pronunciat Hoc quidem res ipsa manifestissimè ostendit sive privata quaedam Ecclesia eò loci intelligitur appellatione Babylonis sive universae pars major eam priùs fuisse legitimam Ecclesiam cum qua pii piè communicarent postea verò quà m longiùs processit ejus depravatio jubentur pii exire communionem abrum pere ut facile fit vobis intelligere non omnem communionem cum iis qui de nomine Christi appellantur fidelibus esse expetendam sed illam demum quae sit salvâ doctrinae coelitus revelatae integritate Out of which words and they seem to be the words not of Casaubon or K. Iames but the Church of England if I am able to deduce any consequence I am sure this is one that it is not at any time lawful to hold with any Church a communion with her ènown defaults and impieties and that how desireable soever Unity be yet the regard thereto ought never to transport us so far as to mix the service of God with that of Belial that some circumstances do legitimate an holy war and that a bad agreement is not to be chosen before a contest and separation in the behalf of real Godlinesse I am sure I am by the tenor of that Letter justified if I dare not joyn with a Church service wherein Transubstantiation and the sacrifice of the Masse and prayers for the dead and to the Saints not to mention the mutilation of the Communion and Image-worships must be owned or hypocritically complyed with to the dishonour of God 1 Cor. 10.20 21 22. the detriment and offense of the weak Christians 1 Cor. 8.10 11 12. and the strengthning of the party communicated with in those errors and Blasphemies How far further I am warranted by that Letter and the practice of the primitive fathers to rescind a Communion not otherwise erroneous or faulty upon the account of errors Idolatry or conceived Blasphemy in the practice or speculative tenets of a Church or person what private men what a particular Bishop or national Church may do I shall not entermeddle with as having alledged enough in opposition to what our Virtuoso layes down I should proceed now to enquire whether that we may hold communion with the Bishops of Rome supposing that they challenge a Sovereign dominion over our faith But since there was no such thing pressed upon the English Church to occasion the first rupture the generality of Christendome being then and at the first calling of the Council of Trent inclined to the contrary tenet of the Pope's being inferiour to a Council General denying his Sovereignty and Dominion over the faith of the Church and his personal Infallibility being an opinion scarcely to be mentioned or insisted on much lesse authenticated in those dayes and since that now neither the one or other tenet can justly be charged upon that Church nor is a condition of their Communion at present since the Controversie would be large and intrigued with distinctions I leave the debating thereof as inutile and content my self with having sufficiently refuted our Virtuoso already in what hath been alledged though seemingly to another purpose Undoubtedly there is no conniving or complying with such a person for one that is to avoid the appearance of evill It is a dethroning of Christ whom God hath appointed to be the head of the Church and by him all the body furnished and knit together by joints and bands increaseth with the increasing of God It is the introducing of another Corner-stone and another foundation the creating of another fabrick then what is built upon Christ and the Apostles and Prophets at least it is a compliance with all such unchristian Monstrosities a silence that is equivalent to an Assent in such high cases I have learn'd it from Dr. Raynolds Seeing that to exercise this rule and dominion is a prerogative Royal and proper to the King of Kings to give it either in whole or in part cannot be a lesser offense than High Treason Fifthly that the Church of Rome according to its present establishment and under that constitution wherein the first Reformers found it may be denominated a Church Ancient and Famous and that upon these accounts for none other are mentioned possibly there doth belong a respect unto it or an obligation to communicate therewith The first part of the Proposition is false and notoriously contradicts the doctrine of the Thirty-nine Articles and Homilies of the Church of England For although it be granted that even those Articles the Homilies and our Writers and I my self do bestow vulgarly the appellation of a Church yet is that an impropriety of speech and not to be justified otherwise then by professing that when the name of Church is attributed to Rome and England the predication is equivocal since that the definition of a true Christian Church which makes up the Ninteenth Article cannot be accommodated to the Romanists viz The visible Church of Christ is a Congregation of faithful men in the which the pure word of God is preached and the Sacraments be duely ministred according to Christ's ordinance in all those things that of necessity are requisite to the same This Definition is asserted and enlarged upon in the second Homily for Whitsunday in these words The true Church is an universal congregation or fellowship of God's faithful and elect people built upon the foundation of the Apostles and Prophets Jesus Christ being the head-corner stone And it hath alwaies three notes or marks by which it is known Pure and sound doctrine The Sacraments ministred according to Christ's holy institution and the right use of Ecclesiastical Discipline This description of the Church is agreeable both to the Scriptures of God and also to the doctrine of the Ancient Fathers so that none may justly find fault with it Now if you will compare this with the Church of Rome not as it was in the beginning but as it is presently and hath been for the space of Nine hundred years and odde you shall well perceive the state thereof to be so far wide from the nature of the true Church that Nothing can be more For neither are they built upon the foundation of the Apostles retaining the sound and pure Doctrine of Jesus Christ neither yet do they order the Sacraments or else the Ecclesiastical Keyes in such sort as he did first institute and ordain them but have so intermingled their own Traditions and inventions by chopping and changing by adding and plucking away that now they may seem converted in a new guise Christ commanded to his Church a Sacrament of his Body and Bloud they have changed it into a Sacrifice for the quick and the dead Christ did minister to his Apostles and the Apostles to other men indifferently under both kinds they have robbed the Lay-people of the Cup saying that for them one kind is sufficient Christ ordained no other Element to
A CENSVRE UPON CERTAINE PASSAGES Contained in the HISTORY OF THE Royal Society As being Destructive to the ESTABLISHED RELIGION and CHURCH of ENGLAND Parque novum fortuna videt concurrere Bellum Atque virum Oxford Printed for Ric. Davis A. D. 1670. TO THE REVEREND Dr IOHN FELL D. D. Dean of Christ-Church SIR I Offer these Papers unto you not to implore your Patronage but to acknowledge your Favours Had my leasure or abilities qualified me for a greater performance it had been tendered unto you with the same readiness This veneration I bear not to the Ranke you hold in the Church or University but to your Merit and in you I at once honour a Learning above this age and a Piety becoming the best Permit me to be just to so real worth and grateful for your constant civilities to me and I shall no way Interest your Person in this Quarrel 'T is enough that I defend Truth and the Church of England and that whatever else I have atchieved I intermedled with nothing but what 't was necessary to be undertook by some body This none can dispute who understands the Politicks of our Nation upon what foundations the publick Tranquillity is suspended Let them that will question the prudence of this action I am satisfied in the profession of a Wisdome that is first pure and then peaceable I am perfectly Your humble Servant HENRY STUBBE Warwick Feb. 16. 1669. A Censure on certain passages in the History of the Royall Society It is Naturall to mens minds when they perceive others to arrogate more to themselves then is their share to deny them even that which else they would confesse to be their right And of the truth of this we have an instance of farre greater concernment then that which is before us And that is in Religion it selfe For while the Bishops of Rome did assume an Infallibility and a Sovereigne Dominion over our Faith the Reformed Churches did not only justly refuse to grant them that but some of them thought themselves obliged to forbear all communion with them and would not give them that respect which possibly might belong to so ancient and so famous a Church and which might still have been allowed it without any danger of Superstition BEfore I come to resolve and parcell out this impious and pernicious paragraph into severall Propositions it is requisite that I premise two Observations the first is that by Communion here is not meant Civill commerce and the performance of those mutuall offices by which societies in generall or Trading is carried on or Humanity alone is relieved no Reformed Church ever denyed this to the Romanists But the Communion here treated of is Ecclesiasticall and consists not only in the acknowledging of such as are communicated with to be members of the universall Church of Christ built upon a right foundation and holding either no errours or such as do not overthrow the fundamentals but in resorting to the same Church assemblies and celebrating devoutly the same offices or Prayers Ceremonies and Sacraments and this is to be done interchangeably so that each upon occasion resort unto the Churches of the other joyn in the celebration of the same Liturgies or publike prayers participatiō of the same Sacrament of the Lords Supper which is more particularly termed the Cōmunion was alwaies accounted the tessera or mark of Church-fellowship The truth of this Observation appeares from that notion which all ages have had of Church-communion which is agreeable hereunto To owne any number or association of men to be a part of the Church Catholique and yet not to resort to the same religious offices amounts not to Church-Communion since All Excommunication cuts not off from the body of Christ but from outward or exteriour Communion with a visible Church thus when Chrysostome separated himselfe from the followers of Meletius and of Paulinus though he did acknowledge both Churches to be Orthodox yet is it said that He communicated with neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither doth it amount to an Ecclesiasticall communion if a man be present at the religious Assemblies and offices of another Church if so be he do it not upon a religious account nor devoutly joyne therewith thus when Elijah was present at the Sacrifice and worship of Baal he did not communicate with those Idolaters 1 Kings 18.26 27. Thus Lyranus Cajetanus and other Casuists excuse Naaman for bowing upon a Civill account in the house of Rimmon and allow the case of a Christian slave which waited on her Mistresse to the Sarracen worship and bore up her traine but did not joyne in the Mahometan Service thus the Protestant Divines as Sleidan and the History of the Council of Trent informe us resolved that it was lawfull for the Protestant Princes to pay a civill attendance on the German Emperour even at Masse in the Royall Chappell These things therefore amount not unto Church-communion But the joyning religiously in the same Church-worship and particularly in celebrating the Lords Supper together and this is to be done interchangeably for otherwise onely the one side can be said to communicate with the other not vice versâ Thus when the Papists did resort to our Churches in the beginning of the Reigne of Qu. Elizabeth and joyned in the same prayers and participation of Sacraments with the Church of England it might justly be said that they did hold communion with us but since the Lawes then in force did prohibit the Protestants to be present at or joyne in any publique Service or administration of Sacraments where other ceremonies then what were inacted by the Church of England should be used it is manifest that the Church of England did not communicate with the Papists The second Observation is that our Historian in this Paragraph doth make use of the words communion and respect as equipollent and Synonymous otherwise there is no apodosis no sense in the saying Some of them thought themselves obliged to forbear all communion with them and would not give them that respect which possibly might belong to so ancient so famous a Church If respect be a terme of a lesser import then communion then might those Reformed Churches decline all Exteriour communion with the Church of Rome justly and without blame and yet retain a respect and kindnesse such as Christians may and ought to beare to the excommunicate to the Heathens and Publicans and in which there is no danger of Superstition though in this Exteriour communion there be evident perill not only of Superstition but Idolatry 1. These things being premised my first Animadversion shall be That the Comparison betwixt men denying to such as usurp too much even their due rights and those that separate in case of religious usurpations is so carryed on by the Historian that to forbeare all communion with the Church and Bishops of Rome is represented as an extreame opinion and consequently as
Churches by the Ministers There are many circumstances required by Canonists and Casuists and Lawyers to determine of promulgation which no man ever applied to Scripture which is the formal object of our Faith and to the particular doctrines which compose our Religion If bare promulgation a common apprehension and sense enough to understand the Grammatical meaning of ordinary words were sufficient requisites to make a Religion accepted what Religion almost could be false Or how was not Arianisme of old how is not the Council of Trent now true If Grammatical meaning in our History be equipollent to literal and opposed to figurative how then is not Transubstantiation not to mention other tenets how is not it credible If a common apprehension and sense enough to understand the Grammatical meaning of ordinary words be the standard by which faith is to be regulated or measured is not the Natural man capable hereof though incapable of the things appertaining to God 1 Cor. 2.14 In a Synod holden in a Council before Constantine Helena where it was disputed whether the Iewish law or the Christian should be preferred Craton the Philosopher who would not possess any worldly goods Zenosimus who never received Present from any one in the time of his Consulship were appointed for judges With which doth accord that saying of Gerson the learned Chancellour of Paris There was a time when without any rashness or prejudice to faith the controversies of faith were referred to the judgment of pagan Philosophers who presupposing the faith of Christ to be such as it was confessed to be however they did not believe it yet they knew what would follow by evident and necessary consequence from it Thus it was in the Council of Nice as is left unto us upon record So likewise Eutropius a pagan Philosopher was chosen judge betwixt Origen and the Marcionites who were condemned by him Is it not recorded that the Devils believe and tremble Iam. 2.19 they are qualified with all our Virtuoso requires to be Religious yet sure He will not say they are so Where is that exceeding great and hyperbolical grace of God by which true converts are induced unto and fixed in the Christian Religion what needed the Apostle to pray for the Ephesians thus That the God of our Lord Iesus Christ the father of glory might give unto them the spirit of wisdom and revelation in the knowledg of him the eyes of their understanding being enlightned that they might know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints and what is the exceeding greatness of his power to us ward who believe according to the working of his mighty power Why did he pray of God for any more then that he would make them good Grammar-scholars and give them a common apprehension In what language must this promulgation be made In the vulgar Latine If none but ordinary words must be the ingredients of our Religion and Symbols what must become of the words Essentia Persona Hypostasis the first second and fifth Articles of our Church and the Athanasian Creed what of justification mediator imputed righteousness Grace new birth and regeneration and many such words that have a place in our Confession Must we all turn Nicodemus's who must be the judge of words ordinary some words being ordinary with the learned which are not so to the ignorant and illiterate where is the Authority of the Church in controversies of faith avowed by our Church Artic. 20. if a common apprehension be that according to which controversies of faith must be decided Should a man demand of our Virtuoso according to what is here laid down what is the formal object of his faith or why he believes the Protestant religion here in England established I doubt the Answer would not be satisfactory nor agreeable to the Church of this Nation which should be shaped thereupon If Religion must not be the subject of Disputations we must receive it implicitely we must not try any thing nor in order to our holding it fast consider and dispute what is good but what promulgated such an Assent is the reasonable sacrifice which we must offer up and this that reason of our faith which we must be ready to give to all that ask us Oh foolish and not more generous Beraeans that durst controvert this Religion and searched the Scriptures daily to see whether those things were so which the first missionaries promulgated and therefore believed because they found the truth of the doctrine confirmed by the holy writers Act. 17.12 13. Why did Christ dispute with the Doctors in the temple both hearing them and asking questions why did he argue with the Sadduces about the resurrection why did Paul dispute at Athens with the Iews and devout persons and sometimes in the school of Tyrannus what mean those argumentations in the word of God by which the principal points of our Religion are evinced Besides if Faith be not a blind assent if we must hear and understand Math. 15.10 if we must search the Scriptures John 5.39 if an understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be requisite that we may know him that is true 1 Iohn 5.20 If we must take heed how we hear Luc. 8.18 If we must prove all things 1 Thes. 5.21 and try the spirits whether they be of God 1 Ioh. 4.1 If the very nature of faith be such that it cease to be what it is if it be not discursive it not being an adherence to principles self-evident but an Assent grounded upon Divine Revelation so that it necessarily involves in it this Syllogisme Whatsoever God revealeth is true But God hat revealed this or that Ergo. If this be true how can it be said that Religion ought not to be the subject of disputations but by one who thinks the owning thereof to be needless and that faith is but empty talk If it be certain Christiani non nascuntur sed fiunt if there be any such thing as Conscience which is a Syllogism and defined Applicatio generalis notitiae ad particulares actus if there be any such thing as those practical argumentations by which Believers apply unto themselves particularly the general promises of the Gospel it is manifest that there must be Disputes Whereas he sayes that Religion should not stand in need of disputes me thinks it is a reflection upon the Divine Providence which so ordered the condition of mankind that disputes are unavoidable as Heresies are who introduced Faith amongst the intellectual Habits and made it an Assent firme certain but destitute of scientifical evidence who made us but to know in part and to see even that but as it were in a glasse the consequent of which mixture of light and shade knowledg and ignorance is disputatiou and fallibility Alphonso King of Portugal professed that if he had assisted God Almighty at the Creation he could have amended
serve him according to the Law Galat. 4.9 10 11. or to worship the true God by way of Images Rom. 1.21 22 23. Amidst such nice difficult and perillous considerations who can wonder if Men be more scrupulous about Divine than Humane Laws and the active complyance therewith who can blame the sober disputers who work out their salvation with fear and trembling who cannot rest in a bare Promulgation who fear least sometimes the Grammatical meaning of ordinary words may not alwayes be the mind of God who may use Greek words Hellenistically or as Hebraisms and use the language of one Countrey with relation to the Idioms customs sentiments of another who can conceive that the course of our Historian will produce in a Christian that Faith which must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that t is fitting for us to neglect and slight all those means which our Divines have alwayes agreeably to S. Austin inculcated for the discovery of the will of God in holy Scripture the knowledge whereof joyned with Obedience constitutes the Religion of a Christian. But further it is observable that our Virtuoso passeth in this Paragraph ab hypothesi ad thesin and having spoken before of Christianity he here speaks indefinitely as if no Religion were to be the subject of Disputations which condemnes the Original of the Gospel and the propagation of it where a different Religion is setled it justifies the Turks Paynims as well as forreign Papists in their sentiments though they be without Christ aliens from the Commonwealth of Israel and strangers from the Covenant of promise having no hope without God in the world Ephes. 2.12 To conclude the Censure upon this place I desire our Historian not to introduce Law-termes yet to be scrupulous about the Scholastick and Transcendental notions pag. 354. nor to think Christianity injured by being carried into the Schools of our Divines any more then of old into the Schools of the Prophets the Church and Schools are not opposite though distinct amongst us a Divine may be and is found in holy places without doing unseemly much less apostatising 'T is his duty to be able to convince gainsayers and the Schools do but qualifie him for that work Shew us how the Divines of the Church of England have carryed Religion captive from the Church into the Schools Is not the Word of God there the Rule and formal object of faith Are the Scriptures so immured up there that they are banished from their proper place However this Objection might be made against the Papists who deprive the layity of the Scriptures binde their Church to the Latine version yet 't is a Calumny to impute this to the Church of England and yet that seems touched in this insinuation if not only aimed at for all that discourse of our Vertuoso is to shew that the constitution of the R. S. will not prejudice the established Religion and Church of England Shew me the defaults of our Liturgy Articles Homilies Canons whereby it should appear that our Divines have very much corrupted the substance of their own knowledge as yet I as little believe it as I do that the Israelites lost their Religion with the Arke unto the Philistines and that Samuel and others not Idolaters had lost all Piety as long as that discontinued I read how a Woman said That the Glory of Israel was departed 1 Sam. 4.21 But I never heard that all their Religion was lost at that time before now nor do I understand what connexion there was betwixt the Arke and the Religion of the Israelites so as that the absence of the former should extinguish the later They were religious before the Arke was made and there is not any ground in the Text to imagine that Samuel lost all sense of Religion during that Interval but rather to the contrary The generality of the Israelites had been wicked and Idolatrous serving Baalim and Ashtaroth after the decease of Joshuah Judg. 2.11 1 Sam. 7.3 4. but that they did rather amend than grow worse during their overthrow and the seven Months absence of the Arke appears by the History Besides the Prophets and other Israelites that were not Idolaters in Samaria were deprived of the Arke yet 't is manifest they did not loose their Religion 1 Kings 19.18 I shall conclude this Animadversion with one Note that the Arians long ago to overthrow the Council of Nice and the Catholick faith made use of this pretext which our Virtuoso pursues here and elsewhere more than once in the History They desired that the uncouth words of Homousios Hypostasis c. might be forborn as not to be found in Scripture nor to be understood Evitant Homusion atque Homoeusion quia nusquam scriptum sit And because the answer of S. Hilary will justifie the Church of England in her Articles in her Liturgy and in her Scholastick controversies I shall set that down Oro vos ne ubi pax conscientiae est ibi pugna sit suspicionum Inane est calumniam verbi pertimescere ubi res ipsa cujus verbum est non habeat difficultatem Displicet unquam in Synodo Nicena Homusion esse susceptum Hoc si cui displicet necesse est placeat quod ab Arianis est negatum Si propter negantium impietatem pia tum fuit intelligentia confitentium quaero cur hodie convellatur quod tum piè susceptum est quia impiè negabatur Si piè susceptum est cur venit constitutio pietatis in crimen quae impietatem piè per ea ipsa quibus impiabatur extinxit Under the Emperour Constantius there was a Decree made that the word Homusios and such other terms as fill the Athanasian Creed should be laid aside and disused as which with their novelty and difficulty did very much distract and puzzle the Church this the Arians gained and it proved an infinite advantage to the growth of that Heresie the restoring of those transcendental notions Scholastick terms did resettle that Peace in the Church which could not be effected by the prohibiting of them and acquiescing in the Grammatical meaning of plain words Nolo verba quae non scripta sunt dici Hoc tandem rogo quis Episcopis jubeat quis Apostolicae praedicationis vetet formam Dic prius si rectè dici putas Nolo adversum nova venena novas medicamentorū comparationes Nolo adversum novos hostes nova bella Nolo adversum novas insidias consilia recentia Si enim Ariani haeretici ideò idcirco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hodie evitant quia priùs negaverunt nonne tu hodie idcircò refugis ut hi nunc quoque denegent Novitates vocum sed prophanas devitari jubet Apostolus Tu cur Pias excludis It is but too apparent that those in our dayes who joyn with the Arians in decrying new words and such as are not in Scripture who think that Christianity ought not to
b In summa lib. 5. tit de haereticis c summ de Eccles. l. 2. c. 93. 112. d de Schismate Pontificum e de concord catholicâ l. 2. c. 17. f summ part 3. tit 22. c. 7. g adv haereses l. 1. c. 2 4. h locor Theolog l. 6. c. 8. i de visibili Monarch l. 7. k controv 4. part 2. q. 1. l Canonistae in dist 40 c. si papa Archid Ioannâ— Andr. c. in fidei de haereticis in Sext. Cajetan de authoritate Papae Concilii c. 20 23. m Distinct. 40. c. si Papa n Synodus Romana quint. sub Symmachâ— S. Cresseyes Exomolog c. 51. Edit 1. Ibid. c. 52. Ibid. Ibid. Ibid. c. 59. Dr Holden de resolut fidei l. 1. c. 9. I am very irresolute in this opinion of mine because I often finde the ancient Fathers Councels upon the account of errour heresie to Excommunicate and forbid all resort to heretical Synagogues and other Acts of Church communion though I do not finde that they varyed from the Catholiques in their Liturgies and there be some texts of Scripture that may render the case doubtfull as 2 John 7 8 9 10 11 12. 1 Cor. 8.10 1 Cor. 10.20 21 22. Tit. â— 10. yet may th 〈◊〉 cogency of these and other texts be eluded by contrary practises determinations and Texts as 1 Coâ— 3 12. Ephes. 4 5 6. 1 Eliz. c. 1. â— Calybute Doâ—ning of the staâ— Ecclesiasticallâ— here conclus 2 p. 41. Mr Chillingworth ch 5. § 11. Ibid. § 40. Causabon resp ad Cardin. Perron Ioan. 10.3 Ephes. 3.6 1 Tim. 3.15 2 Cor. 6.15 De pace orat 1. In Orat. habita in Concil Constantin vide praef ad D. Tho. EdmunduÌ„ Neque nos consensionem pacem fugimus sed pacis humanae causâ cum Deo belligerari nolumus Dulci quidem inquit Hilarius est nomen pacis sed aliud est inquit pax aliud servitus Nam ut quod isti quaerunt Christus tacere jubeatur ut prodatur veritas Evangelii ut errores nefarii dissimulentur ut Christianorum oculis imponatur ut in Deum apertè conspiretur non ea pax est sed iniquissima pactio servitutis Est quadam inquit Nazianvenus pax inutilis est quoddam utile dissidium Nam paci cum exceptione studendum est quantum fas est quantumque liceat Alioqui Christus ipse non pacem in mundum attulit sed gladium Quare si nos Papa secum in gratiam redire velit ipse priùs in gratiam redire debet cum Deo Juellus apolog Eccles. Anglic. pag. 194.195 edit latin Londin 1591. Ephes. 1.22 Coloss. 2.19 Raynolds conf with Hart. c. 1. divis 2. pag. 6. Ephes. 2. 1 Cor. 14. See H. L'E-Strange about the Liturgy Iuell Apolog. Latin pag. 139 140. edit Londini 1591 ibid. pag. 191 Marke this thaâ— the great Apologist who lived and acted in thâ— transaction noâ— onely professeth that there was no resemblance of a Church in Rome but alsâ— that the Separation was made not out of a violent heat and transport as our Historian sayes but in obedience to the precept of God Whitaker controv 2. qu. 6. c. 1 Dr. Potter pag. 81. saith Although we confesse the Church of Rome in some sense to be a true Church and her errors to some men not damnable yet to us who are convinced in conscience that she erres in many things a necessity lies upon us even upon pain of Damnation to forsake her in those Errors that is whosoever is convinc'd in conscience that the Church of Rome erres cannot with a good conscience but forsake her in the profession and practice of those Errors and the reason is manifest for otherwise he must professe what he believes not and practice what he approves not Chillingworth ch 5 §. 104. Iuell apol pag. 117. Hom. against Idol part 3. Casaubon ep ad Perron When the Devil who wanted not the pretence of Antiquity tempted our Saviour by proposing and pressing unto him the Kingdoms of this World and all their Glory he would not worship or communicate with him but dismist him with an Apage Satana and must we kisse the Pope's pantafles and give him the right hand of fellowship or bid God speed him upon no grater motives if so great Juell Apolog. pag. 115. Arâ—ic 13. See the Article about Original sin pag. 346. pag. 349. Pontificii per fidem implicitam intelligâ—nt eam fidem qua Laici ignota nondum intellecta â—idei dogmata eredunt implicite in illo generali Quod vera sinâ— omnia quae Romana Ecclesia credit pâ—o veris amplectitur â—â—uae â—ides non est divina sed humana id est non â—ilitur Dei sed hominum tesâ—imoâ—â—o non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed levis â—aliax conjectura quae non Dei verbo sed hominum judicio per se parùm firmo atque adeò fragili admodum ruinoso fundamento nititur Rob. Baronius exercit 3. de fide scient Art 5.83 Review of the Council of Trent l. 1. c. 8. §. 5. Ephes. 1.17 18 19. Robert Baronius exercit 3. de fide scâ—eliâ opin Artic. 16. Raynolds against Hart. ch 2. divis 2. pag. 45 46. Hilarius de Synodis adv Arianos id ibid. Malo aliquid novum commemorâsse quà m impiè respuisse id ibid. Hilarius contra Constantium jam vitâ defunctum Casaubon respons ad Card. Perron In the fifth paper his Majesty says also that the Vnanimous consent of the Fathers and the universal practise of the primitive Church is the best and most authentical interpreter of Gods word Pag. 413. Pag. 314. Dan. Heinsii Exerc. Sacr. in Matth. c. 2. If I have in the Preface against Glanvil said that the Canon was ancient in this case 't is a mistake I think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But speak thou the things that become sound doctrine Tit. 2.1