such as with the belief of what they esteem universally essential and fundamental in themselves not to be joyn'd with an actual disbelief of any point though not so generaly necessary to be expresly believed by every one yet sufficiently propounded to them hic nunc as a point of Christian faith To what purpose cite you Tertul p. 219. What is that rule which he speaks of Is it sole Scripture without Church or tradition prove that or what hurts us in his other sentence c. 8. Do we teach any thing against it prove that or why make you such observations upon Tertullians prescriptions p. 220. why prove you not your observations froÌ„ Tertul. words where say's he the rules of Essentials extracted from the whole Scriptures is the Churches ancient creed that the compleat rule of all points of faith is the whole Scripture what mean you to cite that from Tertullian which destroyes you have you ever yet cleared your selves from denying some Essentials I am sure Tertullian puts in the book cited by you the Eucharist Baptisme amongst the things which he would have to be principal points taught by St. Peter and to be believed by all Christians to whom they were sufficiently propounded are not our controversies about these leave not you many books of Scripture out of the Canon and use you not the large feild of Scripture to puzzle the weak how then can you turne your selves more from the lash of Tertullian then the Hereticks against whom he writes And you say this ancient Author advised the ordinary Christians of his time instead of long puzling disputes to hold them to the Churches prescription of the simple doctrine of the creed do you not confound your own publick practise in perswading every ordinary Christian to read the Scriptures in his own language to maintain their cause by some obscure mistaken passages out of them against the Churches prescriptions nay and the simple doctrine of the Creed too by perverting that article of believing the holy Catholick Church instance if you can the prescription of the Church in the year 1500 to justifie your so many oppositions against the prescriptions of all particular visible Churches in that age and be sure you fail not with all to tell me what Church prescribed in the same year against the Church of Rome in opposing those which you call supplemental traditions held by her and all other visible Churches at that time 19. Page 221. You cite St. Augustine de doctrina Christiana lib. 2. cap. 9. and note in an English parenthesis he was not against the vulgar reading Scripture which how it follows I know not unless you would have him also not against the vulgars being vers'd both in Latin Greek and Hebrew which he here requires for the perfect understanding of Scriptures Secondly you put an N. B. upon St. Augustines words minding your reader to note that he affirms all things which belong to Christian faith and manners are thereby set down in Scripture which N. B. might have been well omitted where you place it and a N. B. put upon his next following words whereby it would have appeared that this holy Doctor speakes not of all manner of points of Faith but de quibus libro superiore tractavimus of such as he had treated in the foregoing book and in that he treates only of the Trinity of the Incarnation of the Church of the resurrection of the dead which we acknowledge are openly set down in Scripture so much heed take you to the words you cite so pertinent is your collection drawn from these words about the sufficiencie of Scripture and so faire are you in your citations let an N. B. passe upon that pag. 223 223. What conclude you from St. Augustines words lib 3. cap. 6. contra lit Petiliani which of us ever thought it lawful to teach any thing praeterquam besides that is against for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek signifies the law or gospel and as wise is your question collected thence page 223. viz was not the Church then purely protestant in their religion 20. To the proof of the minor by your profession p. 223. I have told you already your particular profession in disbelieving many things conteined in Scripture evidences your general profession of taking Scripture for the sole rule of your faith to be false and nugatorie 21. As to your discourse page 224. tells us first which are all the Essentials of Christianity in your account and then we shall see whether they are all expresly conteined in Scripture or no. The rest is course and unhandsome better suiting with a country ballad then with a controversie You add in good time the parenthesis if you know how to keep those Friars and Iesuits as much out as to keep out the devil I see they stay not in through any want of opposition in you 't is well you have not as much of the knowledge as you have of the malice of him to whom you compare them I beseech God to pardon you for then they had been all sent packing long ere this and t is not I see for want of ignorance in you that you are not quit of them if any such be within the Nation yet if you drive them no more out then you can drive out the devil they have no great reason to fear you You must think your Reader to be very silly when you go about to perswade him that the Popes supremacie and transubstantiation were brought into the kingdome by Friars and Jesuits of late since you begun your new gospel 22 Page 225. you answer the Catholicks question where your Church was c. very profoundly what if you can neither tell where it all was nor half nor a considerable part nor for all ages nor by entire catalogues can you not at least tell where existed any one though a smal part of it in the year 1500 immediately before your doctrine appeared in Germany shew that and we press you no farther at this time Pag. 226.227 You change the terme Protestant Church into Catholick Church the question was where was the Protestant Church and you shew where the Catholick Church was call you this answering nor can you suppose the Protestant to be part of the Catholick for I have shewed that hitherto you have not proved it pag. 227. You first say your Church was in Europe c. 1. and l. 8. you say you 'l say nothing of Europe n. b. 23. Page 227.228.229.230 To what purpose have you taken so much paines in copying the Latin texts of St. Augustine you were afraid I see to English them least the vulgar whom you chiefâ—â—ly lalour to please should finde many flawes in them Intend you therefore to prove no more by those authorities then the Churches being spread all the world over which of us ever denyed nay who amongst us have not constantly asserted that Intend you to shew that whatsoever professors of Christianity are
deliver'd in the Creed or propos'd to be expresly believed by Catecumens as necessarie to Baptism But they say you lived neer the Churches that were planted by the Apostles and how far lived your beginners from one of them were they not so neer it that everie one of them was of it before they began to novelize That 's not all say you but they were neer the Apostles daies and were those Christians who liv'd neer the Apostles daies to have another rule of faith and principles to confound Heretickes then those of succeeding ages Tertullians rule of prescription is universal and illimitted either to time or place is it not if it be not how came all insuing ages to make use of it against Hereticks of their respective ages And were the Christians in Brittanie Spain and Affrica neerer to those Churches then then they are now what perergons are these Or are those of Armenia and Graecia farther from them now then they were in Tertul. time Num. 1. pag. 232. It was the common Creed then say you and is it not now nay but you adde no other doctrine save that what mean you by other contrary doctrine to the Creed no more is it now not express'd in the Creed so were not many doctrines inculcated then by Tertullian as the holy Eucharist and Pennance where read you these express'd in the Creed which Christian mysteries notwithstanding Tertullian requires in his prescriptions Num. 2. pag. 132. if he would have all Apostolical Churches to be assured witnesses then sure Rome was not excluded why exclude you't now Num. 3. pag. 232 233. if he woâ—â—lâ—â— have the present Churches to the respective beginnings of Hereticks the immediate witnesses as you acknowledge here why refus'd you the witnesse of all immediate Churches existent in the world in your beginnings did they not all celebrate Mass pray for the dead fast Lent desire the prayer of Saints held merits of good works Confession Purgatorie c. Name those who did not hold some or all of these in those times Pag. 232. you cite Latin Texts without rendring them into English there 's something in 't what mean you when you say Tertullian understands not the Church of Rome by una Ecclesia no more then this that it was not the Church of Rome when it first begun in Jerusalem who ever contradicted you in this mean you that it was not made one visible Church by the same visible government first under our Saviour whilst he remain'd on earth then under St. Peter both before and after he became Bishop of Rome which it had under his lawful Successors the Roman Bishops in all ensuing ages that 's indeed the question and seeing Tertullian speaks here of one Church as propagated thorough the world successively from the Apostolical Churches and that of Rome was one and the chief amongst them how can Tertullian speak of the Church and not speak of the Church of Rome in this sentence and seeing also he treats here of a Church as one visible and there is no other means to render it so one if it have not one supream visible ordinary Tribunal to whom all are subject as Optatus had said above and that can neither be the Bishops diffus'd thorough the whole Church nor assembled in a general Council for that is an extraordinarie Tribunal as I have proved there must be some one supream ordinarie Pastor over all other Bishops which if it be not the Bishop of Rome pray tell me in your next who it is By this is satisfied your seven notanda pag. 234. for though Tertullian instance in the Apostolical Churches of his time whilst they agreed in faith with that of Rome as paterns of Christian faith yet experience hath told us and you cannot denie it that all the rest by departing from the faith profest in Rome fell by degrees into heresie so that now you must either say there is no Apostolical not fallen into Heresie or that the sole Roman remains pure from it and a pattern of unitie and puritie of faith to all Christians even till and at this day 29. Pag. 235. you make Tertullian speak both false Latin and non-sence by putting tenentem for tenendum 'T is not put amongst your errata's your English parenthesises as you larded the Latin Text with them three in number look methinks something odlie 30. Pag. 235. what if Tertullian in that passage send us not to the Roman Church would you have him to write nothing in his whole works but dispatches to Rome what if he call the holy Ghost only Vicarius Christi in that place sayes he therefore that he only is his Vicar cannot Christ have one invisible and another visible Vicar Why not sayes Tertullian as you here acknowledge that it is the holy Ghosts office to procure that all the Churches lose not the Apostles doctrine why then say you they have all lost it you 'l replie they have not all lost it in its essentials names Tertullian essentials he sayes the holy Ghost would never permit all Churches to leave the Apostles doctrine now that which you account non-essential was as we now suppose as much their doctrine as was that which you account essential besides ut supra what essentials were contradicted by the Millenaries Nicolaitans c yet they in Tertullians account left the Apostles doctrine but you 'l reply again those onlie are said to leave the Apostles doctrine who leave all their doctrine not those who hold some points though they leave others Then no Heretick can be said to have left the Apostles doctrine for never did any leave it all then though the Church should deny some articles of the Creed and hold others it could not be said to have left the Apostles doctrine you 'l bring I see the Church at last to a fair pass I am glad to see you so ingenuous as to cite the words of Tertullian ecquid verisimili est c. but should have been more satisfied had you English'd them He saies there that it is unlikely all Churches should agree in one and the same errour so that when many agree in one it is no errour but tradition and then demands whether any one have the audaciousness to say those err'd who deliver'd such a doctrine How like you this did not all the visible Churches in the world deriveable from the Apostles agree in the celebration of Mass real Sacrifice desiring the prayers of Saints in heaven praying for the dead fasting in Lent c. immediately before Luther begun to play the Novelist name me any such Church who did not ergo non est erratum sed traditum therefore these are no errours but traditions according to Tertullians doctrine here you are an excellent confuter of your self 31. Pag. 236. you cite Tertullian again reckoning Smirna with many others before Rome Answer it was enough for illustrating Tertullians argument prest there of reducing Churches to their first Originals to bring any instance
thus That I either mean by Congregation the whole Catholick Church or only some part of it as if one should say Whatsoever Congregation of men is the Common-wealth of England and another in answer to it should distinguish either by Congregation of men you mean the whole Common wealth or some part of it when all men know that by the Common-wealth of England must be meant the whole Common-wealth for no part of it is the Common-wealth of England Again you distinguish that some things are Essentials or Necessaries and others accidents which are acknowledged or practised in the Church Now to apply this distinction to my Proposition you must distinguish that which I say is acknowledged to have been ever in the Church by the Institution of Christ either to be meant of an Essential or an Accident when all the world knows that whatsoever is acknowledged to have been ever in the Church by Christs Institution cannot be meant of any Accidental thing but of a necessary unchangeable and essential thing in Christs true Church If one should advance this proposition Whatsoever Congregation is the true Church of Christ acknowledges the Eucharist ever to have been by Christs Institution a proper Sacrament of the new Law and another should distinguish as you do my proposition This may be meant either of an Essential or Accidental thing to Christs true Church Seeing whatsoever is acknowledged to have been always in Christs Church and instituted by Christ cannot be acknowledged but as necessary and essential to his Church If therefore my Major as the terms lie expressed in it be true it should have been granted if false it should have been denyed But no Logick allows that it should be distinguished into such different members whereof one is expresly excluded in the very terms of the Proposition These distinctions therefore though learned and substantial in themselves yet were they here unseasonable and too illogical to ground an answer in form as you ground yours still insisting upon them in your address almost to every proposition Hence appears first that I used no fallacy at all ex Accidente seeing my proposition could not be verified of an accident Secondly that all your instances of Spain France c. which include Accidents are not apposite because your propositions as they lie have no term which excludes Accidental Adjuncts as mine hath To the proof of my Major Syl. 2. You seem to grant the Major of my second Syllogism not excepting any thing material against it To my Minor You fall again into the former distinctions now disproved and excluded of the meaning of Congregation c. in my Proposition and would have me to understand determinately either the whole Catholick Church or some part of it and so make four terms in my Syllogism whereas in my Minor Congregation of Christians is taken generically and abstracts as an universal from all particulars I say no Congregation which is an universal negative and when I say none Save that Congregation which acknowledges Saint Peter c. the term Congregation supposes for the same whole Catholick Church mentioned in my former Syllogism but expresses it under a general term of Congregation in confuso as I express Homo when I say he is Animal a man when I say he is a living creature but only generically or in confuso Now should I have intended determinately either the whole Catholike Church or any part of it I should have made an inept Syllogism which would have run thus Whatsoever true Church of Christ is now the true Church of Christ hath been alwaies visible c But no true Church of Christ hath been always visible save the true Church of Christ which acknowledges Saint Peter c. Ergo whatsoever true Church of Christ is now the true Church acknowledges Saint Peter c. which would have been idem per idem for every one knows that the true Church of Christ is now the true Church of Christ. But speaking as I do in abstractive and generical terms I avoid this absurdity and frame a true Syllogism Now my meaning in this Minor could be no other then this which my words express That the Congregation that is the whole Congregation acknowledges Saint Peter c. and is visible c. and not any part great or small of it For when I say the Parliament of these Nations doth or hath enacted a Statute who would demand of me whether I meant the whole Parliament or some determinate part of it You should therefore have denyed not thus distinguished my Minor quite against the express words of it What you say again of Essentials and Accidents is already refuted and by that also your Syllogism brought by way of instance For your Proposition doth not say that the Church of Rome acknowledges those things were always done and that by Christs Institution as my Proposition says she acknowledges Saint Peter and his Successors To my third Syllogism Granting my Major you distinguish the term Pastors in my Minor into particular and universal fixed and unfixed c. I answer that the term Pastors as before Congregation signifies determinately no one of these but generically and in confuso all and so abstracts from each of them in particular as the word Animal abstracts from homo and brutum Neither can I mean some parts of the Church only had Pastors for I say whatsoever Congregation of Christians is now the true Church of Christ hath always had visible Pastors and People united Now the Church is not a part but the whole Church that is both the whole body of the Church and all particular Churches the parts of it And hence is solved your argument of the Indians of people converted by lay-men when particular Pastors are dead c. For those were subjects of the chief Bishop alone till some inferiour Pastors were sent to them For when they were taught the Christian Doctrine in the explication of that Article I beleeve the holy Catholick Church they were also taught that they being people of Christs Church must subject themselves to their lawful Pastors this being a part of the Christian doctrine Heb. 13. who though absent in body may yet be present in spirit with them as Saint Paul saith of himself 1 Cor. 5.3 Your Answer to the confirmation of my Major seems strange For I speak of visible Pastors and you say 't is true of an invisible Pastor that is Christ our Saviour who is now in heaven invisible to men on earth The rest is a repetition of what is immediatly before answered Ephes. 4. proves not only that some particular Churches or part of the whole Church must always have Pastors but that the whole Church it self must have Pastors and every particular Church in it for it speaks of that Church which is the Body of Christ which can be no lesse then the whole Church For no particular Church alone is his mystical Body but only a part of it Ephes. 4.
Church be true or false that 's stated in the Argument but whether it be in a matter Accidental or Essential Now I affirm that nothing which Christ hath Instituted to be ever in the Church is Accidental to the Church for every Accident is separable from the Subject without destroying the Subject whose Accident it is But what Christ ha's Instituted to be ever in his Church is inseparable from it Mat. 19.6 for Quae Deus conjunxit homo non separet Those things which God hath conjoyned man must not separate In the mean time you fairly acknowledge your instances were not home to the present purpose because not in matters Instituted to be perpetual by one of that Authority whose Institution no man can change and consequently not necessary to be ever in those Nations or Commonwealths to whom you ascribe them Baxter Num. 17. For 1. The holding it alwayes done and that of Christs Institution may be either an Accident or but of the Integrity and ad bene esse yea possibly an errour Iohnson Num. 17. If of the Integrity then not Accidental for no Integral part is an Accident to the whole So you yield up your cause and acknowledge your errourâ—â— and 't is laudable in you The question is not what you might have done but what you did your instances given fell short and were plainly fallacious I have already shew'd that nothing can be an Accident to the Church which Christ hath instituted to be ever that is perpetually in the Church and consequently the Churches holding any thing to be so if true is Essential to the Subsistance of the Church if false is essentially destructive of the Church so that whether true or false it will never be accidental to the Church Baxter Num. 18. And I might as easily have given you instances of that kind Iohnson Num. 18. Had you more fully reflected upon your Adversaries words you might have done many things more pertinently then you have done them but here again you acknowledge your error in alledging instances which were not to the purpose But your Readers and I should have been much more satisfied had you amended what you acknowledge to be a fault and brought at least in this your last Reply those instances which you say here you might have given then Be sure therefore in your next to produce instances of Accidentals in such things as Christ hath instituted to be ever in his Church whereby it may appear that this Roman acknowledgment whether true or false is accidental to the true Church So that the acknowledgment of it by all those to whom it is sufficiently propounded is necessary to make them parts of the true Church and the denial of it when so propounded hinders them from being parts of it Baxter Num. 19. To your third Syllogism I reply 1. When you say your Church had Pastors Fallacy 5. as you must speak of what existed and universals exist not of themselves so it is necessary that I tell you how far I grant your Minor and how far I deny it Iohnson Num. 19. What though universalls exist not of themselves may not therefore a Logician expresse things which have existed in an abstract or universal term Is not this a true Logical Proposition Ever since Adam there have been parents and children in the world though the terms abstract from lawful and unlawful from male or female children would you carp at this Proposition as you do here at mine because universalls exist not of themselves or go about to distinguish different sorts of children or parents as you do Pastors here to find out the true meaning of that Proposition No man sayes or need to say in such Enunciations that universalls exist but expresses particulars which have existed by abstract and universall terms Baxter Num. 20. My Argument from the Indians and others is not solved by you For 1. You can never prove that the Pope was preached to the Iberians by the captive maid Fallacy 6. nor to the Indians by Frumentius 2. Thousands were made Christians and Baptized by the Apostles Three non-proofs without any preaching or profession of a Papacie Acts 2. pasâ—â—im 3. The Indians now converted in America by the English and Dutch hear nothing of the Pope nor thousands in Ethiopia 3. Your own doe or may baptize many without their owning the Pope who yet would be Christians And a Pastor not known or beleeved or owned is actually no Pastor to them Iohnson Num. 20. To all these Instances I answer They conclude nothing against my Assertion for I never said that all particular persons or communities are obliged to have an express belief or acknowledgment of the Roman-Bishops Supremacy that being necessary to all neither necessitate medii nor praecepti It is sufficient that they beleeve it implicitely in subjecting themselves to all those whom Christ hath instituted to be their lawfull Pastors and when the Bishop of Rome is sufficiently proposed to them to be the supream visible Pastor of of those Pastors upon earth that then they obstinately reject not his authority To your first instance of the Captive maid and Saint Frumentius I answer we can prove as much at least that to have been preacht to them as you can prove either Justification by Faith only or any other particular point of your doctrine to have been preacht to them And both of us must say that all important Christian Truths both for particular persons and Churches were delivered to those people and till you have evinced this of Supremacy to have been none of those it is to be supposed it was sufficiently declared to those Nations At least in explicating the Article of the Catholike Church to them they must be supposed to have told them it consisted of Pastors and people united and that the people were to obey all their lawful Pastors in which doctrine the Pope is implicitely included To your second from Acts 2. The Scripture relates not there all that S. Peter said but affirmeth vers 40. that he gave testimony to them in many other words And who can tell whether amongst the rest that of his Supremacy might not have been sufficiently intimated to them However it appears by the Text vers 37. that the people addrest themselves first and in particular to S. Peter before all the rest of the Apostles as the prime amongst them and he who first preacht the Gospel to them Prove the English and Dutch Convertites converted by Protestants if you mean those as you must do if your argument have any force to be instructed in the true Faith and then your Instance will have some force prove those of Ethiopia to be Orthodox and Catholick Christians To what purpose produce you instances which are assoon denied as they are proposed Your last touches only particular persons which I have shewed are not obliged to know this expresly to be of the Church the Pope is their true pastor and so
whatsoever of any Apostolical Church nor was he there to have regard to the order but to the substance of his instances Pag. 236. you make Tertullian speak false Latin and non-sence again by printing institutum for instituuntur so careful are you in your citations fill they but up paper and help to patch up a new volum 't is enough for you Who can doubt but the Apostolical doctrine will prove an Apostolical Church when ever planted as you collect from this Text of Tertullian but how come those succeeding Churches to agree with the precedent but by means of a visible head who hath preserved all in the unity of faith which subject themselves to him where did you ever find any Churches continue long in the same faith with the Apostolical Churches after they had put themselves in opposition to the See of Rome let such Churches be nam'd in your next CHAP. III. More of Mr. Baxters Arguments Num. 32. Mr. Baxters third Argument out of form Num. 33. If the Roman Church were infected with the plague c. anno 1500. the whole visible Catholick Church was infected with it which is a foul Blasphemy Num. 34. Possession stands in force against Protestants Num. 36. the Popes Supremacy in spirituals essential to the Church Num. 37. The true meaning of the 28. Canon of Chalcedon and of the 2. Canon of the first Council of Constantinople Num. 39. Whether the ancient Fathers were accustomed to press the Authority of the Roman See against Heretiques Num. 40. A loud untruth of Mr. Baxter Num. 41. Extra-Imperial Churches subject to the Bishop of Rome Num. 44. 5. Reasons of Mr. Baxters against the Popes supremacy in spirituals answered 32. Pag. 238. Your third argument is out of form having the term as Christian in the first part of the antecedent and not in the sequel or second part therefore I deny the antecedent viz. Though the Roman as Christian hath been alwayes visible yet the Protestant hath not been alwayes visible It is fallacia à secundum quid and simpliciter For all that can be pretended to follow is no more then this that the Protestants have been visible as Christians that is so far as they profess the belief of the chief articles in Christian faith nor yet follows so much for I deny they believe any one of them as Christians ought to do that is with an infallible supernatural divine faith so that they have not been alwayes a visible Church as Christian though the Roman have been so Hence falls the proof of your consequence 33. Pag. 239. I denie your supposition that when Protestants first pretended to reform what displeas'd them in the doctrine of the Roman Church that thereby they were cured of the plague c. for if the Roman Church were then infected with the plague all the visible Churches in the world and consequently the whole Catholique Church was infected with it which is diametrically contrary to the Texts here cited by you out of Tertullian and a horrible blasphemie to affirm that the mystical body of Christ is infected with the plague or any such like mischief Here you trifle again prove the Popes supremacie first to be an usurpation and then take it for a ground of your argument what millions abroad and within the Roman Territories are those you talk of is everie number which you fancie a million Ibid. you frame an objection of your own and then answer it what 's the one or the other to me That which I have objected to be proved by you is no negative but a plain affirmative for 't is this that you prove any Church now denying or opposing the Popes Supremacy to have been alwayes visible Pag. 240. you essay to answer the argument about possession Your first answer is petitio principii or falsum suppositum that any parts of the Catholique Church much less the most fit can be nominated wherin the Popes Supremacy had not possession Non-proof 34. Your second of making good against our title of supremacy c. is only affirm'd by you who are a party but never yielded by us nor legitimately judged or defin'd against us so that sub judice lis est the matter is still in process and you know lite pendente till the cause be decreed or yielded up by one of the parties the possessor is to enjoy his title according to all law and reason you therfore by actual dispossessing the Roman Bishops of that right and title whereof he was quietly possest in the year 1500 in this our Nation and in all other places where you entred upon this pretence only that you think you have sufficiently disproved it from the divine law is to do him as much wrong as if a plantif in a suite at law should thrust the defendant out of quiet possession without decree or order from any competent Judge upon this sole pretence that he frames a judgement to himself he has convinced by law the others title to be null for in these cases both he and you make your selves judges in your own cause and proceed to an execution without a warrant 35. Page 240. To your question what you must prove I answer 't is this that any Church which has at any time or does now deny the Popes supremacy or remain independent of it has bin allwaies visible Ibid. of such as know nothing of the Popes supremacy I say nothing it being not our case then only they are bound to alledge proof for the denyal of it when it is or shall be sufficiently propunded to them 36. Page 241. The Smpremacie it self I have proved to be essential to the Church for there can be no visible body without a head But then it is essential to the subsistance of Christian faith in particular persons when it is sufficiently propounded to them as a point of faith page 241. You propose your fourth argument in proof of the Catholick Church not acknowledging the Popes supremacy for some time Your first Sylogism is out of form 1 for want of the word ever it should be ever since in your antecedent 2 and in the sequel for you say only that the Church whereof the Protestants are members hath been visible where as you should say hath been ever or alwayes visible for that only is the present question 3 You suppose the sole denyal of the Popes supremacy constitutes the Church whereof the Protestants are members which I deny for all hereticks as well as Protestants denyed his supremacy 37. Page 232 233. I have already answered to your 28 canon of Chalcedon first it uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is deferr'd or attributed not gave or conferr'd a new 2 they pretend to give no more to Constantinople then the second general Council had done as appeares by the words now that was to be next after Rome so that the principallity which Rome had before the Council of Constantinople was no way infringed by that canon 3