confirmed and we no more want new Miracles to confirm our Reformation than to confirm the Authority of the Christian Religion for Reformed Christianity is nothing else but the old Primitive Apostolick Christianity and therefore we have the same Authority to reform now which the Apostles at first had to preach the Gospel for their Authority to preach the Gospel is and will be to the end of the World a sufficient Authority to all Men to believe it and consequently to renounce all Errors and Corruptions in Faith and Worship which are contrary to it 2. As for the Authority of the Clergy whatever it be it is certain Christ gave them no Authority to preach any other Gospel than what he had taught them which is the express Commission which he gave to the Apostles themselves and therefore whatever Decrees and Definitions they have made contrary to the true Faith and Worship of Christ are void of themselves and want no Authority to repeal them As for that distinction between making and declaring new Articles of Faith it is a meer piece of Sophistry for if they have the power of declaring and no body must oppose them nor judg of their Declarations under the pretence of declaring they may make as many new Articles of Faith as they please as we see the Council of Trent has done This Extravagant Authority they give to the Clergy of making Decrees and Canons concerning Faith and Worship which shall oblige the Laity to a blind Obedience and implicit Faith is a most ridiculous pretence unless it be supported with Infallibility and yet you have already heard that the pretence of Infallibility it self though it may silence those Mens objections and stop their farther inquiries who do really believe it yet it is no defence against the charge of Errors nor a sufficient Answer to that charge and how vain the pretence it self is has been abundantly proved in some late Treatises This is enough to show how insignificant that charge is against the Reformation that those Bishops and Priests who were at that time in Power and were zealously addicted to the Interests of Rome would not concur in it though afterwards much the greater numbers submitted to it and thereby gave it an after confirmation which is as much as they can pretend for the confirmation of some of their General Councils I grant nothing can be looked on as the Act of the Clergy which is not done by a regular Authority according to the Rules of that Church nor do we pretend that the Reformation was perfected or finished by the regular Authority of the Popish Clergy though several of them were Zealous in it but we say it is never the worse for that if they can prove that what we call a Reformation is faulty upon other Accounts then we will grant that to reform against the consent of the Clergy did greatly aggravate the Crime but if the Reformation were just and necessary and a true Reformation of the Errors and Corruptions of Christianity the dissent of the Clergy could not and ought not to hinder it for they had no such Authority from Christ either to corrupt Religion or to hinder the Reformation of it 3. The Supreme Authority of any Nation has a regular Authority to declare what shall be the Established Religion of that Nation and therefore the Queen and the Parliament could make the Reformed Religion the National Religion Established by Law and this is all that we Attribute to Kings and Parliaments We do not justifie our Reformation because it was confirmed by the Authority of Parliament but because it is agreeable to Scripture But we Thank God that he then inclined the heart of the Queen and Parliament to Establish the Reformation and heartily pray that he would still continue it to us and to our Posterity for ever Amen The End. Books lately printed for Richard Chiswell THE History of the Reformation of the Church of England By GILBERT BURNET D. D. in two Volumes Folio The Moderation of the Church of England in her Reformation in avoiding all undue Compliances with Popery and other sorts of Phanaticism c. by TIMOTHY PULLER D. D. Octavo A Dissertation concerning the Government of the Ancient Church more particularly of the Encroachments of the Bishops of Rome upon other Sees By WILLIAM CAVE D. D. Octavo An Answer to Mr. Serjeant's Sure Footing in Christianity concerning the Rule of Faith With some other Discourses By WILLIAM FALKNER D. D. 4 o. A Vindication of the Ordinations of the Church of England in Answer to a Paper written by one of the Church of Rome to prove the Nullity of our Orders By GILBERT BURNET D. D. Octavo An Abridgment of the History of the Reformation of the Church of England By GILB BURNET D. D. Octavo A Collection of several Tracts and Discourses written in the years 1678 1679. c. by Gilbert Burnet D. D. To which are added 1 A Letter written to Dr. Burnet giving an Account of Cardinal Pool's secret Powers 2 The History of the Powder-Treason with a Vindication of the Proceedings thereupon 3. An Impartial Consideration of the Five Jesuits dying Speeches who were Executed for the Plot 1679. In Quarto The APOLOGY of the Church of England and an Epistle to one Signior Scipio a Venetian Gentleman concerning the Council of Trent Written both in Latin by the Right Reverend Father in God IOHN IEWEL Lord Bishop of Salisbury Made English by a Person of Quality To which is added The Life of the said Bishop Collected and written by the same Hand Octavo A LETTER writ by the last Assembly General of the Clergy of France to the Protestants inviting them to return to their Communion Together with the Methods proposed by them for their Conviction Translated into English and Examined by GILB BURNET D. D. Octavo The Life of WILLIAM BEDEL D. D. Bishop of Kilmore in Ireland Together with Certain Letters which passed betwixt him and Iames Waddesworth a late Pensioner of the Holy Inquisition of Sevil in Matter of Religion concerning the General Motives to the Roman Obedience Octavo The Decree made at ROME the Second of March 1679. condemning some Opinions of the Iesuits and other Casuists Quarto A Discourse concerning the Necessity of Reformation with respect to the Errors and Corruptions of the Church of Rome Quarto First and Second Parts A Discourse concerning the Celebration of Divine Service in an Unknown Tongue Quarto A Papist not Misrepresented by Protestants Being a Reply to the Reflections upon the Answer to A Papist Misrepresented and Represented Quarto An Exposition of the Doctrine of the Church of England in the several Articles proposed by the late BISHOP of CONDOM in his Exposition of the Doctrine of the Catholick Church Quarto A Defence of the Exposition of the Doctrine of the CHURCH of ENGLAND against the EXCEPTIONS of Monsieur de MEAUX late Bishop of Condom and his VINDICATOR Quarto An Answer to THREE
more than what we give to the Bible ibid. The reasons why some Protestants have charged the worship of Images with Idolatry 88 No alterations made in the Law against worshipping Images in the New Testament 92 The reasons of the Second Commandment Moral and Eternal 93 No material Temple much less an Image allowed under the Gospel 95 The Primitive Church always understood the Worship of Images to be forbid under the Gospel 99 XIII Whether the Pope be Antichrist and whether this be taught in the Homilies of the Church of England ibid. XIV Concerning Prayers and Divine Offices in the Vulgar tongue 101 The self-contradictions of this Author 102 Whether S. Paul in 1 Cor. 14. only forbid inspired and extempore prayers in an unknown tongue not the setled forms of Divine Offices 104 All the Apostles arguments in that place against speaking in an unknown tongue concern our ordinary devotions 105 As 1. That it is contrary to the edification of the Church ib. 2. That it contradicts the natural end and use of speech 106 3. That it is contrary to the nature of Prayer and religious worship which must be a reasonable Service 107 Whether the people are bound to joyn in all the offices of publick worship 108 Whether the people understand their prayers though they are in Latin which they do not understand 112 XV. Concerning Schism and Separation 114 Separation from the Errors of the Church of Rome is not a Separation from the Catholick Church 116 Renouncing the Supremacy of the Bishop of Rome no Schism ibid. Such a supremacy not essential to Catholick Unity 117 Concerning the Ecclesiastical combinations of neighbour Churches and Bishops into one body ibid. In what cases a particular Church may break off from such a body 118 The Popes Supremacy such an usurpation as may be renounced without the authority of a general Council ibid. The Church of England not originally subject to the Bishop of Rome as the Western Patriarch 121 The difference between Schism from the Catholick Church and the breach of Ecclesiastical Communion 122 To reform errors and corruptions in Faith and Worship can never be a fault 125 That the Church of England does not separate from all other Christian Societies 126 Concerning Communion in the Eucharist and other religious Assemblies 129 What Church we joyned in Communion with when we forsook the Communion of the Church of Rome 130 What Church we made the pattern of our Reformation 131 In what sense the Church of Rome her self was the pattern of our Reformation 132 XVI Concerning the defection and apostasie of the Clergy of the Catholick Church and the Reformation of the Laity 134 Whether the whole Clergy were against the Reformation 135 The Popish Clergy in the Reign of King Henry the Eighth did own the King's Supremacy and wrote for it 136 c. We do not assert That the Church of Rome has apostatized from fundamental Truth and Holiness 138 Whether all kind of Idolatry be an Apostasie from fundamental Truth and Holiness 139 The nature of that argument to prove That a thing is not because it cannot be when there is all other possible evidence to prove That it is 140 As that the Church of Rome has not erred because she cannot err 141 c. If the Reformation be good there can want no authority to reform 147 The Supreme Authority of any Nation has a regular Authority to declare what shall be the established Religion of that Nation which is all that we attribute to Kings and Parliaments in such matters 250 ERRATA PAG. 53. l. 4. for now r. non p. 123. l. 33. r. as shows p. 14â— l. 14. dele upon Some faults there are in Pointing which I must leave to the Reader to correct A VINDICATION OF SEVERAL Protestant Doctrines BEING AN ANSWER TO A LATE PAMPHLET ENTITULED Protestancy destitute of Scripture-Proofs THAT I have taken so little an occasion to write so big a Book I hope the Reader upon his perusal will pardon There is indeed a remarkable difference between us and our Roman Adversaries in this matter they can answer great Books in two or three Sheets if they vouchsafe to give any answer at all which they begin to be weary of we answer two or three Sheets in large Books but then we have very different ends in writing too they to make a show of saying somewhat to put by the blow by some few insignificant cavils we not only to answer our Adversaries which might be done in very few words but to instruct our people which requires a more particular Explication of the reasons of things But I shall make no Apology for my Book till I hear that it wants it for it may be some may think it as much too little as others too big He begins very regularly with the state of the Controversie between us to prove sixteen Protestant Tenets as he calls them by plain Scripture Scriptures but so plain to us for their Doctrines as they require to be yielded them by the Catholique Church for hers What will be thought plain by them is a very hard matter to guess when it seems the second Commandment it self is not thought by them a plain Scripture-proof against Image-worship and I despair of ever finding a plainer proof in Scripture for or against any thing But I told him in Answer to his request p. 17. that we desire no other proofs from them but what we are ready to give either the express words of Scripture or plain and evident consequence or the silence of Scripture to prove that any Doctrine is not in it And though they may reasonably demand of us what we demand of them yet they cannot reasonably demand more and whether I have not done him justice in this way shall be examined again under the several Articles of his request In the next Paragraph he mightily despises the Answer and concluded the pamphlet unworthy a publick or special notice and expected if not more pertinent yet at least more plausible replies to follow and I can assure him that he was very ill advised that he did not despise and expect on for his reply has given some credit and authority to that Answer and has now produced a Book which if he be wise he will despise too though I hope it will convince him that Protestants do not mean to expose their profession by silence which I do not find them much inclined to at present But let us consider the state of the question In answer to the Request to prove some Protestant Tenets by plain Scripture I told him this was a false representation of our Doctrine for though we do make the Scripture the rule of our Faith yet we do not pretend to own no Doctrine but what is contained in the express words of Scripture Our Church teaches us Art. 6. that Holy Scripture containeth all things necessary to Salvation so that whatsoever is not read therein nor may be proved
submit for nothing can be essential to the Unity of the Church but what Christ himself has made so and what is not absolutely essential may be changed and altered when there is absolute necessity for it without a sinful breach of Unity and therefore though they cannot make good their claim to this Universal Supremacy not so much as by Ecclesiastical Canons and Constitutions and ancient Customs as has been often proved by Learned Protestants yet to shorten that Dispute which to be sure none but Learned Men can be judges of whatever Jurisdiction or Primacy they pretend to have been formerly granted by Ancient Councils to the Bishop of Rome may be retrenched or denied without the Guilt of Schism when it proves a manifest Oppression of the Christian Church and serves only to justifie and perpetuate the most Notorious and Intolerable Corruptions of the Christian Religion And the Reason is very plain because all human Constitutions are alterable and what is alterable ought to be altered when the indispensable Necessities of the Church and of Religion require it Catholick Unity requires no Superiority or Jurisdiction of one Bishop or one Church over another but only Mutual Concord and Brotherly Correspondence and therefore a Church which rejects any Foreign Jurisdiction may yet maintain Catholick Unity as the African Churches did in St. Cyprians days The Combination indeed of Neighbour Churches and Bishops for the more convenient Exercise of Ecclesiastical Discipline and Government we grant was very Ancient and is of great use to this day but if such Combinations as these degenerate from their first Institution and by the Tyranny and Encroachments of some usurping Bishops is improved into a Temporal Monarchy and invasion upon the inherent Rights and Liberties of all other Bishops and Churches I would desire to know why these Oppressed Bishops and Churches may not vindicate their own Rights and Liberties and cast off such an intolerable Yoak No you 'l say when such a Superiority and Subordination of Churches is Ordered and Decreed by general Councils which is the Supream Authority in the Church no change nor alteration can be made but by an equal Authority and therefore no particular Bishops or Churches can reject any such Jurisdiction unless it be revoked by a general Council without the guilt of Schism Now in Answer to this Let us consider 1. Suppose such an aspiring Bishop has usurped such an Authority as was never Orginally granted him by any Council that he has improved a Primacy of order which yet is more than the Nicene Canons granted to the Bishop of Rome into a Supremacy of Jurisdiction and has enlarged his Patriarchate beyond its original Bounds may not that be taken away without a general Council which was usurped indeed but never given 2ly Suppose a general Council had granted what it had no right to give as it must have done if ever any general Council had granted or confirmed the Popes Pretensions of being the Universal Bishop and visible Head of the Church and the Fountain of all Ecclesiastical Authority and granted away these Rights and Powers which are inherent in every Church and inseparable from the Episcopal Office. For it is not in Ecclesiastical as it is in Civil Rights Men may irrevocably grant away their own Civil Rights and Liberties but all the Authority in the Church cannot give away it self nor grant the whole intire Episcopacy with all the Rights and Powers of it to any one Bishop If Bishops will not exercise that Power which Christ has given them they are accountable to their Lord for it but they cannot give it away neither from themselves nor from their Successors for it is theirs only to use not to part with and therefore every Bishop may reassume such Rights though a general Council should give them away because the grant is void in it self 3ly Especially when the Regular means of Redress is made impossible by such Usurpations when the Christian Church is so inslaved to the Will and Pleasure of one Domineering Bishop that there can be no general Council unless he call it and preside in it and confirm it by his own Authority and how impossible it is this way to cast off such an usurping Power when the Usurper must be the Judg in his own Cause I need not prove especially when Christian Princes and Bishops are so devoted to the See of Rome either linked to it by secular Interests or over-awed by Superstition that it is in vain to expect that such a Council should Redress such Abuses as they themselves are fond of or if they would have them Redressed if they could yet dare not venture to attempt it must all Bishops now and Churches quietly submit to such Usurpations because the greatest number of them will not or dare not vindicate their own Rights Is it then unlawful for Christian Bishops to Exercise that Authority which Christ has given them and of which they must give an Account if they happen to be out-voted by other Bishops I grant the less number of Bishops cannot make Laws for the Universal Church in opposition to the greater numbers whatever Constitutions owe their Authority to mutual Consent must in all reason be confirmed and over-ruled by the greater numbers but the less number nay any single Bishop may observe the Institutions of our Saviour and exercise that Authority which he has given him without asking leave of general Councils nay in opposition to them for the Authority and Institution of our Saviour is beyond all the general Councils in the World. 4. Especially when we have the consent of much the greater number of Bishops without their meeting in a general Council All the Eastern Bishops which are much more numerous than the Western I cannot say have cast off the Authority of the Bishop of Rome because they never owned it but yet they oppose and reject his Authority as much as the Bishops of England do and therefore our Reformers in casting off the Pope did nothing but what they had the Authority of the whole Eastern Church to justifie which I take to be as good as a Council of Western Bishops though they may call it General For the Business of a Council in such cases is not to consent to some new Laws but to declare ancient and original Rights and if we have their authentick Declarations in this matter we need no more For we do not so much want their Authority as their Judgment in this Point It is a very daring thing to oppose the universal Consent of the whole Christian Church and no private Bishops nor National Combination of Bishops would be able to bear up against such a Prejudice but when we have the concurrent Opinions of the greatest number of Christian Bishops we need not much concern our selves for want of the Formality of a Western Council who are interested Parties yes you 'l say at least the Church of England was subject to the Jurisdiction of the
Western Patriarch and therefore ought not to have innovated without the Patriarchal Authority and a Patriarchal Council nor to have rejected the Patriarchal Authority which was confirmed by ancient Councils Now not to dispute this at present Whether England were subject to the Bishop of Rome as the Western Patriarch which it is certain our Brittish Bishops when Austin the Monk came into England would not own and which was never granted by any ancient General Council and the Submission of the English Bishops afterwards by Fear or Flattery could never give such a Right as should oblige all their Successours for future Ages yet I say this Patriarchal Authority is not the Dispute between the Church of England and the Church of Rome Our Reformers took no notice of the Patriarchal Authority but the Universal Headship and Supremacy of the Bishop of Rome as is evident from the Articles of our Church in which there is no mention of it And this was such an Usurpation as might be renounced without the Authority of any Council as I have already shown Indeed his Patriarchal Authority if he had any necessarily fell with it For when he challenges such an exorbitant Power so far exceeding the Bounds and Limits of a Patriarchal Authority and will exercise all if he exercise any and will hold Communion with none upon any other terms and will not be confined to a meer Patriarchal Jurisdiction we must necessarily renounce all Subjection to him to deliver our selves from his Usurpations when his pretended Patriarchate is swallowed up in his Universal Headship he may thank himself if he forfeits what he might with a better Appearance make some Pretence to by challenging so much more than ever was his right And the Patriarchal Authority it self could he have made any pretences to it which he never could over the Church of England which was originally a free and independent Church being but a human Constitution may be renounced without Schism when necessity requires it and certainly if ever there can be any necessity for such a Rupture it becomes necessary then when it swells into a boundless and unlimited Authority to the Oppression of the whole Christian Church in her essential Rights and Liberties 5ly There is one thing more I would have observed for the right stating of this Dispute about Schism viz. the difference between Schism from the Catholick Church and the Breach of Ecclesiastical Communion between different Churches In the first Sense Schism cuts us off from the Body of Christ and consequently puts us out of a state of Salvation and therefore it can be nothing less than a Separation from the Communion of the Church in things essential to Faith or Worship or Government for in this sense no man can be a Schismatick without in some Degree or other forfeiting his Christianity and his essential Right to Christian Communion Ecclesiastical Communion is the Union of several distinct Churches into one Ecclesiastical Body for mutual Advice and Counsel and the more pure Administration of Discipline When several Bishops who have originally all the same Authority in the Government of their several Churches bestow different Powers on some Bishops whom they advance above others with the Title and Authority of Metropolitans or Patriarchs with a Power of calling Synods and receiving Appeals and the principal Authority of Ordinations and govern their several Churches by such Ecclesiastical Laws as are agreed on by common Consent or the major Vote This is a very useful Constitution and of great Antiquity in the Church if it had not its beginning in the Apostles times and for any Bishop or Church causelessly to break such a Confederacy as this is a very great Evil and has the Guilt and Crime of Schism but yet it does not seem to be such a Schism as divides the intrinsick Unity of the Catholick Church and cuts off such a Church from the Body of Christ. For the Unity of the Catholick Church consists in one Faith and Worship and Charity and such an external Communion when occasion offers shows that we are all the Disciples of the same common Lord and Saviour and own each other for Brethren but the Church may be the one Body of Christ without being one Ecclesiastical Body under one governing Head which it is impossible the whole Christian Church should be and therefore a Church which divides it self from that Ecclesiastical Body to which it did once belong if it have just and necessary Reasons for what it does is wholly blameless nay commendable for it if it have not it sins according to the nature and aggravation of the Crime but still may be a Member of the Catholick Church and still enjoy all the Priviledges of a true Catholick Church the Communion of Saints the Forgiveness of Sins and the Promises of everlasting Life Which shows us how the holy Catholick Church in the Creed may be One notwithstanding all those Divisions of Christendom which are occasioned by the Quarrels of Bishops and the Disputes about Ecclesiastical Canons and Ecclesiastical Jurisdiction Those who are the Beginners or Fomentors of such Divisions shall answer it to their Lord and Judge as they shall all their other personal Miscarriages but it would be very hard if such a Church which in its Faith and Worship is truly Catholick should be cut off from the Body of Christ and all the Members of it put out of a State of Salvation because the Bishops and Pastors of such Churches think fit to divide themselves from that Ecclesiastical Body to which they were united by Custom or ancient Canons Now this is the most they can make of our forsaking the Ecclesiastical Communion of the Church of Rome That we have divided our selves from the Bishop of Rome to whom by Custom or some pretended Canons we owed Obedience and Subjection which I have proved to be very innocent in us because it was necessary But suppose it were a causeless and criminal Separation yet it is only an Ecclesiastical Schism which does not separate us from the Catholick Church though it does from that Ecclesiastical Body of which the Bishop of Rome makes himself the Head. This I think is a sufficient Justification of the Church of England in rejecting the Authority of the Church of Rome and her reforming the Errors and Corruptions of Faith and Worship needs no defence at all though there were never a pure and reformed Church in the World besides her self For I would desire our Author to tell me whether it be a fault to reform the Corruptions of Faith and Worship Can it be a fault then to believe as Christ has taught and to worship God as he has prescribed Is it possible that the true Catholick Faith and Worship should ever be a Crime if it be not then it can be no fault to make the Doctrines and Institutions of our Saviour the Rule of our Faith and Worship and that is all that we mean by reforming not
of their own sending and instruction In Answer to this I told him that if by this he meant that the whole Clergy of the Christian World did at the time of the Reformation maintain the Doctrines of the Church of Rome which were rejected and condemned only by a Major Vote of a Parliament of Lay-men in England all the World knew how false it is For 1. There were many other Churches and better parts of the Catholick Church than the Church of Rome which did not own those Doctrines and Corruptions which we reject 2. Nay the whole Clergy of the Roman Church did not for many of our English Bishops and Clergy were as Zealous for the Reformation as any Lay-men so were the German Reformers who were Originally Popish Monks and Priests and yet did not follow the Laity but lead them way to the Reformation In reply to this he says I manifest my self meanly versed in the Story of my own Party or no friend to Ingenuity and Truth For it is certainly true and attested by Protestant Historians and Records that all the Bishops and the whole Convocation declared against Lay-supremacy and other Protestant Points and for Non-compliance therewith were almost all deprived the Queen and her Lay-Parliament enacting Supremacy whereby she imposed new Doctrines displaced the Catholick Clergy and created Prelatick Ministers And whether he or I be most in the right let the Reader Judg. For 1. It is plain I did not speak only of the Clergy of England but of the whole Clergy of the Catholick Church as he himself stated the Question and he answers only to the Clergy of England and with what Truth shall be examined presently For if the whole Clergy of the Catholick Church have not Apostatized whatever the Clergy of the Church of Rome has done he loses the very Foundation of his Request to us to prove that the whole Clergy of the Catholick Church have Apostatized from Fundamental Truth and Holiness for we are not bound to prove that which is false but he who allows no Catholick Church but the Church of Rome must consequently allow no Clergy of the Catholick Church but the Roman Clergy but we grant neither one nor t'other and yet as I showed the Roman Clergy themselves were the first Reformers and therefore what he insinuates cannot be true that the whole Roman Clergy opposed the Roman Laity in the Reformation 2. As for the English Reformation he confines it in his Answer only to the Story of Queen Elizabeth and what was done in her Reign but the Article he would have proved and the Answer I gave to it has no such limitation and I must still repeat that all the World knows and the Histories and Records of our Church assure us that the Popish Bishops and Convocation in Henry the Eight's days did acknowledg the Kings Supremacy and in higher Terms than Queen Elizabeth would challenge it Indeed the late Oxford Writer or rather Publisher of Books charges this upon that force they were under that is that the Clergy was taken in a Praemunire and the King would not compound the Business with them unless they acknowledged him to be the Head of the Church But does this prove that they did not make this Recognition if force or flattery can corrupt the whole Clergy then it seems the whole Clergy of the Roman Catholick Church may Apostatize from Fundamental Truth and Holiness if they fall first into a Praemunire and meet with a King who will take the Advantage of it and are not the Clergy then admirable Guides to follow especially if they can be so over-awed as not only to make such a Profession but to Write and Dispute for it and use all variety of Arguments to perswade People to believe it The Institution for the necessary Erudition of a Christian man was agreed on in Convocation and published by Authority Bishop Gardiner wrote a Book de vera Obedientia to which Bonner prefixed a Preface upon the same Argument Stokesly Bishop of London and Tonstal Bishop of Duresm wrote in defence of the Kings Proceedings to Cardinal Pool and many Sermons were preached by several Bishops to the same purpose out of which Dr. Burnet has collected the Arguments used by them both against the Power of the Pope and for the Supremacy of the King And during that Session of Parliament which took away the Power of the Pope in the year 1534. A Bishop preached every Sunday at St. Paul's Cross and taught the People that the Pope had no Authority in England Was all this matter of force too and fear of the Praemunire which was pardoned in Parliament Anno 1531. three years before Let us now consider what passed under Queen Elizabeth And methinks what was good Doctrine in King Henry's time should be good Doctrine still and yet it is true that many Bishops then did protest against the Act for Supremacy and refused the Oath when it was offered them and that many of those Bishops who had wrote or preached for it before such as Bonner Bishop of London and Tonstal of Duresm which seems to lessen their Authority in this matter and when the Nation had so lately had the sense of the whole English Roman Clergy in this Point their present obstinacy to confirm their former Opinions without answering their former Reasons was no sufficient cause why a Lay-Parliament should not renew such Laws without the consent of the Clergy which were at first made with it not a Bishop dissenting excepting Fisher Bishop of Rochester And whereas he talks in such a strain as if this were opposed by the whole Clergy and that they were almost all deprived for it the account which the Visiters gave the Queen is very different that of 9400 beneficed Men in England there were no more but fourteen Bishops six Abbots twelve Deans twelve Archdeacons fifteen Heads of Colledges fifty Prebendaries and eighty Rectors of Parishes that had left their Benefices upon account of Religion which is a very inconsiderable number to the whole 3. I answered farther That we do not say that the Roman Church her self has apostatized from fundamental Truth and Holiness We do grant that they have retained the true Faith and Worship of Christ though they have fatally corrupted both by Additions of their own And therefore we are not bound to prove that the whole Clergy of the Catholick Church may apostatize from fundamental Truth and Holiness for we do not say they did All that he replies to this is That this Apostacy at the least is taught in the 19 and 21 Articles and Homilies against the Peril of Idolatry That is to say for I suppose that is his meaning that the Church of England charges the Church of Rome with Idolatry and Idolatry is an Apostacy from fundamental Truth and Holiness But if men may be guilty of some kinds of Idolatry and of very great corruptions in Faith and Worship without denying any
PAPERS lately printed concerning the Authority of the Catholick Church in Matters of Faith and the Reformation of the Church of England Quarto A Vindication of the Answer to SOME LATE PAPERS concerning the Unity and Authority of the Catholick Church and Reformation of the Church of England Quarto An Historical Treatise written by an AUTHOR of the Communion of the CHURCH of ROME touching TRANSUBSTANTIATION Wherein is made appear That according to the Principles of THAT CHURCH This Doctrine cannot be an Article of Faith. Quarto A CATECHISM explaining the Doctrine and Practices of the Church of Rome with an Answer thereunto By a Protestant of the Church of England Octavo A Papist Represented and not Misrepresented Being an Answer to the First Second Fifth and Sixth Sheets of the Second Part of the Popish Representer and for a further Vindication of the CATECHISM truly representing the Doctrine and Practices of the Church of Rome Quarto In 3. Discourses The Lay-Christian's Obligations to read the Holy Scriptures Quarto The Plain Man's Reply to the Catholick Missionaries 24 o. The Protestant's Companion Or an Impartial Survey and Comparison of the Protestant Religion as by Law established with the main Doctrines of Popery Wherein is shewn that Popery is contrary to Scripture Primitive Fathers and Councils and that proved from Holy Writ the Writings of the Ancient Fathers for several hundred Years and the Confession of the most Learned Papists themselves Quarto Mr. Chillingworth's Book called The Religion of Protestants a safe way to Salvation made more generally useful by omitting Personal Contest but inserting whatsoever concerns the Common Cause of Protestants or defends the Church of England With an Addition of an Useful Table and also of some genuine Pieces of the same Author never before Printed viz. about Traditions against the Catholicism and Infallibility of the Roman Church And an Account of the Arguments which moved him to turn Papist with his Confutation of the said Arguments Quarto A Discourse of the Holy Eucharist in the two great points of the Real Presence and the Adoration of the Host. In Answer to the Two Discourses lately printed at Oxford on this Subject To which is prefixed a large Historical Preface relating to the same Argument Quarto The Pillar and Ground of Truth A Treatise shewing that the Roman Church falsly claims to be That Church and the Pillar of That Truth mentioned by S. Paul in his First Epistle to Timothy Chap. III. Vers. 15. Quarto A Brief Discourse concerning the Notes of the Church with some reflections on Cardinal Bellarmin's Fifteen Notes Quarto An Examination of the Cardinal's First Note concerning The Name of Catholick His Second Note Antiquity His Third Note Duration His Fourth Note Amplitude or Multitude and variety of Believers His Fifth Note The Succession of Bishops His Sixth Note Agreement in Doctrine with the Primitive Church His Seventh Note Union of the Members among themselves and with the Head His Eighth Note Sanctity of Doctrine The rest will be published Weekly in their Order A Defence of the Confuter of Bellarmin's Second Note of the Church Antiquitr against the Cavills of the Adviser Quarto The Peoples Right to read the Holy Scriptures asserted In Answer to the 6th 7th 8th 9th and 10th Chapters of the Popish Representer Second Part Two Discourses Of Purgatory and Prayers for the Dead Quarte A Short Summary of the Principal Controversies between the Church of England and the Church of Rome Being a Vindication of several Protestant Doctrines in Answer to a late Pamphlet intituled Protestancy destitute of Scripture-Proofs FINIS Ans. to request p. 1. Answer to Request p. 2. F Prot. Answer to Request p. 3. Answer to Request p. 5. Council Trid. Sess. 7. de Eucharistia cap. 5. Answer to Request p. 7. Concil Corstant Sess. 13. Purgatorium esse animasque ibi detentas fidelium suffragiis potissimum vero acceptabili altataris sacrificio juvari praecipit Sancta Synodus Episcopis ut sanam de purgatorio Doctrinam à sanctis patribâ—s sacris conciliis traditam Christi fidelibus credi teneri doceri ubique predicari diligenter studeant Concil Trid. Sess. 25. decret de purgat De purgat l. 1. cap. 5. cap. 10. l. 2. cap. 10 11 12. Cap. 11. Idem l. 2. cap. 3 4. Ibid. c. 14. Cap. 16. Irenaeus l. 5. contr haeres c. 31. Tert. de anima cap. 55. * Supergrediuntur ordinem promotionis justorum modos al. motus meditationis ad incorruptelam ignorant Ir. ibid. Qui ergo universam reprobant resurrectionem quantum in ipsis est auferunt eam de medio quid mirum est si nec ordinem resurrectionis sciunt Ibid. Quidam ex his qui putantur recâ—e credidisse baereticos sensus in se habentes Ibid. Dall de poenis satisf l. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Locum divinae amoenitatis recipiendis sanctorum spiritibus destinatâ—m Tert. Apol. cap. 47. Iustin Martyr l. resp ad Orth. quaest 75. Hilar. in Psal. 2. in Psal. 120. Ergo dum expectatur plenitudo temporis expectant animae Resurrectionem debitam Alias manet poena alias gloria Et tamen nec illae interim sine inâ—â—iâ nec istae sine fructu Ambr. de bono mortis cap. 10. Nulli patet coelum terra adhuc salva ne dixerim clausa cum transactione enim mundi reserabuntur regna coelorum Tert. Apol. cap. 47. Chrys. Hom. 29. in Matth. Aug. l. 16. de C. D. c. 24. Tale aliquid etiam post hanc vitam fieri incredibile non est utrum ita sit quaeri potest aut inveniri aut latere nonnullos fideles per ignem quendam Purgatorium quanto magis minusve bona pereuntia dilexerunt tanto tardius eitiusve salvari Aug. Enchirid. c. 69. Cum iis quae descripsimus ita nostra vel aliorum exerceatur vel erudiatur infirmitas ut tamen in eis nulla velut canonica constituatur authoritas Aug. de octo Quaest. Dulcilii Quaest. 3. Aug. Enchiridion ad Laurent cap. 67 68 69. Ambros. Serm 20. in Psal. 118. Cyrilli Hierosol liturgia Syr. orationes Bibl. patrum T. 6. Tertull. contra Marcion c. 24. Dall de poenis satisf l. 5. c. 9. Tert. de monog c. 10. Ambr. de obitu Val. Bibl. Patr. T. 6. Enchirid. ad Laurent De civit Dei l. 12. c. 9. Idem Tract 10. in Ep. Ioan. Chrys. Serm. 3. in Philip. ed. Savil. Tom 4. p. 20. in Hebr. Ser. 4. p. 453. Chrys. Homil. 21 in Act. T. 4. p. 734. Aug. Enchirid. ad Laurent Answer to Request p. 10 11. Genes 8. 20. Genes 12 7 8. Ch. 26. 25. 35. Act. 3. 1. Psal. 141. 1. Luke 1. 10. Revel 8. 3 4. Hebr. 7. 25. See Answer to Papists protesting against Protestant Popery See the Object of Religious worship Part 1. and the Answer to Papists Protesting against Protestant Popery Sect. 4. Protestancy destitute of Scripture-Proofs p. 8. 1 Kings 12. 28. 1 Kings 16 31. 32. 2 Kings 10. 16. Maximus Tyrius Dissert 38. Answer to Request p. 12. Prot. dest p. 9. 1 Cor. 14. 6. 19. Vers. 7 8 9 10 11. Vers. 14 15 16. Answer to Request p. 13. Protestancy destitute of Scripture Proofs p. 10. See Dr. Barrows Treatise of SuPremacy See Dr. Stilling fl Origines Britan. p. 106. c. Answer to Request Protestancy destitute of Scripture Proofs Church Government Part. 5. English Reformation ch 2. p. 21. Burnets History of the Reformation part 1. book 2. p. 137. Burnets Histo ry of the Reform part 2. l. 3. p. 401. Church Government Part. 5. concerning the English Reformation See the Authority of Councils with the Appendix in Answer to the eight Theses of the Oxford Writer And the Judge of Controversies