and scold, and will not live peaceably, in 1 Cor. 7. Ann. 1554. & lib. de Causis Matrimony. Ann. 1530. 107. calvin in his Institutions huggs the same Doctrine of Divorce, with liberty to take Another wife, in case one marry without the consent of Parents:
if either party be absent a year, or will not keep home after three moneths warning, lib. 4. cap. 19. And in the Genevian Canons, pag. 29, 32, 40, 41. If a husband shall be absent, let his wife cause him to be called by the publick Cryer, avd if he come not within the time limited, the Minister shall licence his wife to take another husband.
if either party be absent a year, or will not keep home After three months warning, lib. 4. cap. 19. And in the Genevian Canonas, page. 29, 32, 40, 41. If a husband shall be absent, let his wife cause him to be called by the public Crier, avd if he come not within the time limited, the Minister shall licence his wife to take Another husband.
but he commanded the hard of heart, that if they would not use their Wives with Nuptiall equity, they should then procure a Bill of Divorce, and marry again.
but he commanded the hard of heart, that if they would not use their Wives with Nuptial equity, they should then procure a Bill of Divorce, and marry again.
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Out of this principle he deduces many particular cases, as of parting one from another, Theft, Homicide, Lunacy, &c. in which Divorce with freedome to re-marry may be lawfull, in Matth. 19. fol. 147. de Regno Christi, lib. 2. cap.
Out of this principle he deduces many particular cases, as of parting one from Another, Theft, Homicide, Lunacy, etc. in which Divorce with freedom to remarry may be lawful, in Matthew 19. fol. 147. de Regno Christ, lib. 2. cap.
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However, what more common in the whole Island then Divorce from Bed and Board allow'd in certain Cases besides Fornication, by the Canons of your Church? Where then is the onely Council of Trents heynous offence?
However, what more Common in the Whole Island then Divorce from Bed and Board allowed in certain Cases beside Fornication, by the Canonas of your Church? Where then is the only Council of Trents heinous offence?
111. By these therefore, and many more corruptions in point of practice, and doctrine too, which were no deviations from what had been from the beginning, but wrongfully imposed upon the whole Church united with their Head the Roman Bishop,
111. By these Therefore, and many more corruptions in point of practice, and Doctrine too, which were no deviations from what had been from the beginning, but wrongfully imposed upon the Whole Church united with their Head the Roman Bishop,
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and never confess'd by the learned'st, or unlearned'st Sons of the same Church in their publick Writings, the sensuall part of the Christian world was moved to look for a deformation.
and never confessed by the Learnedest, or unlearnedest Sons of the same Church in their public Writings, the sensual part of the Christian world was moved to look for a deformation.
112. What if Stapleton laments the vices of some Popes, who sate upon the Chayre of Peter, as the Scribes and Pharisees upon the Chayre of Moyses: Did he therefore acknowledge that corruption of manners, either in the whole Church, subject to that See,
112. What if Stapleton laments the vices of Some Popes, who sat upon the Chair of Peter, as the Scribes and Pharisees upon the Chair of Moses: Did he Therefore acknowledge that corruption of manners, either in the Whole Church, Subject to that See,
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or that it was ever approved by the Church? S. Austin in 166. Epistle will tell you, that Christ hath placed in the Chayre of Unity the Doctrine of Verity,
or that it was ever approved by the Church? S. Austin in 166. Epistle will tell you, that christ hath placed in the Chair of Unity the Doctrine of Verity,
113. Now because page 31. you ingenuously confesse, that corruption of manners in point of practice cannot justifie a separation from the Roman Church, (and so your Sermon is to no other purpose stuff'd with such pretended corruptions,
113. Now Because page 31. you ingenuously confess, that corruption of manners in point of practice cannot justify a separation from the Roman Church, (and so your Sermon is to no other purpose stuffed with such pretended corruptions,
St. Austin discovered the same in the Donatists, who had with wicked fury separated themselves from the Roman Church, and thus takes up the Heretick Petilian: Why dost thou call the See Apostolick the Chayre of Pestilence, &c.
Saint Austin discovered the same in the Donatists, who had with wicked fury separated themselves from the Roman Church, and thus Takes up the Heretic Petilian: Why dost thou call the See Apostolic the Chair of Pestilence, etc.
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114. If the Roman Church's corruptions of Doctrine, and that in matters of Faith, corruptions intrenching on fundamentalls, have been shewed in the former Demonstrations,
114. If the Roman Church's corruptions of Doctrine, and that in matters of Faith, corruptions entrenching on fundamentals, have been showed in the former Demonstrations,
But the said corruptions of Doctrine have been shewed in the former Demonstrations. Therefore the Schisme is the Roman Church's, &c. 115. No question, if those corruptions of Doctrine have been really demonstrated, in which appeares not the least glimpse of evidence, no nor of probability neither:
But the said corruptions of Doctrine have been showed in the former Demonstrations. Therefore the Schism is the Roman Church's, etc. 115. No question, if those corruptions of Doctrine have been really demonstrated, in which appears not the least glimpse of evidence, no nor of probability neither:
as you here doe, that the actual departure from the Church is indeed yours, but the causal, the Church's? Why not that if a secession be made from the Church, 'tis in the very selfsame measure, that the Church makes one from Christ? As if there could be a just cause to depart from the Universal Church. We are certain, saith S. Austin, that no man could justly separate from the Communion of the whole world, Epist. 48. And again, There is no just necessity of dividing unity, lib. 2. cont. Parmenia, cap. II. And your pretended Arch-Bishop Laud joynes with S. Austin, There can be no just cause to make a Schisme from the whole Church, Sect. 21. pag. 139. Now Luther, Calvin, and all their followers, separated from all the Churches in the world.
as you Here do, that the actual departure from the Church is indeed yours, but the causal, the Church's? Why not that if a secession be made from the Church, it's in the very selfsame measure, that the Church makes one from christ? As if there could be a just cause to depart from the Universal Church. We Are certain, Says S. Austin, that no man could justly separate from the Communion of the Whole world, Epistle 48. And again, There is no just necessity of dividing unity, lib. 2. contentedly. Parmenia, cap. II And your pretended Arch-Bishop Laud joins with S. Austin, There can be no just cause to make a Schism from the Whole Church, Sect. 21. page. 139. Now Luther, calvin, and all their followers, separated from all the Churches in the world.
Luther forsaking the external Communion of the corrupted Church, could not but forsake the external Communion of the Catholick Church, &c. cap. 5. pag. 274. So Calvin: it is absurd, that since we have been forced to divide our selves from all the world, we should now in our very beginnings disagree amongst our selves.
Luther forsaking the external Communion of the corrupted Church, could not but forsake the external Communion of the Catholic Church, etc. cap. 5. page. 274. So calvin: it is absurd, that since we have been forced to divide our selves from all the world, we should now in our very beginnings disagree among our selves.
Ep, 141. So Chillingworth. cap. 5. pag. 237. As for external Communion of the visible Church, we have without scruple formerly granted, that Protestants did forsake it.
Epistle, 141. So chillingworth. cap. 5. page. 237. As for external Communion of the visible Church, we have without scruple formerly granted, that Protestants did forsake it.
What else I pray? For if every point of Faith in which we differ from Protestants, as Masse, praying to Saints, use of Images, &c. be Heresie and Apostacy;
What Else I pray? For if every point of Faith in which we differ from Protestants, as Mass, praying to Saints, use of Images, etc. be Heresy and Apostasy;
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though now in the second, many of you for very shame disclaime from it, and seek with Doctour Usher, the first English broacher of this new Heresie, in his Sermon at Wansted before King Iames An. 1624. to hook in,
though now in the second, many of you for very shame disclaim from it, and seek with Doctor Usher, the First English broacher of this new Heresy, in his Sermon At Wansted before King James Nias 1624. to hook in,
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Forindeed this monster of Doctrine fell first from the Apostate Pen of Marcus Antonius de Dominis: who to gratifie the Sectaries, forged the distinction of fundamentals,
Forindeed this monster of Doctrine fell First from the Apostate Pen of Marcus Antonius de Dominis: who to gratify the Sectaries, forged the distinction of fundamentals,
For what Christians upon earth ever taught before, that salvation might stand with a voluntary disbelief of the least point of Faith known to be sufficiently proposed by the Church,
For what Christians upon earth ever taught before, that salvation might stand with a voluntary disbelief of the least point of Faith known to be sufficiently proposed by the Church,
To whom your Doctour Whitaker subscribes, lib. 3. cont. Dureum Sect. 3. He goe• … from the Gospel, who sayes the whole world can conspire against Christ.
To whom your Doctor Whitaker subscribes, lib. 3. contentedly. Dureum Sect. 3. He goe• … from the Gospel, who Says the Whole world can conspire against christ.
Haeretici in semetipsos sententiam dicunt, suo arbitrio ab Ecclesia recedendo, saith Saint Hierome, In Epist. ad Tit. cap. 3. Hereticks give sentence against themselves, parting from the Church of their own accord.
Haeretici in semetipsos sententiam dicunt, Sue arbitrio ab Ecclesia recedendo, Says Saint Jerome, In Epistle and Tit. cap. 3. Heretics give sentence against themselves, parting from the Church of their own accord.
In this sense we grant, that the holy Church by excommunication thrust out Protestants, as the Apostle did the incestuous Corinthian, after he had first by that detestable sin given the cause to be expell'd.
In this sense we grant, that the holy Church by excommunication thrust out Protestants, as the Apostle did the incestuous Corinthian, After he had First by that detestable since given the cause to be expelled.
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Of your own private NONLATINALPHABET, or election, you renounc'd her authority, disbelieved her Doctrine, cast out her practises. Behold Schisme at your door:
Of your own private, or election, you renounced her Authority, disbelieved her Doctrine, cast out her practises. Behold Schism At your door:
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121. To what you cite in the Margin against Hildebrand, or Gregory the seventh, Baronius hath fully answer'd, Anno Domini 1076. 1077. showing out of approved Authours of the same age, that William Bishop of Mastrecht, the chief stickler in that Schismaticall Council at Wormes, died a while after in despaire, roaring out that he was damn'd for adhering to Henry the King against Pope Gregory: and that the rest of those Schismaticall Bishops upon repentance, both writ to the Pope for pardon,
121. To what you Cite in the Margin against Hildebrand, or Gregory the seventh, Baronius hath Fully answered, Anno Domini 1076. 1077. showing out of approved Authors of the same age, that William Bishop of Mastrecht, the chief stickler in that Schismatical Council At Worms, died a while After in despair, roaring out that he was damned for adhering to Henry the King against Pope Gregory: and that the rest of those Schismatical Bishops upon Repentance, both writ to the Pope for pardon,
He addes, that after the Pope had absolv'd the King, he said Masse, and before Communion taking the sacred Hoste in his hand, in presence of the King and the whole assembly, protested that he received it as the judgement of the crimes objected against him by the Schismaticks, that if he were innocent, he might be free'd from all suspition:
He adds, that After the Pope had absolved the King, he said Mass, and before Communion taking the sacred Host in his hand, in presence of the King and the Whole assembly, protested that he received it as the judgement of the crimes objected against him by the Schismatics, that if he were innocent, he might be freed from all suspicion:
To sooth your Auditours, you rake out of the Channell of sixteen hundred yeares a few examples in matter of fact, wherein Princes either intrenching upon the immunities of the Church,
To sooth your Auditors, you rake out of the Channel of sixteen hundred Years a few Examples in matter of fact, wherein Princes either entrenching upon the immunities of the Church,
as Henry the eighth did, ordering Laymen Vicar generals in spirituality: As Cromwell was, and sate in the Convocation House amongst the Bishops as Head over them all? Did they deny or renounce the Supreamacy of Popes in the spirituall government of the Church? Have they challenged as born and in-bred to their Crowns, Supreame power in all causes both Spirituall and Civill? Did they part from the Pope, the Papacy, the Roman Church,
as Henry the eighth did, ordering Laymen Vicar generals in spirituality: As Cromwell was, and sat in the Convocation House among the Bishops as Head over them all? Did they deny or renounce the Supremacy of Popes in the spiritual government of the Church? Have they challenged as born and inbred to their Crowns, Supreme power in all Causes both Spiritual and Civil? Did they part from the Pope, the Papacy, the Roman Church,
and not upon that very score been accounted Hereticks? This you shall neither find in Iustinian 's Code, nor in Zeno 's Henoticon, nor in Charles the great's Capitulars.
and not upon that very score been accounted Heretics? This you shall neither find in Iustinian is Code, nor in Zeno is Henoticon, nor in Charles the great's Capitulars.
123. The Code was compil'd a nefandissimis hominibus, by most wicked men, saith Spondanus. And that unhappy Emperour, by medling too much against his own rule, in Ecclesiasticall affaires, ruin'd his Empire, fell into open Heresie, persecuted Orthodox Bishops, and died suddenly.
123. The Code was compiled a nefandissimis hominibus, by most wicked men, Says Spondanus. And that unhappy Emperor, by meddling too much against his own Rule, in Ecclesiastical affairs, ruined his Empire, fell into open Heresy, persecuted Orthodox Bishops, and died suddenly.
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Yet Baronius and others very probably judge, that his Lawes concerning the Church were drawn up by Epiphanius and Menas, Patriarchs of Constantinople, but publisht in the Emperour's name for the better observance.
Yet Baronius and Others very probably judge, that his Laws Concerning the Church were drawn up by Epiphanius and Menas, Patriarchs of Constantinople, but published in the Emperor's name for the better observance.
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Secondly, Iohn the second, Pope, in a Letter to him confirmes those Lawes, as being informed by two Bishops, Hypathius and Demetrius, his Legats, that they were made by the consent of Bishops, in conformity to the See Apostolick,
Secondly, John the second, Pope, in a letter to him confirms those Laws, as being informed by two Bishops, Hypathius and Demetrius, his Legates, that they were made by the consent of Bishops, in conformity to the See Apostolic,
Thirdly because the Emperou• … in the Code, Tit. 1. lege 8. sayes, he will 〈 ◊ 〉 suffer any thing to passe, concerning the affaires of the Church, which shall not be referr'd 〈 ◊ 〉 his Blessednesse (the Pope) because he is He• … of all the holy Prelates.
Thirdly Because the Emperou• … in the Code, Tit. 1. lege 8. Says, he will 〈 ◊ 〉 suffer any thing to pass, Concerning the affairs of the Church, which shall not be referred 〈 ◊ 〉 his Blessedness (the Pope) Because he is He• … of all the holy Prelates.
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Zeno was a profess'• … Eutychian, who put out a profession of Faith call'd Henoticon, in which embracing the Fai• … of the three first Generall Councils, he left out the Council of Chalcedon. He was in fine bu• … ied alive.
Zeno was a profess'• … Eutychian, who put out a profession of Faith called Henoticon, in which embracing the Fai• … of the three First General Councils, he left out the Council of Chalcedon. He was in fine bu• … ied alive.
Of devotion to the Church, he caused the Ecclesiastical Laws to be drawn out of the sacred Councils and Decrees of Popes into 168. Capitula, or Chapters, where with much mod• … sty he excuseth himself, saying, that he does not prescribe Lawes to Bishops,
Of devotion to the Church, he caused the Ecclesiastical Laws to be drawn out of the sacred Councils and Decrees of Popes into 168. Capitula, or Chapters, where with much mod• … sty he excuseth himself, saying, that he does not prescribe Laws to Bishops,
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There, even as they are in Goldastus his thi• … d Tome, he sayes, The Ecclesiastical and Canonical authority teacheth, that Councils must not be held without leave of the Roman Bishop:
There, even as they Are in Goldastus his thi• … worser Tome, he Says, The Ecclesiastical and Canonical Authority Teaches, that Councils must not be held without leave of the Roman Bishop:
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nor can you show, that at any time, that most Catholick House of Austria had the least thought of reforming the Church in points of Faith, by their own authority.
nor can you show, that At any time, that most Catholic House of Austria had the least Thought of reforming the Church in points of Faith, by their own Authority.
But which of them ever undertook a Reformation against the whole Iewish Clergy, or by disowning the High Priests authority? Of Cooks fraudulent allegations for our Kings of England, see a solid Refutation in Pers• … s against Cook 's fifth part of Reports, where you shall find all Antiquity speaking the great respect of the British and English Kings to the Roman Church:
But which of them ever undertook a Reformation against the Whole Jewish Clergy, or by disowning the High Priests Authority? Of Cooks fraudulent allegations for our Kings of England, see a solid Refutation in Pers• … s against Cook is fifth part of Reports, where you shall find all Antiquity speaking the great respect of the Brit and English Kings to the Roman Church:
126. Doe the examples of some few secular Princes, unduly handling Church affairs, or actually opposing some exercise of the Popes power, not the power it self, prove the right of particular Nations to reform themselves in matters of Faith,
126. Doe the Examples of Some few secular Princes, unduly handling Church affairs, or actually opposing Some exercise of the Popes power, not the power it self, prove the right of particular nations to reform themselves in matters of Faith,
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and reserved to her self, as her own inheritance from Christ, the power of managing concerns of Religion? Hath it ever been heard since the beginning of the world, saith S. Athanasius, that the judgements of the Church did take their force from the Emperour? And the renowned Doctour S. Ambrose to Valentinian the younger, When have you ever heard, most Clement Emperour, that Lay-men did judge of Bishops in matters of Faith?
and reserved to her self, as her own inheritance from christ, the power of managing concerns of Religion? Hath it ever been herd since the beginning of the world, Says S. Athanasius, that the Judgments of the Church did take their force from the Emperor? And the renowned Doctor S. Ambrose to Valentinian the younger, When have you ever herd, most Clement Emperor, that Laymen did judge of Bishops in matters of Faith?
128. 'Tis then an intollerable abuse to throng, and wrest Authours against their meaning, as if they favoured your unjustifiable Schisme, in recounting the deeds of a few Christian Princes, who even then sound in faith, stuck fast to the Roman Church, by whose Concession we do not deny but Princes may sometimes exercise Ecclesiastical jurisdiction without hurting the Popes Supremacy.
128. It's then an intolerable abuse to throng, and wrest Authors against their meaning, as if they favoured your unjustifiable Schism, in recounting the Deeds of a few Christian Princes, who even then found in faith, stuck fast to the Roman Church, by whose Concession we do not deny but Princes may sometime exercise Ecclesiastical jurisdiction without hurting the Popes Supremacy.
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and cut her way through the very bowels of her mother, the Catholick Church, trampling over Crownes, profaning Churches, destroying Altars, violating Vowes,
and Cut her Way through the very bowels of her mother, the Catholic Church, trampling over Crowns, profaning Churches, destroying Altars, violating Vows,
When? where? what Crownes and Scepters? At least the Roman Church made decrees with a non obstante to Apostolical Constitutions, not excepting even the Commandements of Christ.
When? where? what Crowns and Sceptres? At least the Roman Church made decrees with a non Obstacle to Apostolical Constitutions, not excepting even the commandments of christ.
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He meanes Constitutions made by Bishops of the S• … Apostolick, his predecessours, to whom he being equal in power, may upon occasion repeale their Decrees,
He means Constitutions made by Bishops of the S• … Apostolic, his predecessors, to whom he being equal in power, may upon occasion repeal their Decrees,
Was Christs institution of the Eucharist under both kindes, a command to the Layety for both kindes? I have told you before, that your grand Patriarch Luther contradicts you.
Was Christ Institution of the Eucharist under both Kinds, a command to the Laity for both Kinds? I have told you before, that your grand Patriarch Luther contradicts you.
131. The Imperiall Edict at Wormes to set the Church in her wonted posture, you call a cruell Edict. But, Sir, you cannot but know, that of late there was a pack of men, who attempted to reform you, crying out, down with Lawn Sleeves; down with set Prayers; down with Steeple-houses.
131. The Imperial Edict At Worms to Set the Church in her wonted posture, you call a cruel Edict. But, Sir, you cannot but know, that of late there was a pack of men, who attempted to reform you, crying out, down with Lawn Sleeves; down with Set Prayers; down with Steeple-houses.
and then to cover the shame of your nonperformance, tell your Reader in the Dedicatory, that your marginal citations are the evidence and warrant of all the rest:
and then to cover the shame of your nonperformance, tell your Reader in the Dedicatory, that your marginal citations Are the evidence and warrant of all the rest:
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And why? because forsooth, we cannot wit• … honour or safety contradict the publick Confessions of our ablest Hyperaspistae. A pretty piece of Pedantry!
And why? Because forsooth, we cannot wit• … honour or safety contradict the public Confessions of our Ablest Bodyguards. A pretty piece of Pedantry!
Hyperaspistae! Are all your Demonstrations shrunk up to a few quotations of unclassical Authours? As if Polydor Virgil, and Erasmus, two Grammarians, Thuanus a Lawyer, Cassander a prohibited Authour,
Bodyguards! are all your Demonstrations shrunk up to a few quotations of unclassical Authors? As if Polydore Virgil, and Erasmus, two Grammarians, Thuanus a Lawyer, Cassander a prohibited Author,
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But let us suppose they were indeed of the ablest Pens, do's the Catholick Faith depend upon single mens opinions? Are Catholicks obliged upon their honour to defend every particular Doctor's abberrations? Cannot we be safe in Conscience,
But let us suppose they were indeed of the Ablest Pens, do's the Catholic Faith depend upon single men's opinions? are Catholics obliged upon their honour to defend every particular Doctor's abberrations? Cannot we be safe in Conscience,
for the antiquity of whose Doctrines, a world of prime Protestant Writers apologize in the Protestants Apology. And truly, you that acknowledge no publick infallible authority to decide matters of Faith • … s we doe, must rely much upon your private Doctors;
for the antiquity of whose Doctrines, a world of prime Protestant Writers apologise in the Protestants Apology. And truly, you that acknowledge no public infallible Authority to decide matters of Faith • … s we do, must rely much upon your private Doctors;
The Protestant Cause is now, and ever hath been from the beginning maintained with grosse falsifications and calumnies, whereof their prime Controversie-Writers are notoriously,
The Protestant Cause is now, and ever hath been from the beginning maintained with gross falsifications and calumnies, whereof their prime Controversie-Writers Are notoriously,
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Now, for a farewell, tell me in good earnest, for the Novelty of what point of our Faith have you quoted truly any one of our ablest Hyperaspistae, as you arepleas'd to call them? In what leafe, page, line or margin may we find him? you confesse, pag. 31. that Corruptions in point of practice cannot justifie a separation.
Now, for a farewell, tell me in good earnest, for the Novelty of what point of our Faith have you quoted truly any one of our Ablest Bodyguards, as you arepleased to call them? In what leaf, page, line or margin may we find him? you confess, page. 31. that Corruptions in point of practice cannot justify a separation.
Well then, amongst the eleven points you object as Novelties, let us set aside the Celibacy of the Clergy, the Communion under one kind, the Scriptures and publick Service in an unknown Tongue:
Well then, among the eleven points you Object as Novelties, let us Set aside the Celibacy of the Clergy, the Communion under one kind, the Scriptures and public Service in an unknown Tongue:
direct me now to one approved Catholick Authour cited in your Sermon, clearly testifying, that the Pope's Supreamacy, the Churche's Infallibility, Transubstantiation, Sacrifice of the Masse, Purgatory, Worship of Images, Invocation of Saints, and the lawfulnesse of a Tempory Divorce for other causes besides Fornication, are all,
Direct me now to one approved Catholic Author cited in your Sermon, clearly testifying, that the Pope's Supremacy, the Church's Infallibility, Transubstantiation, Sacrifice of the Mass, Purgatory, Worship of Images, Invocation of Saints, and the lawfulness of a Temporary Divorce for other Causes beside Fornication, Are all,
and return with speed to the House of God, that Firmament and Pillar of Truth, the Roman Church, from which you can never demonstrate any just cause to depart.
and return with speed to the House of God, that Firmament and Pillar of Truth, the Roman Church, from which you can never demonstrate any just cause to depart.
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Vnum tamen aud• … cter, conscientia te• … e profiteor, quia nusquam hone• … iores Clericos vidi quam in Romana Ecclesia, aut qui magis av• … ritiam dete• … arentur.
One tamen aud• … cter, conscientia te• … e profiteor, quia nusquam hone• … Lores Clerics Vidi quam in Roman Ecclesia, Or qui magis av• … ritiam dete• … arentur.
Omnes baereses exierunt ab illa t• … quam sarmenta inutilia recisa de vite sed ilia manet in sua radice & in sua vite? S. Aug. de Symb. ad Catechu. lib. 1. c. 5.
Omnes baereses exierunt ab illa t• … quam sarmenta inutilia recisa de vite sed ilia manet in sua radice & in sua vite? S. Aug. de Symbol ad Catechu. lib. 1. c. 5.
Sess. 4. Quae ipsius Christi ore ab Apostolis acceptae, au• … ab ipsis Apostolis Spiritu Sanct• … dictan• … e, quasi per manus traditae ad nos us { que } pervenerant. Upon that place.
Sess. 4. Quae Himself Christ over ab Apostles acceptae, au• … ab Ipse Apostles Spiritu Sanct• … dictan• … e, quasi per manus traditae ad nos us { que } pervenerant. Upon that place.
Ne { que } eni• … nate sunt haereses n• … si dum Scripturae bonae intelliguntur non bene, & quod in iis non bene intelligitur, temerè & audacter asserit• … r. Tract. 18. in Ioann.
Ne { que } eni• … nate sunt Heresies n• … si dum Scriptures bonae intelliguntur non bene, & quod in iis non bene intelligitur, temerè & Audacitèr asserit• … r. Tract. 18. in John.
H• … spin. 〈 ◊ 〉 S• … cram lib. 2. pag. 157. Dr. Humphrey Iesuit ▪ part. 2. 〈 ◊ 〉. 5. where he sayes that Gregory and Austin brought into England the whole Chaos of Popish superstition.
H• … spin. 〈 ◊ 〉 S• … cram lib. 2. page. 157. Dr. Humphrey Iesuit ▪ part. 2. 〈 ◊ 〉. 5. where he Says that Gregory and Austin brought into England the Whole Chaos of Popish Superstition.
See Pamelius justifying this Text from most ancient copies of 800, and 900. years past, and the sense cohe• … es with all that follows and goes before. Vnam cathedram constituit, & uunitatis ejusdem originem ab uno incipientem sua authoritate disposuit. Qui cathedram Petri supra quam fundata est Ecclesia deseri• … in Ecclesia se esse confidit?
See Pamelius justifying this Text from most ancient copies of 800, and 900. Years past, and the sense cohe• … es with all that follows and Goes before. Vnam Cathedram Constituted, & uunitatis ejusdem originem ab Uno incipientem sua authoritate disposuit. Qui Cathedram Petri supra quam found est Ecclesia deseri• … in Ecclesia se esse confidit?
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Vt sibi liceret cum consens• … Paepae, u• … Ecclesia Constantinopolis haberetur & appellaretur universalis in suo orbe, sicut Ro• … na in orbe totius Mundi. Glaber Rodulphus lib. 1. cap. 1.
Vt sibi liceret cum consens• … Paepae, u• … Ecclesia Constantinople haberetur & appellaretur Universalis in Sue orbe, sicut Ro• … na in orbe totius Mundi. Glaber Rudolph lib. 1. cap. 1.
Sermo. ad Infantes ad • … ltare de Sacramento. Gratian. de Co• … secrat. Cap. qui passus est. See also St. Austin l. 3. de peccator: merit. & Re• … iss. c. 4:
Sermon. ad Infants ad • … ltare de Sacramento. Gratian. de Co• … Secret. Cap. qui passus est. See also Saint Austin l. 3. de peccator: merit. & Re• … is. c. 4:
S. Hieron. in Epitaphi• … Paulae. S. Aug. l. 3. de Consensu Evangelist. c. 25. Beda in cap. 24. Lucae Theophil• … ctus. Ibidem Isychius Hieresolin. lib. 2. in Leviticum cap. 9. &c.
S. Hieron. in Epitaphi• … Paulae. S. Aug. l. 3. de Consensu Evangelist. c. 25. Beda in cap. 24. Luke Theophil• … ctus. Ibidem Isychius Hieresolin. lib. 2. in Leviticus cap. 9. etc.
Imò non tantùm Scripturas, sed & Liturgias & Ritualia apud plerasque Christianorum Sectas in Syriaca lingua esse, licet doctis inter eos solùm 〈 ◊ 〉, clarè ostendit doctissimus Breerwoodus. Si• … etiam, ut hoc obiter addamus, Iudaei in precibus publicis Hebraica lingua utuntur, quam vulgus ignorat: Et Ecclesia Graeca, antiqua Graecae, quae ab hodernct vulgari tantum differt, quantùm Italica a Latinct. Etiam apud Mabometano• … ubique lingua Arabica tum preces publicè fiunt, tum Alcoranum legitur (quod proph• … ari exostimant, si in aliam linguam transferatur) etiam ubi Arabica est vulgaris. Praefat. ad Introduct. page 37.
Imò non tantùm Scripturas, sed & Liturgies & Ritualia apud plerasque Christians Sectas in Syriaca lingua esse, licet doctis inter eos solùm 〈 ◊ 〉, clarè ostendit doctissimus Breerwoodus. Si• … etiam, ut hoc obiter addamus, Judea in precibus publicis Hebraica lingua utuntur, quam vulgus Ignorant: Et Ecclesia Graeca, Antiqua Graecae, Quae ab hodernct vulgari Tantum Differt, quantùm Italica a Latinct. Etiam apud Mabometano• … ubique lingua Arabica tum preces publicè Fluent, tum Alcoranum legitur (quod proph• … Ari exostimant, si in aliam Linguam transferatur) etiam ubi Arabica est vulgaris. Praeface ad Introduct. page 37.
S. Chrys. hom. 2. ep. ad Tit. S. Ambrose in 1 Timoth. 3. 2. S. Hierome ep. 83. c. 2. & ep. 2. c. 18. ep. 11. c. 2. S. Austin de bono conjugii. c. 18. S. Leo, ep. 87. S. Greg. l. 2. ep. 25.
S. Chrys. hom. 2. Epistle. ad Tit. S. Ambrose in 1 Timothy 3. 2. S. Jerome Epistle. 83. c. 2. & Epistle. 2. c. 18. Epistle. 11. c. 2. S. Austin de Bono Conjugii. c. 18. S. Leo, Epistle. 87. S. Greg. l. 2. Epistle. 25.
Cassander cited in your Margin concludes thus: Non tamen baee quae diximus, eo pertinent, ut imagines Sanctorum, si in iis modo decorum servetur, non aliquo honore iis convenienti & debito affici possin• …, What I have said, hinders not but that some convenient and due honour may be given to the Images of Saints, if a decency be kept in i• …
Cassander cited in your Margin concludes thus: Non tamen baee Quae Diximus, eo pertinent, ut imagines Sanctorum, si in iis modo decorum servetur, non Aliquo honore iis convenienti & Debito affici possin• …, What I have said, hinders not but that Some convenient and due honour may be given to the Images of Saints, if a decency be kept in i• …
