must grant So that still this whole Controversy issues in this whether the Terms of their Communion be not sinful if they be this will justifie our Non-communion with them if they be not we are Schismaticks and by this we are willing to stand or fall So that this charge of Schism upon the Church of England is very absurd and ridiculous unless they can charge us with Schismatical Doctrines and Practices if we separate for the sake of a Corrupt Faith or Worship we are Schismaticks indeed but if we separate only because we will not profess any Erroneous Doctrines nor Communicate in a corrupt Worship unless the true Faith and true Worship can make Men Schismaticks we may very securely scorn such an Accusation And it is as impertinent a Question to ask us what Church we joyned in Communion with when we forsook the Communion of the Church of Rome For if by joyning in Communion with other Churches they mean uniting our selves in one Ecclesiastical Body with them putting our selves under the Government of any other Patriarch so we joyned in Communion with no other Church and there was no reason we should for we were Originally a free independent Church which owed no Subjection to any other Church but had a plenary Power to decide all Controversies among our selves without appealing to any foreign Jurisdiction and when we had delivered our selves from one Usurper there was no reason to court a new one this not being necessary to Catholick Unity and Communion If by joyning in Communion with other Churches they mean what other Churches we made the Pattern of our Reformation we freely confess we made no Church of that Age our Pattern but I think we did much better for we made the Scriptures our Rule and the Primitive and Apostolick Churches our Pattern which we take to be a more Infallible direction than the Example of any Church then or now If we must have been confined to the Faith and Practise of other Churches then in being without regard to a more Infallible Rule and a more unquestionable Authority I confess I should have chose to have continued in the Church of Rome which had the most visible and flourishing Authority of any other Church at that time but our Reformers did believe and very rightly that no Church had any Authority against the Scriptures and Primitive Practise and then they were not concerned to enquire whether any other Church did in all things believe and practise as they taught but what the Faith and Practice of the Apostles and their immediate Successors was and yet they very well know that most of those Doctrines and Practises which they condemned in the Church of Rome were condemned by other Churches also though it may be those other Churches might have some less Errors and Corruptions of their own If the Scriptures and the Example of the Primitive Churches be a sufficient Authority to justifie a Reformation then the Church of England is blameless though no other Church in the World followed this Pattern but our selves for this is the Rule and Pattern which they ought all to follow and if they do not it is not we are to blame but themselves And yet what if I should say that our Reformers made the Church of Rome her self the Pattern of our Reformation and indeed this is the plain truth of the Case For we framed no new Creeds no new Articles of Faith no new Forms of Worship no new Models of Government but retained all that is Ancient and Apostolick in the Church of Rome and only rejected those Corruptions and Innovations which were introduced in several Ages and confirmed all together by the Council of Trent Our Faith is contained in the Apostles Nicene Athanasian Creeds which are all owned by the Church of Rome and were the Ancient Faith of the Catholick Church We own the two Christian Sacraments Baptism and the Lords Supper which were expresly Instituted by our Saviour himself and which the Church of Rome owns We Worship one God through Jesus Christ who is that one Mediator between God and Man as the Church of Rome confesses though she brings in a great many other Mediators by the help of a distinction Our publick Liturgie is so conformed to the Ancient Liturgies of the Roman Church that it has been often objected to us though very peevishly and absurdly by Dissenters that our Common Prayer is taken out of the Mass Book Our Litanies Collects Hymns are many of them taken out of the old Latin Liturgies only we have changed the Popish Legends into Lessons out of the Old and New Testaments and have left out Prayers to Saints and all the Corruptions of the Mass and other Superstitions So that in Truth the Church of England is the exact Resemblance of the Church of Rome in her state of Primitive Purity before her Faith and Worship were corrupted with new and superstitious Additions and it is plain that this was the Rule of our Reformation not to form and model a new Church but only to Purge the Church from all new Corruptions and to leave the old Foundations and Building as it was and if we have indeed retained all that is Ancient and Apostolick in the Church of Rome and rejected nothing but Innovations in Faith and Corruptions in Worship they need not enquire for a Church which believes all that we do for the Church of Rome her self does so and if they believe more than they should it is no fault that we do not believe all that they do and therefore we had no need to seek for any other Church to joyn with for we staid where we were and did not leave our Church but Reform it and a Man who does not pull down his House but only cleanses it and makes it a more wholsom Habitation needs not inquire for a new House to dwell in To conclude this Argument our positive Faith and Worship is the same still with the Church of Romes and therefore they cannot blame us for it and in those Doctrines and Practices wherein we have forsaken the Church of Rome we have the Authority and Practice of most other Churches to justifie us which do not own the Supremacy of the Pope nor Transubstantiation nor Purgatory nor Communion in one kind nor Latin Service nor the Worship of Images with several other of the Trent Innovations So that in truth we are so far from separating from all Christian Societies that there are few things in our Reformation but what are owned and justified either by the Church of Rome her self or by some other Churches not to take notice now that there are few things in our Reformation but what some Doctors of the Roman Communion have either justified or spoke modestly of 16. The whole Clergy of the Catholick Church may Apostatize from Fundamental Truth and Holiness whilst part of a National Laity may preserve both discover the Clergies defection and depriving them heap to themselves Teachers
the Church of Rome truly represented the Answer to Monsieur de Meaux or to Papists Protesting against Protestant Popery nor the Vindication of the Catechism truly representing the Doctrines and Practices of the Church of Rome in answer to the first and second Sheets of the second Part of the Papist Misrepresented and Represented Is our Author then one of those who are employed some times to do a little job at Writing but are not permitted to read any of our Books but what and when their Superiors please This gives an account of that Mystery how they can so confidently urge such things as all the World now laughs at for poor Men they know no better and what some so uncharitably call impudence is only ignorance He proceeds Their Test and Homily call the honour we pay to sacred persons and things Idolatry We must either then challenge Protestants to prove this proposition or conclude them calumniators We know what we profess and practise to be as the Catholick Church teaches we hear our Doctrine and Practice confidently said and solemnly subscribed to be Idolatry Sure then we may conclude that Protestants believe the proposition and decent it is that they give a reason of a Faith so injurious to the Catholick Church or henceforward renounce it This still makes good my conjecture that he has only heard in general of such a charge as this but never read the Arguments whereby some Protestants make good this charge at least as they apprehend for me-thinks had he known these proofs he should first have answered them before he had called for more but I assure him it will be an easier task to conclude them Calumniators than to undertake to answer them and therefore if he be wise let him stick to that if they believe and practise as the Church of Rome teaches which in defiance of common sence he will call the Catholick Church I am sure they give another kind of honour to the Cross and Reliques and Images than to the Bible but if he thinks that the Catholick Church always taught what the Church of Rome now teaches I would desire him to read a late Discourse intituled The Antiquity of the Protestant Religion concerning Images which will better inform him But since he calls so importunately for proofs it may be thought very uncivil to deny him and therefore I shall briefly represent to him the reasons why some Protestants have charged the Church of Rome with Idolatry in worshipping the Cross and Images and shall be very glad for the sake of the Church of Rome to see them well answered They lay their charge in the second Commandment which forbids the worship of Images and all representative objects and say that the words are so large as to comprehend all manner of Images which are set up for worship that the Law expresly forbids without any distinction of the end and intention of doing it all external acts of adoration as bowing down to them or before them that it does not meerly forbid the worship of Images as Gods for the Heathens themselves were never so senseless as to believe that their Images of Wood or Stone or Silver or Gold were Gods but only visible representations of their invisible Deities That it does not only forbid the worship of the Images of Heathen Gods but of the Lord Iehovah for the reason whereby Moses enforces this commandment is that they saw no similitude on the day that the Lord spake to them in Horeb out of the midst of the fire Deut. 4. 15. and therefore they must take good heed unto themselves lest they corrupt themselves with Images that they saw no Image of God is a good argument against their making and worshipping the Image of the true God but it is no direct argument against the Images of Heathen Gods and therefore this must be a prohibition of worshipping the true God by Images Another Scripture argument against Image-worship is from the infinite perfections and excellency of the Divine Nature that no Image can be made of God but what must be a reproach and debasement of his Majesty To whom then will ye liken God or what likeness will ye compare to him c. Isaiah 40. 18 c. and this surely is an argument against making and worshipping any Image of the true God. They consider farther that Aaron's Calf was not an Image of a false God but a Symbolical representation of the Lord Iehovah For they expresly call it the God which brought them out of the Land of AEgypt and when Aaron himself appointed a Feast for the Worship of this Molten God He said toâ—morrow is a Feast to the Lord or to Iehovah Exod. 32. 4 5. and therefore these Israelites are charged with changing their glory i. e. the Lord Iehovah who was the Glory of Israel into the similitude of an oxe which eateth grass Psalm 106. 20. But how can this be true if they did not intend this Calf as a Representation of the Lord Iehovah And it is evident that they made this Calf only as a Divine presence to go before them in the absence of Moses For while Moses delayed to come down out of the mount the people gathered themselves together unto Aaron and said unto him Up make us gods which shall go before us for as for this Moses the man that brought us up out of the land of Egypt we know not what is become of him Verse 1. So that they did not think of changing their God but only wanted a Visible and Symbolical presence of God with them instead of Moses who when he was with them was a kind of Divine presence God conversing familiarly with him and by him giving them directions and orders what to do and yet the worship of this Calf which was not worshipped as a God or the Image of a false God but as a Symbolical Representation of the Lord Iehovah was Idolatry The like may be said of the Calves at Dan and Bethel which Ieroboam set up in imitation of the golden Calf and for Symbolical representations of the God of Israel For so he himself tells them Behold thy Gods O Israel which brought thee up out of the land of Egypt that is the Lord Iehovah whom Ieroboam did still own and Worship For he had no intention to change their God but only to prevent their going up to Ierusalem three times in the Year to Worship there according to the Law which he feared might prove the destruction of his new Kingdom And therefore God himself makes a great difference between the sin of Ieroboam and the sin of Ahab who introduced the worship of Baal a false God. And therefore though Iehu still preserved the golden Calves which Ieroboam set up yet he calls his Zeal in destroying Baal his Zeal for the Lord Iehovah Which is another Scripture-example of Idolatry in worshipping the Image or Representation of the True God. Another instance is the
of their own sending and instruction In Answer to this I told him that if by this he meant that the whole Clergy of the Christian World did at the time of the Reformation maintain the Doctrines of the Church of Rome which were rejected and condemned only by a Major Vote of a Parliament of Lay-men in England all the World knew how false it is For 1. There were many other Churches and better parts of the Catholick Church than the Church of Rome which did not own those Doctrines and Corruptions which we reject 2. Nay the whole Clergy of the Roman Church did not for many of our English Bishops and Clergy were as Zealous for the Reformation as any Lay-men so were the German Reformers who were Originally Popish Monks and Priests and yet did not follow the Laity but lead them way to the Reformation In reply to this he says I manifest my self meanly versed in the Story of my own Party or no friend to Ingenuity and Truth For it is certainly true and attested by Protestant Historians and Records that all the Bishops and the whole Convocation declared against Lay-supremacy and other Protestant Points and for Non-compliance therewith were almost all deprived the Queen and her Lay-Parliament enacting Supremacy whereby she imposed new Doctrines displaced the Catholick Clergy and created Prelatick Ministers And whether he or I be most in the right let the Reader Judg. For 1. It is plain I did not speak only of the Clergy of England but of the whole Clergy of the Catholick Church as he himself stated the Question and he answers only to the Clergy of England and with what Truth shall be examined presently For if the whole Clergy of the Catholick Church have not Apostatized whatever the Clergy of the Church of Rome has done he loses the very Foundation of his Request to us to prove that the whole Clergy of the Catholick Church have Apostatized from Fundamental Truth and Holiness for we are not bound to prove that which is false but he who allows no Catholick Church but the Church of Rome must consequently allow no Clergy of the Catholick Church but the Roman Clergy but we grant neither one nor t'other and yet as I showed the Roman Clergy themselves were the first Reformers and therefore what he insinuates cannot be true that the whole Roman Clergy opposed the Roman Laity in the Reformation 2. As for the English Reformation he confines it in his Answer only to the Story of Queen Elizabeth and what was done in her Reign but the Article he would have proved and the Answer I gave to it has no such limitation and I must still repeat that all the World knows and the Histories and Records of our Church assure us that the Popish Bishops and Convocation in Henry the Eight's days did acknowledg the Kings Supremacy and in higher Terms than Queen Elizabeth would challenge it Indeed the late Oxford Writer or rather Publisher of Books charges this upon that force they were under that is that the Clergy was taken in a Praemunire and the King would not compound the Business with them unless they acknowledged him to be the Head of the Church But does this prove that they did not make this Recognition if force or flattery can corrupt the whole Clergy then it seems the whole Clergy of the Roman Catholick Church may Apostatize from Fundamental Truth and Holiness if they fall first into a Praemunire and meet with a King who will take the Advantage of it and are not the Clergy then admirable Guides to follow especially if they can be so over-awed as not only to make such a Profession but to Write and Dispute for it and use all variety of Arguments to perswade People to believe it The Institution for the necessary Erudition of a Christian man was agreed on in Convocation and published by Authority Bishop Gardiner wrote a Book de vera Obedientia to which Bonner prefixed a Preface upon the same Argument Stokesly Bishop of London and Tonstal Bishop of Duresm wrote in defence of the Kings Proceedings to Cardinal Pool and many Sermons were preached by several Bishops to the same purpose out of which Dr. Burnet has collected the Arguments used by them both against the Power of the Pope and for the Supremacy of the King And during that Session of Parliament which took away the Power of the Pope in the year 1534. A Bishop preached every Sunday at St. Paul's Cross and taught the People that the Pope had no Authority in England Was all this matter of force too and fear of the Praemunire which was pardoned in Parliament Anno 1531. three years before Let us now consider what passed under Queen Elizabeth And methinks what was good Doctrine in King Henry's time should be good Doctrine still and yet it is true that many Bishops then did protest against the Act for Supremacy and refused the Oath when it was offered them and that many of those Bishops who had wrote or preached for it before such as Bonner Bishop of London and Tonstal of Duresm which seems to lessen their Authority in this matter and when the Nation had so lately had the sense of the whole English Roman Clergy in this Point their present obstinacy to confirm their former Opinions without answering their former Reasons was no sufficient cause why a Lay-Parliament should not renew such Laws without the consent of the Clergy which were at first made with it not a Bishop dissenting excepting Fisher Bishop of Rochester And whereas he talks in such a strain as if this were opposed by the whole Clergy and that they were almost all deprived for it the account which the Visiters gave the Queen is very different that of 9400 beneficed Men in England there were no more but fourteen Bishops six Abbots twelve Deans twelve Archdeacons fifteen Heads of Colledges fifty Prebendaries and eighty Rectors of Parishes that had left their Benefices upon account of Religion which is a very inconsiderable number to the whole 3. I answered farther That we do not say that the Roman Church her self has apostatized from fundamental Truth and Holiness We do grant that they have retained the true Faith and Worship of Christ though they have fatally corrupted both by Additions of their own And therefore we are not bound to prove that the whole Clergy of the Catholick Church may apostatize from fundamental Truth and Holiness for we do not say they did All that he replies to this is That this Apostacy at the least is taught in the 19 and 21 Articles and Homilies against the Peril of Idolatry That is to say for I suppose that is his meaning that the Church of England charges the Church of Rome with Idolatry and Idolatry is an Apostacy from fundamental Truth and Holiness But if men may be guilty of some kinds of Idolatry and of very great corruptions in Faith and Worship without denying any
Infallibility they are not a direct Answer to that charge That she has actually erred and can have no force to prove her Infallibility till that charged be answered because there can be no Proof against matter of fact And therefore when they begin with the Proof of Infallibility they begin at the wrong end for when the Church is charged with Error if they would not lose their labour they must prove that she has not erred before they prove her to be infallible for otherwise after all the pains they have taken to prove her Infallibility if they cannot deliver her from the charge of having erred their Labour is lost and therefore it is best to try that first which shows what a Sophistical Argument it is to prove that the Church has not erred because she is infallible and cannot err for they must first prove that she has not erred before they can prove her to be infallible for till this be removed it is an effectual Bar to all other Proofs of Infallibility And thus their compendious way of making Converts and confuting Hereticks is nothing but Sophistry and a Cheat and if men would be sincere and honest Converts they must not flatter themselves with an Opinion of the Churches Infallibility but must examine the particular Disputes between us and be thoroughly satisfied that the Church of Rome has not erred before they embrace her Communion 2. For if it appear that the Church of Rome has been guilty of Error or Apostacy this is a certain Demonstration that either those Scripture-promises which she alledges do not belong to her or do not signifie what she brings them for for whatever Christ promises he will certainly perform and therefore if the Church of Rome has erred he never promised she should be infallible To be sure when the Sense and Application of such Texts of Scripture are disputed as they are between Protestants and Papists that side must have the advantage which is confirmed by the Event and matter of Fact and therefore if it appear the Church of Rome has erred the Protestant Interpretations of those Texts Thou art Peter and upon this Rock will I build my Church and such like are to be preferred before the Popish Interpretations which apply them to the Bishops of Rome as the Infallible Guides of the Church especially when that evidence we have that the Church has Erred is much more plain and notorious then that Christ has promised that she shall not Err when the Scripture Proofs that the Church of Rome has Erred in several Doctrines and Practices which she now teaches are much plainer than those Texts are by which they prove that she cannot Err if I can prove by plain Texts that she has Erred this shall teach me how to expound those obscure Texts from which some would prove that she cannot Err. Indeed it is very happy that no Man believes Christ has promised Infallibility to the Church of Rome but those who believe that she has not Erred for if they did it would be a very dangerous State of Temptation and a very ill Argument in the hands of an Infidel against Christianity for they would rather charge Christ with a breach of his Promise which would destroy his Authority than believe contrary to the plainest and most convincing Evidence that the Church of Rome has not erred and indeed it would stagger the Faith of a Christian if the pretended Promises of Infalibility to the Church of Rome were as plain as her Errors are for what should any Man do in that case believe that she has not erred because of the Promise of Infalibility or disbelieve the Promise because she has erred When both sides are equally plain and yet can never be reconciled it is a sore Temptation to believe neither when I know not which to choose and cannot possibly believe both So that to urge the Infallibility of the Church that she cannot err against the plainest evidence that she has erred may make some Men Infidels but can make no considering Man a Roman-Catholick But to return to our Author though I think I have not left him all this time I gave a fourth Answer to this Reqnest which he takes no notice of viz. If the first discovery of this Defection had been made by Lay-men and afterwards acknowledged by the Clergy who joyned in the Reformation I should not have thought the Reformation ever the worse for it For if the Clergy corrupt Religion we have reason to thank God if he opens the Eyes of honest and disinterested Lay-men For this is the great grievance that the Clergy should Apostatize and a National Laity discover the Clergies Defection and reform it This is now the fashionable way of Disputing against the Reformation of the Church of England that it was not regularly done by the consent of the Major part of the Clergy in a National Synod which first ought to have been obtained before the Queen and the Parliament had made any Laws about it which is the whole design of a late Oxford Book against the Reformation Now this I confess seems to me a very strange way of Reasoning unworthy of Christians especially of Christian Divines for not to enter now into the History of the Reformation which those who please may learn from Dr Burnet who has Published the Authentick Records of the most material Transactions in it yet I say 1. If the Reformation be good and necessary there can want no Authority to reform and my Reason is because it is Established by the Authority of Christ and his Apostles which is a good Authority to this day for to Reform Abuses and Corruptions signifies no more than to Profess the pure and uncorrupted Faith and Worship of Christ and I desire to know whether Christ have not given sufficient Authority to every Man to do this or whether there be any Authority in Church or State which can de jure forbid the doing it and make it unlawful and irregular to do so if there be truly Christ and his Apostles have preached the Gospel to very little purpose if we must not believe or practice as they teach unless our Superiors will give us leave How could the Gospel have been at first planted in the World upon these Principles Jews and Heathens had a regular Authority among them to determine matters of Religion and this Authority opposed and condemned the Faith of Christ and therefore unless particular Men had reformed for themselves and joyned themselves to the Fellowship of the Apostles they must have continued Jews or Pagans to this day For as for what our Author says that sueb a change in Religion ought to have some Scripture or because Extraordinary should have Miracles to countenance it I answer we have both we have reformed according to the Scriptures and can justifie our Faith and Worship by the Scriptures and a Scripture Reformation is confirmed by Miracles because the Doctrine of the Gospel is so
PAPERS lately printed concerning the Authority of the Catholick Church in Matters of Faith and the Reformation of the Church of England Quarto A Vindication of the Answer to SOME LATE PAPERS concerning the Unity and Authority of the Catholick Church and Reformation of the Church of England Quarto An Historical Treatise written by an AUTHOR of the Communion of the CHURCH of ROME touching TRANSUBSTANTIATION Wherein is made appear That according to the Principles of THAT CHURCH This Doctrine cannot be an Article of Faith. Quarto A CATECHISM explaining the Doctrine and Practices of the Church of Rome with an Answer thereunto By a Protestant of the Church of England Octavo A Papist Represented and not Misrepresented Being an Answer to the First Second Fifth and Sixth Sheets of the Second Part of the Popish Representer and for a further Vindication of the CATECHISM truly representing the Doctrine and Practices of the Church of Rome Quarto In 3. Discourses The Lay-Christian's Obligations to read the Holy Scriptures Quarto The Plain Man's Reply to the Catholick Missionaries 24 o. The Protestant's Companion Or an Impartial Survey and Comparison of the Protestant Religion as by Law established with the main Doctrines of Popery Wherein is shewn that Popery is contrary to Scripture Primitive Fathers and Councils and that proved from Holy Writ the Writings of the Ancient Fathers for several hundred Years and the Confession of the most Learned Papists themselves Quarto Mr. Chillingworth's Book called The Religion of Protestants a safe way to Salvation made more generally useful by omitting Personal Contest but inserting whatsoever concerns the Common Cause of Protestants or defends the Church of England With an Addition of an Useful Table and also of some genuine Pieces of the same Author never before Printed viz. about Traditions against the Catholicism and Infallibility of the Roman Church And an Account of the Arguments which moved him to turn Papist with his Confutation of the said Arguments Quarto A Discourse of the Holy Eucharist in the two great points of the Real Presence and the Adoration of the Host. In Answer to the Two Discourses lately printed at Oxford on this Subject To which is prefixed a large Historical Preface relating to the same Argument Quarto The Pillar and Ground of Truth A Treatise shewing that the Roman Church falsly claims to be That Church and the Pillar of That Truth mentioned by S. Paul in his First Epistle to Timothy Chap. III. Vers. 15. Quarto A Brief Discourse concerning the Notes of the Church with some reflections on Cardinal Bellarmin's Fifteen Notes Quarto An Examination of the Cardinal's First Note concerning The Name of Catholick His Second Note Antiquity His Third Note Duration His Fourth Note Amplitude or Multitude and variety of Believers His Fifth Note The Succession of Bishops His Sixth Note Agreement in Doctrine with the Primitive Church His Seventh Note Union of the Members among themselves and with the Head His Eighth Note Sanctity of Doctrine The rest will be published Weekly in their Order A Defence of the Confuter of Bellarmin's Second Note of the Church Antiquitr against the Cavills of the Adviser Quarto The Peoples Right to read the Holy Scriptures asserted In Answer to the 6th 7th 8th 9th and 10th Chapters of the Popish Representer Second Part Two Discourses Of Purgatory and Prayers for the Dead Quarte A Short Summary of the Principal Controversies between the Church of England and the Church of Rome Being a Vindication of several Protestant Doctrines in Answer to a late Pamphlet intituled Protestancy destitute of Scripture-Proofs FINIS Ans. to request p. 1. Answer to Request p. 2. F Prot. Answer to Request p. 3. Answer to Request p. 5. Council Trid. Sess. 7. de Eucharistia cap. 5. Answer to Request p. 7. Concil Corstant Sess. 13. Purgatorium esse animasque ibi detentas fidelium suffragiis potissimum vero acceptabili altataris sacrificio juvari praecipit Sancta Synodus Episcopis ut sanam de purgatorio Doctrinam à sanctis patribâ—s sacris conciliis traditam Christi fidelibus credi teneri doceri ubique predicari diligenter studeant Concil Trid. Sess. 25. decret de purgat De purgat l. 1. cap. 5. cap. 10. l. 2. cap. 10 11 12. Cap. 11. Idem l. 2. cap. 3 4. Ibid. c. 14. Cap. 16. Irenaeus l. 5. contr haeres c. 31. Tert. de anima cap. 55. * Supergrediuntur ordinem promotionis justorum modos al. motus meditationis ad incorruptelam ignorant Ir. ibid. Qui ergo universam reprobant resurrectionem quantum in ipsis est auferunt eam de medio quid mirum est si nec ordinem resurrectionis sciunt Ibid. Quidam ex his qui putantur recâ—e credidisse baereticos sensus in se habentes Ibid. Dall de poenis satisf l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Locum divinae amoenitatis recipiendis sanctorum spiritibus destinatâ—m Tert. Apol. cap. 47. Iustin Martyr l. resp ad Orth. quaest 75. Hilar. in Psal. 2. in Psal. 120. Ergo dum expectatur plenitudo temporis expectant animae Resurrectionem debitam Alias manet poena alias gloria Et tamen nec illae interim sine inâ—â—iâ nec istae sine fructu Ambr. de bono mortis cap. 10. Nulli patet coelum terra adhuc salva ne dixerim clausa cum transactione enim mundi reserabuntur regna coelorum Tert. Apol. cap. 47. Chrys. Hom. 29. in Matth. Aug. l. 16. de C. D. c. 24. Tale aliquid etiam post hanc vitam fieri incredibile non est utrum ita sit quaeri potest aut inveniri aut latere nonnullos fideles per ignem quendam Purgatorium quanto magis minusve bona pereuntia dilexerunt tanto tardius eitiusve salvari Aug. Enchirid. c. 69. Cum iis quae descripsimus ita nostra vel aliorum exerceatur vel erudiatur infirmitas ut tamen in eis nulla velut canonica constituatur authoritas Aug. de octo Quaest. Dulcilii Quaest. 3. Aug. Enchiridion ad Laurent cap. 67 68 69. Ambros. Serm 20. in Psal. 118. Cyrilli Hierosol liturgia Syr. orationes Bibl. patrum T. 6. Tertull. contra Marcion c. 24. Dall de poenis satisf l. 5. c. 9. Tert. de monog c. 10. Ambr. de obitu Val. Bibl. Patr. T. 6. Enchirid. ad Laurent De civit Dei l. 12. c. 9. Idem Tract 10. in Ep. Ioan. Chrys. Serm. 3. in Philip. ed. Savil. Tom 4. p. 20. in Hebr. Ser. 4. p. 453. Chrys. Homil. 21 in Act. T. 4. p. 734. Aug. Enchirid. ad Laurent Answer to Request p. 10 11. Genes 8. 20. Genes 12 7 8. Ch. 26. 25. 35. Act. 3. 1. Psal. 141. 1. Luke 1. 10. Revel 8. 3 4. Hebr. 7. 25. See Answer to Papists protesting against Protestant Popery See the Object of Religious worship Part 1. and the Answer to Papists Protesting against Protestant Popery Sect. 4. Protestancy destitute of Scripture-Proofs p. 8. 1 Kings 12. 28. 1 Kings 16 31. 32. 2 Kings 10. 16. Maximus Tyrius Dissert 38. Answer to Request p. 12. Prot. dest p. 9. 1 Cor. 14. 6. 19. Vers. 7 8 9 10 11. Vers. 14 15 16. Answer to Request p. 13. Protestancy destitute of Scripture Proofs p. 10. See Dr. Barrows Treatise of SuPremacy See Dr. Stilling fl Origines Britan. p. 106. c. Answer to Request Protestancy destitute of Scripture Proofs Church Government Part. 5. English Reformation ch 2. p. 21. Burnets History of the Reformation part 1. book 2. p. 137. Burnets Histo ry of the Reform part 2. l. 3. p. 401. Church Government Part. 5. concerning the English Reformation See the Authority of Councils with the Appendix in Answer to the eight Theses of the Oxford Writer And the Judge of Controversies