concerning corruptions intrenching upon fundamentalls whereof you spoke not a word before nor ever told us which they were 116. Why may not all hereticks in the world by this example pretend to let out Schisme and not to introduce it Why not stand to it 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 't is 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 So Luther confesseth He had none to assist him but was left alone and alone stood in the Battell forsaken of all Praefat in 1 Tom. contra Regem Angliae And for this we have the expresse confession of Chillingworth that seeing there was no visible Church but corrupted 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 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 So Perkins giving the reason of the Separation for that during the space of 900. yeares the Popish Heresie spread it self over the whole world and for many hundred yeares an universall Apostacy overspread the face of the whole earth 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 all the Churches in the world besides Protestants were both Hereticks and Apostates And what other sense can that insolent vaunt of Luther have in his Letter to the Strasburgians Christum a nobis primò vulgatum audemus gloriari We dare boast that Christ by us was first preached As if none in the whole world had a right belief of Christ before Luther This this was really the Doctrine of your first age 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 and matriculate in your Protestant Church the Greeks Abyssines AEgyptians Iacobits though differing never so much amongst themselves and from you and holding Heresies expressely condemned in former Councils You may well affect their Communion but I am sure they will scorn yours 117. I said the first English broacher 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 and not fundamentals and so made up a Church of all Sects in the world agreeing in fundamentals a Church not to be found either in Scriptures Councils Fathers nay nor any unorthodox Writings of former ages 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 as revealed by God As if the sin of incredulity consisted rather in the greatnesse of the matter revealed then in denying Gods veracity equally engaged in points noâ—… fundamentall 118. Yet still Saint Austin's words stand uncontrollable that no man can justly separate himself from the Communion of the whole world To whom your Doctour Whitaker subscribes lib. 3. cont Dureum Sect. 3. He goeâ—… from the Gospel who sayes the whole world can conspire against Christ. 119. Yea but otherwise Saint Paul had been too blame in that he said to the Corinthians Come ye out from among them and be ye separate 2 Cor. 6. 17. Very true if it were the same to separate from known Heathens and publick Idolaters of whom Saint Paul speaks who are no Church and from the whole Church of Christ against which the Gates of Hell shall never prevaile Neither did the Church thrust you out as you say but as Saint Iohn fitly termes it ex nobis exierunt You went out from us by your wilfull errours 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 Nay but the Church by her hostilities and excommunications departed from you Yes indeed just as the four first Generall Councils departed from the Arians Macedonians Nestorians and Eutychians by their hostilities and anathemaes and not rather as Saint Cyprian sayes of other Hereticks By being excommunicated they received their due punishment not cast out by us but they of their own accord casting out themselves and wilfully thrusting themselves out of the Church Epist. 40. So that if the Devil drive you out as you confesse you were your own selfe-Devils and not the Church which excommunicated you 120. Yet I acknowledge with Saint Austin that every Christian who is excommunicated is delivered up to Satan but how to wit because the Devil is out of the Church as Christ is in the Church and by this he is as it were delivered to the Devil who is removed from the Communion of the Church whence the Apostle demonstrates those to be excommunicated whom he pronounceth to be delivered to Satan 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 The excommunication was the punishment not the crime You were once under the spirituall government of the Roman Church believed her Doctrine avowed her practises Of your own private 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or election you renounc'd her authority disbelieved her Doctrine cast out her practises Behold Schisme at your door that is a voluntary recession from the former Authority Faith and Discipline of the Church for nine hundred yeares acknowledged in the Land The anathema following was both just as thundring the offenders and wholly necessary to preserve the innocent from your contagion 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
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 Leaâ—…ndest Cardinalls the Church ever had 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 Victor Bishop of â—…ica recounts that Iocundus an Arian said to King Theodoriâ—… If thou put Armogastus to death the Romanists will proclaime him a Martyr And Gregory of Tours records that Theodegâ—…lus an Arian or Pagan King seeing a Miracle done at the Font of a Catholiek Church said to himself Quia est ingeniuâ—… Romanorum this is a device of the Romans Hoc enim nomine vocitant nostrae Religionis homines For so they call men of our Religion 'T is 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 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 You sought Communion with the Greek Church but were justly repuls'd and so would yet be wheresoever you tri'd there being no Church in the world except the Reformed that will joyn with you in externall communion of Sacraments Liturgies and Church Duties To make your Church swell you are forc'd now a dayes to take in most Hereticks in the world 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 Catholicks are every where and Hereticks are every where But Catholicks are the same every where and Hereticks are different every wâ—…ere Consequently for want of union cannot possiâ—…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. 28. Behold a reason in brief Though the word Church taken grammatically signifie any Congregation of men yet in the sence of the holy Scriptures Fathers and ancient custome 't is restrained to the sole company of Christians united in Divine Faith Sacraments and obedience to their Pastour Divine Faith therefore being of the essentiall form that makes one a member of the Church 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 because he is subverted and condemned of himself S. Cyprian denied Novatianus to be in the Curch Quando ipse in Ecclesia non sit Optâ—…s Meleviâ—…anus against Parmenian saith that â—…raeter unam Ecclesiam Besides one Church which is the true Catholick Church the rest among Hereticks are thought to be but are not S. Hierome against the Luciferians Nulla Congregatio haeretica potest dici Ecclesia Christi No hereticall Congregation can be called a Church of Christ. Bâ—…t none so â—…xpresse foâ—… 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 râ—…st of our Lords Sacraments In ipsa Ecclesia Catholica non estis In the Catholick Church you are not Mâ—…rk that they believed all the Aâ—…ticles of the Creed and consequently your fundamentalls Now all the Congregations in the world disagreeing from the Roman in points of Faith are 〈◊〉 Hereticks and went out of her by known erroâ—…s Therefore no Churches nor parts of the tâ—…ue Châ—…ch 29. The Egyptians Ethiopians and Abyssins not of our Communion are Eutichians holding but one Nature Will and Operation in Christ and were condemned by the fourth General Council of Chalcedon with them side part of the Armenians the â—…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. Yet Baxter blushes not to screw both Nestorians and Eutichians into the Protestant Church under pretence that they 〈◊〉 noâ—… in sense but only in words from the Catholick Church 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 or any one of them have bin determin'd to be heresies If the opinions of Nestorius and Eutyches were not heresiâ—…s as well in sense as in words what did those two general Councils determin to be heresies The Abyssins reject the Council of Chalcedon to this day and admit circumcision with other ceremonies of thâ—… 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 This discovereth all them to be impious and erre from the way of truth which hold and affirm that the Holy Ghost proceedeth from the Father but not from the Son as this day the Grecian the Russians the Muscovites maintain Note that Rogers Book was perused and by the authoritâ—… of the Church of England allowed to be publick 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 See the Catalogues of old Heresies collected by Epiphanius Philostratus â—…sidor and S. Austin who for example having rank'd AErius â—…mongst Hereticks for denying Sacrifice and Prayer for the dead ends his Book assuring that whosoever holds any of those Hâ—…resies cannot be a Catholick Much lesse then such as hold with the Pelagians tha Children dying unbaptized may be saved with the Novatians no power in Priests to remit sins with the Manichees no externall Sacrifice or Free-will with certain Hereticks in S. Ignatius the Martyr's dayes no Reall presence with Vigilantius no single life of Priests with Iovinian no difference of merits c. 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 The Roman alone with all the Churches of her Communion is the true Church of Christ there being no other upon earth free from errours in Faith and the Roman never yet proved erroneous See 17. other parallells of Protestanâ—…s with the Donatists in Gualcerus hâ—…s Chronicon Seculo 4. 32. Heâ—…e also you have a flâ—…ng at Cardinall Peròn for his want of â—…mory as if he foâ—…got that the Preaching â—…f Châ—…ist
Cathedra una monstretur The beginning comes from unity The Primacy is given to Peter that there may be shown one Church of Christ and one Chayre And in the same Treatise He that forsakes the Chayre of Peter upon which the Church is founded do's he trust that he is in the Church Secondly from his 71. Epistle Peter whom our Lord chose first and upon whom he built his Church c. Thirdly from his 40. Epistle There is one God one Christ one Church and one See by the word of our Lord founded upon S. Peter 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 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 Secundum Metaphoram Petrae rectè dicitur ei aedificabo Ecclesiam meam superte According to the Metaphor of a Rock 't is rightly said unto him I will build my Church upon thee And in his first Book against Iovinian Inter duodecim unus eligitur ut Capite constituto Schismatis tolleretur occasio Amongst the twelve one is chosen that a Head being establisht the occasion of Schisme might be taken away Which place of S. Hierome is alledged by Doctor Covell above cited page 107. to prove the necessity of one Head for preventing Schismes and Dissentions in the Church 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 upon that Rock I know the Church is founded 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. 51. If every Patriarch and Bishop be appointed to be chief in his proper Diocesse as the Bishop of Rome is the chief in his then the Pope cannot be chief or Head of the whole Church But so it was appointed by the Canons of the two first General Councils Nicè and Constantinople Therefore the Bishop of Rome cannot be chief or head of the whole Church The Minor is stoutly proved first by the 6. Nicene Canon in which there is not a word of that sense The Canon is this Let the ancient custome held through Egypt Lybia and Pentapolis that the Bishop of Alexandria have power over those Provinces because that also with the Bishop of Rome this is usual or customary that is to allow that power in the Bishop of Alexandria for if this be not the sence how could the Judges in the Council of Chalcedon inferre out of this Canon Omnem primatum all primacy in the See of Rome as we shall presently see 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 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 By what hath been deposed of every one we conceive that all Primacy and chief honour is reserved to the Arch-Bishop of old Rome 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 that is both of Order and Jurisdiction For Primacy of Order alone is neither all Primacy nor the chief Honour Primacy of Jurisdiction exceeding it far This Primacy is farther pâ—…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 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 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 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 so much more the acknowledged Primacy of the Pope over the whole Church Whereupon the Fathers of that Council writing to Pope Leo say You presided in this Assembly as the Head to the Members When therefore in the same Council of Chalcedon it is said that the Fathers of the Church had given those priviledges to the See of old Rome because it was the Imperiall City Their meaning is not that the Cities greatnesse was the immediate cause of the Primacy 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the speech of Peter's Chayre and having read that Epistle thus acclaymed Peter spoke by the mouth of Leo 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 He shewed say they malice against him to whom the custody of the Vineyard was committed 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 And so the Emperours Theodosius and Valentinian in a Law made six yeares before the Council of Chalcedon comprehend all the causes 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 that is Divine Ecclesiasticall and Civill right 52. The strict injunction you mention of the second Generall Council laid upon Bishops not to meddle but with their own Discesse was not to hinder Hierarchy but confusion And so by setting bounds
indeed their great disease So it was in very deed 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 The very Plea of all Heretiques Nolo verba quae non sunt scripta cry'd out an Arian against the Nicene Faith But you reserved to your selves what you deny'd to the whole Church the expounding of 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 Yes to the Fathers of the Primitive Church say you Find your negative Articles in the Fathers and the matter is ended Mind onely by the way that 't will not suffice to alledge the not finding our positive Doctrines in the primitive Fathers 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 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 oâ—…jects of Christian Faith Consequently they must be found either in clear and uncontrovertible Scripture or in Scripture so interpreted by the primitive Fathers or in traditionary Doctrines of the same Fathers This you never being able to do 't is in vain to pretend to Fathers of the Primitive Church who never speak of your negatives revealed what ever they do of our positives 22. Sir 't is not the stile of your Progenitours to appeal to the Fathers Luther contemns them I care not if a thousand Austins a thousand Tertullians stand against me Zwinglius slights them Thou begiâ—…n'st to cry Fathers Fathers the Fathers have so delivered but I doe not aske thee Fathers nor Mothers I require the Word of God 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 Neither think your self to have proved any thing though you bring against us the whole swarm of Fathers except that which they say be justified not by the voyce of man but by God himself Which is to say that though all the ancient Fathers should agree upon a Text of Scripture yet if Mr. Whitaker disagrees they are all to be rejected S. Austin will tell you that all Heresies are hatcht whil'st good Scriptures are ill understood and what in them is understood amisse is rashly and boldly asserted 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 and that this assistance should be denied to the whole Church of Christ in her greatest and most sacred Assemblies But if you ever admit of an appeale to the Fathers 't will surely be to such an age wherein few or none treated the matter in question and then the first that mentions it in after ages must be in your judgement a brocher of Novelties though none of those times ever thought so 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 and yet in that interim it was doubtlesse known to the Primitive Church So why might not other Doctrines of the Apostles be kept onely by Tradition tâ—…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 23. At length you separated from our ulcers that is from the three essentials Communion in Faith Communion in Sacraments and the Ministry or Government of our Church and yet left the body or substance undestroy'd But your Perkins will tell you that 't is 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 He addes to this that we rase the foundation Be it as 't will either Salvation might have been had in the Church you left or no. If it might as you must say that left her entire in substance 't was a damnable Schisme to separate from her seeing Protestants confesse that no cause but necessity of Salvation can justify such a separation If it might not then 't was no true Church nor had Christ any true Church upon earth able to save men and consequently no Church at all since that in separating from the Roman you divided from all Churches in the world as I shall shew anon 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 24. Here you tell us of a remarkable infirmity obvious in our Writers That they complain you have left their Church but never shew you that Iota as to which you have left the word of God or the Apostles or the uncorrupted and Primitive Church or the four first General Councils As if it were possible to leave the whole Church of God and not to leave the word of God so strictly commanding to hear the Church Saint Austin thought he obey'd the word of God when he obey'd the Church commending the word of God and which otherwise he would not have believed to be the word of God And can you hope to disobey the Church and not disobey the word of God 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 but obstinate blindnesse will not see it You talk of primitive times the first four Councils purest Christians 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 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 and ever after unheard and slighted If not your appeale to those times is but a desperate shift extorted from you by the force of our Arguments And yet at that very weapon we defie and vanquish you by your own Confessions Hath not
Cardinal Peròn in his Reply to King Iames clearly evinc'd the Pope's Supreamacy to have been acknowldgâ—…d in the first four Councils Doe not those two Learned Books the Protestants Apology and the Progeny 〈◊〉 of Catholicks and Protestants shew undeniaâ—…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 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 out of the ancient Fathers that within those 440 yeares even up to Pope Sylvester and Constantine's time 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 Fâ—…ee-will Iustification by Works Merit Tradition Purgatory Vowes Evangelicall Councils Monachisme 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 as far as the times of the purest Christians 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 undeâ—… full sail then we justly expect that you demonstrate how such a presse of errours either did or could within the narrow compasse of 160. years crowd into the Church without noise or opposition of Nation City Family oâ—… single Person Especially if we consider first the reluctancy of mans nature to accept of any Doctrines so contrary to flesh and bloud as Confession fasting Celibate in the Clergy Beâ—…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 which duty thâ—… 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 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 How is it imaginable that none of these Councils meeting so frequently to suppresse errours should take notice of so many new Doctrines you object if in truth they had been Novelties 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 as may be seen in his Epistles Can the wit of man conceive such â—…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 26. But here comes in a childish fallacy even of our greatest Gyants in dispute 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 If Cardinal Peròn were but a Child 't were no great shame to slip into a fallacy but for a Preacher of the Court to deceive his Royal Auditory cannot be excused from an Imposture 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 faiâ—…h and charity with the Roman Bishop as with their Head and Supreame Governour under Christ. And in this sence according to Antiquity the Catholick Church not causally but formally is styled the Roman Church as all Nations under the Roman Emperour and not the City and Territories of Rome alone were called the Roman Empire All the twelve Tribes of Israel the Jewish Church and all Nations under the Patriarch of Constantinople the Greck Church as the Muscovites and Russians though not Grecians by birth In this notion S. Austin himâ—…elf saith that against the Pelagians not onely the Councils of Bishops and the See Apostolâ—…ck but also Univer sam Romanam Ecclesiam the whole Roman Church and the whole Roman Empire were most justly â—…ncens'd Now because the Bishop of the Roman Diocesse as Pope that is as S. Peter's Successoâ—… and Vicar of Christ is the head â—…f all Bâ—…shops and by him all Churches are preserved in unity therefore that particular Chuâ—…ch of the Râ—…man Diocesse is the Mother and Mistresse of all Churches whence in a second acception the Roman Church is not improperly callâ—…d the Catholick Church not formally but causally in regaâ—…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 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 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 â—…ou communicate with him that is to say with â—…he Catholick Church S. Cyprian also wâ—…ites to Cornelius It seemed good to us thâ—…t Letters should be sent to all our Colle gues aâ—… Româ—… that they should firmly embrace yâ—…ur Commâ—…ion â—…at is to say the Catholick 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 Lucifâ—…rians called for the Bishop enquired of him Utrumnam cum Episcopis Catholicis hoc est cum Romanâ—… Ecclesia conveniret Whether he 〈◊〉 iâ—… communion wâ—…h the Catholick Bishops that is with the Church of Rome And â—…ohn Patriarch of Constantinople writes in these words to Pope Hormisâ—… 1000. yeares past 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 Note that in all these places I have cited the words that is or that is to say are not mine but the Authours cited 27. This
return to the Church How then do's this heresie so universally resisted destroy the Infallibility of the Church 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 that Quod universa tenet Ecclesia nec Conciliis institutum sed semper retentum est non nisi authoritate Apostolica traditum rectissime creditur 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 65. The Arians 't is 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 and by the Council of Sardica in Thracia and of Arimini in Italy and in many other Provinciall Councils Neither did that herefie ever reach to the breast of Pope Liberius as I have shewed before At Sirmium 't is true being call'd thither after two yeares banishment he subscribed to the first Confession of Faith in all respects Orthodox except that the word Homoousion was left out as being new and not found in Scripture 66. Of the Millenaries there were two sorts the one held that Christ should reign after the Resurrection for a thousand yeares upon earth in all carnall pleasures of this opinion was Cerinthus and his followers 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 of this thought were some of the ancient Fathers but not the whole Church For many saith S. Iustin who are of the pure and pious sense of Christians doe not acknowledge that Doctrine 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 A doctrine unknown and rather fabulous saith Ensebius But for my part I think he took the spirituall and mysticall Trâ—…dition of the Apostles mâ—…terially according to the Letter and could not discern what they spoke in figures to sucking Children and little ones Who also by the small works he writ appeares to have been of a mean and lesse capable wit However this Chillianisme as it was never defined by any Generall Council or particular Synod or any Roman Bishop So with Cornelius à Lapide upon the twentieth of the Apocalyps I dare not say 't is an Heresie because I have neither clear Scripture nor Decrees of Councils by which it is condemn'd as Hereticall 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 'T is in Epiphanius but as relating to Cerinthus of a carnall 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 Baptisme saith S. Basil is the the death of sin the regeneration of the Soul the reconciliation of the Kingdome of Heaven Nay Orosius in his Apology S. Prosper in his ninth Answer to the French Objections and S. Fulgentius de fide ad Petrum all three Disciples of St. Austin undoubtedly maintain that Baptisme gives salvation and life everlasting Hold most firmly saith S. Fulgentius that holy Baptisme sufficeth little ones to salvation as long as their age is not capable of reason Where it is to be noted that when Infant-Communion was in use they were first Baptized then Confirmed and lastly received the holy Holy Eucharist as is gathered out of the Laoâ—…icean Counciâ—… held some time before the Council of Nice and confirmed by the Synod of Trull Inunctos etiam sacro Chrismate Divino Sacramento communicare convenit 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 Finally as the learned Authour of the Systeme observes neither in any of the British or English Councils nor in S. Gregory's instructions given to S. Austin the Monk is there any mention of this matter 69. As for S. Austin he often attributes a total remission of sins to Baptisme affirming exexpressely that Children when they die are either saved by Baptisme or damn'd for Original sinne Hoc Catholica fides novit This Catholick Faith knoweth And again in his 59. Epistle Infants by the Sacrament of Christian grace without doubt appertain to life everlasting and the Kingdome of Heaven Therefore that so great a Doctor may not contradict himself I say with Cardinal Peròn his meaning to be that Infants must either receive actually or in voto by vow of the Church implicitely containedin Baptisme 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 hence the Saint proves against the Pelagians thâ—… absolute necessity of Baptisme not only to enter into the Kingdome of Heaven as they granted but also to life everlasting which they deny'd For without Baptisme none can eat Christs flesh either really as in persons of due age or in voto as in Children 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. 20. attributes to S. Austin None must any wise doubt that every one of the faithful is then made partaker of the Body and Bloud of Christ when in Baptisme he is made a member of Christ 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 7. The â—…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 Neither do's Maldonat say that infant-Infant-communion was either believed necessary or practised by the whole Church but onely that S. Austin held it as of Faith and as the Tenet of the whole Church Nor do's Maldonat deny that this very thought concerning Faith and the whole Church was St. Austin's private opinion 71. Whence it followes that albeit the practice in some parts of the Church might have lasted six hundred yeares yet neither in the whole Church nor
So that to receive either unworthily is to be guilty of both because in either you receive both Hence the Apostle addes presently He that eateth and drinketh unworthily eateth and drinketh judgement to himself not discerning our Lords Body Why but because that in receiving the Body under the form of Bread alone you receive also the Blood which is not separated from Christs living Body It was therefore so from the beginning For Christ our Lord Ioan. 6. five times promiseth life everlasting to the Bread of life not mentioning the Cup in those Texts 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 and in your principles a negative argument from Scripture is valid The Primitive Church communicated the Sick under the form of Bread alone S. Ambrose dying received in one kind The Eremits carried the Sacrament to the Desart in clean Corporalls or Linnen called Dominicalia there to receive it fasting the Christians of AEgypt kept it in their Houses 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 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 it is most evident from Antiquity that the Eucharist was kept under the form of Bread to be distributed as occasion served Insomuch that we find amongst the Lawes of Charles the great 800. yeares ago Presbyter semper Eucharistiam habeat paratam c. Let the Priest alwayes have the Eucharist ready that if any be sick or a Child infirm he may give them the Sacrament that they may not die without Communion Well then seeing neither Christ our Lord in the Institution of the Eucharist nor S. Paul in declaring it excepted any sort of persons 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 and it was ever thought sufficient to salvation that is a whole Sacrament not a half-Half-Communion as you tearm it You must then either demonstrate out of Scripture the Churches restraint to these alone or confesse her practice towards all to be justifiable Finally Luther himself confesseth that Christus hac de re nihil unquam praecepit Christ never commanded any thing in this matter And Melanchthon held it a thing indifferent 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 't was read weekly before the people If the new Testament was first written in Greek because a tongue most known to the Eastern world and if after some hundreds of years it was translated into a few other tongues for the use of the common people then the restraining it from the common people was not from the beginning But the Antecedent supposition is true Therefore the Consequent 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 The New Testament was in Greck and as S. Ierome sayes read only in Greek all the East over 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 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 Iewes also and Proselytes Cretensians and Arabians We have heard them speak in our own tongue 90. Moreover S. Matthew writ his Gospel for the Iewes in Hebrew or in Greek not Syriack their vulgar tongue 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 they have a proper tongue almost the same as those of Trevers saith S. Hierome upon that Epistle lib. 2. in his Preface 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 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 as of necessary use or commanded to be read in those new traductions upon that score 91. Neither is it true that the Roman Church keeps the Scripture from the People 'T is at this day extant in all vulgar Languages of Europe and permitted to be read by the Layety with leave of their Pastours who are to judge into whose hands the sword of the Scripture which is the woâ—…d of God is fit to be put 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 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 But the use of publick Prayers in a tongue unknown to the common people is scandalously opposite to the plaine sense of Scripture 1 Cor. 14. Therefore the use of publick Prayers in a tongue unknown to the Common people was not from the beginning 93. The Minor is undenyable because you asâ—…rt it but not a word of proofe 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 and administration of Sacraments proper to Pastours 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 as inspired Canticles Prophecies Tongues and other graces imparted above Nature both to men and women in those dayes In which assemblies the Corinthians seem to have committed some disorders turning Gods gifts especially that of tongues which was the least
professedly and at large teaches the contrary assigning out of the Canons three other causes as Sodomy heresie or tempting to any grievous sinne in cap. 5. Matth. vers 32. which you also quote and so could not misse of seeing your imposture In the text you cite out of Maldonat he speakes only of a perpetual divorce which was the present question and asserts with our Saviour that if a man so recedes from his Wife except the cause of Fornication commits adultery though he marry no other because if his wife commits it 't will be imputed to the husband as dismissing her unduly 105. The judgement of Chemnitius a fierce Protestant we value not in this matter The Scriptures he quotes are only effects of the conjugall tye not the knot it self which consists in the mutual right of each party to the other not in the actual exercise of that right which may be hindred many wayes Else if upon businesse the husband be long absent in a forraign Countrey he dissolves the bond of wedlock which to assert is ridiculous 106. But now good Doctour you little think that throwing stones at randome with Diogenes his Boy you have hit your Father Does not Luther your grand Patriarch allow of a Divorce not only temporary but perpetual even with leave to marry again for many other causes then fornication The first is in case the wife be froward refusing conjugal right Si non vult uxor veniat ancilla c. If the wife will not let the maid come put away Vasthi take Hester Serm. de Matrim The second if the husband perswade the wife or the wife the husband to any sinne The third if a rich woman marry a poor man and her friends disapprove the match 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 if a Whore instead of a Virgin 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 108. But to come nearer home Martin Bucer a Reader of Divinity in Cambridge under Edward the 6. whom Calvin stiles the most faithfull Doctour of Christs Church The whole University of Cambridge A Man most holy and truly Divine Doctour Whitgift A Reverend Learned painfull and sound Father And Sr. Iohn Cheek Quo majorem vix universus Orbis caperet greater then whom the universall world scarce held 109. Hic vir hic est This is the man that professedly argues against your exposition of Christs words to wit that as there is at this day like hardnesse of heart so the distressed Wives ought to be relieved no lesse now then in times past that the Magistrate now hath no lesse authority in this matter then Moyses had and at this day ought to use the same Neither is it to be believed saith he that Christ would forbid any thing of that which his Father commanded 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 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. 26. 27. 28. 37. 40. 42. 110. And I am credibly informed that even in England Divorce and second Marriage is granted for Frigidity though contracted after Marriage in pre-contracts where no consummation was and in case either party turnes Catholick 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 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 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 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 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 and secured his people that for ill Prelates they forsake not the Chayre of wholsome Doctrine in which Chayre even ill men are enforced to speak good things 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 but to spit your venome at the Roman See I pass over what you say of that kinde in the same page and come to your Demonstrations from corruption of Doctrine to evince the lawfulnesse of your Separation But first I must note that this objecting humour Tertullian observed in the Hereticks of his dayes and stopt their mouthes with telling them they were Vitia conversationis non praedicationis Faults of manners not of Doctrine 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. If we listed to retort what a large field opens it self in the lives of your Patriarchs Luther Calvin Beza Zwinglius and others even from your own Concessions Of corruption of Doctrine in matter of Faith The xxi Demonstration Page 30. 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 then the Schisme is the Roman Church's who gave the cause of Separation not the Protestants who did but separate when the cause was given 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 much lesse
own motives he retracts it not but sayes onely that Iliacos intra muros peccatur extra Papists are more guilty of this fault then Protestants We approve as just his imputation of falsity and calumny laid upon Protestants but deny his parity as most false till it be proved 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 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 for these concern practice and are dispensible by the Church There remain eight other Doctrines of Faith 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 or any of them really and truly in their own notions abstracting from the words they are signified by a meer Novelty and not revealed from the beginning This I am sure you can never doe But if you could that mans or mens authority must by your own confession be the evidence and warrant of all the rest that is of what ever you assert in your whole Sermon This then supposed can you possibly perswade any rationall man that the particular authority of one or more private Doctors how able soever is a rigorous evidence convincing the whole Roman Church of errour in Faith and such an evidence as will in the eyes of God and Man justifie a Separation from that Mother Church though thousands of others no less able assert and believe the contrary If this be evidently impossible for you to do as certainly it is Dagloriam Deo and confess the rashness of your engagement to demonstrate our Novelties 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 'T is the hearty wish of Your humble Servant I. S. ERRATA PAge 3. line 10. for Vrbanus read Ioannes line ultima for The Pontif r. Of the Pontific p. 11. l. 22. for Martyr restore r. Martyr Restore p. 13. l. 11. for guilt r. Gift p. 15. l. 12. for slightly r. slily p. 19. l. 24. for Bromhill r. Bramâ—…all p. 33. l. 17. in the margin Statut. 1. Elisab p. 34. l. 11. for Philostratus r. Philastrius p. 53. l. 19. for honour is r. Honour according to the Canons is p. 55. l. 6. for malice r. his malice p. 61. l. 2. for de r. be p. 69. l. 19. blot out Time p. 71. l. ult in the margin â—…or Ed. r. Eccl. p. 93. l. 20. in the margin for Paulus Sixtus r. Paulus Quintus In the Dedicatory for Iune 1. r. Aug. 1. Genes 3. Genes 4. a Synopâ—…is Contro p 76. b Papisto mastix pag. 19â—… c Reformed Catholick pag. 616. Edit 1616. in Folio d In lib. Apologet p. 192. a Vnum tamen audâ—…cter conscientia teâ—…e profiteor quia nusquam honeâ—…iores Clericos vidi quam in Romana Ecclesia aut qui magis avâ—…ritiam deteâ—…arentur b Quâ—… à vestra doctrina dissentit aut Hâ—…reticus aâ—…t Schismaticus est b 〈◊〉 est 〈◊〉 cuâ—… timeâ—…s pedâ—…m Sen. â—…n vita Iacobi Regis Cum a tot Patribus tam Graecis quà m Latinis Purgatorium affirmetur non est verisimile quin ejus veritas per idoneas probationas illis claruisset a Apocalip c. 14. p. 382. b Part 3. examin pag. 197. edit 1â—…14 Lib 5. Cont. Donatistas cap. 1. c De cura pro mort cap. 4. d Tomo 10. edit Parisiensi anno 1635. e Lib. 22. 〈◊〉 Civit. Dei cap. 10. f Lib. 20. cap. â—…1 g Ioan. 14. h 1 Tim. 3. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * De Missae privatâ—… Tom. 7. fol. 443. †Tom. 2. lib. de Euchar fol. 249. k Tom. 7. Serm. de Evcrs Hierâ—…lalem l Lib. de Servo arbitrio contra Erasmunâ—… edie prior m Exami part 3. pag. 90. Edit 1614. n Against Purgat p. 302. o Tomo 1. Epicher de cau Missae fol. 186. p De verbis Apostoli c. 34. †Omnes baereses exierunt ab illa tâ—…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. q Considerat of the Papists Supplication p. 43. s Respons ad Rat. 7. Cam 〈◊〉 t Defence c. p. 351. Sess. 4. Quae ipsius Christi ore ab Apostolis acceptae auâ—… ab ipsis Apostolis Spiritu Sanctâ—… dictanâ—…e quasi per manus traditae ad nos usque pervenerant Upon that place Baker in Henr. 8. pag. 4â—… in Edward 〈◊〉 pâ—…g 73 in Eliz. p. 113. Godwin iâ—…â—…a 〈◊〉 Parker iâ—…em a Of Sâ—…hisme p. 44. b In vita Elizab. pag. anno 1559. Iullers Ch. Hist. Centur. 16. p. 55. 56. c Epist. ad Synod Ephes. d 7. Concil Gene. e Iustinia Câ—…it 123. In Edw. 6. pag. 73. f Hilariâ—… lib contr Constant. g Cont. Henricum Octavum tom 2. f. 344 p. 2. h In explan art 4. edit 1581. Tiguri i In vita Iuelli p. 212. k Cont. Sander p. 9. 2. l Neque eniâ—… nate sunt haereses nâ—…si dum Scripturae bonae intelliguntur non bene quod in iis non bene intelligitur temerè audacter asseritâ—…r Tract 18. in Ioann m Pâ—…aker in vita Iacobi n In his Dedicatory of the reformed Catholick o Dr Potter Sect. 3. pag. 73. 〈◊〉 cap. 8. Dr. Laâ—…d Sect. 26. p Câ—…rt Epist. fundameâ—…ti c. 3. 4. q Tract 1. Sect. 3. 1 Lib. 1. c. 5. 6. 〈◊〉 〈◊〉 〈◊〉 pag. 442. See the Centurists 〈◊〉 Centur. 6. verbo Gregorius in Indice Hâ—…spin 〈◊〉 Sâ—…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 a Lib 2. de peccato Originali c. 17. b Contra Marcion lib. 4. c. 4. c Lib. 4. Epist. 2. d Ibidem Epist. 45. ad corâ—…lium e Tomo 〈◊〉 Concil edit 〈◊〉 iâ—…ter epist. Hormisâ—… f Lib 2. de peâ—…see Vandal g Dâ—… gloria Martyr l. 1. c. 25. h See the 4. Catalogues in the eâ—…d of the Protestant Apology Coccius Tom. 1. l. 8. art 4. 7. 8. c. i See Ieremias Patriarch of Constantinople his Answer to the Lutherans k Lib 4. contra Cresconium c. 61. See 〈◊〉 Austin lib. dâ—… Pastorib cap. 8. to the same purpose l Epist. 76. ad 〈◊〉