The primitive rule before the Reformation, or, A sermon the Catholique way, with an exhortation in the afternoon upon that text of St. Math. XIX vers. XVI
ORigen, being to Preach to the People, cast his eyes upon those words in the Psalmist, Why dost thou take my Law into thy mouth? Immediately his Conscience smote him for some secret sin,
ORigen, being to Preach to the People, cast his eyes upon those words in the Psalmist, Why dost thou take my Law into thy Mouth? Immediately his Conscience smote him for Some secret since,
Sate down and wept for his own Heresie and Schisme, and for the Heresie and Schisme of all his Brethren of the English Church, who have taught a faith now almost an hundred years which was not from the Beginning, it had been a Catholique Sermon to all Posterity.
Sat down and wept for his own Heresy and Schism, and for the Heresy and Schism of all his Brothers of the English Church, who have taught a faith now almost an hundred Years which was not from the Beginning, it had been a Catholic Sermon to all Posterity.
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although separated from the high Priest in Christianity, the Roman Bishop, whose Faith and Sucession is from Christ and his Apostles, yet pretend to Antiquity:
although separated from the high Priest in Christianity, the Roman Bishop, whose Faith and Succession is from christ and his Apostles, yet pretend to Antiquity:
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Mine is the Possession, I Possess of old, I have firm and sure Beginnings, from the very Authors of the Christian Faith, I am heir to the Apostles. No Antiquity before this;
Mine is the Possession, I Possess of old, I have firm and sure Beginnings, from the very Authors of the Christian Faith, I am heir to the Apostles. No Antiquity before this;
Obtendunt Scripturas, &c. The first thing they do, they pretend to shew Scripture for all. A cunning Argument, saith the Devil, it is taken from the Beginning:
Obtendunt Scripturas, etc. The First thing they do, they pretend to show Scripture for all. A cunning Argument, Says the devil, it is taken from the Beginning:
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an Argument taken from Scripture, that is, as they think, from the very Beginning. But as God will have it, there is a more antient way than that of the Letter, or Cortex of Scripture;
an Argument taken from Scripture, that is, as they think, from the very Beginning. But as God will have it, there is a more ancient Way than that of the letter, or Cortex of Scripture;
There is a way, saith St. Dionyse, which the Apostles used, more sacred, and more free from pos•ibility of Errour, which was this, viz. to deliver from hand to hand independently upon the Letter, the mysterious Doctrines of our Faith:
There is a Way, Says Saint Dionise, which the Apostles used, more sacred, and more free from pos•ibility of Error, which was this, viz. to deliver from hand to hand independently upon the letter, the mysterious Doctrines of our Faith:
for in the three first ages every Book was brought to this Test. Doth it in all things agree with the Apostolical Doctrines which were transfused into the Apostles Successors from hand to hand, from age to age? if so, Let it be numbred in the sacred Canon of the Scriptures, not otherwise.
for in the three First ages every Book was brought to this Test. Does it in all things agree with the Apostolical Doctrines which were transfused into the Apostles Successors from hand to hand, from age to age? if so, Let it be numbered in the sacred Canon of the Scriptures, not otherwise.
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This no invention of my own, but as old and older than Tertullian ubi appareat, &c. Where the truth of Christian Faith appears to be (and that is known alwayes by the Original and Succession of the present Church to the Apostles, saith Tertullian. ) There,
This no invention of my own, but as old and older than Tertullian ubi appareat, etc. Where the truth of Christian Faith appears to be (and that is known always by the Original and Succession of the present Church to the Apostles, Says Tertullian.) There,
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When this way fails, viz. that Scripture, quatenus Scripture, was not ab initio: but the Revelata of Christianity were delivered another way for the 3 first Ages, viz. by Apostolical tradition, before Scripture:
When this Way fails, viz. that Scripture, quatenus Scripture, was not ab initio: but the Revelation of Christianity were Delivered Another Way for the 3 First Ages, viz. by Apostolical tradition, before Scripture:
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And as they corrupt Scripture, so do they pervert the antient Rules of the Fathers, whereby the Apostolical traditions were ever clearly distinguished from heretical innovations,
And as they corrupt Scripture, so do they pervert the ancient Rules of the Father's, whereby the Apostolical traditions were ever clearly distinguished from heretical innovations,
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even that famous Rule of Vincentius Lirinensis: Let us hold that which was every where beleeved: which was alwayes beleeved: which was believed of all:
even that famous Rule of Vincentius Lirinensis: Let us hold that which was every where believed: which was always believed: which was believed of all:
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Here me thinks, as the Text of the Psalmist spake to the Conscience of Origen, Why dost thou take my Law into thy mouth? So this Rule of the Father speaks to the Soul of a reformed Divine,
Here me thinks, as the Text of the Psalmist spoke to the Conscience of Origen, Why dost thou take my Law into thy Mouth? So this Rule of the Father speaks to the Soul of a reformed Divine,
Why dost thou take this Rule into thy mouth, to support heresie and schisme by it, which of all others is the Rule most confounding Heretiques that could be set down by the Providence of God,
Why dost thou take this Rule into thy Mouth, to support heresy and Schism by it, which of all Others is the Rule most confounding Heretics that could be Set down by the Providence of God,
Yet must we grant some Antiquity, some Universality, some Consent to the Reformed Churches, and more to the English Church ▪ She pretending to be the Quintessential Church of all others since the Reformation:
Yet must we grant Some Antiquity, Some Universality, Some Consent to the Reformed Churches, and more to the English Church ▪ She pretending to be the Quintessential Church of all Others since the Reformation:
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They have indeed Tertullians Universality and Consent, viz Pacem quo { que } miscent cum omnibus, They are ever at Unity with all sorts of Heretiques who oppose the one Church, the one Truth of Christ, the grand mark of a Heretique, That,
They have indeed Tertullia's Universality and Consent, videlicet Pacem quo { que } miscent cum omnibus, They Are ever At Unity with all sorts of Heretics who oppose the one Church, the one Truth of christ, the grand mark of a Heretic, That,
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I doe beleeve in my heart, and openly professe, that after the Consecrating words, the substances of Bread and Wine are converted into the Body and Blood of our Lord, Mark that, but I proceed.
I do believe in my heart, and openly profess, that After the Consecrating words, the substances of Bred and Wine Are converted into the Body and Blood of our Lord, Mark that, but I proceed.
for which Sacrilege they were torn in pieces by the same Dogs, saith St. Optatus, as ye are torn in pieces by one another for that and other Sacrileges ever since the dayes of Reformation.
for which Sacrilege they were torn in Pieces by the same Dogs, Says Saint Optatus, as you Are torn in Pieces by one Another for that and other Sacrileges ever since the days of Reformation.
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Ye say, the Church of all Nations failed as to its visibility, so taught the Donatist in St. August: in Psal. 10.1. Concione 2. Sed illa Ecclesia quae fuit omn•um Gentium non est sed periit.
You say, the Church of all nations failed as to its visibility, so taught the Donatist in Saint August: in Psalm 10.1. Consorting 2. said illa Ecclesia Quae fuit omn•um Gentium non est sed Periit.
They taught the Church of all Nations was then confin'd to Africa; and you to England: They boasted as all Heretiques do, that they were the little Flock, Pauci Electi: So taught Cresconius the Donatist, and so doe yee:
They taught the Church of all nations was then confined to Africa; and you to England: They boasted as all Heretics do, that they were the little Flock, Pauci Elect: So taught Cresconius the Donatist, and so do ye:
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They taught the Church lurked in corners, so doe yee ▪ They seemed witty saith St. August. when they said the Catholique Church is that only which hath the Fundamental Doctrines;
They taught the Church lurked in corners, so do ye ▪ They seemed witty Says Saint August. when they said the Catholic Church is that only which hath the Fundamental Doctrines;
a just Character of a Protestant Devine, At length they were divided into 3 sects, Maximi ani Rogatenses, in Mauritania and Urbanenses in Numidia: So are ye, into Prelacy, Presbytery, and Independency:
a just Character of a Protestant Divine, At length they were divided into 3 Sects, Maximi ani Rogatenses, in Mauritania and Urbanenses in Numidia: So Are you, into Prelacy, Presbytery, and Independency:
No, out of question the Church of our Lord, which was from the Beginning, was such a Church as St. Paul speaks of, Columna & Firmamentum Veritatis; a Church that cannot Erre: a Church infallible; what else is Firmamentum Veritatis? and after the Church of the Apostles,
No, out of question the Church of our Lord, which was from the Beginning, was such a Church as Saint Paul speaks of, Columna & Firmamentum Veritatis; a Church that cannot Err: a Church infallible; what Else is Firmamentum Veritatis? and After the Church of the Apostles,
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if so soon as Scripture came in, Infallibility went out of the Church, then are Christians in a worse condition since the Canon of the Scriptures than they were before;
if so soon as Scripture Come in, Infallibility went out of the Church, then Are Christians in a Worse condition since the Canon of the Scriptures than they were before;
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for if it could, then no church were properly fallible, the evidence of the Scripture being such as takes away all doubt, must also take away all fallibility:
for if it could, then no Church were properly fallible, the evidence of the Scripture being such as Takes away all doubt, must also take away all fallibility:
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But if all churches be fallible, and Scripture inevident also, from these two principles, the one inevident, the other fallible, there can arise nothing but doubt and infidelity among Rational men: To prevent both which —
But if all Churches be fallible, and Scripture inevident also, from these two principles, the one inevident, the other fallible, there can arise nothing but doubt and infidelity among Rational men: To prevent both which —
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But all other churches that congregate apart, as the Reformed churches have done from the great Succession, they are indeed fallible, they are heretical, schismatical societies.
But all other Churches that congregate apart, as the Reformed Churches have done from the great Succession, they Are indeed fallible, they Are heretical, Schismatical societies.
all these together preserve her, Infallible for ever Veritas unde quaque munita, saith Epiphanius. There are two Authorities, ( i. e. two Infallibilities,
all these together preserve her, Infallible for ever Veritas unde quaque munita, Says Epiphanius. There Are two Authorities, (i. e. two Infallibilities,
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or else Christs and the Apostles preaching is all in vain) the one of Scripture, the other of the Catholique Church, saith Lyrinensis: For the first Infallibility of a Rule cannot regulate our Faith without the latter Infallibility of an Expositer;
or Else Christ and the Apostles preaching is all in vain) the one of Scripture, the other of the Catholic Church, Says Lerins: For the First Infallibility of a Rule cannot regulate our Faith without the latter Infallibility of an Expositor;
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which two Authorities are equal, saith Gerson, the Chancellour of Paris, upon St. Augustines words, Non imparem posuit authoritatem in Ecclesia & Evangelio;
which two Authorities Are equal, Says Gerson, the Chancellor of paris, upon Saint Augustine's words, Non imparem He placed authoritatem in Ecclesia & Evangelio;
when he names her Customes the most established: her Faith the most setled: the most permanent Faith: a Faith that cannot alter: a Church that cannot deceive.
when he names her Customs the most established: her Faith the most settled: the most permanent Faith: a Faith that cannot altar: a Church that cannot deceive.
What ever the Church which hath Antiquity, Universality, and Consent, shall teach, or declare, as matter of Faith, of That in no wise may the Christian doubt, saith Lyrinens. And why so,
What ever the Church which hath Antiquity, Universality, and Consent, shall teach, or declare, as matter of Faith, of That in no wise may the Christian doubt, Says Lyrinens. And why so,
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IF, from the Beginning of Christianity, there was a Church which was infallible, and was so to continue in visibilty through all ages, that All may securely come unto her;
IF, from the Beginning of Christianity, there was a Church which was infallible, and was so to continue in visibilty through all ages, that All may securely come unto her;
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The next thing to be enquired, is, which among so many pretending Societies, is that one Infallible Church, whose Universality for Place, whose Consent for Succession, whose Antiquity for Time, may assure us, She is that Church that was ab initio: was from the Beginning,
The next thing to be inquired, is, which among so many pretending Societies, is that one Infallible Church, whose Universality for Place, whose Consent for Succession, whose Antiquity for Time, may assure us, She is that Church that was ab initio: was from the Beginning,
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Now the English Church, to speak in St. Augustines phrase, it was at first not Ecclesia, but Frustum; an inconsiderable remnant, compared with the Catholique Church, from which it was,
Now the English Church, to speak in Saint Augustine's phrase, it was At First not Ecclesia, but Frustum; an inconsiderable remnant, compared with the Catholic Church, from which it was,
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Many contemptible Schisms are sprung from the Original Schismatiques, by the just plague of God, saith Aug. who will ever confound by sundry Divisions those who first proudly brake the Catholique Peace of the Christian World.
Many contemptible Schisms Are sprung from the Original Schismatics, by the just plague of God, Says Aug. who will ever confound by sundry Divisions those who First proudly brake the Catholic Peace of the Christian World.
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Thou art Peter, and upon this Rock will I build my Church, and the Ga•es of Hell shall not prevail against it, Matth. 16. That is the Church founded by our Lord, to be the Light of Nations.
Thou art Peter, and upon this Rock will I built my Church, and the Ga•es of Hell shall not prevail against it, Matthew 16. That is the Church founded by our Lord, to be the Light of nations.
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for there the inheritance of our Fathers Faith is kept where it cannot be corrupted, saith St. Jerome. This is that infallible Church, in the express words of St. Bernard, and St. Jerome, and all Anriquity.
for there the inheritance of our Father's Faith is kept where it cannot be corrupted, Says Saint Jerome. This is that infallible Church, in the express words of Saint Bernard, and Saint Jerome, and all Anriquity.
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From the Beginning therefore was the Roman church made the Principality of christians saith Iraeneus, and all churches bound to recurr thither as Subjects to their Prince.
From the Beginning Therefore was the Roman Church made the Principality of Christians Says Irenaeus, and all Churches bound to recur thither as Subject's to their Prince.
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It was the institution even of our Lord himself, saith St. Clement, that the churches government should begin in St. Peter over the Apostles themselves, to teach the Christian World obedience to St. Peters Successors for ever.
It was the Institution even of our Lord himself, Says Saint Clement, that the Churches government should begin in Saint Peter over the Apostles themselves, to teach the Christian World Obedience to Saint Peter's Successors for ever.
the first Priest of the church of God the Apostles Father, the Counseller of christians, the Pillar of the church, the head of Apostolical Society, saith St. Chrisistome: In short saith the same Father, he was President over the whole world, in his 42 homily upon St. Ignatius, he was the Apostle both of Jew and Gentile, saith St. Jerome and because of the eminent power given him by our Lord, he came down from Antioch to Rome to confound the Western Idolaters, saith Eusebius!
the First Priest of the Church of God the Apostles Father, the Counsellor of Christians, the Pillar of the Church, the head of Apostolical Society, Says Saint christendom: In short Says the same Father, he was President over the Whole world, in his 42 homily upon Saint Ignatius, he was the Apostle both of Jew and Gentile, Says Saint Jerome and Because of the eminent power given him by our Lord, he Come down from Antioch to Room to confound the Western Idolaters, Says Eusebius!
Simon Peter lovest thou me? Feed my Sheep, Feed my Lambs, Joh. 21: Upon which words all Antiquity glossed as St. Bernard doth to Eugenius; Thou art Pastour of all the Pastours:
Simon Peter Lovest thou me? Feed my Sheep, Feed my Lambs, John 21: Upon which words all Antiquity glossed as Saint Bernard does to Eugenius; Thou art Pastor of all the Pastors:
And Ep. 131. The fulness of power over the churches of the World is given by a singular praerogative to that See of Rome, and whosoever resists this Ordination, resists the power of God.
And Epistle 131. The fullness of power over the Churches of the World is given by a singular prerogative to that See of Room, and whosoever resists this Ordination, resists the power of God.
and who denies this, let him be Excommunicated. In the 2d. Council, Damasus was President, who summoning the Eastern Bishops to that Council, by the Mandate of his Letters, sent to Theodosius the Emperour, tells them, he had received the first parts of Government over the whole Church;
and who Denies this, let him be Excommunicated. In the 2d. Council, Damasus was President, who summoning the Eastern Bishops to that Council, by the Mandate of his Letters, sent to Theodosius the Emperor, tells them, he had received the First parts of Government over the Whole Church;
And (n) three Emperours made a Law, that the Empire should embrace no Religion, but what St. Peter gave the Romans, which Damasus the High Priest of the Romans kept to this day.
And (n) three emperors made a Law, that the Empire should embrace no Religion, but what Saint Peter gave the Roman, which Damasus the High Priest of the Romans kept to this day.
In the 3d. General Council, Nestorius was condemned of Heresie, not by the Council alone (saith Evagrius, and St. Prosper ) but by the Authority of Calestine, that is, saith Lyrinensis, not only the Latera, the Bishops of the South and East;
In the 3d. General Council, Nestorius was condemned of Heresy, not by the Council alone (Says Evagrius, and Saint Prosper) but by the authority of Celestine, that is, Says Lerins, not only the Latera, the Bishops of the South and East;
that all Primacy both of Honour and Government, of right belongs to the Arch-Bishop of Rome, Act. 16. And in this Council, Paschasinus cites the sixth Canon of the Nicaene Council;
that all Primacy both of Honour and Government, of right belongs to the Arch-Bishop of Room, Act. 16. And in this Council, Paschasius cites the sixth Canon of the Nicene Council;
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who styles it a new, prophane voice, Ep. 32. and blasphemy, &c. As if St. Gregory, when he wrote against the Universality of John the Schismatique of Canstantinople, intended to abrogate the Universal Supremacy of the Roman Pastour;
who styles it a new, profane voice, Epistle 32. and blasphemy, etc. As if Saint Gregory, when he wrote against the Universality of John the Schismatic of Constantinople, intended to abrogate the Universal Supremacy of the Roman Pastor;
Could it be a prophane voice? could it be blasphemy in more than 600. Fathers, in the Chalcedon Council, to salute St. Leo, Universal Bishop? and yet St. Gregory saith it was the voice of the whole Council.
Could it be a profane voice? could it be blasphemy in more than 600. Father's, in the Chalcedon Council, to salute Saint Leo, Universal Bishop? and yet Saint Gregory Says it was the voice of the Whole Council.
He govern'd in Thessalonica, where he made Anastatius his Deputy, because, by the command of God, he had the prime care over all the Churches, Ep. 82, He ruled in Germany and France, Ep. 86. He govern'd the Bishops of Vienna, Ep. 87. where he proclaimes Hilary, and every man damned, that opposeth the principality of the power of the Roman Pastour.
He governed in Thessalonica, where he made Anastasius his Deputy, Because, by the command of God, he had the prime care over all the Churches, Epistle 82, He ruled in Germany and France, Epistle 86. He governed the Bishops of Vienna, Epistle 87. where he proclaims Hilary, and every man damned, that Opposeth the principality of the power of the Roman Pastor.
He ruled the Patriarch of Constantinople, Anatolius, Epist. 52. and proves this universal Authority to have been in the Roman Pastour from the Beginning, viz. when the Apostles were equally chosen to that Office;
He ruled the Patriarch of Constantinople, Anatolius, Epistle 52. and Proves this universal authority to have been in the Roman Pastor from the Beginning, viz. when the Apostles were equally chosen to that Office;
Thu• spake this Saint in imitation of St. Cyprian; who, when he had said all the Apostles had equal power and dignity with Peter: he adds, that beyond that grace of Apostleship, St. Peter had another power given him for unity sake over the Apostles:
Thu• spoke this Saint in imitation of Saint Cyprian; who, when he had said all the Apostles had equal power and dignity with Peter: he adds, that beyond that grace of Apostleship, Saint Peter had Another power given him for unity sake over the Apostles:
Sed Exordium ex Unitate, &c. The primacy is given to Peter, saith St. Cyprian, that one church of Christ, one chair might be shewn to the whole World, for the un•ty of christians.
said Exordium ex Unitate, etc. The primacy is given to Peter, Says Saint Cyprian, that one Church of christ, one chair might be shown to the Whole World, for the un•ty of Christians.
This St. Leo, when Anatolius, moved by the Emperour, that the Roman Bishop would grant precedency of privileges to the Patriarch of Constantinople, (because it was New Rome ) be•ore that of Alexandria, or Antioch; he reprehends Anatolius for his insolency; and tells him:
This Saint Leo, when Anatolius, moved by the Emperor, that the Roman Bishop would grant precedency of privileges to the Patriarch of Constantinople, (Because it was New Room) be•ore that of Alexandria, or Antioch; he reprehends Anatolius for his insolency; and tells him:
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That the Bishop of Consta•t•nople have primacy of honour next to the Roman Bishop, because that City is New Rome; he denies it to be a canon of that Council,
That the Bishop of Consta•t•nople have primacy of honour next to the Roman Bishop, Because that city is New Room; he Denies it to be a canon of that Council,
but a suscription of some Eastern Bishops only, in that it was contrary to the 2 canon of the same Council, which decreed, that all privileges to Antioch & Alexandria be kept according to the Nicaene canons.
but a suscription of Some Eastern Bishops only, in that it was contrary to the 2 canon of the same Council, which decreed, that all privileges to Antioch & Alexandria be kept according to the Nicene Canonas.
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but that the great City of sup•rstition, might be made the chief seat of Re•ig•on, from whence the christian Faith might confound the Idolaters of the whole earth.
but that the great city of sup•rstition, might be made the chief seat of Re•ig•on, from whence the christian Faith might confound the Idolaters of the Whole earth.
And as impossible is it, that there evet was any such Canon in the Chalcedon Councell as Heretiques boast of, viz. That in the penultimate Canon of the said Councell;
And as impossible is it, that there evet was any such Canon in the Chalcedon Council as Heretics boast of, viz. That in the penultimate Canon of the said Council;
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And the same Councel at Calcedon names Leo Bishop of the Universal Church. And in the 6th. Action, Paschasmus cites the 6th. Canon of 300 and 18 Fathers:
And the same Council At Calcedon names Leo Bishop of the Universal Church. And in the 6th. Actium, Paschasmus cites the 6th. Canon of 300 and 18 Father's:
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the Gallican Churches, Ireland, England: Deposed, Excommunicated, appointed Deputies, receiv'd Appeals, decided in all Church matters throughout the converted world,
the Gallican Churches, Ireland, England: Deposed, Excommunicated, appointed Deputies, received Appeals, decided in all Church matters throughout the converted world,
as is evident in many of his Epistles, especially in that to Vigilius of Arles; where he gives in charge, That if any contention happen in the matters of Faith, it be referred to our knowledge, that it may receive an infallible or final decision from the Apostolical chair.
as is evident in many of his Epistles, especially in that to Vigilius of Arles; where he gives in charge, That if any contention happen in the matters of Faith, it be referred to our knowledge, that it may receive an infallible or final decision from the Apostolical chair.
From all which it is apparent that the Title of Universal Bishop, which John affected, was of another nature, from that Office of Universal Pastor or Bishop;
From all which it is apparent that the Title of Universal Bishop, which John affected, was of Another nature, from that Office of Universal Pastor or Bishop;
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which appears from the Epistle of Pelagius and Gregory, where they charge him with Antichristian pride for affecting a Title and a jurisdiction that would destroy all the Bishops of the world, and christianity it self.
which appears from the Epistle of Pelagius and Gregory, where they charge him with Antichristian pride for affecting a Title and a jurisdiction that would destroy all the Bishops of the world, and christianity it self.
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In two respects, First, as a Rebel or Traytor to Gods Deputy, he affected universality of Government, the Roman Bishop being the sole spiritual Prince of all christians, by the command of Christ.
In two respects, First, as a Rebel or Traitor to God's Deputy, he affected universality of Government, the Roman Bishop being the sole spiritual Prince of all Christians, by the command of christ.
Thi• was the antichristian design, as St. Greg. declares it in its fo•mality, Lib. 4. Ep. 30. Ut despectis fratribus Episcopus appetas solus vocari.
Thi• was the Antichristian Design, as Saint Greg. declares it in its fo•mality, Lib. 4. Epistle 30. Ut despectis fratribus Episcopus appetas solus vocari.
Quia si summus, &c. For if he be named Universal Patriarch, in his sense, the Name and Office of Patriarch or Bishop will be taken away from all others.
Quia si Summus, etc. For if he be nam Universal Patriarch, in his sense, the Name and Office of Patriarch or Bishop will be taken away from all Others.
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Lastly, St. Gregory concludes with St. Leo, that the Roman Bishops supremacy was not derived from Phocas, or any Emperour, but from the Authority of God, Lib. 2. Ep. 30. The Apostolical See, God being the Author, is President over all Churches
Lastly, Saint Gregory concludes with Saint Leo, that the Roman Bishops supremacy was not derived from Phocas, or any Emperor, but from the authority of God, Lib. 2. Epistle 30. The Apostolical See, God being the Author, is President over all Churches
He is the head of all Priests, and of the Christian Religion saith Constantine of Silvester; That Chair is the Chair in which sate the Head of all the Apostles, Peter, saith Optatus. After our Saviours decease, all Christians are under St. Peter, for our Lord made him their Head, saith St. Augustine. Peter is the Head of the Church,
He is the head of all Priests, and of the Christian Religion Says Constantine of Silvester; That Chair is the Chair in which sat the Head of all the Apostles, Peter, Says Optatus. After our Saviors decease, all Christians Are under Saint Peter, for our Lord made him their Head, Says Saint Augustine. Peter is the Head of the Church,
He, (that is Caelestine ) Head of the World, saith Vincentius Lyrinensis, condemned Nestorius. The Bishop of the City of Rome, saith Paschasinus, before 600 and odde Fathers, who is the Head of all the Churches.
He, (that is Caelestine) Head of the World, Says Vincentius Lerins, condemned Nestorius. The Bishop of the city of Room, Says Paschasius, before 600 and odd Father's, who is the Head of all the Churches.
With these perplexities do your Socinian-wits amaze the over-credulous people of this besotted Nation. Whereas, Our fore-Fathers solv'd all these petty doubts long ago;
With these perplexities do your Socinian-wits amaze the overcredulous people of this besotted nation. Whereas, Our fore-Fathers solved all these Petty doubts long ago;
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if many Heads at once, we must, saith St. Cyprian, wait, resting upon the former traditions of Faith and Discipline, till God shall send us an undoubted Authority, in that pl•ce, to decide all the emergent controversies of the Church.
if many Heads At once, we must, Says Saint Cyprian, wait, resting upon the former traditions of Faith and Discipline, till God shall send us an undoubted authority, in that pl•ce, to decide all the emergent controversies of the Church.
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what if he be a Traditor, one that aims to betray christianity? Yet fear not, saith the Father, he shall never be able to prejudice the Faith of Innocent Christians,
what if he be a Traditor, one that aims to betray christianity? Yet Fear not, Says the Father, he shall never be able to prejudice the Faith of Innocent Christians,
And so visible hath the providence of God been over this Church in preventing all heresie thence, that the Roman Pastour still suppressed every heresie as it arose to infect the world.
And so visible hath the providence of God been over this Church in preventing all heresy thence, that the Roman Pastor still suppressed every heresy as it arose to infect the world.
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Her Victor suppressed Blastus and the Quartodecimans of Asia. Her Felix anathematized Sabellius & Samosatenus ▪ Her Cornel•us confounded the Novatian heresie.
Her Victor suppressed Blastus and the Quartodecimans of Asia. Her Felix anathematized Sabellius & Samosatene ▪ Her Cornel•us confounded the Novatian heresy.
Her Meltiades & Stephen extinguished the Donatists of Africa. Her Pontianus oppressed the Montanists: Her Sylvester, Faelix, Julius & Liberius wholly destroyed the Arian faction Her Damasus condemned the Apollinarists and Macedonians. Her Anastatius the O•igenists. Her Zozymus checked the Pelagian heresie.
Her Meltiades & Stephen extinguished the Donatists of Africa. Her Pontian oppressed the Montanists: Her Sylvester, Felix, Julius & Liberius wholly destroyed the Arian faction Her Damasus condemned the Apollinarists and Macedonians. Her Anastasius the O•igenists. Her Zozymus checked the Pelagian heresy.
so the modern Socinians of the English Clergy, charge heresie upon one eminent Bishop of the Roman succession, viz. Liberius, who was with Athanasius the Antesignanus of the Nicaene faith, of his time;
so the modern socinians of the English Clergy, charge heresy upon one eminent Bishop of the Roman succession, viz. Liberius, who was with Athanasius the Antesignanus of the Nicene faith, of his time;
subscribe the Arian heresie saith, Zozomen, but Eudoxius and the Aetian heretiques spread that rumour in the East after H•sius had submitted to the Emperour, which cunning report of the Arians deceived St. Jerome, and Ruffinus. In the subscription, saith Athanasius, Liberius was innocent;
subscribe the Arian heresy Says, Zozomen, but Eudoxius and the Aetian Heretics spread that rumour in the East After H•sius had submitted to the Emperor, which cunning report of the Arians deceived Saint Jerome, and Ruffinus. In the subscription, Says Athanasius, Liberius was innocent;
for which, and other excellencies, St. Epiphanius names him a blessed Bishop of Rome. And Stricius, his next Successor, styles him, Venerandae memoriae p•edecessor meus; Lib•rius, a man venerable.
for which, and other excellencies, Saint Epiphanius names him a blessed Bishop of Room. And Stricius, his next Successor, styles him, Venerandae Memoriae p•edecessor meus; Lib•rius, a man venerable.
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h d he not sent him timely home to Rome, saith Zoz•mene. He was a most excellent Bishop, saith Theodoret. He was an exemplary man to all posterity, saith Nicephorus. He was a very holy man, of happy memory, whose life was imitable saith St. Ambrose. He was so beloved of all, that the Matrons of Rome vowed to go after him into banishment,
h d he not sent him timely home to Room, Says Zoz•mene. He was a most excellent Bishop, Says Theodoret He was an exemplary man to all posterity, Says Nicephorus. He was a very holy man, of happy memory, whose life was imitable Says Saint Ambrose. He was so Beloved of all, that the Matrons of Room vowed to go After him into banishment,
Loe, this the Man, whom the Donatists of old, and our new Donatists of the Engl sh Clergy, name the Heretique Liberius, whom all the Earth beside ever honoured as a Saint of God.
Loe, this the Man, whom the Donatists of old, and our new Donatists of the England sh Clergy, name the Heretic Liberius, whom all the Earth beside ever honoured as a Saint of God.
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Ingemi•it totus Orbis & Arianum se esse miratus est. For indeed it was but a Delusion, which that wicked Valens of Myrsa, and his Faction, had put upon the Eastern Bishops at Ariminum, when they requested, that the word NONLATINALPHABET might be dispensed with,
Ingemi•it totus Orbis & Arianum se esse Miratus est. For indeed it was but a Delusion, which that wicked Valens of Myrsa, and his Faction, had put upon the Eastern Bishops At Rimini, when they requested, that the word might be dispensed with,
The issue was, saith St. Jerome, the Ship of the Apostles was in a storm, the tempest high, all hope was almost lost, our Saviour awaked before the Ship perished, checked the tempest of the Arian heresie, the beast dyes,
The issue was, Says Saint Jerome, the Ship of the Apostles was in a storm, the tempest high, all hope was almost lost, our Saviour awaked before the Ship perished, checked the tempest of the Arian heresy, the beast dies,
Accordingly St. Ambrose declares, that this heresie did surpr•se great numbers, but of the weaker sort of christians only, who yet indeed were good christians, and did believe materially as the Nicaene Faith had taugh• them; excepting the Vocabulum of NONLATINALPHABET only.
Accordingly Saint Ambrose declares, that this heresy did surpr•se great numbers, but of the Weaker sort of Christians only, who yet indeed were good Christians, and did believe materially as the Nicene Faith had taugh• them; excepting the Vocabulum of only.
viz. That Ariani•me had once infected the whole world, he •eplies with St. Ambrose, t•at the Church was at that time eminent and visible in her Catholique Bishops all the world over:
viz. That Ariani•me had once infected the Whole world, he •eplies with Saint Ambrose, t•at the Church was At that time eminent and visible in her Catholic Bishops all the world over:
Augustine saith, that of the infirm or weak christians was it only true, that St. Jerome spake, Totus orbis ingemuit, & miratus est se factum Arianum.
Augustine Says, that of the infirm or weak Christians was it only true, that Saint Jerome spoke, Totus Orbis Ingemuit, & Miratus est se factum Arianum.
Wondered how they became Arians, who then believed the Nicaene Faith, although obscured by the subtilty of the Arian Bishops, such as was Valens and his faction in the East.
Wondered how they became Arians, who then believed the Nicene Faith, although obscured by the subtlety of the Arian Bishops, such as was Valens and his faction in the East.
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This the whole story of that time, as it is related by St. Jerome and St. Ambrose, and St. Augustine, who gave this Answer to the Luciferans and Donatists,
This the Whole story of that time, as it is related by Saint Jerome and Saint Ambrose, and Saint Augustine, who gave this Answer to the Luciferans and Donatists,
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as we to the English Socinianized Divines now, viz. The Churches infallibility was not prejudiced at all, her faith stood fast upon the pillars of the Church,
as we to the English Socinianized Divines now, viz. The Churches infallibility was not prejudiced At all, her faith stood fast upon the pillars of the Church,
b•t afterwards, when it was taught sensually, by Apollinaris, the Cernithians, and Nepos, it was then opposed by St. Hierom, Damasus, Gregory Nyssen, and St. Chrysostome: And when John the 22d. would have imposed it on the Church for an antient Tradition, he was prevented;
b•t afterwards, when it was taught sensually, by Apollinaris, the Cernithians, and Nepos, it was then opposed by Saint Hieronymus, Damasus, Gregory Nyssen, and Saint Chrysostom: And when John the 22d. would have imposed it on the Church for an ancient Tradition, he was prevented;
Thus the Church of God, by her spirit of infallibility, takes care that no Opinions be taught for Apostolical Doctrines, which are but the Traditions of Men.
Thus the Church of God, by her Spirit of infallibility, Takes care that no Opinions be taught for Apostolical Doctrines, which Are but the Traditions of Men.
nor are repugnant to any one Apostolical Tradition, as, this was not, in its first practice. The Custom was both in Greece and Africa, saith Aquinas, to communicate immediately after Baptism: but not of necessity;
nor Are repugnant to any one Apostolical Tradition, as, this was not, in its First practice. The Custom was both in Greece and Africa, Says Aquinas, to communicate immediately After Baptism: but not of necessity;
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so that in the primitive times it was not practised as a Tradition necessary to Salvation, bu• as very usefull, in the opinions of St. Dyo••s. and Antients;
so that in the primitive times it was not practised as a Tradition necessary to Salvation, bu• as very useful, in the opinions of Saint Dyo••s. and Ancients;
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And whereas St. Cyprian in Ep. 107. and Innocent, and St. Augustine mention a necessity to give the Eucharist to Infants, in his 106. Epistle upon John the 6th. Four famous Disciples of St. Augustine, viz. St. Prosper, St. Hugo, St. Fulgentius, and Tuamensis, expound him thus:
And whereas Saint Cyprian in Epistle 107. and Innocent, and Saint Augustine mention a necessity to give the Eucharist to Infants, in his 106. Epistle upon John the 6th. Four famous Disciples of Saint Augustine, viz. Saint Prosper, Saint Hugo, Saint Fulgentius, and Tuamensis, expound him thus:
So that, First, This custom of communicating Infants, was never universal. Secondly, It was in no age judged absolutely necessary to salvation by any one Father.
So that, First, This custom of communicating Infants, was never universal. Secondly, It was in no age judged absolutely necessary to salvation by any one Father.
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and of divers others, there hath been alwayes a large permission in the church of God, till those practises by some emergent circumstance or pretension to universality of time and place which they had not, awakened the Church of God, from the first Council of Nice, to the last at Trent, to determine what customes and traditions are Apostolical, what not.
and of diverse Others, there hath been always a large permission in the Church of God, till those practises by Some emergent circumstance or pretension to universality of time and place which they had not, awakened the Church of God, from the First Council of Nicaenae, to the last At Trent, to determine what customs and traditions Are Apostolical, what not.
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so is it in the Doctrine of the real presence, in which the conversion of the substances of bread and wine into the body and blood of Christ, was believed from the beginning,
so is it in the Doctrine of the real presence, in which the conversion of the substances of bred and wine into the body and blood of christ, was believed from the beginning,
In the same words and sense taught St. Bernard, and St, Cyril of Alexandria, St. Augustine, St. Chrysostome, St. Jerome, St. Optatus, St. Ambrose, St. Cyprian, St. Cyril of Jerusalem, St. Basil, St. Gregory Nyssen, St. Iraeneus, St. Justin, who learned it of the Apostles, who taught it even in their own Liturgies.
In the same words and sense taught Saint Bernard, and Saint, Cyril of Alexandria, Saint Augustine, Saint Chrysostom, Saint Jerome, Saint Optatus, Saint Ambrose, Saint Cyprian, Saint Cyril of Jerusalem, Saint Basil, Saint Gregory Nyssen, Saint Irenaeus, Saint Justin, who learned it of the Apostles, who taught it even in their own Liturgies.
What is all this but Transubstantiation. Also the Doctrine is collected from another passage of our Saviour, Mat. 26.29. Mark 14.25. This is my Blood of the New Testament, which is shed for many.
What is all this but Transubstantiation. Also the Doctrine is collected from Another passage of our Saviour, Mathew 26.29. Mark 14.25. This is my Blood of the New Testament, which is shed for many.
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But St. Jerome understands by it, the Blood of Christ the true Vine, which he will drink with us in the Kingdom of his Church: And after him Eucherius thus.
But Saint Jerome understands by it, the Blood of christ the true Vine, which he will drink with us in the Kingdom of his Church: And After him Eucherius thus.
I adde a third Gloss of our incomparable Sir Thomas Moore, who from the 22 of Saint Luke, verse 15, 16, 17, 19. observes upon these words, I will drink no more of the fruit of the Vine, &c. that they were spoken as relating to the Passover, v. 17, 18. before those words of Consecration, This is my Body, v. 19. and this is my Blood, v. 20. Now if our Blessed Saviour,
I add a third Gloss of our incomparable Sir Thomas Moore, who from the 22 of Saint Lycia, verse 15, 16, 17, 19. observes upon these words, I will drink no more of the fruit of the Vine, etc. that they were spoken as relating to the Passover, v. 17, 18. before those words of Consecration, This is my Body, v. 19. and this is my Blood, v. 20. Now if our Blessed Saviour,
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as he did carry himself in his own hands, saith St. Augustine, So also did Praegustare quo suos induceret ad manducandum, ne mysterii magnitudine deterriti abstinerent:
as he did carry himself in his own hands, Says Saint Augustine, So also did Praegustare quo suos induceret ad manducandum, ne Mystery Magnitude deterriti abstinerent:
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Thus is the Doctrine of the Conversion of the Substances of Bread and Wine into the Body and Blood of Christ, that is Transubstantiation, Evidenced from the Evangelists,
Thus is the Doctrine of the Conversion of the Substances of Bred and Wine into the Body and Blood of christ, that is Transubstantiation, Evidenced from the Evangelists,
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Fourthly, tis true the Roman Church doth withhold the Cup of Blessing from the Laity which practice she derived from Christ and the Apostles, and the primitive ages;
Fourthly, this true the Roman Church does withhold the Cup of Blessing from the Laity which practice she derived from christ and the Apostles, and the primitive ages;
Also, when it was given to men of riper age in Tertullians and St. Cyprians time, and in St. Basils time, in the times of Persecution throughout Alexandria, and Egypt, in in all ages to all sorts of persons, it was then reputed an effective Sacrament in one kind only,
Also, when it was given to men of riper age in Tertullia's and Saint Cyprians time, and in Saint Basils time, in the times of Persecution throughout Alexandria, and Egypt, in in all ages to all sorts of Persons, it was then reputed an effective Sacrament in one kind only,
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both by the Greek Church (as Genebrard ) and by the Muscovites, as Latiscius, and by the Ruthers as Hypatius; all which Churches held communion in one kind sufficient for Salvation.
both by the Greek Church (as Genebrard) and by the Muscovites, as Latiscius, and by the Ruthers as Hypatius; all which Churches held communion in one kind sufficient for Salvation.
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To the Disciples going to Emaius, Luc. 24.30. when he took Bread and brake it, and their Eyes were opened, which the Devil had shut, Usque ad Sacramentum Panis saith St. Augustine, what he gave then to the Disciples was both Sanctificatum, and Sanctificatio, saith St. Chrysost. Hesychius of Jerusalem names that Bread Mystica Caena: Venerable Bede saith, Christ gave then his Body to his Disciples.
To the Disciples going to Emmaus, Luke 24.30. when he took Bred and brake it, and their Eyes were opened, which the devil had shut, Usque ad Sacramentum Panis Says Saint Augustine, what he gave then to the Disciples was both Sanctificatum, and Sanctification, Says Saint Chrysostom Hesychius of Jerusalem names that Bred Mystica Cena: Venerable Bede Says, christ gave then his Body to his Disciples.
And the Syriack Text doth not read it, their eyes were opened in breaking of Bread, but in fractione Eucharistiae. Here our Saviour himself in the Judgement of the Fathers instituted the Communion in one kind,
And the Syriac Text does not read it, their eyes were opened in breaking of Bred, but in fraction Eucharistiae. Here our Saviour himself in the Judgement of the Father's instituted the Communion in one kind,
From the beginning, to the Council of Constance, Basil, and Trent, which decreed the practice of communicating in one kind, against the heresie of the Hussites and Reformists; unless in cases reserved to the Bishop of Rome. Sess. 22. Trident. Concil.
From the beginning, to the Council of Constance, Basil, and Trent, which decreed the practice of communicating in one kind, against the heresy of the Hussites and Reformists; unless in cases reserved to the Bishop of Room. Sess. 22. Trident. Council.
And bec•use the Law was read in a language which they u•derstood not after the captivity, •ehemias, and Estras, and the Levites, in•erpreted the Law to all the people, at which the whole people rejoyced, Es••as 2.8. M•reover, throughout the East, in S•.
And bec•use the Law was read in a language which they u•derstood not After the captivity, •ehemias, and Estras, and the Levites, in•erpreted the Law to all the people, At which the Whole people rejoiced, Es••as 2.8. M•reover, throughout the East, in S•.
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Jeromes time, no edition of the Old •estament was used, but the Greek Septuagint; as it was corrected by Origen, Lucian, and Hesichius. That is, from Constantin•ple to Antioch the edition of •ucian was in publick use:
Jerome's time, no edition of the Old •estament was used, but the Greek septuagint; as it was corrected by Origen, Lucian, and Hesychius. That is, from Constantin•ple to Antioch the edition of •ucian was in public use:
From Antioch to Aegypt, that is throughout Syria, the edition of Origen: And throughout Aegypt the edition of Hesichius. Thus one language served all the East,
From Antioch to Egypt, that is throughout Syria, the edition of Origen: And throughout Egypt the edition of Hesychius. Thus one language served all the East,
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That those of P•ntus, Cappadocia, Asia Minor, Phrygia, and Pamphilia, the Countries between Constantinople and Antioch, were all of divers languages, and understood not one another:
That those of P•ntus, Cappadocia, Asia Minor, Phrygia, and Pamphylia, the Countries between Constantinople and Antioch, were all of diverse languages, and understood not one Another:
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and yet in the publick service in the Churches, no edition but that of the Greek S•ptuagint, corrected by St. Lucian, was used throughout all those Countries.
and yet in the public service in the Churches, no edition but that of the Greek S•ptuagint, corrected by Saint Lucian, was used throughout all those Countries.
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Neither in Irenaeus his dayes, who lived near the Apostles, was one Gospel found in any other language in the Churches of the East, in Lybia, Aegypt, Spain, Germany, Italy or France; all which Countries had their several mother or vulgar tongues.
Neither in Irnaeus his days, who lived near the Apostles, was one Gospel found in any other language in the Churches of the East, in Libya, Egypt, Spain, Germany, Italy or France; all which Countries had their several mother or Vulgar tongues.
Afterward the Latine tongue being the common tongue of the Empire in the West, all Italy over, France, Spain, and Africa, the Scriptures were read, with the Office of the Church, in that tongue only.
Afterwards the Latin tongue being the Common tongue of the Empire in the West, all Italy over, France, Spain, and Africa, the Scriptures were read, with the Office of the Church, in that tongue only.
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The Scriptures, and Divine Office, were never read in the Carthaginian tongue, but in the Latine, which was not the usual tongue in Africa, saith St. Augusti•e.
The Scriptures, and Divine Office, were never read in the Carthaginian tongue, but in the Latin, which was not the usual tongue in Africa, Says Saint Augusti•e.
The Scriptures were read in the Latine tongue in Spain 1100 years agon, saith Isidore, and the fourth Toletane Council, which was not their proper tongue, saith St. J•rome.
The Scriptures were read in the Latin tongue in Spain 1100 Years agon, Says Isidore, and the fourth Toletan Council, which was not their proper tongue, Says Saint J•rome.
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Amalarius of Triers, who lived about 800 and 40 years agone, saith, that in all France, the Office of the Church and Scriptures were read in the Latine tongue;
Amalarius of Triers, who lived about 800 and 40 Years ago, Says, that in all France, the Office of the Church and Scriptures were read in the Latin tongue;
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CAtholiques prohibit not their Laity the Scriptures in their mother tongue, only, because they find, that in St. Peters dayes, the unlearned and unstable had wrested some of St. Pauls Epistles to their own destruction, 1 Pet. 1.18. Therefore they advise, that the Scriptures be ever read with humility and subj•ction to the Church of Christ:
CAtholiques prohibit not their Laity the Scriptures in their mother tongue, only, Because they find, that in Saint Peter's days, the unlearned and unstable had wrested Some of Saint Paul's Epistles to their own destruction, 1 Pet. 1.18. Therefore they Advice, that the Scriptures be ever read with humility and subj•ction to the Church of christ:
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And are in St. Dyonises phrase, Perlucida & liquidis•ima caligo. For which reason, it was a tradition among the Jewes, that none might read divers books of their Law,
And Are in Saint Dyonises phrase, Perlucida & liquidis•ima caligo. For which reason, it was a tradition among the Jews, that none might read diverse books of their Law,
until the age of 30 years, i. e. the age of Priesthood, saith St. Jerome. Which custom, St. Gregory Nazianz. commends as one of the best, to all christians,
until the age of 30 Years, i. e. the age of Priesthood, Says Saint Jerome. Which custom, Saint Gregory Nazianz commends as one of the best, to all Christians,
lest the unlearned perish in reading the mysterious books of the Old and New Testament. For there was a Veil cast over the face of Moses, that is the Law;
lest the unlearned perish in reading the mysterious books of the Old and New Testament. For there was a Veil cast over the face of Moses, that is the Law;
It then, as the Eu uch did, ye read in the Prophet Esay, or any other book which ye cannot understand, ye call Philip in o •he chariot, that is, the Church of Christ, to expound all the fundamental concernments of your salvation, ye shall do well, in the frequent reading of the holy Scripture,
It then, as the Eum such did, you read in the Prophet Isaiah, or any other book which you cannot understand, you call Philip in oh •he chariot, that is, the Church of christ, to expound all the fundamental concernments of your salvation, you shall do well, in the frequent reading of the holy Scripture,
if they be read, we must ask our Fathers, as the Israelites did of their Manna, Quid est hoc? These Scriptures are our spiritual Manna, saith St. Jerome, and if we take of this Manna more than Moses, than the Church apportions to every capacity it will breed worms,
if they be read, we must ask our Father's, as the Israelites did of their Manna, Quid est hoc? These Scriptures Are our spiritual Manna, Says Saint Jerome, and if we take of this Manna more than Moses, than the Church apportions to every capacity it will breed worms,
Read them all may that can with these Rules, The first is of St. Athanasius, and St. Basil: That who reads there, must first be a person of holy life, and pure mind before God.
Read them all may that can with these Rules, The First is of Saint Athanasius, and Saint Basil: That who reads there, must First be a person of holy life, and pure mind before God.
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yet this custom or practice being not Jure Divino, bu Ec•l•siastica, some Nations, as Moravia, &c may obtain of the Chu•ches Pastour, that the Liturgy may b• read in the Vulgar tongue,
yet this custom or practice being not Jure Divino, bu Ec•l•siastica, Some nations, as Moravia, etc. may obtain of the Chu•ches Pastor, that the Liturgy may b• read in the vulgar tongue,
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But consult all Histories, all Historians East and West, from Isidore, Alcuin, Amalarius, R••••ns, Araba, Micro•ogus, Rupertus, to Thomas Wald•rsis de o•ficiis, and you shal• find they had no such custome, nor the Churches of God;
But consult all Histories, all Historians East and West, from Isidore, Alcuin, Amalarius, R••••ns, Araba, Micro•ogus, Rupert, to Thomas Wald•rsis de o•ficiis, and you shal• find they had no such custom, nor the Churches of God;
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to read their Litu•gies in the Vulgar tongue of any Nation, it being morally impossible, that the offices of the Church should be in any other language,
to read their Litu•gies in the vulgar tongue of any nation, it being morally impossible, that the Offices of the Church should be in any other language,
when the Scriptures from whence all Liturgies are taken, were neither in Italy, nor Spain, nor Africa, nor France, nor Germany, nor England, extant in any language but Hebrew, Greek and Latine, for many hundred years after their conversion to the Faith,
when the Scriptures from whence all Liturgies Are taken, were neither in Italy, nor Spain, nor Africa, nor France, nor Germany, nor England, extant in any language but Hebrew, Greek and Latin, for many hundred Years After their conversion to the Faith,
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Neither is it all scandalously opposite to the plain sense of Scripture in the 1 Corinth. cap. 14, 13 and 17 verses; for that Chapter speaks not of the reading of Scriptures,
Neither is it all scandalously opposite to the plain sense of Scripture in the 1 Corinth. cap. 14, 13 and 17 Verses; for that Chapter speaks not of the reading of Scriptures,
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or publique Offices or Liturgies, but of spiritual Conferences and Exhortations to the people which the Christians in the primitive times were wont to use, saith Justin Martin after the Reading of Scr•ptures and their Li urgies.
or public Offices or Liturgies, but of spiritual Conferences and Exhortations to the people which the Christians in the primitive times were wont to use, Says Justin Martin After the Reading of Scr•ptures and their Li urgies.
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This Exposition, whether you like it or no, yee may find in St. Cyprian, St. Augustine, St. Basil, Sedulius, St. Chrysostom, and Theodoret. And to demonstrate it must be so, All Antiquity knows with Origen, that in Corinth and all the East, at times the Scripture and Offices were read in the Greek tongue only, that being the common tongue of the East;
This Exposition, whither you like it or no, ye may find in Saint Cyprian, Saint Augustine, Saint Basil, Sedulius, Saint Chrysostom, and Theodoret And to demonstrate it must be so, All Antiquity knows with Origen, that in Corinth and all the East, At times the Scripture and Offices were read in the Greek tongue only, that being the Common tongue of the East;
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This is the prime Reason of many, why Scriptu•es and Liturgies are read in all Churches in the common tongue of the whole world, and not in the vulgar tongue of any Nation.
This is the prime Reason of many, why Scriptu•es and Liturgies Are read in all Churches in the Common tongue of the Whole world, and not in the Vulgar tongue of any nation.
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To speak of other matters, w•uld be to exceed the limits of a Sermon, otherwise I could satisfie any man th•t durst hazard his concernments here on Earth for Heaven.
To speak of other matters, w•uld be to exceed the Limits of a Sermon, otherwise I could satisfy any man th•t durst hazard his concernments Here on Earth for Heaven.
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Remember thy servants, O Lord, wh• are departed, and give them a place of rest and peace, so the Roman Liturgy written by St. Peter. Let our Oblations prevail for the sins of the living and the d ad, so the Liturgy of Jerusalem, made by St. James the Apostle.
remember thy Servants, Oh Lord, wh• Are departed, and give them a place of rest and peace, so the Roman Liturgy written by Saint Peter. Let our Oblations prevail for the Sins of the living and the worser ad, so the Liturgy of Jerusalem, made by Saint James the Apostle.
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Give the deceas•d souls rest, O Lord, in thy eternal tabernacles, so St. Marks Liturgy used in Alexandria. The Aethiopian Liturgy, composed by St. Mathew. The Liturgy used in Millain, made by St. Barnabas, afterwards augmented by St. Ambrose. The Liturgy of St. Basil, used in Syria and Cappadocia. The Liturgy of Constantinople, made by St. Andrew, and St. Chrysostom. The Liturgy of Spain, used by Isidore. The Liturgy of the G•ths, and of the Armenians. All of them prayed for rest to the Deceased;
Give the deceas•d Souls rest, Oh Lord, in thy Eternal Tabernacles, so Saint Marks Liturgy used in Alexandria. The aethiopian Liturgy, composed by Saint Matthew. The Liturgy used in Millain, made by Saint Barnabas, afterwards augmented by Saint Ambrose. The Liturgy of Saint Basil, used in Syria and Cappadocia. The Liturgy of Constantinople, made by Saint Andrew, and Saint Chrysostom. The Liturgy of Spain, used by Isidore. The Liturgy of the G•ths, and of the Armenians. All of them prayed for rest to the Deceased;
so that they prove not such a practice fr•m the Beginning Clemens Romanus saith. this was the summ of St. Peters Sermon or Exhortation to all Christians:
so that they prove not such a practice fr•m the Beginning Clemens Romanus Says. this was the sum of Saint Peter's Sermon or Exhortation to all Christians:
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The Constitutions of the Apostles declare it a custom from the Beginning, in this Prayer Let us pray for those that are in Christ, that God would receive the souls of the departed,
The Constitutions of the Apostles declare it a custom from the Beginning, in this Prayer Let us pray for those that Are in christ, that God would receive the Souls of the departed,
and pardon them all sins, and place them in the region of the just, in the bosome of Abraham, Isaac, and Jacob. St. Dyonise also sets down that custom above an age before Origen; The Priest prayeth that the divine clemency of God would remit to the deceased all his sins of infirmity,
and pardon them all Sins, and place them in the region of the just, in the bosom of Abraham, Isaac, and Jacob. Saint Dionysus also sets down that custom above an age before Origen; The Priest Prayeth that the divine clemency of God would remit to the deceased all his Sins of infirmity,
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and place him in the region of the just, in the bosome of Abraham, Isaac, and Jacob, in a place where no pain, no sorrow, no mourning, shall be for ever.
and place him in the region of the just, in the bosom of Abraham, Isaac, and Jacob, in a place where no pain, no sorrow, no mourning, shall be for ever.
Holy and Immaculate Virgin, Mother of God, and Mother of our Lord Jesus Christ Vouchsafe to intercede for me, with him whose Temple thou deservedst to be.
Holy and Immaculate Virgae, Mother of God, and Mother of our Lord jesus christ Vouchsafe to intercede for me, with him whose Temple thou deservedst to be.
St. Michael, St. Gabriel, St. R•phael, all the holy Company of Angells, Archangells, Patriarcks, Prophets, Apostles, Evangelists, Martyrs, Con••ss•rs, Priests, Levites, Monks, all righteous Virgins, by him who hath chosen you,
Saint Michael, Saint Gabriel, Saint R•phael, all the holy Company of Angels, Archangels, Patriarchs, prophets, Apostles, Evangelists, Martyrs, Con••ss•rs, Priests, Levites, Monks, all righteous Virgins, by him who hath chosen you,
and whose blessed vision ye enjoy, I presume to beseech you, that you would vouchsafe to pray to God for me, that I may deserve to be delivered from the jawes of the Devil, and from everlasting death.
and whose blessed vision you enjoy, I presume to beseech you, that you would vouchsafe to pray to God for me, that I may deserve to be Delivered from the Jaws of the devil, and from everlasting death.
Come we nearer our Text, to the Point of Clergy Marriage, which was prohibited to men in Orders even from the Beginning, long before Calixtus his time.
Come we nearer our Text, to the Point of Clergy Marriage, which was prohibited to men in Order even from the Beginning, long before Calixtus his time.
but from his bed only, providing for her in some Monastery, as your own dear Council held in Trullo expounds that canon, No Council, either General or Provincial,
but from his Bed only, providing for her in Some Monastery, as your own dear Council held in Trullo expounds that canon, No Council, either General or Provincial,
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but a Mother, or an Aunt, or a Grandmother, &c. And the 78th. Canon in the Arabick Code, decreed, That if any Priest married after Orders taken, he stand excommunicated 3 years.
but a Mother, or an Aunt, or a Grandmother, etc. And the 78th. Canon in the Arabic Code, decreed, That if any Priest married After Order taken, he stand excommunicated 3 Years.
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A Praesbyter that married was degraded by the first Council of Neocaesarea. Not so much as a Deacon may marry after Orders, so decreed by the 9th. canon of the Council at Ancyra, the third age after the Apostles.
A Presbyter that married was degraded by the First Council of Neocaesarea. Not so much as a Deacon may marry After Order, so decreed by the 9th. canon of the Council At Ancyra, the third age After the Apostles.
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The second Council of Carthage decreed the same, and adds withall the reason, because it was so from the Beginning, Apostoli docuerunt servavit antiquitas, & nos custodiamus.
The second Council of Carthage decreed the same, and adds withal the reason, Because it was so from the Beginning, Apostles docuerunt servavit antiquitas, & nos custodiamus.
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And your own dear Council at Trullo, in the 6th, and 48th, canons decreed, That after Ordination, no Bishop, no Presbyter, no Deacon, no Sub-Deacon, presume to engage in Matrimony for ever.
And your own dear Council At Trullo, in the 6th, and 48th, Canonas decreed, That After Ordination, no Bishop, no Presbyter, no Deacon, no Sub-Deacon, presume to engage in Matrimony for ever.
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Were not Love blind in a Clergy-man, as in other carnal men, that story of Paphnutius, in the Council of Nice, had been concealed for shame, who spake only for a permission to those Priests who had taken wives before Orders,
Were not Love blind in a Clergyman, as in other carnal men, that story of Paphnutius, in the Council of Nicaenae, had been concealed for shame, who spoke only for a permission to those Priests who had taken wives before Order,
but St. Jahn, saith Ignatius. None, but St. Peter saith St. Hierome. When they were chosen into the Apostleship, they left all sensuality, saith St. Jerome. And although they had still,
but Saint John, Says Ignatius. None, but Saint Peter Says Saint Jerome. When they were chosen into the Apostleship, they left all sensuality, Says Saint Jerome. And although they had still,
as St. Paul speaks, liberty to carry about a Wife, a Sister, as well as Cephas; the latter explicates the former, saith St. Jerome. All that followed the Apostles, followed not as Wives,
as Saint Paul speaks, liberty to carry about a Wife, a Sister, as well as Cephas; the latter explicates the former, Says Saint Jerome. All that followed the Apostles, followed not as Wives,
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But all the young Timothyes of the English Clergy, are encouraged to marry, by that advice of St. Paul to Timothy, 1 Timothy 3.2. Let a Bishop be the Husband of one Wife.
But all the young Timothyes of the English Clergy, Are encouraged to marry, by that Advice of Saint Paul to Timothy, 1 Timothy 3.2. Let a Bishop be the Husband of one Wife.
You may admit to the Office of a Bishop one that hath children, not one that begets children after consecration to the Office of a Bishop, saith St. A••••ete.
You may admit to the Office of a Bishop one that hath children, not one that begets children After consecration to the Office of a Bishop, Says Saint A••••ete.
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that no Apostle, no Scripture, no Age, no Council, no Father, no Saint, in the church of God, ever taught, ever allowed it, from the Beginning to this day.
that no Apostle, no Scripture, no Age, no Council, no Father, no Saint, in the Church of God, ever taught, ever allowed it, from the Beginning to this day.
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because Moses abstaine• … from his Wife Zippora, lest being now a Prophet, daily conversant with God, an• … frequenting the Tabernacle, he should have been detained from the Sanctuary, by reason of Legal Pollutions, Levit. 15.16. Exod. 19.15.
Because Moses abstaine• … from his Wife Zipporah, lest being now a Prophet, daily conversant with God, an• … frequenting the Tabernacle, he should have been detained from the Sanctuary, by reason of Legal Pollutions, Levit. 15.16. Exod 19.15.
Thus the Chaldae; Therefor• Aaron and Miriam murmured, saying, Hath the Lord only indeed spoken with Moses, o• … only by Moses, who is separated from copulation of the bed;
Thus the Chaldean; Therefor• Aaron and Miriam murmured, saying, Hath the Lord only indeed spoken with Moses, o• … only by Moses, who is separated from copulation of the Bed;
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and yet we have not separated our selves from the way of the Earth? And upon Verse 8. When other Prophets had done propheeying, they returned to their Tents,
and yet we have not separated our selves from the Way of the Earth? And upon Verse 8. When other prophets had done propheeying, they returned to their Tents,
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And God himself decided this Controversie, in favour of Moses, and his Church, by striking Miriam with a Leprosie white as Snow, to let Aaron know, That although it was permitted to him and his Successors to cohabite with their Wives (when they did not minister in the Sanctuary) because the Aaronical Priesthood was to continue in that Genealogy or Tribe;
And God himself decided this Controversy, in favour of Moses, and his Church, by striking Miriam with a Leprosy white as Snow, to let Aaron know, That although it was permitted to him and his Successors to cohabit with their Wives (when they did not minister in the Sanctuary) Because the Aaronical Priesthood was to continue in that Genealogy or Tribe;
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Nay, even in the Jewish Priesthood, where the Yoak of Continency was not enjoyned; yet, saith Venerable Bede, Moses had order from God, Facies F•minalia Linea ut Operiant Carnem:
Nay, even in the Jewish Priesthood, where the Yoke of Continency was not enjoined; yet, Says Venerable Bede, Moses had order from God, Fancies F•minalia Linea ut Operiant Carnem:
However, those Priests who did not embrace voluntary Chastity, yet all the time of their attendance upon the Altar, they were forbidden to go home to their own houses.
However, those Priests who did not embrace voluntary Chastity, yet all the time of their attendance upon the Altar, they were forbidden to go home to their own houses.
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it is an eternal command, saith Venerable Bede. This was the Doctrine of Moses, of Christ, of his Apostles, of all Ages, of 37. Councils, General and National, both of the Greek and Latine Church, i. e. from the Beginning, viz, That after holy Orders taken, no Priest presume to Marry,
it is an Eternal command, Says Venerable Bede. This was the Doctrine of Moses, of christ, of his Apostles, of all Ages, of 37. Councils, General and National, both of the Greek and Latin Church, i. e. from the Beginning, videlicet, That After holy Order taken, no Priest presume to Marry,
And the contrary Doctrine was the Doctrine but of your Martyn Luther, of your Carlstadius, the Arch-Deacon of Wittemberg, of your Wickleffe, of your Vigilantius, and (that you may not want Antiquity) of your Nicholaus of Antioch, one of the 7. Deacons;
And the contrary Doctrine was the Doctrine but of your Martyn Luther, of your Carlstadt, the Arch-Deacon of Wittenberg, of your Wycliffe, of your Vigilantius, and (that you may not want Antiquity) of your Nicholas of Antioch, one of the 7. Deacons;
for which, and other Impurities, he was by St. Irenaeus, Clemens Alexandrinus, St. Epiphanius, St. Augustine, numbred among the Heretiques, i. e. those that teach the Doctrine of Devils.
for which, and other Impurities, he was by Saint Irnaeus, Clemens Alexandrian, Saint Epiphanius, Saint Augustine, numbered among the Heretics, i. e. those that teach the Doctrine of Devils.
Lastly, I conclude this Mornings Exercise there, where your Reformation had its Beginning, viz. in the Point of Divorce; which the Roman Church teacheth and practiseth as Christ and his Apostles taught,
Lastly, I conclude this Morning's Exercise there, where your Reformation had its Beginning, viz. in the Point of Divorce; which the Roman Church Teaches and Practiseth as christ and his Apostles taught,
But the Universities of Germany, and the generality of the Learned, of all other Universities, withstood the Divorce; and wrote against it almost from all parts of Christendom; as Cochlaeus from Germany, Schora from Flanders, Duarenus from France, Alfonsus a Castro from Spain, Gomesius from Portugal, Cajetane from Italy, our Cardinal Poole, and our Roffensis at home;
But the Universities of Germany, and the generality of the Learned, of all other Universities, withstood the Divorce; and wrote against it almost from all parts of Christendom; as Cochlaeus from Germany, Schora from Flanders, Duarenus from France, Alfonso a Castro from Spain, Gomesius from Portugal, Cajetane from Italy, our Cardinal Pool, and our Roffensis At home;
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and the latter prophesied, that this Divorce, would infallibly bring Schism into these Kingdoms. And lastly, This Divorce was declared Null by the Definitive Sentence of Clement the 7th.
and the latter prophesied, that this Divorce, would infallibly bring Schism into these Kingdoms. And lastly, This Divorce was declared Null by the Definitive Sentence of Clement the 7th.
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Thus careful, hath the Roman Pastour, and all good Catholiques been, to preserve the antient Doctrine of Christ and his Apostles, in the matter of Divorce.
Thus careful, hath the Roman Pastor, and all good Catholics been, to preserve the ancient Doctrine of christ and his Apostles, in the matter of Divorce.
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and was by Protestants, Lutherans, (except Melanchton) Zuinglians, Calvinists, applauded, as that which gave a Beginning to their Gospel in these parts; in these words;
and was by Protestants, Lutherans, (except Melanchthon) Zuinglians, Calvinists, applauded, as that which gave a Beginning to their Gospel in these parts; in these words;
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O Blessed Marriage, which certainly was not without the Divine appointment, to deliver this Nation from Aegyptian Darkness, and to place the true Worship of Christ in this Kingdom.
Oh Blessed Marriage, which Certainly was not without the Divine appointment, to deliver this nation from Egyptian Darkness, and to place the true Worship of christ in this Kingdom.
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Here began the unhappy Division of the two Churches, in these Kingdoms, Catholique and Reformed, viz. upon the fatal Point of Divorce; Cranmer, and his Faction, obeying the Lust of Henry the 8th. and the Roman Pastour, with the Catholique Church, obeying Christ and his Apostles, in the Doctrine of Divorce. Here ends the Morning Sermon.
Here began the unhappy Division of the two Churches, in these Kingdoms, Catholic and Reformed, viz. upon the fatal Point of Divorce; Cranmer, and his Faction, obeying the Lust of Henry the 8th. and the Roman Pastor, with the Catholic Church, obeying christ and his Apostles, in the Doctrine of Divorce. Here ends the Morning Sermon.
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and born the Ensigns of their wild faiths against the King of Christians. Now the way to decide this perplexing Controversie, which hath been fatal to our civil,
and born the Ensigns of their wild faiths against the King of Christians. Now the Way to decide this perplexing Controversy, which hath been fatal to our civil,
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As for the reformed Churches, your Patriarch Luther proclaimed to the world their beginning, in these words, We dare glory, that Christ was first of all preached by us.
As for the reformed Churches, your Patriarch Luther proclaimed to the world their beginning, in these words, We Dare glory, that christ was First of all preached by us.
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Secondly, If there be a controversie between two Churches, which is the Catholique, then, saith Tertullian, we convince the Church that is guilty of heresie & schism by this short but pithy argument;
Secondly, If there be a controversy between two Churches, which is the Catholic, then, Says Tertullian, we convince the Church that is guilty of heresy & Schism by this short but pithy argument;
And Coacti fuimus, &c. We were compelled to leave the Communion of all Christians, saith Calvin: whereas the definitive note of true Catholiques was ever that of Tertullian, We Communicate with the Apostolical Churches, which no heretical Society doth:
And Coacti fuimus, etc. We were compelled to leave the Communion of all Christians, Says calvin: whereas the definitive note of true Catholics was ever that of Tertullian, We Communicate with the Apostolical Churches, which no heretical Society does:
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And on the contrary that of St. Optatus to Parmenian was the eternal note of a Schismatique, viz. I object to thee the Crime of Schism, which thou wilt deny, and I will as easily prove it.
And on the contrary that of Saint Optatus to Parmenian was the Eternal note of a Schismatic, viz. I Object to thee the Crime of Schism, which thou wilt deny, and I will as Easily prove it.
It is also reported by the same Father, that when the Donatists had usurped the name of Cathol•que (as it is ever the fashion of all Heretiques and Schismatiques to do, saith St. Augustine; ) the Bishops of Italy came down to Africa, and abode there 40. dayes, to proclaim this Article of christian faith, viz That is the Catholique Church which is diffused and spread over the whole earth.
It is also reported by the same Father, that when the Donatists had usurped the name of Cathol•que (as it is ever the fashion of all Heretics and Schismatics to do, Says Saint Augustine;) the Bishops of Italy Come down to Africa, and Abided there 40. days, to proclaim this Article of christian faith, videlicet That is the Catholic Church which is diffused and spread over the Whole earth.
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And our blessed S•vi•ur promi••d Acts 1. E•itis mihi testes, &c. Ye shall be witnesses to me in Jerusalem, and Judea, and Samaria, & usque ad fines terrae:
And our blessed S•vi•ur promi••d Acts 1. E•itis mihi testes, etc. You shall be Witnesses to me in Jerusalem, and Judea, and Samaria, & usque ad fines terrae:
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Upon which words St. Augustine glosseth, Ecce unde Catholica vocatur? Behold, why and whence the Church is called Catholique? Her beginning was at Jerusalem, and her extent is to the ends of the earth.
Upon which words Saint Augustine Glosseth, Ecce unde Catholica vocatur? Behold, why and whence the Church is called Catholic? Her beginning was At Jerusalem, and her extent is to the ends of the earth.
And the same Father expounding that Article of the Creed, Credo Ecclesiam Catholicam, saith, that Therefore we say in our Ceeed, I believe in the Catholique Church, which is the Church diffused over the whole earth.
And the same Father expounding that Article of the Creed, Credo Church Catholicam, Says, that Therefore we say in our Ceeed, I believe in the Catholic Church, which is the Church diffused over the Whole earth.
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Is there a dispute then between the two Churches, which of them is the Catholique Church? then hear St. Augustines, and St. Jeromes gr•ve decision of the controversie, viz. Heretiques & Schismatiques are not Catholiques, because they are ever confined to certain places and Provinces:
Is there a dispute then between the two Churches, which of them is the Catholic Church? then hear Saint Augustine's, and Saint Jerome's gr•ve decision of the controversy, viz. Heretics & Schismatics Are not Catholics, Because they Are ever confined to certain places and Provinces:
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There were in St. Jeromes dayes, the Luciferians, who, as the reformed Churches in our dayes, could not endure the corruptions of the Catholique Church,
There were in Saint Jerome's days, the Luciferians, who, as the reformed Churches in our days, could not endure the corruptions of the Catholic Church,
but St. Jeromes answer to those Schismatiques was then confounding, as it is now to all that erre the same errour with the Luciferians in the point of Reformation, viz Then hath the Devil been too strong for Christ,
but Saint Jerome's answer to those Schismatics was then confounding, as it is now to all that err the same error with the Luciferians in the point of Reformation, videlicet Then hath the devil been too strong for christ,
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and hath granted only to Christ, Hyberiam & Celtiberos, a Nation or two; Then is Chr•st d•ad in vain, saith St. Jerome, to whom the whole earth was given for an inheritance,
and hath granted only to christ, Hyberiam & Celtiberos, a nation or two; Then is Chr•st d•ad in vain, Says Saint Jerome, to whom the Whole earth was given for an inheritance,
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but when the dew fell upon the whole earth, and not upon Gideons fleece, then was typisied the Law or Faith of Christ, that should be taught all the world over,
but when the due fell upon the Whole earth, and not upon Gideons fleece, then was typisied the Law or Faith of christ, that should be taught all the world over,
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Believe them not, saith our Saviour, Loe, he is here in a Lutheran Reformist; loe, he is there in a Praesbyterian Minister; loe, he is neither here nor there,
Believe them not, Says our Saviour, Lo, he is Here in a Lutheran Reformist; lo, he is there in a Praesbyterian Minister; lo, he is neither Here nor there,
from which Faith and Church what society of Christians soever remain seperate, will infallibly bring on themselves saecular disorders and confusions here,
from which Faith and Church what society of Christians soever remain separate, will infallibly bring on themselves secular disorders and confusions Here,
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I end this note of the Catholique Church, as it hath been, is, and ever shall be distinguished from the Church in schism and heresie, with two passages more of St. Augustine, the first in Lib. de unitate Ecclesiae Cap. 3. Heresies are not found nor heard of in many Nations where the Church is;
I end this note of the Catholic Church, as it hath been, is, and ever shall be distinguished from the Church in Schism and heresy, with two passages more of Saint Augustine, the First in Lib. de unitate Ecclesiae Cap. 3. Heresies Are not found nor herd of in many nations where the Church is;
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The second is, in Lib 2. Cap. 2. to Gaudentius the Donatist, Quid igitur & Vos, &c. Why do yee Donatists deceive your selves and others? if yours be the Catholique Church shew it to us, that it diffuseth its light through the whole world, shew that it extends its branches over the whole Earth.
The second is, in Lib 2. Cap. 2. to Gaudentius the Donatist, Quid igitur & Vos, etc. Why do ye Donatists deceive your selves and Others? if yours be the Catholic Church show it to us, that it diffuseth its Light through the Whole world, show that it extends its branches over the Whole Earth.
Notwithstanding this evidence from St. Augustine, and the Fathers of the four first Ages, viz. The Religion of all Nations is the Catholique Religion:
Notwithstanding this evidence from Saint Augustine, and the Father's of the four First Ages, viz. The Religion of all nations is the Catholic Religion:
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as Petilian the Donatist, did the Catholique church of his time to the ten Revolted Tribes of Israel, and themselves to the two Tribes of Juda and Jerusalem: To whom we answer now as St Augustine did to them:
as Petilian the Donatist, did the Catholic Church of his time to the ten Revolted Tribes of Israel, and themselves to the two Tribes of Juda and Jerusalem: To whom we answer now as Saint Augustine did to them:
as the Donatists of old, object to the Roman church, that she is as the ten tribes were, we confute them by St. Augustines authority; Successio nos esse Catholicos ostendit:
as the Donatists of old, Object to the Roman Church, that she is as the ten tribes were, we confute them by Saint Augustine's Authority; Successio nos esse Catholicos ostendit:
ye shall know the true church from the heretical and schismatical by another rule of the Antients, viz. No Religion is or can be the Religion which was instituted by Christ,
you shall know the true Church from the heretical and Schismatical by Another Rule of the Ancients, viz. No Religion is or can be the Religion which was instituted by christ,
2. Secondly, What Faith is named by the name of any man or sect, that is not the faith of true christians, but of heretiques, saith Lactantius. If a church be named the church of Marcionists, Valentinians, or Montanists;
2. Secondly, What Faith is nam by the name of any man or sect, that is not the faith of true Christians, but of Heretics, Says Lactantius. If a Church be nam the Church of Marcionists, Valentinians, or Montanists;
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that is not the church of Christ, but the synagogue of Antithrist, saith St. Jerome: who, had he lived now, would have spoken that truth to this reformed age.
that is not the Church of christ, but the synagogue of Antichrist, Says Saint Jerome: who, had he lived now, would have spoken that truth to this reformed age.
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If a sort of christians be named Berengarians, Wickcleffists, Waldenses, Hussites, Lutherans, Calvinists, Reformists, &c. those are not the ca•holique church,
If a sort of Christians be nam Berengarians, Wickcleffists, Waldenses, Hussites, Lutherans, Calvinists, Reformists, etc. those Are not the ca•holique Church,
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I conclude with St. Athanasius, who, when the Arrians had usu•ped the name of Catholique to themselves, tells them, they must be named Arrians, not catholiques;
I conclude with Saint Athanasius, who, when the Arians had usu•ped the name of Catholic to themselves, tells them, they must be nam Arians, not Catholics;
Moses and Aaron among his Priests, Ps. 98.6. He alone therefore had a double care, as holding both the supremacies, over the affairs both of God and men;
Moses and Aaron among his Priests, Ps. 98.6. He alone Therefore had a double care, as holding both the Supremacies, over the affairs both of God and men;
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Of all therefore that governed Israel, Solus Moyses unxit Altare, Only Moses annointed the Altar; for he was the High Priest of God, saith St. Leo: But at the death of Moses, the two powers or supremacies were divided,
Of all Therefore that governed Israel, Solus Moses Unite Altar, Only Moses anointed the Altar; for he was the High Priest of God, Says Saint Leo: But At the death of Moses, the two Powers or Supremacies were divided,
as God commanded Moses, Numb. 27.20, 21. Thou shalt put some of thine honour upon Joshua, V. 20. And he shall stand before Eleazar the High Priest, V. 2. At whose word Joshua shall go in and out,
as God commanded Moses, Numb. 27.20, 21. Thou shalt put Some of thine honour upon joshua, V. 20. And he shall stand before Eleazar the High Priest, V. 2. At whose word joshua shall go in and out,
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but the traditions of Religion, or possitive Laws, or superstructures of the Laws of Nature, were then committed to the High Priest of the Jewes, and now are committed to the High Priest of the Christians.
but the traditions of Religion, or positive Laws, or superstructures of the Laws of Nature, were then committed to the High Priest of the Jews, and now Are committed to the High Priest of the Christians.
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but the High Priest Reformed all Israel, as Jehojada did, 2 Chron. 23. V. 15. And when the Kings of Juda did Reform the Idolaters of that people, judicio zeli, they did it ever with and after the advice of the High Priest,
but the High Priest Reformed all Israel, as Jehoiada did, 2 Chronicles 23. V. 15. And when the Kings of Juda did Reform the Idolaters of that people, Judicio Zeli, they did it ever with and After the Advice of the High Priest,
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as Josia Reformed with Helkia the High Priest, 4 Kings 22. V. 8. Hezekia Reformed, not without Azaria the High Priest, 2 Chron. 29.31. Chap. V. 10. Jehoshaphat Reformed with Amaria the chief Priest, 2 Chron. 19.11.
as Josia Reformed with Helkias the High Priest, 4 Kings 22. V. 8. Hezekiah Reformed, not without Azaria the High Priest, 2 Chronicles 29.31. Chap. V. 10. Jehoshaphat Reformed with Amaria the chief Priest, 2 Chronicles 19.11.
When the High Priest then had declared or expounded the Law, as to the worship of God, judicialiter and directive, then it belonged to the saecular power of the Kings of Juda, ministerialiter and executive, to see that both Priest and People observe the Laws of God,
When the High Priest then had declared or expounded the Law, as to the worship of God, judicialiter and directive, then it belonged to the secular power of the Kings of Juda, ministerialiter and executive, to see that both Priest and People observe the Laws of God,
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who, when he proves out of Moses Maimonides, that the Kings of Juda were more absolute and supreme than the Kings of Israel; yet, he relates, that there were some reserved cases in which even the Kings of Juda had no power to judge, viz. De Tribu, de Pontifice, de Propheta, Jerem. 38.5.
who, when he Proves out of Moses Maimonides, that the Kings of Juda were more absolute and supreme than the Kings of Israel; yet, he relates, that there were Some reserved cases in which even the Kings of Juda had no power to judge, viz. De Tribu, de Pontifice, de Propheta, Jeremiah 38.5.
And yet Jehojada the High Priest seemed to proceed further, when he deposed Athalia, 2 Chron. 23. V. 15. But she was an Usurpress, otherwise no High Priest of the Jewes might,
And yet Jehoiada the High Priest seemed to proceed further, when he deposed Athalia, 2 Chronicles 23. V. 15. But she was an Usurpess, otherwise no High Priest of the Jews might,
Tibi soli peccavi, Being the Kings prerogative for ever, saith St. Jerome. If Kings offend, they give an account to God alone, not to man: either Priest or people.
Tibi soli peccavi, Being the Kings prerogative for ever, Says Saint Jerome. If Kings offend, they give an account to God alone, not to man: either Priest or people.
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for the former dignity he had permissione regia: the latter, electione generis. So much for the two Supremacies, the one of the High Priests, over the affairs of God:
for the former dignity he had permission Regia: the latter, election Generis. So much for the two Supremacies, the one of the High Priests, over the affairs of God:
since the dayes of Christianity, that Emperours and Kings ruled over the house of God? To see an Emperour or King sit as Judge and Prince over the Bishops, to define and prescribe in church matters as Head of the Church, it is the very abomination of desolation, set up in the house of God, spoken of by Daniel, saith the same Athanasius. The same question which St. Athanasius put to Constantius, did St. Ambrose put to Valentinian the younger.
since the days of Christianity, that emperors and Kings ruled over the house of God? To see an Emperor or King fit as Judge and Prince over the Bishops, to define and prescribe in Church matters as Head of the Church, it is the very abomination of desolation, Set up in the house of God, spoken of by daniel, Says the same Athanasius. The same question which Saint Athanasius put to Constantius, did Saint Ambrose put to Valentinian the younger.
Quando audivisti Imperator? O Emperour, when hast thou heard, that a Layman judged over the Bishops in Matters of Faith? Think not, O Emperour that thou hast any Imperial power in divine matters.
Quando audivisti Imperator? O Emperor, when hast thou herd, that a Layman judged over the Bishops in Matters of Faith? Think not, Oh Emperor that thou hast any Imperial power in divine matters.
And St. Cyril of Jerusalem speaks it to be a traditionary truth from the beginning of Christianity, viz. We see even to this day, that the Princes of this world are governed and instructed by the Pastours of Gods Church.
And Saint Cyril of Jerusalem speaks it to be a traditionary truth from the beginning of Christianity, viz. We see even to this day, that the Princes of this world Are governed and instructed by the Pastors of God's Church.
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All the pious christian Emperours, from Constantine to Charles the Great, confessed themselves the Churches Subjects, Ruffinus reports of Constantine, that he spake thus of the Nicaene Fathers;
All the pious christian emperors, from Constantine to Charles the Great, confessed themselves the Churches Subject's, Ruffinus reports of Constantine, that he spoke thus of the Nicene Father's;
The same Council was called by Constantine, ex Sacerdotum Concilio, saith Ruffinus Lib. 10. And when the Council was convened, he used no Imperial power over the Council,
The same Council was called by Constantine, ex Sacerdotum Concilio, Says Ruffinus Lib. 10. And when the Council was convened, he used no Imperial power over the Council,
The two Emperours, Martian and Valentinian, the one present in the Chalcedon Council, confessed before 600 Fathers, that he was there, not to exercise his Imperial Authority,
The two emperors, Martian and Valentinian, the one present in the Chalcedon Council, confessed before 600 Father's, that he was there, not to exercise his Imperial authority,
And we well know, saith Charles the Great, That, the tw• supreme powers in Christendome, are divided between two persons, the Priest, and the King. i e.
And we well know, Says Charles the Great, That, the tw• supreme Powers in Christendom, Are divided between two Persons, the Priest, and the King. i e.
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So Hosius to Constantius the Arrian Emperour, It becomes not Churchmen to sway the Scepter, nor Emperours to offer Incense or to rule in things sacred:
So Hosius to Constantius the Arrian Emperor, It becomes not Churchmen to sway the Sceptre, nor emperors to offer Incense or to Rule in things sacred:
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So spake Leontius of Tripolis; I wonder that the Emperours, whose Office is to rule the World, should rule or prescribe in matters which belong to the Bishops only:
So spoke Leontius of Tripolis; I wonder that the emperors, whose Office is to Rule the World, should Rule or prescribe in matters which belong to the Bishops only:
And when Valens the Arrian Emperour had banished Barza Bishop of Edessa, and created Lupus Bishop in his place, Eulogius asked him, Numquid, &c. Didst thou O Emperour with the Imperial power receive the Priestly power also? Also when both the Donatists, Arrians and Biscillianises sollicited the Emperour Valentinian the first, to take upon him the Spiritual power or Headship, St. Ambrose saith of him, that the Emperour refused it in these words, Non est meum, &c. It belongs not to the Emperour to judge in those matters. Thus Valentinian the Father:
And when Valens the Arrian Emperor had banished Barza Bishop of Edessa, and created Lupus Bishop in his place, Eulogius asked him, Numquid, etc. Didst thou Oh Emperor with the Imperial power receive the Priestly power also? Also when both the Donatists, Arians and Biscillianises solicited the Emperor Valentinian the First, to take upon him the Spiritual power or Headship, Saint Ambrose Says of him, that the Emperor refused it in these words, Non est meum, etc. It belongs not to the Emperor to judge in those matters. Thus Valentinian the Father:
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and when Valentinian the Sonne had taken Church Government upon himself, St. Ambrose tells the Emperour, That when he comes to more maturity of years, he will better know how unworthy that Bishop is who submits the Priestly power to the Authority of the Secular Magistrate,
and when Valentinian the Son had taken Church Government upon himself, Saint Ambrose tells the Emperor, That when he comes to more maturity of Years, he will better know how unworthy that Bishop is who submits the Priestly power to the authority of the Secular Magistrate,
The second of St. Fulgentius, in these words, As to our concernments in this life, no man in the Church is greater than the Pontifex, or High Priest: and in secular affairs, no man is above the Emperour.
The second of Saint Fulgentius, in these words, As to our concernments in this life, no man in the Church is greater than the Pontifex, or High Priest: and in secular affairs, no man is above the Emperor.
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But as this is one Maxime from the Beginning, so there is another as antient, viz. That saecular Princes are not for Religions Cause to be molested either by Church or People.
But as this is one Maxim from the Beginning, so there is Another as ancient, viz. That secular Princes Are not for Religions Cause to be molested either by Church or People.
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And St. Paul spake it, Let every soul be subject to the higher powers, Rom. Cap. 13. V. 1, Their first Schollar St. Clement taught the same, It is not lawful for Christians to oppose their Princes.
And Saint Paul spoke it, Let every soul be Subject to the higher Powers, Rom. Cap. 13. V. 1, Their First Scholar Saint Clement taught the same, It is not lawful for Christians to oppose their Princes.
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A great and spiritual Maxim among Christians, not to dissolve the Frames of Earthly Kingdoms. And so it is held by all good Roman Catholiques at this day:
A great and spiritual Maxim among Christians, not to dissolve the Frames of Earthly Kingdoms. And so it is held by all good Roman Catholics At this day:
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We Catholiques know that Government in Genere, is Originated in God, Jure Naturali & Divino: And that Government in Specie, is Founded in Jure Gentium, which is a Conclusion of the Law of Nature:
We Catholics know that Government in Genere, is Originated in God, Jure Naturali & Divino: And that Government in Specie, is Founded in Jure Gentium, which is a Conclusion of the Law of Nature:
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And that Obedience is due to all kinds of Government, especially to that of Kings, not only Jure Gentium sed Jure Naturali & Divino, as the Apostle, Rom. 15. Quicunque resistit Potestati, Dei Ordinationi resistit.
And that obedience is due to all Kinds of Government, especially to that of Kings, not only Jure Gentium sed Jure Naturali & Divino, as the Apostle, Rom. 15. Quicunque resistit Power, Dei Ordination resistit.
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The first from Esay 55. where God saith, I gave thee (speaking to Cyrus) the Kingdoms: ut scias quia ego sum Dominus, God gives to wicked Kings their Kingdoms, that they of all others may become good men, whom God in favour prefers above all others to so great a dignity, as St. Ierome glosseth.
The First from Isaiah 55. where God Says, I gave thee (speaking to Cyrus) the Kingdoms: ut scias quia ego sum Dominus, God gives to wicked Kings their Kingdoms, that they of all Others may become good men, whom God in favour prefers above all Others to so great a dignity, as Saint Jerome Glosseth.
In which sense St. Iraeneus spake, Cujus jussu, &c. By whose command men are born, by his command Kings are appointed, who are ever good enough for the people over whom they are made Kings.
In which sense Saint Irenaeus spoke, Cujus jussu, etc. By whose command men Are born, by his command Kings Are appointed, who Are ever good enough for the people over whom they Are made Kings.
We Catholiques declare Kings to be free from any Coercive Power, from their own Laws and Subjects, to which they are not bound Civiliter, but Naturaliter only;
We Catholics declare Kings to be free from any Coercive Power, from their own Laws and Subject's, to which they Are not bound Civiliter, but Naturaliter only;
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Not so much as that Punishment called Lex excalceationis, might pass upon the Kings of Israel; their Shooe might not be taken off in Israel, much less their Diadem, their Crown, their Head. No, it was a Law from the Beginning, saith Barnachm•n the Jew of that Government:
Not so much as that Punishment called Lex excalceationis, might pass upon the Kings of Israel; their Shoe might not be taken off in Israel, much less their Diadem, their Crown, their Head. No, it was a Law from the Beginning, Says Barnachm•n the Jew of that Government:
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The Rabbines tell us of a Custom among the Jews, that when any publique Calamity befel that People, either of Plague, or Famine, or War, or a general decay of Trade; they did not Rebel against their Kings,
The Rabbis tell us of a Custom among the jews, that when any public Calamity befell that People, either of Plague, or Famine, or War, or a general decay of Trade; they did not Rebel against their Kings,
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That he brought into the Empire a dissolute, lawless, licentious, beastly custom of living: That he was a Rebel to the Laws of God, the Empire, and the Church.
That he brought into the Empire a dissolute, lawless, licentious, beastly custom of living: That he was a Rebel to the Laws of God, the Empire, and the Church.
What caused the slaughter of 100000. of the Commons in Germany, but the Doctrine of Luther, and his Reformation? What armed the Protestant Princes against the Emperour Charles the 5th.
What caused the slaughter of 100000. of the Commons in Germany, but the Doctrine of Luther, and his Reformation? What armed the Protestant Princes against the Emperor Charles the 5th.
but the Doctrine of Luther, and the Reformed Churches? What brought Anarchy and Confusion into Germany, but the Anabaptists, the Off-spring of Luthers Reformation? Who made so many Rebels against the Kings of France and Spain, but the Posterity of Luther, the Reformers? Who were the late Rebels of these Kingdoms,
but the Doctrine of Luther, and the Reformed Churches? What brought Anarchy and Confusion into Germany, but the Anabaptists, the Offspring of Luthers Reformation? Who made so many Rebels against the Kings of France and Spain, but the Posterity of Luther, the Reformers? Who were the late Rebels of these Kingdoms,
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but these, not only robb'd us of our Plate, Money and Jewells, but passed through the red Sea of the blood of the Nobles and Gentry of the Catholiques, and other loyal Subjects of the Land;
but these, not only robbed us of our Plate, Money and Jewels, but passed through the read Sea of the blood of the Nobles and Gentry of the Catholics, and other loyal Subject's of the Land;
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And yet the innocent Roman Catholiques are still defamed, as the Christians in Tertullian: Circa Majestatem Imperatoris infamamur, tamen nunquam Albiniani, vel Nigriani, vel Cassiani, inveniri poterunt Christiani. i. e.
And yet the innocent Roman Catholics Are still defamed, as the Christians in Tertullian: Circa Majestatem Imperatoris infamamur, tamen Never Albiniani, vel Nigriani, vel Cassiani, inveniri poterunt Christians. i. e.
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in English, We Catholiques are accused, when as no Lutherans, no Calvinists, no Anabaptists, no Rebels are found among Catholique Subjects; who believe, with St. Augustine, that Politique Plots, Designes, Murmurings, Mutinies against Kings, are not of God:
in English, We Catholics Are accused, when as no Lutherans, no Calvinists, no Anabaptists, no Rebels Are found among Catholic Subjects; who believe, with Saint Augustine, that Politic Plots, Designs, Murmurings, Mutinies against Kings, Are not of God:
For Kings may learn their duties to God, from the patient sufferings of their Subj•cts. N•buchadnezzar saw the Son of God in the fiery furnace of the three Children;
For Kings may Learn their duties to God, from the patient sufferings of their Subj•cts. N•buchadnezzar saw the Son of God in the fiery furnace of the three Children;
So that we Catholiques believe, if we pass through the fiery furnace of the wrath of Kings, our selves shall infallibly ascend in that fiery Charriot with Elias up into Heaven,
So that we Catholics believe, if we pass through the fiery furnace of the wrath of Kings, our selves shall infallibly ascend in that fiery Chariot with Elias up into Heaven,
who from their first Protestation against the Princes of the Empire, i. e. Rebellion, to this day, have done little else than unsettle Kings, and their Kingdoms:
who from their First Protestation against the Princes of the Empire, i. e. Rebellion, to this day, have done little Else than unsettle Kings, and their Kingdoms:
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who, (as the Donatists ) while the Emp•rour gave them Countenance in Africa, and the Church preferments, none more obsequious to the Emperour than those Schismatiques, in making Appeals, from the Church, to the Emperour,
who, (as the Donatists) while the Emp•rour gave them Countenance in Africa, and the Church preferments, none more obsequious to the Emperor than those Schismatics, in making Appeals, from the Church, to the Emperor,
The Roman Pastour is not Lord or Governour of the World, as our Turrecramata declares in the name of Catholiques, Lib. 2. Summae de Ecclesia cap. 113. Neither is he Lord or Governour of the Christian World,
The Roman Pastor is not Lord or Governor of the World, as our Turrecramata declares in the name of Catholics, Lib. 2. summae de Ecclesia cap. 113. Neither is he Lord or Governor of the Christian World,
as our Bellarmine teacheth from Hugo de Sancto Victore Lib. 2. de Sacram. Terrena Potestas Caput habet Regem, Spiritualis Potestas habet summum Pontificem;
as our Bellarmine Teaches from Hugo de Sancto Victore Lib. 2. de Sacrament Terrena Potestas Caput habet Regem, Spiritualis Potestas habet summum Pontifex;
In the Patrimony of the Church, the Roman Pastour is supreme, saith Innocent the 3d. but speaks of the King thus, Cum Rex Superiorem in Temporalibus neminem cognoscat, The King knows no Superiour in Temporal Affairs.
In the Patrimony of the Church, the Roman Pastor is supreme, Says Innocent the 3d. but speaks of the King thus, Cum Rex Superiorem in Temporalibus neminem cognoscat, The King knows no Superior in Temporal Affairs.
which sentence I request the Emperour would observe, in giving reverence to the Vicar of St. Peter, as the Emperour would have reverence done to him from the whole Empire.
which sentence I request the Emperor would observe, in giving Reverence to the Vicar of Saint Peter, as the Emperor would have Reverence done to him from the Whole Empire.
And that Text of St. John 18 36. Regnum meum non est de hoc mundo, is expounded by all the late Roman Catholique Doctors, from St. Bonaventure to Bellarmine, as it was by St. Syril, St. Chrysostome, St. Augustine, i. e.
And that Text of Saint John 18 36. Kingdom meum non est de hoc mundo, is expounded by all the late Roman Catholic Doctors, from Saint Bonaventure to Bellarmine, as it was by Saint Syril, Saint Chrysostom, Saint Augustine, i. e.
from the Beginning, to this day, viz. That neither Christ, nor any for him, in his Church, hath any Temporal or Saecular Jurisdiction, but Spiritual only.
from the Beginning, to this day, viz. That neither christ, nor any for him, in his Church, hath any Temporal or Secular Jurisdiction, but Spiritual only.
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And therefore we Catholiques call Heaven and Earth to witness our innocence, in the words of St. Augustine upon the Text, Audite ergo Judaei & Gentes, &c. Hear O Jews, hear O Gentiles, hear this all ye Kingdoms of the Earth!
And Therefore we Catholics call Heaven and Earth to witness our innocence, in the words of Saint Augustine upon the Text, Audite ergo Judaei & Gentes, etc. Hear Oh jews, hear Oh Gentiles, hear this all you Kingdoms of the Earth!
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Lastly, As for the Roman Pastours Indirect Power over Kings in ordine ad Spiritualia, by which the Sea Apostolique in some rare Cases, hath, at the Request of all Christians, proceeded to Censure and Deprive Kings (a point so much talked of,
Lastly, As for the Roman Pastors Indirect Power over Kings in Order ad Spiritualia, by which the Sea Apostolic in Some rare Cases, hath, At the Request of all Christians, proceeded to Censure and Deprive Kings (a point so much talked of,
It being a very rare Case (as Cardinal Alan, with other Roman Doctors observe upon the Declaratory sentence of Pius Quintus against Queen Elizabeth ) in which it were not better that such matters were wholly left till the Day of Judgement:
It being a very rare Case (as Cardinal Alan, with other Roman Doctors observe upon the Declaratory sentence of Pius Quintus against Queen Elizabeth) in which it were not better that such matters were wholly left till the Day of Judgement:
Yea so far is this Sea Apostolique from frequent Practices of that Nature upon Kings, of which the Reformed Churches are so guilty, that it is evident more Rebellions have been raised against Princes,
Yea so Far is this Sea Apostolic from frequent Practices of that Nature upon Kings, of which the Reformed Churches Are so guilty, that it is evident more Rebellions have been raised against Princes,
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The Histories of this last Confused Age do manifest, that even this Power is and hath been rather a Fortress to Princes against their Rebellious Subjects;
The Histories of this last Confused Age do manifest, that even this Power is and hath been rather a Fortress to Princes against their Rebellious Subject's;
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Which Power of the Apostolique See, if it had been accepted with the Aides which Gregory the 13 tendered to the Archbishop of Glasco, for the Relief of King James, when he was first besieged by the Rebels at Striveling; no Presbyters, no Rebels had swarmed in our Land,
Which Power of the Apostolic See, if it had been accepted with the Aides which Gregory the 13 tendered to the Archbishop of Glasco, for the Relief of King James, when he was First besieged by the Rebels At Stirling; no Presbyters, no Rebels had swarmed in our Land,
like the Locusts and Lice in the Land of Egypt; nor had they, like so many Frogs, got into the Chambers of our Kings, to ruine them and their Kingdoms,
like the Locusts and Lice in the Land of Egypt; nor had they, like so many Frogs, god into the Chambers of our Kings, to ruin them and their Kingdoms,
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as Becanus and Mariana, are Censured, the latter being condemned for his seditious Position against Kings, by his whole Order at Paris, under Claudius Aquaviva, An. 1606. However Catholique Princes know themselves enough secured against all Rebellion from their Catholique Subjects, by the Definition of the Universal Church in her Council at Constance, Session 15. Nuper accepit sancta Synodus, &c. This holy Synod hath been lat ly informed, that certai• erronious Opinions are holden, contrary to the Peace and good State of the Commonwealth, viz. That a Tyrant may be lawfully and meritoriously taken away,
as Becanus and Mariana, Are Censured, the latter being condemned for his seditious Position against Kings, by his Whole Order At paris, under Claudius Aquaviva, Nias 1606. However Catholic Princes know themselves enough secured against all Rebellion from their Catholic Subject's, by the Definition of the Universal Church in her Council At Constance, Session 15. Nuper accepit sancta Synod, etc. This holy Synod hath been lat lie informed, that certai• erroneous Opinions Are held, contrary to the Peace and good State of the Commonwealth, viz. That a Tyrant may be lawfully and meritoriously taken away,
and killed by any Subject or Vassal of his, Non obstante quocunque Juramento, &c. Notwithstanding whatever Oath of Fidelity or Allegiance that he hath made to him:
and killed by any Subject or Vassal of his, Non Obstacle quocunque Oath, etc. Notwithstanding whatever Oath of Fidis or Allegiance that he hath made to him:
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As for those petty objections made against our Loyalty from a Ravilliach, and from a few fiery Apostates here at home, who were all anathematized by the Roman Church, (except those two who were not Traytors in design,
As for those Petty objections made against our Loyalty from a Ravilliach, and from a few fiery Apostates Here At home, who were all anathematized by the Roman Church, (except those two who were not Traitors in Design,
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but abhorred it.) K. James hims•lf, in his Declaration upon that subject, graciously professeth his opinion of the generality of his Catholique Subjects, in these words:
but abhorred it.) K. James hims•lf, in his Declaration upon that Subject, graciously Professes his opinion of the generality of his Catholic Subject's, in these words:
Non usque insanimus; We are not so mad to exasperate our Kings against us, who have learned that of the Apostle, Let every soul be subject to the higher powers.
Non usque insanimus; We Are not so mad to exasperate our Kings against us, who have learned that of the Apostle, Let every soul be Subject to the higher Powers.
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we rather (as others) are rationally pleased with Freedom, with Liberty, with the Enjoyment of our Estates, Gods Portion to us here on Earth, with the Preservation of Honours, Names, Inheritances to our Posterity;
we rather (as Others) Are rationally pleased with Freedom, with Liberty, with the Enjoyment of our Estates, God's Portion to us Here on Earth, with the Preservation of Honours, Names, Inheritances to our Posterity;
In proof whereof, we Catholiques, who of late, with others of his Majesties most loyal Subjects, followed David in all his troubles, are and will be ever ready,
In proof whereof, we Catholics, who of late, with Others of his Majesties most loyal Subject's, followed David in all his Troubles, Are and will be ever ready,
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who, when the Emperour caused them to be brought before the Idols, then they acknowledged the God of Heaven: but when the Emperour commanded to draw out the Army against this or that Nation,
who, when the Emperor caused them to be brought before the Idols, then they acknowledged the God of Heaven: but when the Emperor commanded to draw out the Army against this or that nation,
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but if the King command, Producite aci•m, bring forth the Army against the Rebels, then, not a Catholique from Dan to Beersheba, but will follow his King.
but if the King command, Producite aci•m, bring forth the Army against the Rebels, then, not a Catholic from Dan to Beersheba, but will follow his King.
like the Frogs in Pharaohs Chamber, are still cro•king in the Kings ears, as Haman to Ahasuerus (Chap. 3. Esther, 8. Verse) Est Populus, &c. There is a People dispersed throughout our Majesties Dominions, who have a new Religion, new Laws, inconsistent with the Kings 〈 … 〉
like the Frogs in Pharaohs Chamber, Are still cro•king in the Kings ears, as Haman to Ahasuerus (Chap. 3. Esther, 8. Verse) Est Populus, etc. There is a People dispersed throughout our Majesties Dominions, who have a new Religion, new Laws, inconsistent with the Kings 〈 … 〉
But all holy Catholiques are pleased, if they may but sit down at the Kings gate, with poor Mordecai, and watch Bigthan and Thares, that no conspiracy be made any more against our Ahasuerus; and God in his good time, may be moved one day to hear the prayers,
But all holy Catholics Are pleased, if they may but fit down At the Kings gate, with poor Mordecai, and watch Bigthan and Thares, that no Conspiracy be made any more against our Ahasuerus; and God in his good time, may be moved one day to hear the Prayers,
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Lastly, Since all the former points in controversie are cleared to be Catholique Doctrines, as they are now taught and believed by Roman Catholiques: and this also of Obedience to Kings,
Lastly, Since all the former points in controversy Are cleared to be Catholic Doctrines, as they Are now taught and believed by Roman Catholics: and this also of obedience to Kings,
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it remains, that as St. Augustine to the first and latter Donatists, so we address this Querela Catholica to the first and latter Divines of the Reformation, in St. Augustines question and complaint.
it remains, that as Saint Augustine to the First and latter Donatists, so we address this Querela Catholica to the First and latter Divines of the Reformation, in Saint Augustine's question and complaint.
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WHY did ye separate from the Church? this Church of all Nations? Your first answer is the same with the Donatists in St. Optatus: Querimini nescio quid esse commissum & nescimus quid ponunt super Altare:
WHY did you separate from the Church? this Church of all nations? Your First answer is the same with the Donatists in Saint Optatus: Querimini nescio quid esse Commit & nescimus quid Ponunt super Altar:
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What ye found taught in so many ages, and believed in so many Churches, is no Errour, but Tradition. Why then did ye separate from so many Churches? so many Truths? so many Traditions? And as the same Tertullian pressed Marcion, so do Catholiques the Reformed Divines: By what authority have ye dissolved the original instruments of belief? if ye are Prophets, prophecy:
What you found taught in so many ages, and believed in so many Churches, is no Error, but Tradition. Why then did you separate from so many Churches? so many Truths? so many Traditions? And as the same Tertullian pressed Marcion, so do Catholics the Reformed Divines: By what Authority have you dissolved the original Instruments of belief? if you Are prophets, prophecy:
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And therefore the Father chargeth the Donatist: Quid est quod dicis? Why sayest thou, that the Church of all Nations is perished, is apostatized from the Faith? when the Gospel was therefore preached, that it might be in all Nations? And then concludes against the Donatists: Ergo usque ad finem Ecclesia in omnibus Gentibu•:
And Therefore the Father charges the Donatist: Quid est quod Say? Why Sayest thou, that the Church of all nations is perished, is apostatized from the Faith? when the Gospel was Therefore preached, that it might be in all nations? And then concludes against the Donatists: Ergo usque ad finem Ecclesia in omnibus Gentibu•:
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But as the Donatists in their Cresconius, questioned then with the Catholique Church ▪ H•w could the Church be Catholique, or the Church of all Nations,
But as the Donatists in their Cresconius, questioned then with the Catholic Church ▪ H•w could the Church be Catholic, or the Church of all nations,
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because that Faith and that Church of the Apostles and their Successors, is and shall be ever active and •ffective in the conversion of the Nations, till it possess the ends of the Earth.
Because that Faith and that Church of the Apostles and their Successors, is and shall be ever active and •ffective in the conversion of the nations, till it possess the ends of the Earth.
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I ask then of the Schismatiques of this age, as St. Augustine did the Donatist: Cur huic Ecclesiae quae toto mundo crescendo dilatatur, non communicat Pars Africae? Why doth Africa, or any part of the world, reject communion with that Church, whose Faith is daily increasing throughout the world? Can such a Faith, such a Church as this perish? Then, saith Tertullian, are s• many Instruments of the Christian Faith in vain; so many Preachings in vain; so many Martyrdomes; so many Miracles in vain;
I ask then of the Schismatics of this age, as Saint Augustine did the Donatist: Cur huic Ecclesiae Quae toto mundo crescendo dilatatur, non communicate Pars Africae? Why does Africa, or any part of the world, reject communion with that Church, whose Faith is daily increasing throughout the world? Can such a Faith, such a Church as this perish? Then, Says Tertullian, Are s• many Instruments of the Christian Faith in vain; so many Preachings in vain; so many Martyrdoms; so many Miracles in vain;
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as Tertullian of the Marci•nites: Qui estis vos? unde & quando venistis? ubi tam diu latuistis? Who are ye? whence came ye? what beginning? where lay ye hid so long? why appeared ye so late, as almost 16. ages after the Apostles, to Reform, that is, to disturb the Catholique world? 2ly.
as Tertullian of the Marci•nites: Qui Ye are vos? unde & quando venistis? ubi tam Diu latuistis? Who Are you? whence Come you? what beginning? where lay you hid so long? why appeared you so late, as almost 16. ages After the Apostles, to Reform, that is, to disturb the Catholic world? 2ly.
Did this Church of all Nations perish? then must ye answer St. Augustines question to Donatus: Unde ergo extitit origo Donati? ex quo mare, &c. Whence arose Donatus? what was his beginning? where was he Chatechized? where Baptized? where Ordained,
Did this Church of all nations perish? then must you answer Saint Augustine's question to Donatus: Unde ergo Extitit origo Donati? ex quo mare, etc. Whence arose Donatus? what was his beginning? where was he catechized? where Baptised? where Ordained,
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Where was your Patriarch Luther Chatechized? where Baptized? where Ordained? when the Catholique Church of Christ erred in Fundamentals? For if your Apostle received Fundamental Truths of Scripture,
Where was your Patriarch Luther catechized? where Baptised? where Ordained? when the Catholic Church of christ erred in Fundamentals? For if your Apostle received Fundamental Truths of Scripture,
Quare vos separastis? Why did ye separate from the Church of all Nations, then in communion with the Roman Pastour? Did ye separate for Fundamental Errours? what Churches in the East,
Quare vos Separastis? Why did you separate from the Church of all nations, then in communion with the Roman Pastor? Did you separate for Fundamental Errors? what Churches in the East,
when as every Revelati God is formally Fundamental, if suffici•nc• pr•p••ed and understood, and may not be di• b••••ve• ▪ but for the affirmative precept of being ob••ged to believe with an explicite Faith the p••me m•t••ial Objects of Faith, there is this difference, that such T•u•hs a•e necessary,
when as every Revelati God is formally Fundamental, if suffici•nc• pr•p••ed and understood, and may not be di• b••••ve• ▪ but for the affirmative precept of being ob••ged to believe with an explicit Faith the p••me m•t••ial Objects of Faith, there is this difference, that such T•u•hs a•e necessary,
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or why •each ye such notorious contradictions, as, That ye believe the Churches in commumunion with the Roman Pastour, erred only in Points not Fundamental,
or why •each you such notorious contradictions, as, That you believe the Churches in commumunion with the Roman Pastor, erred only in Points not Fundamental,
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That the Roman Church wanted no Essential. That the Religion of the Roman and Protestant is the same. That the most Necessary and Fundamental Truths, which constitute a Church, are on both sides unquestioned.
That the Roman Church wanted no Essential. That the Religion of the Roman and Protestant is the same. That the most Necessary and Fundamental Truths, which constitute a Church, Are on both sides unquestioned.
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Why left ye this True, this saving Church of Christ, which erred only in points not fundamental? when a fallible Church can give you no security that she hath not taught you fundamental Errors? And if ye refuse Communion with the Roman Church for Errors not Fundamental, why hold you Communion with any National Church which cannot be free from Errors of the same kind? or why hold ye Communion with one another? And since we all are obliged not to forsake the Church in Fundamental points,
Why left you this True, this Saving Church of christ, which erred only in points not fundamental? when a fallible Church can give you no security that she hath not taught you fundamental Errors? And if you refuse Communion with the Roman Church for Errors not Fundamental, why hold you Communion with any National Church which cannot be free from Errors of the same kind? or why hold you Communion with one Another? And since we all Are obliged not to forsake the Church in Fundamental points,
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how can any, without hazard to their Souls, leave her in any point, least that point prove Fundamental; since there is no Rule in a fallible Church to know what points are Fundamental, what not? But why did ye separate when her Errors were not damnable? for what? for fear yee should not be saved in that church in the profession of whose faith it was not possible to be damned? Why are ye not o•ly thus miserable,
how can any, without hazard to their Souls, leave her in any point, lest that point prove Fundamental; since there is no Rule in a fallible Church to know what points Are Fundamental, what not? But why did you separate when her Errors were not damnable? for what? for Fear ye should not be saved in that Church in the profession of whose faith it was not possible to be damned? Why Are you not o•ly thus miserable,
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because although she did not teach fundamental Errors, yet she imposed those as matters of faith, teaching for the Commands of God the Traditions of Men? If so, in this also the church failed,
Because although she did not teach fundamental Errors, yet she imposed those as matters of faith, teaching for the Commands of God the Traditions of Men? If so, in this also the Church failed,
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and the Succession of 16 Ages? why left yee at once the Pastours of the Diffusive Church and the Representative, in her General Councels? Upon what Authority did yee cast off such Authority? had yee Evidence from Scripture,
and the Succession of 16 Ages? why left ye At once the Pastors of the Diffusive Church and the Representative, in her General Counsels? Upon what authority did ye cast off such authority? had ye Evidence from Scripture,
or Demonstra•ion from Reason for your so doing? Strange it is, that Scripture, with all its Mysteries and Depths, should be evident to a National Church,
or Demonstra•ion from Reason for your so doing? Strange it is, that Scripture, with all its Mysteres and Depths, should be evident to a National Church,
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& so obscure to the General Councels & Churches of the World? and strange, that a fallible Church should have assurance for any thing but that it may sooner erre,
& so Obscure to the General Counsels & Churches of the World? and strange, that a fallible Church should have assurance for any thing but that it may sooner err,
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Why separate ye, either for Errors fundamental or not fundamental? when if the Authority of the Universal Chu•ch be once dissolved, there can be no Demonstration what is fundamental,
Why separate you, either for Errors fundamental or not fundamental? when if the authority of the Universal Chu•ch be once dissolved, there can be no Demonstration what is fundamental,
how was it possible for you to be damned in her Communion, when to profess such Errours against Conscience had been to obey the Church, which teacheth, that in all reason a single Conscience ought to submit to publique authority,
how was it possible for you to be damned in her Communion, when to profess such Errors against Conscience had been to obey the Church, which Teaches, that in all reason a single Conscience ought to submit to public Authority,
Why did ye separate, when your more learned Doctors did prove themselves no Schismatiques by this only Argument, because they did not cut off from hope of Salvation those of the Roman Communion from whom they Separated? So that your fallible Church separated from the Church which had all Necessaries to Salvation,
Why did you separate, when your more learned Doctors did prove themselves no Schismatics by this only Argument, Because they did not Cut off from hope of Salvation those of the Roman Communion from whom they Separated? So that your fallible Church separated from the Church which had all Necessaries to Salvation,
even fundamental Errours, but is by some learned Protestant taught to be a fundamental Tru•h? So much for your irrational, your groundless separation from the Church of Christ in Communion, with the Roman Pastour, for matters of Doctrine.
even fundamental Errors, but is by Some learned Protestant taught to be a fundamental Tru•h? So much for your irrational, your groundless separation from the Church of christ in Communion, with the Roman Pastor, for matters of Doctrine.
Secondly, Why did yee separate from the Unity of Christendom. Quare Vos Separastis? You will answer as the latter Donatists: Propteria ne Malorum Communione periremus.
Secondly, Why did ye separate from the Unity of Christendom. Quare Vos Separastis? You will answer as the latter Donatists: Propteria ne Malorum Communion periremus.
It was Parmenian the Donatist, that proved their schism from the Catholique Church, to be just and Necessary, from Jeremy 23. Quid Pal•ae ad Triticum? And Macrobius the Donatist proved their schism from the Roman Communion of that Age to be Necessary, from the 52 Chapter of Esaia. Exite in•e, immundum ne te•igeritis,
It was Parmenian the Donatist, that proved their Schism from the Catholic Church, to be just and Necessary, from Jeremiah 23. Quid Pal•ae ad Triticum? And Macrobius the Donatist proved their Schism from the Roman Communion of that Age to be Necessary, from the 52 Chapter of Isaiah. Exite in•e, Immundum ne te•igeritis,
Come yee forth, and touch not the Unlcean, As the Text of St. Paul, 2 Corin. 6.15. is made use of by the late Court Preacher, Come yee forth, and be yee separate.
Come ye forth, and touch not the Unlcean, As the Text of Saint Paul, 2 Corin. 6.15. is made use of by the late Court Preacher, Come ye forth, and be ye separate.
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Ye ought to separate from the corrupt manners of the world, from the communion of the wicked in the consent of your will, in which rhe first man was deceived;
You ought to separate from the corrupt manners of the world, from the communion of the wicked in the consent of your will, in which rhe First man was deceived;
And the Prophets in the Old Testament, what judgements did they denounce against that Idolatrous, and stiffnecked People, yet they separated not from that People, nor from their High Priest:
And the prophets in the Old Testament, what Judgments did they denounce against that Idolatrous, and Stiffnecked People, yet they separated not from that People, nor from their High Priest:
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And the same Father observes of St. Cyprian, that living at Carthadge with those African sinners, notorious for oppression, avarice, &c. Cum eis A•tare tetigit:
And the same Father observes of Saint Cyprian, that living At Carthadge with those African Sinners, notorious for oppression, avarice, etc. Cum eis A•tare tetigit:
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Therefore St. Augustine advised every Schismatique then and for ever to imitate St. Cyprians zeal to unity, not to separate for the corruptions of the Church.
Therefore Saint Augustine advised every Schismatic then and for ever to imitate Saint Cyprians zeal to unity, not to separate for the corruptions of the Church.
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3. If all that are holy and religious should desert the communion of the wicked, there were then no means left to reduce the unsound Christians to a holy life again, either by counsel or examples,
3. If all that Are holy and religious should desert the communion of the wicked, there were then no means left to reduce the unsound Christians to a holy life again, either by counsel or Examples,
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4. Those who at first name themselves (as the Donatist• did) Purgata m•ssa, viz. The pure Reformed Christians, it will not be long ere the question be asked of them as St. Aug•stine of the Donat•sts: Unde ergo tanti greges Circumcellionum? &c. Whence are so many Rebells,
4. Those who At First name themselves (as the Donatist• did) Purgata m•ssa, viz. The pure Reformed Christians, it will not be long ere the question be asked of them as Saint Aug•stine of the Donat•sts: Unde ergo tanti greges Circumcellionum? etc. Whence Are so many Rebels,
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So I exhort every Schismatique, Audi Augustinum, Here St. Augustine, Whoever separates from the communion of the Church of all Nations for corruptions in the Catholique Church, Ante tempus litoris damnabiliter separant, they incurre damnation for such crimes against the unity of Christians.
So I exhort every Schismatic, Audi Augustinum, Here Saint Augustine, Whoever separates from the communion of the Church of all nations for corruptions in the Catholic Church, Ante Tempus litoris damnabiliter separant, they incur damnation for such crimes against the unity of Christians.
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Even so distinguished the Donatists Parmenian and Petilian, whom St. Augustine confounded then, as we do all Schismatiques, by 3. eternal Maximes in the Church of God.
Even so distinguished the Donatists Parmenian and Petilian, whom Saint Augustine confounded then, as we do all Schismatics, by 3. Eternal Maxims in the Church of God.
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3. Totus orbis, &c. All the world doth securely judge those not to be good Christians, in what corner of the Faith soever, who separate from the whole world.
3. Totus Orbis, etc. All the world does securely judge those not to be good Christians, in what corner of the Faith soever, who separate from the Whole world.
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our difference is in Accidentalls only; we are both true Churches. So spake Cresconius the Donatist to St. Augustine: Nobis & vobis unam esse Religiosem; eadem Sacramenta:
our difference is in Accidentals only; we Are both true Churches. So spoke Cresconius the Donatist to Saint Augustine: Nobis & vobis unam esse Religiosem; Same Sacraments:
We are of the same Religion ▪ we enjoy the same Sacraments with you. To whom we reply with St. Augustine. Christiana Ecclesia caretis, Christianam Charitatem non habentes:
We Are of the same Religion ▪ we enjoy the same Sacraments with you. To whom we reply with Saint Augustine. Christian Ecclesia caretis, Christianam Charitatem non Habentes:
Vos estis corpus Christi & membra de membro, 1 Corinth. 10. Ye who are true Christians are members of the same Body, united to your Head Christ Jesus.
Vos Ye are corpus Christ & membra de membro, 1 Corinth. 10. You who Are true Christians Are members of the same Body, united to your Head christ jesus.
Ex quo totum corpus compactum est per omnem juncturam subministrationis, Eph ▪ 4. The Pastours of Gods Church were see over us by Christ, Ut omnes in unitatem fidei occurramus.
Ex quo totum corpus compactum est per omnem juncturam subministrationis, Ephesians ▪ 4. The Pastors of God's Church were see over us by christ, Ut omnes in unitatem fidei occurramus.
but also Devils have the same Faith concerning God, which Catholiques have And yet, to speak more properly with the Antients, Schismatiques and Heretiques are but Tertullians Partiarii Fidei:
but also Devils have the same Faith Concerning God, which Catholics have And yet, to speak more properly with the Ancients, Schismatics and Heretics Are but Tertullia's Partiarii Fidei:
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Of whom St. Ambrose is bold to say, ' They are in truth no Christians; That they have no saving Faith at all, who live not in the Catholique communion. Fides non est in Scismate:
Of whom Saint Ambrose is bold to say, ' They Are in truth no Christians; That they have no Saving Faith At all, who live not in the Catholic communion. Fides non est in schismate:
Talk not then so vainly in your Reformed Churches, of your sufficiency of Fundamentalls, Sacraments, Creeds, they all do but further your condemnation.
Talk not then so vainly in your Reformed Churches, of your sufficiency of Fundamentals, Sacraments, Creeds, they all do but further your condemnation.
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What saith St. Augustine, doth sound Faith, or holy Sacraments avail a man, whose soul is wounded and cut off by the deadly stroke of Schism from charity? All Sacraments without the charity of unity of Christ, are had not to your salvation, but to your judgement.
What Says Saint Augustine, does found Faith, or holy Sacraments avail a man, whose soul is wounded and Cut off by the deadly stroke of Schism from charity? All Sacraments without the charity of unity of christ, Are had not to your salvation, but to your judgement.
Of you and your fundamentalls therefore, we affirm as much, as St. Augustine of the Donatists: Nobiscum estis, &c. Ye are with us in Baptism, ye are with us in the Creeds, ye are with us in the Sacraments:
Of you and your fundamentals Therefore, we affirm as much, as Saint Augustine of the Donatists: Nobiscum Ye are, etc. You Are with us in Baptism, you Are with us in the Creeds, you Are with us in the Sacraments:
That no Christian, although he hath Creeds, Sacraments, &c. and what the late Schismatiques name Fundamentalls, can be saved living and dying out of the communion of the Catholique Church.
That no Christian, although he hath Creeds, Sacraments, etc. and what the late Schismatics name Fundamentals, can be saved living and dying out of the communion of the Catholic Church.
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therefore he is commanded to send to St. Peter, and St. Paul, he learns Christ of them, is baptized, is joyned in communion to the christian people, with whom he was joyned before, but in the likeness of good works:
Therefore he is commanded to send to Saint Peter, and Saint Paul, he learns christ of them, is baptised, is joined in communion to the christian people, with whom he was joined before, but in the likeness of good works:
and had he contemned the good which he had not, bearing himself bold upon the good he had, he had perished, notwithstanding he was so far in the way to Heaven.
and had he contemned the good which he had not, bearing himself bold upon the good he had, he had perished, notwithstanding he was so Far in the Way to Heaven.
if he lead not to Unity, i. e. to St. Peter, to his Successor, to the Church committed to his care, to the Catholique Church in communion with that Pastour, they are aliens from the covenant of grace,
if he led not to Unity, i. e. to Saint Peter, to his Successor, to the Church committed to his care, to the Catholic Church in communion with that Pastor, they Are aliens from the Covenant of grace,
Quare vos separastis? I ask those now who would be thought moderate towards the Church in communion with the Roman Bishop, Christs Deputy here on Earth;
Quare vos Separastis? I ask those now who would be Thought moderate towards the Church in communion with the Roman Bishop, Christ Deputy Here on Earth;
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So, of you is true, what St. Optatus spake of the Rigid, and Moderate, or Latter Donatists: They first brake christian peace, and you make an end of unity.
So, of you is true, what Saint Optatus spoke of the Rigid, and Moderate, or Latter Donatists: They First brake christian peace, and you make an end of unity.
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Leave then, after an age of sinning, this detestable crime of Schism, or quit the christian name: offer no longer violence to the great Mysteries of our Re•emption, by perplexing thus the souls of thousands, who know not now the right hand from the left in matters of Religion;
Leave then, After an age of sinning, this detestable crime of Schism, or quit the christian name: offer no longer violence to the great Mysteres of our Re•emption, by perplexing thus the Souls of thousands, who know not now the right hand from the left in matters of Religion;
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as they were in Africa; as St. Augustine of those Schismatiques: How many Men, so many Opinions: how many Congregations, so many adulterate Churches and Religions:
as they were in Africa; as Saint Augustine of those Schismatics: How many Men, so many Opinions: how many Congregations, so many adulterate Churches and Religions:
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The rule of our Faith is one, is immoveable, is irreformable for ever ▪ For if once the Catholique Faith be questioned and Reformed by a less Authority than that by which it was taught all the earth over, it must follow by necessary consequence, that a less Authority may and will Reform the first Reformers, and so, Quotidie emendant Evangelia, dum vitiant:
The Rule of our Faith is one, is immoveable, is irreformable for ever ▪ For if once the Catholic Faith be questioned and Reformed by a less authority than that by which it was taught all the earth over, it must follow by necessary consequence, that a less authority may and will Reform the First Reformers, and so, Quotidie emendant Evangelia, dum vitiant:
Schism is such an offence, saith St. Cyprian, that those who are guilty of it, although afterwards they shall be drawn to torments and death for the Name of Christ,
Schism is such an offence, Says Saint Cyprian, that those who Are guilty of it, although afterwards they shall be drawn to torments and death for the Name of christ,
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St. Augustine and St. Optatus give the Reasons Annon est in Scismate Fraternum odium, saith St. Augustine, Doth not every Schismatique hate his Neighbour? What reason else hath a Schismatique ▪ when he consents with the Catholique in all those Fundamentalls that lead to Heaven, not to serve that one God and Christ with the same Faith, at the same Altar, in the same Temple, with the same Liturgies and Devotions that the One Militant Catholique Church of Christ useth in her way to Heaven?
Saint Augustine and Saint Optatus give the Reasons Annon est in schismate Fraternum odium, Says Saint Augustine, Does not every Schismatic hate his Neighbour? What reason Else hath a Schismatic ▪ when he consents with the Catholic in all those Fundamentals that led to Heaven, not to serve that one God and christ with the same Faith, At the same Altar, in the same Temple, with the same Liturgies and Devotions that the One Militant Catholic Church of christ uses in her Way to Heaven?
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For these causes, Schism was named by St. Augustine; The Crime of Schism, a wicked Separation, a sacriledgious swelling against Christ and his Church, a spiritual Sedition in the Church, a Presumption like that of the first Angells;
For these Causes, Schism was nam by Saint Augustine; The Crime of Schism, a wicked Separation, a sacrilegious swelling against christ and his Church, a spiritual Sedition in the Church, a Presumption like that of the First Angels;
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For Schism alone, being ever a Rebellion of a part of Christians against the whole or body of the Church, subverts at once all the motives which convert the wise men of the world to, and confirm them in Christianity. All St. Augustines motives:
For Schism alone, being ever a Rebellion of a part of Christians against the Whole or body of the Church, subverts At once all the motives which convert the wise men of the world to, and confirm them in Christianity. All Saint Augustine's motives:
Tenet me, &c. The Consent of Nations, the Universality of the Church, the Name Catholique, the Succes•ion of Pastours in the Roman Chair; These keep me, saith St. Augustine. And these alone are able to keep the wiser world in Obedience to the Christian Faith;
Tenet me, etc. The Consent of nations, the Universality of the Church, the Name Catholic, the Succes•ion of Pastors in the Roman Chair; These keep me, Says Saint Augustine. And these alone Are able to keep the Wiser world in obedience to the Christian Faith;
but all these perish where Schismatiques break off from Charity, from Unity, from Universality, from Antiquity, from Consent, from Succession, the very Nerves, Soul and Life of Christianity.
but all these perish where Schismatics break off from Charity, from Unity, from Universality, from Antiquity, from Consent, from Succession, the very Nerves, Soul and Life of Christianity.
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Murder was pardoned in the first Offender Cain; the Idolaters of Ninive were pardoned: but Corah, Dathan and Ab•ram, the first Schismatiques, found no mercy;
Murder was pardoned in the First Offender Cain; the Idolaters of Nineveh were pardoned: but Corah, Dathan and Ab•ram, the First Schismatics, found no mercy;
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and left their sudden dea•h might seem a kindness, they were buri•d before they were dead although, their religion was still the same which Moses & Aaron taught them,
and left their sudden dea•h might seem a kindness, they were buri•d before they were dead although, their Religion was still the same which Moses & Aaron taught them,
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Mandata est terrae fames, dum non essent digni vivere, ijs nec mori concessumest. To Schismatiques is applyed that Text in the 54th. Psalm: Veniet mors super eos & descendunt vivi in infernum: Death shall come upon them;
Commandments est terrae Fames, dum non essent Worthy vivere, ijs nec Mori concessumest. To Schismatics is applied that Text in the 54th. Psalm: Come mors super eos & descendunt Vivi in infernum: Death shall come upon them;
and by reading them every day, knew well the Catholique Church was that which was so diffused over the whole Earth, that nothing can be said against it.
and by reading them every day, knew well the Catholic Church was that which was so diffused over the Whole Earth, that nothing can be said against it.
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And which is more sad (saith St. Augustine) the Authors of so many eternal deaths, dispute, wrangle, triumph, glory in their own and the peoples confusion.
And which is more sad (Says Saint Augustine) the Authors of so many Eternal death's, dispute, wrangle, triumph, glory in their own and the peoples confusion.
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Where some would be Catholiques were it not for Friends, Relations, and worldly interests: others choose to adhaere not to truth, but to a long custom in errour.
Where Some would be Catholics were it not for Friends, Relations, and worldly interests: Others choose to adhaere not to truth, but to a long custom in error.
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And many there are now, as then in Africa, who seeing the difference betwixt the learned of both Churches, hold it very indifferent in which of the two Churches they be Christians.
And many there Are now, as then in Africa, who seeing the difference betwixt the learned of both Churches, hold it very indifferent in which of the two Churches they be Christians.
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Return home again to your Mother Church, to St. Cyprians Church of unity, that one Church so copious in issue, by whose increase ye were born, by whose milk ye were first nourished, by whose spirit ye were animated;
Return home again to your Mother Church, to Saint Cyprians Church of unity, that one Church so copious in issue, by whose increase you were born, by whose milk you were First nourished, by whose Spirit you were animated;
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A Church adorned with the light of our Lord, which stretcheth her beams through the world saith St. Cyprian. A Church which is as a Mountain, not confined to one part of the Earth, but is every where most known,
A Church adorned with the Light of our Lord, which Stretcheth her beams through the world Says Saint Cyprian. A Church which is as a Mountain, not confined to one part of the Earth, but is every where most known,
as to a Tabernacle seated in the Sun. A Church to which the strength of the Gentiles and their Kings shall be brought, Esay 60. V. 11. A Church whose seed is like the Stars of Heaven,
as to a Tabernacle seated in the Sun. A Church to which the strength of the Gentiles and their Kings shall be brought, Isaiah 60. V. 11. A Church whose seed is like the Stars of Heaven,
an everlasting covenant, Ezek. 37. A Church with whose Pastours God is present, and will be to the consummation of the world; Mat. 28. A Church built upon the Rock against which the Gates of Hell cannot prevail, Mat. 16. V. 18. A Church which the Scripture it self sheweth to us,
an everlasting Covenant, Ezekiel 37. A Church with whose Pastors God is present, and will be to the consummation of the world; Mathew 28. A Church built upon the Rock against which the Gates of Hell cannot prevail, Mathew 16. V. 18. A Church which the Scripture it self shows to us,
so as we may not doubt which is the true Church, and which in all obscure questions we ought to consult, saith St. Augustine. A Church, the Catholique Church, which alone hath the true worship and service of God, which alone is the well-spring of truth, the dwelling place of faith, the Temple of God, into which whosoever entreth not,
so as we may not doubt which is the true Church, and which in all Obscure questions we ought to consult, Says Saint Augustine. A Church, the Catholic Church, which alone hath the true worship and service of God, which alone is the wellspring of truth, the Dwelling place of faith, the Temple of God, into which whosoever entereth not,
from which whosoever is divided, how laudably soever he seem to live, for this only crime, that he is separated from the unity of that Church, he shall be excluded from life,
from which whosoever is divided, how laudably soever he seem to live, for this only crime, that he is separated from the unity of that Church, he shall be excluded from life,
Return home then from a Church, or rather from St. Jeromes Synagogue of Confusion, as it is at this day, to a Church glorious for Miracles, famous for Consent of Nations,
Return home then from a Church, or rather from Saint Jerome's Synagogue of Confusion, as it is At this day, to a Church glorious for Miracles, famous for Consent of nations,
and perpetual Succession, admirable in propagation and increase of Christian Faith, power of Doctrine, conversion of Souls, confusion of Heretiques, change of Manners, fortitude of Martyrs, Antiquity, Sanctity and Unity, that is, to Venerable Bedes Roman Catholique Church.
and perpetual Succession, admirable in propagation and increase of Christian Faith, power of Doctrine, conversion of Souls, confusion of Heretics, change of Manners, fortitude of Martyrs, Antiquity, Sanctity and Unity, that is, to Venerable Beds Roman Catholic Church.
That is the Church, whose Priests and Bishops are so numerous, and so united, that Heretiques and Schismatiques in vain attempt to divide and destroy the flock of Christ:
That is the Church, whose Priests and Bishops Are so numerous, and so united, that Heretics and Schismatics in vain attempt to divide and destroy the flock of christ:
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Who ever gathers a Church apart from that Chair, scatters the flock of Christ, saith the same St. Cyprian, Lib. 1 Epist. 8. Our Lord therefore gave the Episcopal Chair to St. Peter, lest the other Apostles should make to themselves so many Chairs;
Who ever gathers a Church apart from that Chair, scatters the flock of christ, Says the same Saint Cyprian, Lib. 1 Epistle 8. Our Lord Therefore gave the Episcopal Chair to Saint Peter, lest the other Apostles should make to themselves so many Chairs;
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Return home and be joyned to St. Jeromes Cathedra Petri, to St. Peters Chair; for whoever gathers not with St. Peters Successors (i. e. is a Member of the Roman Church,) scatters the flock, is a Schsmatique;
Return home and be joined to Saint Jerome's Cathedra Petri, to Saint Peter's Chair; for whoever gathers not with Saint Peter's Successors (i. e. is a Member of the Roman Church,) scatters the flock, is a Schsmatique;
He that communicates with the Churches of the whole world, and that Pastour, per Literas formatas, by formed Letters, he is a Catholique: who doth not so communicate, is a Schismatique, saith Optatus, Lib. 2. contra Parmenianum. Be not ashamed to renounce this Spiritual Sedition, when as the Greek Schismatiques have done it ten times, forced to it by the evidence of Church Tradition;
He that communicates with the Churches of the Whole world, and that Pastor, per Literas Formed, by formed Letters, he is a Catholic: who does not so communicate, is a Schismatic, Says Optatus, Lib. 2. contra Parmenian. Be not ashamed to renounce this Spiritual Sedition, when as the Greek Schismatics have done it ten times, forced to it by the evidence of Church Tradition;
Return home then, as the Greek Patriarks, and other Schismatiques have often done, to the Roman Pastour and Communion, as to the most safe Port or Haven of your Souls, as St. Jerome styles that Pastour, Epist. 16. That is the Church, saith St. Cyprian, whose Faith cannot be changed.
Return home then, as the Greek Patriarchs, and other Schismatics have often done, to the Roman Pastor and Communion, as to the most safe Port or Haven of your Souls, as Saint Jerome styles that Pastor, Epistle 16. That is the Church, Says Saint Cyprian, whose Faith cannot be changed.
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Ep. 3. Lib. 1. It is the School of the Apostles, and the Metropolis of Piety Zozom. Lib. 3. Cap. 7. That is the Church that preserves the Apostles Creed:
Epistle 3. Lib. 1. It is the School of the Apostles, and the Metropolis of Piety Zozom. Lib. 3. Cap. 7. That is the Church that preserves the Apostles Creed:
i. e. the Christian Faith safe from Errour, saith St. Ambrose. In the Church of the Roman City, no Heresie ever began, and the antient custom is there observed, saith Ruffinus. That is the Church of which St. Greg. Nazianz spake;
i. e. the Christian Faith safe from Error, Says Saint Ambrose. In the Church of the Roman city, no Heresy ever began, and the ancient custom is there observed, Says Ruffinus. That is the Church of which Saint Greg. Nazianz spoke;
That old Rome hath from antient times the right Faith, and alwayes keepeth it, as it becometh the City which over ruleth the world, always to believe rightly in God.
That old Room hath from ancient times the right Faith, and always Keepeth it, as it Becometh the city which over Ruleth the world, always to believe rightly in God.
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only that Roman Church is permanent, which our Lord hath laid in the Foundation, saith St. Leo. Thither when by Gods grace ye are come, all the Errours of your Understanding, about the Real Presence, Invocation of Saints, Prayers for the De•d, Liturgies in a common Tongue, Confession, Satisfaction, Indulgencies, Church Traditions, Supremacy of the Roman Pastour;
only that Roman Church is permanent, which our Lord hath laid in the Foundation, Says Saint Leo. Thither when by God's grace you Are come, all the Errors of your Understanding, about the Real Presence, Invocation of Saints, Prayers for the De•d, Liturgies in a Common Tongue, Confessi, Satisfaction, Indulgences, Church Traditions, Supremacy of the Roman Pastor;
when the Doctrines, as they are taught, de fide, in that Church, are cleared from the mistakes of Doctors, who imagine the Roman Church to teach Doctrines,
when the Doctrines, as they Are taught, de fide, in that Church, Are cleared from the mistakes of Doctors, who imagine the Roman Church to teach Doctrines,
for he shall not prejudice the Church, and innocent Christians, to whom our Lord saith, Do what they say, not what they do, Matth 23. So that our hope is in the Lord, that whosoever is joyned in communion with that Pastour, his Sou• cannot perish in the Tempest of a Sacrilegiou• Schism. FINIS.
for he shall not prejudice the Church, and innocent Christians, to whom our Lord Says, Do what they say, not what they do, Matthew 23. So that our hope is in the Lord, that whosoever is joined in communion with that Pastor, his Sou• cannot perish in the Tempest of a Sacrilegiou• Schism. FINIS.
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Tert. de praescript Cap. 15. O•tendunt Scripturas & hac sua audicia stat•unquosdam movent in i•s• ve•o Congress•, •im•• qu dem fatigant in••m s capiunt medi•s cum scrupulo dimittu••,
Tert de prescript Cap. 15. O•tendunt Scripturas & hac sua audicia stat•unquosdam movent in i•s• ve•o Congress•, •im•• queen dem fatigant in••m s capiunt medi•s cum scrupulo dimittu••,
Id teneamus quod ubique, quod semper, quod ab omnibus cr•ditum est, Quod in demum sic, si sequamur universaliter Antiquitatem, Consensionem. Vincen. Zyrinens. advers. Hoeres. •. 3.
Id teneamus quod ubique, quod semper, quod ab omnibus cr•ditum est, Quod in demum sic, si Sequamur universaliter Antiquitatem, Consensionem. Vincent. Zyrinens. adverse. Hoeres. •. 3.
Tertul de prescript. Pacem quoque miscent cum omnibus, nihil en•m interest illis licet diversa tractantibus modo ad unius Veritatis Expugnationem co•spirent.
Tertulian de prescript. Pacem quoque miscent cum omnibus, nihil en•m Interest illis licet diversa tractantibus modo ad unius Veritatis Expugnationem co•spirent.
Ego Berengarius corde credo & ore profiteor Panem & Vinum q•ae ponuntur in Altari per mysterium sacrae orationis, & verba nostri Redemptoris substantialiter c•nverti in seram ac propriam ac vivificam Carnem & Sanguinem Jesu Christi Domini nostri.
Ego Berengarius cord credo & over profiteor Bread & Vinum q•ae ponuntur in Altar per mysterium Sacrae orationis, & verba Our Redemptoris substantialiter c•nverti in seram ac propriam ac vivificam Carnem & Sanguinem Jesu Christ Domini Our.
fw-la np1 n1 fw-la cc n1 n1 fw-la cc fw-la fw-la fw-la p-acp fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la np1 fw-la fw-la p-acp n1 fw-la fw-la fw-la fw-la fw-la cc fw-la np1 fw-la fw-la fw-la.
Optat. lib. 2. contra Parmen. Jusserunt Eucharistiam Canibus sundi, non sine signo Divini j•dic•i, nam i•dem Canes accensi R•b•e ips•s Dominos suo• quasi lattones sancti corporis reos dente vindice tanquam ignotos & inimicos dilaniaverunt.
Optat lib. 2. contra Parmen. Jusserunt Eucharistiam Canibus sundi, non sine Sign Divine j•dic•i, nam i•dem Canes accensi R•b•e ips•s Dominos suo• quasi lattones sancti corporis Reos dente vindice tanquam Ignotos & inimicos dilaniaverunt.
St. Aug. bre•culo cont. Don••. 48 ••itum aliquid sibi •icere videbantu••n C th•licae no•en non ex totius •rbis communione •iterpretarentur, sed •bservatione praeceptorum omnium, &c,
Saint Aug. bre•culo contentedly. Don••. 48 ••itum Aliquid sibi •icere videbantu••n C th•licae no•en non ex totius •rbis communion •iterpretarentur, sed •bservatione praeceptorum omnium, etc.,
Iraen. lib. 3. c. 3. Qui cum Episc•pa•us Successione Charisma veritatis certum secundum placitum Patris acceperunt Reliques vero qui à principali Successione absistunt, quocunqueloco colliguntur Susceptos habere vel quasi haeretic s, & malae sententiae vel quasi scinden•es, & elatos, & sibi placen es.
Irenaeus. lib. 3. c. 3. Qui cum Episc•pa•us Succession Charisma veritatis certum secundum placitum Patris acceperunt Relics vero qui à principali Succession absistunt, quocunqueloco colliguntur Suspects habere vel quasi heretic s, & Malae sententiae vel quasi scinden•es, & Elatos, & sibi placen es.
St. Aug. Ep. 28, 29. ad Donat. Ecclesiae morem fundatissimam sidem fundatissimum, consuetudinem Ecclesiae fundatissimae; authoritatem stabilissimam fundatissimae Ecclesiae.
Saint Aug. Epistle 28, 29. and Donat. Ecclesiae morem fundatissimam sidem fundatissimum, consuetudinem Ecclesiae fundatissimae; authoritatem stabilissimam fundatissimae Ecclesiae.
St. Aug. Lib 1. cont. Parmen. M•lta frusta de illo frusto per totam A• icam facta sunt. Sic sic necesse est ut minutatim Secti concissiq•e d•spereant qui tumo e• animositatis suae Catholicae p•cis s•nct•simo vinculo p•etulerunt.
Saint Aug. Lib 1. contentedly. Parmen. M•lta frusta de illo frusto per Whole A• icam facta sunt. Sic sic Necessary est ut minutatim Sect concissiq•e d•spereant qui tumo e• animositatis suae Catholic p•cis s•nct•simo Vinculo p•etulerunt.
St. I•••. L•b. 3. Cap 3. M•xi••ae & antiq•issi•ae & omn•bus c•gnitae & a•gloriosissi••s di•obus Apostolis fundatae & constitutae Ecclesiae •eam quam habet ab Apostolis Traditionem & Annunciationem hominibus fide• per successiones Episcopoium pervenientem us { que } ad nos indicantes; Confundimus omnes eos qui quoquo modo praeterquam oportet colligunt.
Saint I•••. L•b. 3. Cap 3. M•xi••ae & antiq•issi•ae & omn•bus c•gnitae & a•gloriosissi••s di•obus Apostles fundatae & constitutae Ecclesiae •eam quam habet ab Apostles Traditionem & Annunciationem hominibus fide• per Successions Episcopoium pervenientem us { que } ad nos indicantes; Confundimus omnes eos qui quoquo modo Except oportet colligunt.
n1 np1. np1. crd n1 crd np1 cc fw-la cc fw-la fw-la cc fw-la fw-la np1 fw-la cc fw-la np1 fw-la fw-la fw-la fw-la np1 fw-la cc fw-la fw-la n1 fw-la fw-la np1 fw-la pno12 { fw-fr } fw-la fw-la fw-la; fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
〈 ◊ 〉, Bernard in Luc. 22. Dignum nam { que } arbitror ibi potissimum resarci•i damna fidei ubi fides non possit sentire defectum. Haec est praerogativa hujus sedis. Cui enim alteri dictum est? Ego pro te rogavine deficiat• 〈 ◊ 〉
〈 ◊ 〉, Bernard in Luke 22. Dignum nam { que } arbitror There potissimum resarci•i Damna fidei ubi fides non possit sentire defectum. Haec est Praerogativa hujus sedis. Cui enim Alteri dictum est? Ego Pro te rogavine deficiat• 〈 ◊ 〉
Hieron. in Epis ad Savinam. Cornelium pr•mùm ab Apostolo Bapt zitum salutem gentium dedicasse & ad illius merit• pertinuisse mysterium, quo Petrus de Circumcisioni• ang•stiis transferebatur ad preput ii Latitudinem ex Clemente.
Hieron. in Ethics ad Savinam. Cornelius pr•mùm ab Apostle Bapt zitum salutem gentium dedicasse & ad Illius merit• pertinuisse mysterium, quo Peter de Circumcisioni• ang•stiis transferebatur ad preput ii Latitudinem ex Clement.
St. Bernard lib. 3. de Corsid. c. 8. Tu es cui clav•s traditae s•nt, cui oves creditae habent illi assignato grege• singuli singulos, Tibi universi crediti uni unus, nec modo ovium sed & Pastorum, Tu unus omnium Pastor. Unde id probem quaeris? Ex Verbo Dum. Joh. 21, &c. Epist. 131 Plenitudo Potestatis super universas orbis Ecclesias singulari praerogativa, Apostolicae sedildonata est, qui•gitur potestati huic refistit, Dei ordinationi resistit.
Saint Bernard lib. 3. de Corsid. c. 8. Tu es cui clav•s traditae s•nt, cui Owes creditae habent illi assignato grege• Singuli singulos, Tibi universi crediti uni Unus, nec modo Sheep sed & Pastorum, Tu Unus omnium Pastor. Unde id probem Quaeris? Ex Verbo Dum. John 21, etc. Epistle 131 Plenitudo Potestatis super universas Orbis Ecclesiastes singulari Praerogativa, Apostolic sedildonata est, qui•gitur Power huic refistit, Dei Ordination resistit.
Ca••n 39. Arab. Q•i ten•t sedem Romae Caput & P••nceps est omnium Patria•charum quandoquidem ips• est primus sicut Petrus cui data est potestas in omnes Principes Christianos & omnes popules eorum. Et qui sit Vicarius Christi Domini nostri super cunctos p•pulos & cunctam Ecclesiam Christian•m & quicunque contradixerit a Synodo Excommunicatur.
Ca••n 39. Arab. Q•i ten•t sedem Rome Caput & P••nceps est omnium Patria•charum quandoquidem ips• est primus sicut Peter cui data est potestas in omnes Princes Christians & omnes popules Their. Et qui sit Vicar Christ Domini Our super cunctos p•pulos & cunctam Church Christian•m & quicunque contradixerit a Synod Excommunicatur.
Cu• omnium Apostolorum par esset Electio. Unitatem datum est ut cae•eris prae mineret; ut ad unam P•tri sedem Universalis Ecclesiae cu•a conflueret. E•. 82, •d A•ostatium.
Cu• omnium Apostolorum par esset Electio. Unitatem datum est ut cae•eris Prae mineret; ut ad unam P•tri sedem Universalis Ecclesiae cu•a conflueret. E•. 82, •d A•ostatium.
Theodoret. Lib. 5. cap. 10. Damasus Oriental. Epicopis q•od vestra Charitas debitam s•di Apostolicae reverentiam ••••buit filii hononatissimi, vobis ipsis quoque maximo honori est. Nam tam & si in Sancta Eccl•sia (in qua lanctus Apostoli sedent nos decuit, quo pacto illius gubernacula quae suscepimus tractanda sint) nobis primae partes deferuntur, &c. Theodor. Lib. 5. c•p. 9. Vos quo fraternam vestram erga nos charitatem declararetis, Consilio per Dei voluntatem ac nutum Romae coacto, nos velut membra propria pro Imperatoris sanctissimi Litt•re• accersivistis.
Theodoret Lib. 5. cap. 10. Damasus Oriental. Epicopis q•od Vestra Charitas debitam s•di Apostolic reverentiam ••••buit Sons hononatissimi, vobis Ipse quoque Maximo honori est. Nam tam & si in Sancta Eccl•sia (in qua lanctus Apostles sedent nos decuit, quo pacto Illius gubernacula Quae suscepimus tractanda sint) nobis primae parts deferuntur, etc. Theodorus. Lib. 5. c•p. 9. Vos quo fraternam vestram Erga nos charitatem declararetis, Consilio per Dei voluntatem ac nutum Rome coacto, nos velut membra propria Pro Imperatoris sanctissimi Litt•re• accersivistis.
Cunctos populo quos Clementia nostrae rigit Imperium in tali volumus religione versari quam D. P lum tradidisse Romans, R•ligiosque adhuc ad •p•o insinuata declarat quanque Pontificem Damasum sequi claret. Prosper in Chronicis. N•storianae impietati praecipua Cyrilli Alexandrini Episcopi Industria, & Papa Caele•tini repugnat Authoritas.
Cunctos populo quos Clementia Nostrae rigit Imperium in tali volumus Religion versari quam D. P lum tradidisse Romans, R•ligiosque Adhoc ad •p•o insinuata Declarat quanque Pontifex Damasum sequi claret. Prosper in Chronicles. N•storianae Impiety Principal Cyril Alexandrian Bishops Industria, & Papa Caele•tini repugnat Authoritas.
Chalced. Contil. Act. 16. Senatus dixit omnem quidem primatum & honorem praecipuum secundum Canones Antiquae Romae Dei amantissimo Archiepiscopo conse vari.
Chalcedon Contile Act. 16. Senatus dixit omnem quidem primatum & Honor praecipuum secundum Canonas Antiquae Rome Dei amantissimo Archbishop Cones vari.
Epist. ad Dioscorum. Alexan. Petrus Apostolum a Domino accepit Principatum & Romana Ecclesia in ejus permanet institutis. Epist. ad Dioscorum. Epist, Alexandr. Ep. 45. ad Synod. Chalced. T•men in his fratribus Paschasino Lucencio Episcopis. Bonifacio & Basilio Prae•byteris qui ab Apostolica sede directi sunt. Me Synodo vestra fraternitas Existimet praesidere. Concil. Chalced. ad. Leonem. Dioscorus contra ipsum cui Vineae custodia a Salvatore Commissa est extendit insaniam i. e. contra tuam Apostolicam sanctitatem.
Epistle and Dioscorum. Alexander Peter Apostolum a Domino accepit Principatum & Roman Ecclesia in His permanent institutis. Epistle and Dioscorum. Epistle, Alexander. Epistle 45. ad Synod. Chalcedon T•men in his fratribus Paschasino Lucencio Episcopis. Boniface & Basilio Prae•byteris qui ab Apostolica sede directi sunt. Me Synod Vestra fraternitas Existimet praesidere. Council. Chalcedon ad. Leonem. Dioscorus contra ipsum cui Vineae Custodia a Savior Commissa est extendit insaniam i. e. contra tuam Apostolicam sanctitatem.
Leo Epist. 82. Anastatio. Episc. Thessaloni. Vices mei moderaminia ribi delegavi ut curam quam principaliter Universis Ecclesiis ex divina institutione debemus.
Leo Epistle 82. Anastatio. Episc Thessaloni. Vices mei moderaminia ribi delegavi ut curam quam principaliter Universis Ecclesiis ex Divine Institution debemus.
St. Cypr. Lib. •e Unitate Ecclesiam Tu es P•trus, &c. Et q•amv•s Apostolis omnibus post suam R•surrectionem parem tribuat potestarem & dicat. Sicut Pater mistiet me, & Ego mitto Vos, tamen ut Unitatem manifesta•et, Unam Cathedram constituit, & Unitatis ejusdem originem ab uno incipientem suo authoritate peposuit. Hoc e•an• utique caeteri Apostoli quod Petrus pari consortio praediti, & honoris, & potestatis, sed Exo•diam ex unitate ptoficiscitur. Primatus Petro datur ▪ ut una Christi Ecclesia una Cathedi• •••straretur.
Saint Cyprus Lib. •e Unitate Church Tu es P•trus, etc. Et q•amv•s Apostles omnibus post suam R•surrectionem Parem tribuat potestarem & dicat. Sicut Pater mistiet me, & Ego mitto Vos, tamen ut Unitatem manifesta•et, Unam Cathedram Constituted, & Unitatis ejusdem originem ab Uno incipientem Sue authoritate peposuit. Hoc e•an• Utique Caeteri Apostles quod Peter Pair consortio praediti, & Honoris, & potestatis, sed Exo•diam ex unitate ptoficiscitur. Primatus Peter datur ▪ ut una Christ Ecclesia una Cathedi• •••straretur.
Epist. 52. ad Ma•tierum Multum Anotol•us proprio detrahit mer•to. Si illicito optat crescere augmento. Habeat sicut optamus Constantinopolitana Civitas gloriam suam, ac protegente dextra Dei, diuturno clement•ae vestrae fruatur imperio. Alia tamen ratio est rerum, humanarum alia Divinatum: n•c p•aeter illa• Petram quam Dominus in fund•mento posuit, stabilis e•it ulla constructio: P••p•ia perdit qui indebita concupiscit. N•n dedignetur R•giam civitatem, quam non potest A•ostolicam facere sede•.
Epistle 52. and Ma•tierum Multum Anotol•us Properly detrahit mer•to. Si illicito Optat crescere augmento. Habeat sicut optamus Constantinopolitan Civitas gloriam suam, ac protegente dextra Dei, diuturno clement•ae Vestrae fruatur Imperial. Alias tamen ratio est rerum, humanarum Alias Divinatum: n•c p•aeter illa• Petram quam Dominus in fund•mento He placed, stabilis e•it ulla constructio: P••p•ia perdit qui Indebita concupiscit. N•n dedignetur R•giam civitatem, quam non potest A•ostolicam facere sede•.
Tom. 1. Concil. Quoniam ubi P•incapatus Sacerdot•m & Christianae Relig on•s caput ab Imperatore caelesti constitutum est. Justum non est ut illie Imp•rator Tertenus habeat potestatem.
Tom. 1. Council. Quoniam ubi P•incapatus Sacerdot•m & Christian Relig on•s caput ab Imperator caelesti constitutum est. Justum non est ut illy Imp•rator Tertenus habeat potestatem.
Ep. 85. Pro Sollicitudine quam universae Ecclesiae impend mus ex Divina i•stitutione. Exercuit Primatum in Epi•copos Italiae L•b. 1. Ind•ct. 9. Ep•st. 22. Lib. 2. Epist. 15. Lib. 1. Indict. 9. Ep. 16. Ep. 31. Exercuit Primatum in Episcopos Africae. Lib. 1 Ep. 72. ad G•rmadium, Lib. 7. Epist. 32. ad Dominicum Carthaginensem Episcopum. Exercuit Primatum in Episcopos Hispaniae. Lib. 11. Epist. 50. Johanni defensori. Ep. 53. Exercuit Primatum in Episcopos Greciae Lib. 2. Ep. 6, 7. Lib. 4. Epist. 15. Johanni primae Justinianae. Lib 4. Epist. 50 ad Corinthiarum Episcopum. Lib. 10. Epist. 36. Episcopo Spodititano: Johannes primae Justinianae Civitatis Episcopo, vices servat nostras. Exercuit Primatum in Episcopos Siciliae. Lib. 2. Indict. 10. Epist. 4. Maximianum Episcopum Syracusanum super cunctas Siciliae Ecclesias vices sedis Apostolicae ministrare decernimus. Lib. 11. Epist. 42. ad Johannem. Episc. Panormitanum. Illud admonemus, ut Apostolicae Sedis Reverentia nullius presumptione turbetur: Tunc enim status membrorum integer per••anet, si caput fidei nulla pulset injuria. Rexit in Corsica. Lib. 1. Epist. 76. Leeni Episcopo in Corsica. Rexit in Sardinia. Lib. 7. Epist. 2. Indict. •. in Dalmatia. Lib. 4. Epist. 9. Episcopis per illyricum. Ut Johanni quem confirmat velut delegato sedis Apostolicae obediant, Lib. 5. Epist. 26. debuistis repulsum cognoscere, quem sedes Apostolica repettebar. Lib. 5. Ep. 48. Exercuit Primatum in Episcopos Galliae. Lib. 4. Epist. 51 ▪ 52 ▪ 53. Lib. 4. Indict. 13. Epist. •1. ad Monasterium Sancti M•dardi in Si quam contentionem in fidei causa evenire contigerit, cujus vehemens sit dubietas & pro sua magnitudine, Judicium sedis Apostolicae indigeat. Ad nostram ducere studeat rationem, quatenus nobis valeat congrua sine dubio sententia terminari. Ep. ad M•uritium Imperatorem Nullus Patriarcharum, &c. quia si summus Patriarcha universalis dicatur, Patriarcharum nomen cae•eris denegatur.
Epistle 85. Pro Sollicitudine quam Universae Ecclesiae impend mus ex Divine i•stitutione. Exercuit Primatum in Epi•copos Italiae L•b. 1. Ind•ct. 9. Ep•st. 22. Lib. 2. Epistle 15. Lib. 1. Indict. 9. Epistle 16. Epistle 31. Exercuit Primatum in Episcopos Africae. Lib. 1 Epistle 72. and G•rmadium, Lib. 7. Epistle 32. and Dominicum Carthaginensem Bishop. Exercuit Primatum in Episcopos Hispania. Lib. 11. Epistle 50. John defensori. Epistle 53. Exercuit Primatum in Episcopos Greciae Lib. 2. Epistle 6, 7. Lib. 4. Epistle 15. John primae Justinianae. Lib 4. Epistle 50 and Corinthiarum Bishop. Lib. 10. Epistle 36. Bishop Spodititano: Johannes primae Justinianae Civitatis Bishop, vices Servant nostras. Exercuit Primatum in Episcopos Sicily. Lib. 2. Indict. 10. Epistle 4. Maximianum Bishop Syracusanum super cunctas Sicily Ecclesiastes vices sedis Apostolic ministrate Decernimus. Lib. 11. Epistle 42. and John. Episc Panormitanum. Illud Admonemus, ut Apostolic Sedis Reverence Nullius presumption turbetur: Tunc enim status Members integer per••anet, si caput fidei nulla pulset injuria. Rexit in Corsica. Lib. 1. Epistle 76. Leeni Bishop in Corsica. Rexit in Sardinia. Lib. 7. Epistle 2. Indict. •. in Dalmatia. Lib. 4. Epistle 9. Episcopis per illyricum. Ut John Whom Confirmed velut delegato sedis Apostolic obediant, Lib. 5. Epistle 26. debuistis repulsum cognoscere, Whom sedes Apostolica repettebar. Lib. 5. Epistle 48. Exercuit Primatum in Episcopos Galliae. Lib. 4. Epistle 51 ▪ 52 ▪ 53. Lib. 4. Indict. 13. Epistle •1. ad Monasterium Sancti M•dardi in Si quam contentionem in fidei causa evenire contigerit, cujus Violent fit dubietas & Pro sua Magnitude, Judicium sedis Apostolic indigeat. Ad nostram ducere studeat rationem, quatenus nobis valeat congrua sine dubio sententia terminari. Epistle and M•uritium Imperatorem Nullus patriarcharum, etc. quia si Summus Patriarch Universalis dicatur, patriarcharum Nome cae•eris denegatur.
S•. O•t•t. Cathedra i• q•a sedent omni•um Apostolorum Caput Petrus. St Aug, in M•tth. 16 Post S•lvatore• •omnes in P•i•o Co•tin•ntur Ipsum enim constituit Caput Eo•um. S•rm. 127. de Te•pore. •e us Cap•t Ecclesia & Immobilis fidei fundamentum, V ncent. Lyrines. N n solum Caput O•bis sed Latera Cap. 42. contra Haereses.
S•. O•t•t. Cathedra i• q•a sedent omni•um Apostolorum Caput Peter. Saint Aug, in M•tth. 16 Post S•lvatore• •omnes in P•i•o Co•tin•ntur Ipsum enim Constituted Caput Eo•um. S•rm. 127. de Te•pore. •e us Cap•t Ecclesia & Immobilis fidei fundamentum, V ncent. Lyrines. N n solum Caput O•bis sed Latera Cap. 42. contra Heresies.
Actione. •t. Cum omnes ordine confed•ssent 〈 ◊ 〉 ante cancellos Altaris Paschasinus Vicarius s dis Apost•l•cae dixit Papa urbis Romae q•ae est Caput omnium Ecclesiarum.
Action. •t. Cum omnes Order confed•ssent 〈 ◊ 〉 ante Grilles Altaris Paschasius Vicar s dis Apost•l•cae dixit Papa urbis Rome q•ae est Caput omnium Ecclesiarum.
St. Cyprian. Nobis disterendae huj•s rei necessitas major incu•bit quibus post excessum Nobilissimae memoriae V•i Fabiani, N•ndum est Episcopu• propter rerum & temporum nec•ssit t•• c nstitu••• qui •mnia i•ta •••i e••• & eo••• q••••apsi •unt possi cum authorit•t & co•sili• habere rationem,
Saint Cyprian. Nobis disterendae huj•s rei Necessity Major incu•bit quibus post excessum Nobilissimae Memoriae V•i Fabiani, N•ndum est Episcopu• propter rerum & Temporum nec•ssit t•• c nstitu••• qui •mnia i•ta •••i e••• & eo••• q••••apsi •unt possi cum authorit•t & co•sili• habere rationem,
St August. ad litteras D•na••st•e in Ilum aut•m ord nem Ep••cop••um qui duci ur ab ipso Petro us { que } ad Ana••atium qui nunc eandem C••hedram •ede•etia •si quispi•m Trad•tor per illa tempora surrep•ill•t nihil praejudicare Ecclesiae & Innocentibus Christianis quibus Dominus prov•dens ait de profitis malis. M•tth. 23. Quae dicunt facire quae autem faciunt nolite facere dicunt enim & non faci•nt: ut ce•ta sit spes fidelibus quae non in homine sed in Domino collocata nunquam tempestate Sacril•gi Schismatis dissipetur.
Saint August. ad litteras D•na••st•e in Ilum aut•m ord nem Ep••cop••um qui Duci ur ab ipso Peter us { que } ad Ana••atium qui nunc eandem C••hedram •ede•etia •si quispi•m Trad•tor per illa tempora surrep•ill•t nihil praejudicare Ecclesiae & Innocentibus Christianis quibus Dominus prov•dens ait de profitis malis. M•tth. 23. Quae dicunt facire Quae autem faciunt nolite facere dicunt enim & non faci•nt: ut ce•ta sit spes fidelibus Quae non in homine sed in Domino collocata Never tempestate Sacril•gi Schisms dissipetur.
De Liberi• S. Jerom. in Catal•go Viror. illust. For•un•tianus Aquil•iensis in hoc det•stabilis habetur, quod Liberium primus soilicitavit & fregit, & ad subscriptionem hereseos compulit. Zozomen. Lib. 4. c. 14. Nam cum Eudoxius & caeteri cum eo Antiochiae heresis Aeianae fautores Epi•tolam Hosii nacti fuissent rumorem dissiparunt, Libertum quoque verbum Consubstantiale rejec•sse. Zozomen lib. 4. cap. 4. Vic•ssim autem Confessionis fidei form•lam a Lib rio addux•runt, quae illis q•i filium Patri non substantia, & caeteris rebus omnibus simili•er asseverarent interdixit Ecclesiâ. Socrat. lib 4. ca•. 11. Macedoniani Liberio Literas osterunt; ille eas recipere noluit. Nam eos sectae Arianae faatores dixerit, propteria ab Ecclesia recipi non posse, utpote qui sidem Nicaeni Consilii abrog•ssent. Epist. Liberii ad Constantium August N hil addidi Epic•patus Uchis Romae, Nihil minus passus sum, & illam sidem servans, quae per successi•nem tantorum Episcoporum cucurrit, illibatam custodire •emper exopto. St. Athanas Epist. and solitariam vitam og ntes. Magna quoque & ibi dicendi Libettate usus est. Desine i quiens Imperator prosequi Christianos: Ne tenta per me haereticam Impietatem in Ecclesiam introducere. Ad omnia potius parati sumus quam nos Christiani eo deven•amus ut Ariani appellamur. Liberius post Exactum in Exilio Biennium inflexus est minis { que } mortis ad subscriptionem inductus. Verum illud illud ipsum & eorum violentiam, & Liberii in haeresim odium, & suum pro Athanasio suffragium cum Liberos affectus habebat satis coarguit: Quae enim per tormenta contra priorem sententiam extorta sunt ca jam non metuentium, sed ita cogentium Voluntates habendae sunt.
De Liberi• S. Jerome in Catal•go Vior. Illust. For•un•tianus Aquil•iensis in hoc det•stabilis habetur, quod Liberium primus soilicitavit & fregit, & ad subscriptionem hereseos compulit. Zozomen. Lib. 4. c. 14. Nam cum Eudoxius & Caeteri cum eo Antioch heresies Aeianae fautores Epi•tolam Hosii nacti fuissent rumorem dissiparunt, Libertum quoque verbum Consubstantial rejec•sse. Zozomen lib. 4. cap. 4. Vic•ssim autem Confessionis fidei form•lam a Lib rio addux•runt, Quae illis q•i Son Patri non Substance, & caeteris rebus omnibus simili•er asseverarent interdixit Ecclesiâ. Socrates lib 4. ca•. 11. Macedonians Liberio Literas osterunt; Isle eas recipere noluit. Nam eos sectae Arianae faatores dixerit, propteria ab Ecclesia recipi non posse, utpote qui sidem Nicaean Consilii abrog•ssent. Epistle Libraries and Constantinum August N hill addidi Epic•patus Uchis Rome, Nihil minus passus sum, & Illam sidem servans, Quae per successi•nem Tantorum Bishops cucurrit, illibatam Guard •emper exopto. Saint Athanasius Epistle and solitariam vitam og ntes. Magna quoque & There dicendi Libettate usus est. Desine i quiens Imperator prosequi Christians: Ne tenta per me haereticam Impietatem in Church introducere. Ad omnia potius Parati sumus quam nos Christians eo deven•amus ut Ariani appellamur. Liberius post Exactum in Exilio Biennium inflexus est minis { que } mortis ad subscriptionem inductus. Verum illud illud ipsum & Their violentiam, & Libraries in haeresim odium, & suum Pro Athanasio suffragium cum Liberos affectus habebat satis coarguit: Quae enim per tormenta contra priorem sententiam extorta sunt circa jam non metuentium, sed ita cogentium Voluntates habendae sunt.
St. Amoros Lib. 3. de Vi•gimbas. Pem•us est soror sancta b•arae memoriae Liberii praecepta revolvere ut quo Vir •anctior eo Sermo accedat Gratior.
Saint Amoros Lib. 3. the Vi•gimbas. Pem•us est soror sancta b•arae Memoriae Libraries praecepta revolvere ut quo Vir •anctior eo Sermon Accedat Gratior.
St. Jerom: Liv. cont. Luc•f•ianos. De NONLATINALPHABET nomi•e ve•o abiciiendo Verisimilis tatio probabatur q•ia in Scrip•uris alebant non invenitur & multos simpliciotes novitate sua scandalizet Placuit aufer•i. N•n erat curae Ep scopis de Vocabulo cum sensus esset in tuto. Tunc NONLATINALPHABET nomen abolitum est tune Nicaeniae fidei damnatio conclamata est Ingemuit totus Orbis & Arianum se esse miratus est. Pe•iclitabatur Navicula Apostolorum. Urgebant Venti fluctubus Latera tundebantur nihil jam supererat spei. Dominus Excitatur, imperat tempestati Bestia moritur tranquillitas rediit. Episcopi Orientales in Ariminensii Consilio decepti erant ad tempus sed & cito scipsos corrigebant & ante Correct•onem non in Haeresim sed in fraudulentam fidei formulam obreptio cousensu inciderunt. Concurrebant Episcopi q•i Ariminensibus dol•s erant irretii contestantes Corpus Domini & quicquid in Ecclesia Sanctum erat se nihil mali in sua fide suspicatos putavimus aiebant sensum Congruere cum verbis. St. Ambros. Lib. 1. de side Cap. Ultima, Ad simplices decipiendos misero colore fraudis suae Impietatem obduxit.
Saint Jerome: Liv. contentedly. Luc•f•ianos. De nomi•e ve•o abiciiendo Verisimilis tatio probabatur q•ia in Scrip•uris alebant non Invenitur & multos simpliciotes Novitiate sua scandalizet Placuit aufer•i. N•n erat Curae Epistle scopis de Vocabulo cum sensus esset in Tutor. Tunc Nome abolitum est tune Nicaeniae fidei damnatio conclamata est Ingemuit totus Orbis & Arianum se esse Miratus est. Pe•iclitabatur Navicula Apostolorum. Urgebant Venti fluctubus Latera tundebantur nihil jam supererat Spei. Dominus Excitatur, Implead tempestati Beast moritur tranquillitas Redit. Bishops Orientales in Ariminensii Consilio decepti Erant ad Tempus sed & Quick scipsos corrigebant & ante Correct•onem non in Haeresim sed in fraudulentam fidei formulam obreptio cousensu inciderunt. Concurrebant Bishops q•i Ariminensibus dol•s Erant irretii contestantes Corpus Domini & quicquid in Ecclesia Sanctum erat se nihil mali in sua fide suspicatos putavimus aiebant sensum Congruere cum verbis. Saint Ambos Lib. 1. de side Cap. Ultima, Ad simplices decipiendos misero colore fraudis suae Impietatem obduxit.
St, Aug. Ep. 48 con•. V•ncent. Donat. Quod in suis firmis eminebat, tunc Ecclesia de infirmis autem & seductis. Verum erat quod di•it Jeron. totus orbis ingemuit
Saint, Aug. Epistle 48 con•. V•ncent. Donat. Quod in suis firmis eminebat, tunc Ecclesia de infirmis autem & seductis. Verum erat quod di•it Jeron. totus Orbis Ingemuit
St. August. Q•od factum est semini Abr•hae sicut stellae Coeli, & sicut arena quae est ad oram maris. Ut in stellis Coeli pauciotes, firmiores, clariores { que } intell guntur. In arena autem maritini li•o•is multitudo infirmorum, at { que } carnalium quae fl•ctubus operitut atque tu•batur.
Saint August. Q•od factum est semini Abr•hae sicut Star Coeli, & sicut arena Quae est ad Oram maris. Ut in Stellis Coeli pauciotes, firmiores, clariores { que } intell guntur. In arena autem maritini li•o•is multitudo infirmorum, At { que } carnalium Quae fl•ctubus operitut atque tu•batur.
St. August. Quis enim nescit illo tempore obscuris Verbis multos parvi sensus fuisse delusos ut putarent hoc ab Arianis credi quod ipsi crederent: Quamquam & illi qui firmissi ni fuerunt, & verba Haereticorum insidiosa intelligere potuerunt; Sed pauci quidem in comparatione caeterorum; sed tamen etiam ipsi quidem fortiter pro side Exulabant, ac hc Ecclesia quae per omnes crescit in frumentis Dominicis conservata est.
Saint August. Quis enim nescit illo tempore Obscuris Verbis multos parvi sensus Fuisse delusos ut putarent hoc ab Arians credi quod ipsi crederent: Quamquam & illi qui firmissi ni fuerunt, & verba Haereticorum insidiosa intelligere potuerunt; Said Pauci quidem in comparation caeterorum; sed tamen etiam ipsi quidem fortiter Pro side Exulabant, ac Hc Ecclesia Quae per omnes crescit in frumentis Dominicis Conservator est.
Greg. Nyssen. E•ist. ad Eustach•am & Amb•osiam interprete •sa•co Casausbon. Num mille annorum ingurgitationem pollicemur Judaicam? Num victimarum mactationem rerum restitutum iti docemus? Num ad terrestrem Je•usalem spes hominum inclina••us? St. Aug. Lib. 20. de Civit. Dei. Quae opinio utcunque etiam tolerabilis si al•quae delic•ae spirituales in illo Sabbatho affuturae fanctis per Dominum crederentur. St. Jerom. Lib. 3. in Math. Cap. 19 St. Chrysost. Tom. 5. Orat. 7 Just•n. in Dialogo. cum Tryphone.
Greg. Nyssen. E•ist. ad Eustach•am & Amb•osiam interpret •sa•co Casausbon. Num mille Annorum ingurgitationem pollicemur Judaicam? Num victimarum mactationem rerum restitutum iti docemus? Num ad terrestrem Je•usalem spes hominum inclina••us? Saint Aug. Lib. 20. de Civit Dei. Quae opinio utcunque etiam tolerabilis si al•quae delic•ae spirituales in illo Sabbath affuturae fanctis per Dominum crederentur. Saint Jerome Lib. 3. in Math. Cap. 19 Saint Chrysostom Tom. 5. Orat 7 Just•n. in Dialogo. cum Tryphon.
St. Dyonis. N•llum fere Sacramentum Hierarchii ordinis sine Div•na Eucharistia pe sicitur. St. D. E•d. Hier. cap. 3. N q•e enim ferme fas est S•cerdoratis maneris myst•rum aliquod pe•ag• nisi Divinum illud Eu••aristiae Augustissim•mq•e Sacram•ntum com•leat. Concil. L. ••c. Can. 7. Inun•tos eriam san•to chrisma•• Divino S cramento co•man care conve•it.
Saint Dyonis. N•llum fere Sacramentum Hierarchii Order sine Div•na Eucharistia pe sicitur. Saint D. E•d. Hier. cap. 3. N q•e enim ferme fas est S•cerdoratis maneris myst•rum aliquod pe•ag• nisi Divinum illud Eu••aristiae Augustissim•mq•e Sacram•ntum com•leat. Council. L. ••c. Can. 7. Inun•tos eriam san•to chrisma•• Divino S cramento co•man care conve•it.
St. Basil. Qui mo••uus est (〈 ◊ 〉) B•p•izatus ab omni peccato repu•gatus est. Homil. 13. Baptismus est peccati mots. Animi regeneratio vehiculum ad Coelum Regni coelestis concil•atio Adoptionis gradus. Concil. Eliber. Can. 77. Concil. F•orent.
Saint Basil. Qui mo••uus est (〈 ◊ 〉) B•p•izatus ab omni Peccato repu•gatus est. Homily 13. Baptismus est peccati mots. Animi regeneratio vehiculum ad Coelum Regni coelestis concil•atio Adoptionis gradus. Council. Eliber. Can. 77. Council. F•orent.
Ep. 106. Nullu• q•i•se meminit Cath li•ae fidei Christianum negat aut dubitat parvulos non accepta Gratia Regenerationis in Christo sine cibo carnis & sanguinis potu habere in se vitam ac per hoc pae•ae aeternae obnoxios. Lib. 2 de Trinitate Cap. 24. Unde nisi ex ant qua ut &c. Existimo & Apostolica Traditione qua Ecclesiae Christi insitum tenet preter. Baptismum & participationem Dominicae mensae non ad Regnum Dei sed nec ad salutem•a ternam posse quamquam hominum prevenire hoc enim Scriptura testatur, Aug. Lib. 2. de Peccatorum ment•s & Remiss. Lib. 1
Epistle 106. Nullu• q•i•se Meminit Catholic li•ae fidei Christian negate Or dubitat Small Children non accepta Gratia Regenerationis in Christ sine Cibo carnis & Blood potu habere in se vitam ac per hoc pae•ae aeternae obnoxios. Lib. 2 de Trinitate Cap. 24. Unde nisi ex Ant qua ut etc. Existimo & Apostolica Tradition qua Ecclesiae Christ insitum tenet preter. Baptism & participationem Dominicae mensae non ad Kingdom Dei sed nec ad salutem•a ternam posse Quamquam hominum prevenire hoc enim Scripture testatur, Aug. Lib. 2. de Peccatorum ment•s & Remiss. Lib. 1
Pradestin Sanctorum. Regenerationem haberi per Baptismum. P•trus Chrysologus Serm. 137. St. Hieron. in Dlalogo adversus Luciferimos. Si ad Episcopi tantum Imprecationem Spiritu Sanctus defluit nempe in Confirmatione q•ae ab Episco•s •olis fieri solebat Lugendi sunt qui in Vinculis aut in Castellis aut in Remotioribus loc•s per Praesbytires & Diaconos Baptizati ante dormierunt quam ab Episcopis inviserentur. 〈 ◊ 〉 St. Prosper Sentent 34. Per Sacramentum Sanguinis Christi intelligi Christi Passionem quam•unusquisque participat qui per Dei Gratiam Regenetatur. Tulgentius de side ad Petrum. Firmissime rene & nullatenus dubites Parvulis qui•nec propria voluntata credere ne• poenitentiam pro peccato quod originalitur trahunt agere possunt Sacramentum fidei quod est Sauctum Baptisma quandiutorum aetas Rationis Capax esse non potest sufficere ad salutem. Tuamensis Tract. de Statu Parvulorum cap. 23. Vita non habetur sine Manducatione corporis Christi. Ac soeietate membrorum ejus qua acq•iritur per Baptismum Christum quam isti sancti (Ut colligitur ex Aug. Lib. 21. de Civit. Dei Cap. 25. & Tract. in Johan. & ex Innocent. in Ep. ad Patres Concil. Millevit. ) Intelligunt per illam ad vitam aeternau• habendam. Hugo de Sacram. Lib. 2. Cap. 20. Nulli est aliquatenus imbigendum tunc unum quemque fidelium corporis sanguinis que Domini participem fieri quando • Baptismo membrum corpotis Christi efficitur.
Pradestin Sanctorum. Regenerationem haberi per Baptism. P•trus Chrysologus Sermon 137. Saint Hieron. in Dlalogo Adversus Luciferimos. Si ad Bishops Tantum Imprecationem Spiritu Sanctus defluit nempe in Confirmation q•ae ab Episco•s •olis fieri solebat Lugendi sunt qui in Vinculis Or in Castles Or in Remotioribus loc•s per Praesbytires & Diaconos Baptized ante dormierunt quam ab Episcopis inviserentur. 〈 ◊ 〉 Saint Prosper Sentent 34. Per Sacramentum blood Christ intelligi Christ Passionem quam•unusquisque participate qui per Dei Gratiam Regenetatur. Tulgentius de side ad Peter. Firmissime rene & At no time dubites Parvulis qui•nec propria voluntata Believe ne• poenitentiam Pro Peccato quod originalitur trahunt agere possunt Sacramentum fidei quod est Sauctum Baptism quandiutorum Aetas Rationis Capax esse non potest sufficere ad salutem. Tuamensis Tract. de Statu Parvulorum cap. 23. Vita non habetur sine Manducation corporis Christ. Ac soeietate Members His qua acq•iritur per Baptism Christ quam Isti sancti (Ut colligitur ex Aug. Lib. 21. de Civit Dei Cap. 25. & Tract. in John. & ex Innocent. in Epistle ad Patres Council. Millevit.) Intelligunt per Illam ad vitam aeternau• habendam. Hugo de Sacrament Lib. 2. Cap. 20. None est aliquatenus imbigendum tunc Unum quemque Fidelium corporis Blood que Domini participem fieri quando • Baptismo Limb corpotis Christ efficitur.
St. B•rnard Serm. de C na Domini. Hostra quam vides Jam non est panis sed caro mea quae pependit in •ruce; similiter l quor iste quem vides jam non est vinu•ised sanguis meus quem pro te sudi in pretium.
Saint B•rnard Sermon de C na Domini. Hostra quam vides Jam non est Paris sed Caro mea Quae pependit in •ruce; similiter l quor iste Whom vides jam non est vinu•ised sanguis meus Whom Pro te sudi in Price.
Alex. St. Cyril Ep. ad Calcsyrum. Influis oblatis vim vitae convertens ea in Veritatem propriae carnis. St. Chrysost, Qui ve•o haec sanctificat transmutat. St. Greg. Nyssen. Dei Verbo Sanctificatum panem in Dei Verbo Corpus credo transmutaritrans elementata eorum quae apparent natura•• St. Cyril Cateches 13. Mystagogiva panis Eucharistiae post Spiritus Sancti Invedationem non est amplius panis communis sed Corpus Christi. Cyril. Aquam aliquando mutavit in Vinum in Caena Gallieae & non credemus dicenti quod Vinum in Sang•inem transmutasset. St. Ambrose Lib. 4 de S•crament. Panis iste panis est ante verba Sacramentorum ubi accesserit Consecratio de pane fit caro Christi. Cap. 4. Non erat Corpus Christi ante Consecrationem sed post Consecrationem, dico quod jam est Corpus Christi ergo didic•sti quod ex pan• fit Corpus Christi. E• q•od Vinum & aqua in calicem mittitur sed sit Sanguis Consecratione verbi Caelestis. Cap. 5. Antequam consecretur panis est ubi autem verba Christi accesserint Corpus est Christi accipite & edite •x•eo omnes hoc •est Corpus meum. St. Cyprian de Caena D•mini. Panis ist• quem Dominus Discipulis portigebat non essigie sed natura mutatus omnipotentia ve•bi factus est caro. St. Jerome 150. ad Hedibiam nes audiamus. Panem quem fregit Dominus deditque Discipulis esse Corp•s D•mini salvatoris. St. Aug. ad Psal. 33. Concione. Ferebatur Christus in manibus suis & quando commendans ipsum Corpus suum ait. H•c est Corpus meum ferebat enim illud in manibus suis. Lib. S•ntent. Prosperi. Ante Consecrationem Panem & Vinum quod natura formavit p•st Consecrationem vero carnem & •anguinem Christi.
Alexander Saint Cyril Epistle and Calcsyrum. Influis oblatis vim vitae convertens ea in Veritatem propriae carnis. Saint Chrysostom, Qui ve•o haec sanctificat transmutat. Saint Greg. Nyssen. Dei Verbo Sanctificatum Bread in Dei Verbo Corpus credo transmutaritrans elementata Their Quae apparent natura•• Saint Cyril Cateches 13. Mystagogiva Paris Eucharistiae post Spiritus Sancti Invedationem non est Amplius Paris Communis sed Corpus Christ. Cyril. Aquam aliquando mutavit in Vinum in Cena Gallieae & non credemus dicenti quod Vinum in Sang•inem transmutasset. Saint Ambrose Lib. 4 the S•crament. Panis iste Paris est ante verba Sacramentorum ubi accesserit Consecration de pane fit Caro Christ. Cap. 4. Non erat Corpus Christ ante Consecrationem sed post Consecrationem, dico quod jam est Corpus Christ ergo didic•sti quod ex pan• fit Corpus Christ. E• q•od Vinum & aqua in calicem mittitur sed sit Sanguis Consecration verbi Caelestis. Cap. 5. Antequam consecretur Paris est ubi autem verba Christ accesserint Corpus est Christ accipite & edite •x•eo omnes hoc •est Corpus meum. Saint Cyprian de Cena D•mini. Panis ist• Whom Dominus Discipulis portigebat non effigy sed Nature mutatus Omnipotentia ve•bi factus est Caro. Saint Jerome 150. ad Hebrew nes Let us hear. Bread Whom fregit Dominus deditque Discipulis esse Corp•s D•mini Salvatoris. Saint Aug. and Psalm 33. Consorting. Ferebatur Christus in manibus suis & quando commendans ipsum Corpus suum ait. H•c est Corpus meum ferebat enim illud in manibus suis. Lib. S•ntent. Prosper. Ante Consecrationem Bread & Vinum quod Nature formavit p•st Consecrationem vero Carnem & •anguinem Christ.
Origen •. Levit. hom. 7 St. Hilarie in Mat. Nazienz. in Pa•cha Hierom. ad Hedibiam. Intelligit sanguinem vitis Verae quem Christus nobiscum bibit in Regno Ecciesiae. Eucher quaest. in Mathaeum: Regnum Dei Ecclesia est, in quo quotidie bibit sanguinem suum Christus per sanctos suos tanquam caput in membris suis.
Origen •. Levit. hom. 7 Saint Hillary in Mathew Nazienz. in Pa•cha Hieronymus ad Hebrew. Intelligit sanguinem vitis Verae Whom Christus nobiscum bibit in Regno Ecciesiae. Eucher Question. in Matthew: Kingdom Dei Ecclesia est, in quo quotidie bibit sanguinem suum Christus per sanctos suos tanquam caput in membris suis.
Luth. Epist. ad A•gent•nenses Anno 1525. Christum a nobis pri•• promulgatum audemus gloriari. Tertul. de pr•script. Ego sum haeres Apostolorum atque ex illis sumus antequam nihil aliter fuit quam sumus.
Luth. Epistle ad A•gent•nenses Anno 1525. Christ a nobis pri•• promulgatum audemus Gloriari. Tertulian de pr•script. Ego sum haeres Apostolorum atque ex illis sumus antequam nihil aliter fuit quam sumus.
St. Cyprian in Lib. de Lapsis. St. Basil. Epist. 289 Ad Caesarcam Patriciam Alexandriae autem & per Aegyptum unusquisque etiam de plebe ut plutinum Domi suae habet communionem. Hypatius. In suae fidei professione. Fateor sub altera tanrum specie totum atque in•egrum Christum verumque Sacramentum sumi.
Saint Cyprian in Lib. de Lapsis. Saint Basil. Epistle 289 Ad Caesarcam Patriciam Alexandria autem & per Egyptum unusquisque etiam de plebe ut plutinum At home suae habet communionem. Hypatius. In suae fidei profession. Fateor sub altera tanrum specie totum atque in•egrum Christ verumque Sacramentum sumi.
St. Aug. de Consus Evangelist. lib. 3. cap. 25. Hesych. Lib. 2. i• … Liviticum, Cap. 9. Beda ad 24. Cap Lucae. Se. Chrysost: Homil 16. Operis imperfecti in Mathaum.
Saint Aug. de Consus Evangelist. lib. 3. cap. 25. Hesych. Lib. 2. i• … Liviticum, Cap. 9. Beda ad 24. Cap Luke. Se. Chrysostom: Homily 16. Operis imperfecti in Mathaum.
Thedoret in Lib. 1. Regum. Quaest. 1. Fecit obscuritatem in Scriptura, mutatio ex alia Lingua in ia aliam. Et quod studuerint interpretes pressis insistentes vest •is de verbo in ve•bum interpretati.
Thedoret in Lib. 1. Regum. Question 1. Fecit obscuritatem in Scripture, Change ex Alias Lingua in in aliam. Et quod studuerint interprets pressis insistentes vest •is de verbo in ve•bum interpretati.
Hier m. in proaemio 〈 ◊ 〉 Ez•ch•el. ••••i••o Judaeo um est nisi q•is apud •os ae•at•• ••c•d•••li Ministe•ii, i. e. Trigesimum annum impleverit, nec prinicpium Genese•s nec canticum canticorum nec h•j s voluminis principiam & finem legere p•im•titur. St. Greg N•zianz. O•at. S•u Ap•log. H•b eorum ••p•ente• h•nc olim legem Hebrae• •uist• na•rant. Inprimis rectam & l••de d•g•n•n q•• non •u• •is aetati quivi• Libe• Scripturae conceditur ne ob externa• speciem Imperatoribus pl•r•m•• d•t••men•i affe•ti possit.
Higher m. in Proaemio 〈 ◊ 〉 Ez•ch•el. ••••i••o Judeo um est nisi q•is apud •os ae•at•• ••c•d•••li Ministe•ii, i. e. Trigesimum annum impleverit, nec prinicpium Genese•s nec canticum canticorum nec h•j s voluminis principiam & finem Legere p•im•titur. Saint Greg N•zianz. O•at. S•u Ap•log. H•b Their ••p•ente• h•nc Once legem Hebrae• •uist• na•rant. Inprimis rectam & l••de d•g•n•n q•• non •u• •is Aetati quivi• Libe• Scriptures conceditur ne ob externa• Specimen Imperatoribus pl•r•m•• d•t••men•i affe•ti possit.
St. Chrysostom. •omil. 40. in Joh. Christus Judaeo. ad Scripturatum non simplicem & nudam lect•onem sed ad investigationem per quam diligenter relegavit. Non enim dixit Leg•te Scripturas sed scrutamini D•vina enim summa indigent diligentia.
Saint Chrysostom. •omil. 40. in John Christus Judeo. and Scripturatum non simplicem & nudam lect•onem sed ad investigationem per quam diligently relegavit. Non enim dixit Leg•te Scripturas sed Search D•vina enim summa indigent Diligentia.
St. Athanas. De Verbi hic •nati ne ad Scripturatum indag nem verumque int•llectum opus est vita proba animo pu•o & Vi•tute q•ae secundum Christum est. St. Basil Proaemium in Es••am. Denique accedit huc quod vitae quoque puritas r•quiritur ut ad moralis Virtut•s Exercitationem pertineat quod non sacris Scriptur•s obvodutum est dijudicare. St. Iraeneus. Scriptur• quidem perfectae sed nos minores ac novissimi a Verbo Dei & ejus Spiritu. Quaedam quidem absolvamus secundum Gratiam Dei. Q•aedam autem com•endemus Deo & non solum in hoc saeculo sed & in futuro; ut semper quidem Deus doceat homo autem semper discat q•ae
Saint Athanasius De Verbi hic •nati ne ad Scripturatum indag nem verumque int•llectum opus est vita proba animo pu•o & Vi•tute q•ae secundum Christ est. Saint Basil Proemium in Es••am. Denique Accedit huc quod vitae quoque puritas r•quiritur ut ad Moral Virtut•s Exercitationem pertineat quod non sacris Scriptur•s obvodutum est dijudicare. Saint Irenaeus. Scriptur• quidem perfectae sed nos minores ac novissimi a Verbo Dei & His Spiritu. Quaedam quidem absolvamus secundum Gratiam Dei. Q•aedam autem com•endemus God & non solum in hoc saeculo sed & in futuro; ut semper quidem Deus doceat homo autem semper Discat q•ae
Indicat. Justin Martin. in F•ne 1. Apolo•. 2. Quod conveni• ban• Christiani diebus Domin•c & primum Legebantur S•ri•tu•ae de inde fi•bat concio a antistit postren•o inter sed de rebu Divinis Sermone mi•cebant. B•llarm. St. Cypr. Ep. a Pompeium. & E• ad Quo•••um. Aug L•b. 2. de Baptismo contra D•nat. St. •asil. Quast. 27 Am•ros. S aulius. Theodoret & Occumin Cap. 14. Corinth.
Indicat. Justin Martin. in F•ne 1. Apolo•. 2. Quod conveni• ban• Christians diebus Domin•c & primum Legebantur S•ri•tu•ae de inde fi•bat Concio a antistit postren•o inter sed de rebu Divinis Sermon mi•cebant. B•llarm. Saint Cyprus Epistle a Pompeius. & E• ad Quo•••um. Aug L•b. 2. de Baptismo contra D•nat. Saint •asil. Quast. 27 Am•ros. S aulius. Theodoret & Occumin Cap. 14. Corinth.
P. 13. P. 8. 1 Kings 2.6. Tobiae 4.18. Z•ch. 9 11. • Malach. 12 39. Math. 5.26. Math. 12.31. 1 Corinth 3.12. Philip. 2.10. Litu•g. Jacobi F•c Domine ut Ob•atio nostra sit gra•a &c. — in Propi iatione Peccato•um nostrorum & in •e•uiem animatu• e•rum qui ante nos obdormierunt. Litu•g. St P tri. Memento D••ine, &c. — Ipsis D•mi• … e & omn bus Chri• … to qu••scen•ibus lo• … um refrigeri• & P•• … is indulgeas depte•amur. • … iturg. Eccle. Alex• … d. Animabus p• … um & fratium no• … rorum qui ante in Christi fide ob•or•ierunt dona requi• … m Domine Deu• … oster.
P. 13. P. 8. 1 Kings 2.6. Tobiae 4.18. Z•ch. 9 11. • Malachi 12 39. Math. 5.26. Math. 12.31. 1 Corinth 3.12. Philip. 2.10. Litu•g. Jacobi F•c Domine ut Ob•atio nostra sit gra•a etc. — in Propi iatione Peccato•um nostrorum & in •e•uiem animatu• e•rum qui ante nos obdormierunt. Litu•g. Saint P Tri. Memento D••ine, etc. — Ipse D•mi• … e & omn bus Chri• … to qu••scen•ibus lo• … um refrigeri• & P•• … is indulgeas depte•amur. • … iturg. Eccle. Alex• … worser. Spirits p• … um & fratium no• … rorum qui ante in Christ fide ob•or•ierunt dona requi• … m Domine Deu• … oster.
Liturg. Syria. St. Basil. Meminerit Deus o•n si qui tramsierunt ex hoc mundo; •ecreet eos in tabernaculo su•, traducat per mansiones horrid•s. & tabernaculis luculentis collocet, eruat ex densis•i•is tenebris. Tribulatione & dolore ne intret cum iis in juditium; si quid ut homines in ca••e vestiti peccaverint iis remit•at. L•b. 8. Apost. Constitit. 41. Oremus pro fratribus nostris qui in Ch•isto obdormie unt ut D•us sum•ae e•ga hom•nes Charitatis q•i animam defuncti suscepit; rem•ttat ei omne peccatum vol•ntarium & involuntarium, &c St. D•onys. Eccl s. Histor. Cap 7. Ep. 2. & 3 Post a••cedent venerab•l s p aesul p•eccm super defuncto sa•ratissi•am perag•t. Postea precauit orati• illa divinam clementia• ut cuncta •i •ittat peccata per infi•mitatem humana• comm•sla, cumque in luce st•tuit & reg•one vivorum. St. Clem. Ep. 1 Quotidiana p•aedicatio haec erat. Deum orare; pauperes ••creare, infirmos visitate mortuos sepel•re, diligenter eorum exequi•s peragere, pr• { que } islora•e & elce•••. synas dare,
Liturgy Syria. Saint Basil. Rememberit Deus o•n si qui tramsierunt ex hoc mundo; •ecreet eos in tabernaculo su•, traducat per Mansiones horrid•s. & tabernaculis luculentis collocet, eruat ex densis•i•is tenebris. Tribulation & dolore ne intret cum iis in juditium; si quid ut homines in ca••e vestiti peccaverint iis remit•at. L•b. 8. Apost. Constitit. 41. Oremus Pro fratribus nostris qui in Ch•isto obdormie unt ut D•us sum•ae e•ga hom•nes Charitatis q•i animam Defuncti suscepit; rem•ttat ei omne peccatum vol•ntarium & involuntarium, etc. Saint D•onys. Ecclesiastes s. History Cap 7. Epistle 2. & 3 Post a••cedent venerab•l s p aesul p•eccm super defuncto sa•ratissi•am perag•t. Postea precauit orati• illa divinam clementia• ut Everything •i •ittat Peccata per infi•mitatem humana• comm•sla, cumque in luce st•tuit & reg•one vivorum. Saint Clem. Epistle 1 Quotidian p•aedicatio haec erat. God orare; Paupers ••creare, Infirmos visitate Mortuos sepel•re, diligently Their exequi•s peragere, pr• { que } islora•e & elce•••. synas Dare,
Epiphan. Haeres. 7• Numquid in hon• … stae •unt Nuptiae Numquid impuru• … cubile? At a Pr• … phetis & Pontificbus prohibentur propter majus Ministerium. Nam post quam Propheravit Moses, non amplius conjunctus est uxori non amplius Liberos genuit habet enim vitam, Domino vacantem vacare autem Domino non potest qui mariti Officio fungtiur.
Epiphanius. Haeres. 7• Numquid in hon• … State •unt Nuptiae Numquid impuru• … cubile? At a Pr• … phetis & Pontificbus prohibentur propter Majus Ministerium. Nam post quam Propheravit Moses, non Amplius conjunctus est uxori non Amplius Liberos genuit habet enim vitam, Domino vacantem vacare autem Domino non potest qui Mariti Officio fungtiur.
St. August. Serm. de Sa ctis 11. O Beata Maria culpas nostras o•ando excusa admitte nostras pre••es intra Sacra•ium e•auditionis accipe q•od oste•imus, •eqona qu•d rogamus, excusa q••d timemus quia tu es spes unica peccatorum per te speramus veniam delictorum, & in te Beatissima nostrorum expectatio est p•aemiorum. Sancta Ma•ia succ•rre miseris juva pusillanimes, re•ove slebiles, ora pro popule; Intercede pro devoto saeminaeo s•xu, sentiant omnes tuum juvamen qui cunque celebrant tuam Commemorationem. Sint tibi studi• assidue orare pro populo Dei quae meruisti benedicta Redemptorem ferre mundi qui vivit & regnat in saeculo saeculorum. Sancta & Immaculata Virgo Dei Genetrix Maria, & Mater Domini nostri Jesu Christi. Intervenite digneris pro me apud illum cujus meruisti effici templum. Sanct. Michael, Sanct. Gabriel, Sanct. Raphael, Sanct. Chori Angelorum, Archangelorum, Patriarcharum atque Prophetarum, Apostolorum, Evangelistarum, Martyrum, Confelloium, Sacerdotum, Levitarum, Monachorum, Virginium omniumque justorum illum qui vos eligit, & de cujus •ontemplatione gaudetis V•s rogare pr• sumo ut p••me culpabili••psi Deo supplicare dignemini qua••••s de saucibus Diaboli ▪ & de morte perpetua metear liberati. Tom. 9. •ib. Meditat. Cap. 40.
Saint August. Sermon de Sa ctis 11. O Beata Maria culpas nostras o•ando Excusa admit nostras pre••es intra Sacra•ium e•auditionis Receive q•od oste•imus, •eqona qu•d Rogamus, Excusa q••d Timemus quia tu es spes Unique peccatorum per te Speramus veniam delictorum, & in te Beatissima nostrorum expectatio est p•aemiorum. Sancta Ma•ia succ•rre miseris juva pusillanimes, re•ove slebiles, ora Pro popule; Intercede Pro devoto saeminaeo s•xu, Sentient omnes tuum juvamen qui cunque celebrant tuam Commemorationem. Sint tibi studi• assidue orare Pro populo Dei Quae meruisti Benedicta Redemptorem Far mundi qui vivit & Reigneth in saeculo saeculorum. Sancta & Immaculata Virgo Dei Genetrix Maria, & Mater Domini Our Jesu Christ. Intervenite digneris Pro me apud Ilum cujus meruisti effici Templum. Sanct. Michael, Sanct. Gabriel, Sanct. Raphael, Sanct. Chori Angels, Archangelorum, patriarcharum atque Prophetarum, Apostolorum, Evangelistarum, Martyrs, Confelloium, Sacerdotum, Levitarum, Monachorum, Virginium omniumque Justorum Ilum qui vos eligit, & de cujus •ontemplatione gaudetis V•s Rogare pr• sumo ut p••me culpabili••psi God supplicare dignemini qua••••s de saucibus Diaboli ▪ & de morte perpetua metear Liberati. Tom. 9. •ib. Meditat Cap. 40.
Constit. Apost. 8. NONLATINALPHABET. Canon. 27 Ex his qui caelibes ad Clerum pervenerunt jubentus ut Lectores tantum & Cantores (si velint) nuptias contrahant. Can. 6. Apostol. Episcopus aut Praesbyter uxorem propriam praetextu Religionis non abjiciat. Can. 48. Trullan. Episcopi uxor debet in Monasterio aliq•o degere & providentia Episcopi sui frui. Hubertus Cardin•lis •ont. Nicetam. Non abj•ciant Clerici a cura sua ux•res. Et si reliquerint quoad torum. Concil. Neocaesar. Paesbyter si uxorem duxerit Ordine suo mov•atur. Concil. Ancyra. Can. 9. Concil. C•r•b•g. secundum Pa•i••tius. Bonum sibi videri ut secundum antiq•os Canones pro••beatur Cl•ric s ne post Ordinationem ullo modo uxores ducant sed ••lum pe•mittan•ur •i ill•s q•as ante O dinationem acceperunt. St. H•eron Lib 1. Adverti•s Joviniarum. Ecce reliqui••s omnia.
Constitut Apost. 8.. Canon. 27 Ex his qui caelibes ad Clerum pervenerunt jubentus ut Readers Tantum & Cantors (si velint) Nuptias contrahant. Can. 6. Apostle. Episcopus Or Presbyter uxorem propriam praetextu Religion non abjiciat. Can. 48. Trullan. Bishops uxor debet in Monastery aliq•o degere & Providentia Bishops sui frui. Hubertus Cardin•lis •ont. Nicetam. Non abj•ciant Clerici a Cure sua ux•res. Et si reliquerint quoad torum. Council. Neocaesar. Paesbyter si uxorem duxerit Order Sue mov•atur. Council. Ancyra. Can. 9. Council. C•r•b•g. secundum Pa•i••tius. Bonum sibi videri ut secundum antiq•os Canonas pro••beatur Cl•ric s ne post Ordinationem ullo modo Uxores ducant sed ••lum pe•mittan•ur •i ill•s q•as ante O dinationem acceperunt. Saint H•eron Lib 1. Adverti•s Joviniarum. Ecce reliqui••s omnia.
Citat. B•llarminis. Ch•ysost. Th odo••• O cumeniu•. Theop•yl•s. Ambrosius. ••ymo. Tertul. Lib. de Monogami•. Hieron Lib. 1. in Jovinianum. August. Lib. de opere M•n•chorum. Cap. 4. Ad h•• enim fid. les mulicies haben•es terreram substantiam ibant cum eis, & •inistrabant eis, de substantia sua, ut nullius indigerent horum quae ad necessaria huj•s vitae pertinent. Quod Beatu. Paulus lice•e sibi demonstrat. sicut & caeteri Apostoli faciebant, sed ca potestate senti •oluisle p•stea commemorat. Hoc quidam non intelligentes n•n sororem mulierem cum ille diceret. Numquid non habemus potestatem sororem mulierem circum•lucendi, sed uxorem interpretati sunt. F•••llit eos verbi Graeci NONLATINALPHABET amb•guitas.
Citat. B•llarminis. Ch•ysost. That odo••• O cumeniu•. Theop•yl•s. Ambrosius. ••ymo. Tertulian Lib. de Monogami•. Hieron Lib. 1. in Jovinian. August. Lib. de Opere M•n•chorum. Cap. 4. Ad h•• enim fid. les mulicies haben•es terreram substantiam John cum eis, & •inistrabant eis, de Substance sua, ut Nullius indigerent horum Quae ad necessaria huj•s vitae pertinent. Quod Beatu. Paulus lice•e sibi demonstrate. sicut & Caeteri Apostles faciebant, sed circa potestate Senti •oluisle p•stea commemorate. Hoc quidam non intelligentes n•n sororem mulierem cum Isle diceret. Numquid non habemus potestatem sororem mulierem circum•lucendi, sed uxorem interpretati sunt. F•••llit eos verbi Greeks amb•guitas.
Quod & Uxor & mulier eodem verbo graece dicitur quamquam hoc ita posuerit Apostolus ut falli non dubuerint: q•ia •eque mulierem tantum ait sed sororem mulierem, nequ• ducendi sed circumducendi, Veruntamen alios non fefellit interpretes haec ambiguitas, & mulierem non uxo•em interpretati sunt. Tit. 6. Exponunt 1 T•m. 3.2.
Quod & Uxor & mulier Eodem verbo greece dicitur Quamquam hoc ita posuerit Apostles ut Fallen non dubuerint: q•ia •eque mulierem Tantum ait sed sororem mulierem, nequ• ducendi sed circumducendi, Veruntamen Alioth non Fooled interprets haec ambiguitas, & mulierem non uxo•em interpretati sunt. Tit. 6. Exponunt 1 T•m. 3.2.
S•. Chrysost. Paulus Apostolus ubi ad gentes pr•ficisci••• summum virtutis pondus illis non imposuit, sed ubi in o•be Adulte •is, fornicationibusque repleto voiuit •ibes Pastores constituere, & quoniam V•rtutes •aro inveniebantur Episcopos ordinans Tito dixit, constitue Episcop•s sicut ego dispo•ui: Si quis &c. & unius uxo•is virum. Non ea ratione qu•d id nunc in Ecclesia observetur: opo•ter enim omni pr•rsus cas•tate S•c•rdotem ornatum •lle. Sed quod id quand q•e ad eos qui in fornicat•one erant, magnum suit, ideo dicit, Constitue Episcop•s sicut ego disposui• tibi; Si quis est sine crimine, unius uxoris vi•: Non quod id Legis l•co posu•rit, sed quod ••ori•ign scebat. Epist. 82. St. Ambros. in verba Sancti Pauli NONLATINALPHABET, &c. Unius uxoris virum praecipit esse; non quo exortem excludat conjugii, nam hoc supra legem p•ecept. est. Sed ut conj•gali castimo•ae servet ablu•ionis suae gratiam. Neque ite um ut filios in Sacerdotin c•eate Apostol ca invitetur authoritate: Habentem enim d•xit filios, non facientem. Lib. 1. Officiorum cap. 50. Inostensum exhibendum, & immaculatum min•sterium, nec ullo conjugali coitu violandum cognoscitis. Qui integro corpore, in corrupto pudore alieni etiam ab ipso consortio jugali sacri ministerii gratiam recipistis. St. Jeronymus L b cont. Vigilantium. in haec verbi; Oportet ergo Episcopum esse irreprehensibilem unius uxoris virum. Non enim dicit eligatur Episcopus qui unam ducat uxorem, & filios faciat, sed qui unam habue•it ux•rem & fili•s in omni su•ditos disciplina: Certe confiteris non posse esse Episcopum, qui in Episcopatu filios facit, aliequin si deprehensus fuerit, non quasi virtenebitur, sed quasi adulter damnabitur. Si Laicus & quicunque fidelis orare non potest, nisi c•reat officio conjugali: Sacerdoti cui semper pro populo offerenda sunt sacrificia semner orandum est, si semper orandum est, ergo semper carendum est matrimonio. St. Epiphan. Haeres. 59. Revera non suscipit sancta predicatio Dei post Christ, adventum eos qui a nuptiis mortua ipsorum ux•re, secundis nuptiis, conjuncti sunt, propter excellentem Sacerdotii dignitatem: Et haec certo sancta Dei Ecclesia cum sinceritate observat. Sed & adhue v•ven•em & Liberos gignentem unius uxoris virum non suscipit, sed cum qui se ab una continuit, •ut in viduitate vixit Diaconum, & Presbyterum, & Episcopum & Hypodiacontum, max•me ubi sinceri sunt Canones Ecclesiastici, Ac dices mihi, omnino inquibusdam l•cis adhuc liberos gignere, & Presbyteros, & Diaconos, & Hypodiaconos. At hoc non est juxta Canonem sed j•xta hominum mentem qua per tempus elanguit, & propter multitudinem ▪ cum non inveniretur ministerium.
S•. Chrysostom Paulus Apostles ubi ad gentes pr•ficisci••• summum virtue pondus illis non imposuit, sed ubi in o•be Adulte •is, fornicationibusque repleto voiuit •ibes Pastors constituere, & quoniam V•rtutes •aro inveniebantur Episcopos ordinans Tito dixit, constitue Episcop•s sicut ego dispo•ui: Si quis etc. & unius uxo•is virum. Non ea ratione qu•d id nunc in Ecclesia observetur: opo•ter enim omni pr•rsus cas•tate S•c•rdotem ornatum •lle. Said quod id quand q•e ad eos qui in fornicat•one Erant, magnum suit, ideo dicit, Constitue Episcop•s sicut ego disposui• tibi; Si quis est sine crimine, unius uxoris vi•: Non quod id Legis l•co posu•rit, sed quod ••ori•ign scebat. Epistle 82. Saint Ambos in verba Sancti Pauli, etc. Unius uxoris virum praecipit esse; non quo exortem excludat Conjugii, nam hoc supra legem p•ecept. est. Said ut conj•gali castimo•ae servet ablu•ionis suae gratiam. Neque item um ut Sons in Sacerdotin c•eate Apostle circa invitetur authoritate: Habentem enim d•xit Sons, non facientem. Lib. 1. Officiorum cap. 50. Inostensum exhibendum, & immaculatum min•sterium, nec ullo conjugali coitu violandum cognoscitis. Qui integro corpore, in corrupto Pudore Alieni etiam ab ipso consortio jugali sacri Ministerii gratiam recipistis. Saint Jeronymus L b contentedly. Vigilant. in haec verbi; Oportet ergo Bishop esse irreprehensibilem unius uxoris virum. Non enim dicit eligatur Episcopus qui unam ducat uxorem, & Sons Faciat, sed qui unam habue•it ux•rem & fili•s in omni su•ditos Discipline: Certain confiteris non posse esse Bishop, qui in Episcopatu Sons facit, aliequin si deprehensus fuerit, non quasi virtenebitur, sed quasi adulter damnabitur. Si Laicus & quicunque Fidelis orare non potest, nisi c•reat Officio conjugali: Sacerdoti cui semper Pro populo offerenda sunt Sacrifice semner Orandum est, si semper Orandum est, ergo semper carendum est Matrimonio. Saint Epiphanius. Haeres. 59. Indeed non suscipit sancta predicatio Dei post christ, adventum eos qui a Nuptiis Mortua Ipsorum ux•re, secundis Nuptiis, conjuncti sunt, propter excellentem Sacerdotii dignitatem: Et haec certo sancta Dei Ecclesia cum sinceritate Observation. Said & adhue v•ven•em & Liberos gignentem unius uxoris virum non suscipit, sed cum qui se ab una continuit, •ut in viduitate vixit Diaconum, & Presbyterum, & Bishop & Hypodiacontum, max•me ubi sinceri sunt Canonas Ecclesiastici, Ac dices mihi, Omnino inquibusdam l•cis Adhoc Liberos gignere, & Presbyters, & Diaconos, & Hypodiaconos. At hoc non est juxta Canonem sed j•xta hominum mentem qua per Tempus elanguit, & propter multitudinem ▪ cum non inveniretur ministerium.
St. August. 8. Faustum Man•chaum. Ille enim prohibet, qui hoc maium esse dieit; non qui huic bono aliud melius anteponit. St. Jerome in Math. 13.8. Centesimus, & sex•gesimus, & tricesimus fructus. Triginta referuntur ad Nuptias: Sexaginta vero ad vicuas: paro numerus Centesimus exprimit Virginitatis coronam, oro te, q•l haec loquitur; damnat Nuptias? Epist. 38. ad Lotum. Novitium. Si Tyro Christi es: Si fundamenta turris posuisti, ne d•cant Transeuntes. Hic homo caepit ae••ncare & non potuit perficere. Ca•nalis enim affectus est iste & adhuc veterem hominem sonat. St. August. Quaest, 127. Veteris ac novi Testam. Sed forte dicatur si licet & bonum est nubere cur sacerdotibus non licet uxores habere, i. e. ut Ordinatis jam non liceat convenire? Respice Antistitem Dei puriorem caeteris esse opirter, ipsius enim Personam habere videtur: est enim Vicarius ejus, ut quod caeteris licet illi non liceat, quia necesse est quotidie Christi vicem ag•re, aut orare pro populo aut offere aut tingere.
Saint August. 8. Faustum Man•chaum. Isle enim Prohibet, qui hoc maium esse dieit; non qui huic Bono Aliud Better anteponit. Saint Jerome in Math. 13.8. Centesimus, & sex•gesimus, & tricesimus fructus. Triginta referuntur ad Nuptias: Sixty vero ad vicuas: paro Numerus Centesimus Expresses Virginitatis Crown, oro te, q•l haec loquitur; damnat Nuptias? Epistle 38. and Lotum. Novitium. Si Tyro Christ es: Si Fundamenta Turris posuisti, ne d•cant Transuents. Hic homo Capet ae••ncare & non Potuit perficere. Ca•nalis enim affectus est iste & Adhoc veterem hominem Sonnet. Saint August. Question, 127. Veteris ac novi Testament. said fort dicatur si licet & bonum est nubere cur sacerdotibus non licet Uxores habere, i. e. ut Ordinatis jam non liceat Convenire? Respice Antistitem Dei puriorem caeteris esse opirter, Himself enim Personam habere videtur: est enim Vicar His, ut quod caeteris licet illi non liceat, quia Necessary est quotidie Christ vicem ag•re, Or orare Pro populo Or offere Or tingere.
St. Optat. Videndum est quis in radice cum to o o•he man erit, quis fo• as exierit, quis Cathedram sederit alte•am quae antea n•n fue•••, quis Alt••e contra Altare e•exerit, quis O•dinationem sec•rit salvo altero O dinato.
Saint Optat Videndum est quis in radice cum to o o•he man erit, quis fo• as exierit, quis Cathedram sederit alte•am Quae Antea n•n fue•••, quis Alt••e contra Altar e•exerit, quis O•dinationem sec•rit salvo altero O dinato.
Lib. de prescript, Communicamus cum Ecclesi•s Apostolicis quod nulla Doctrina dive•sa: hoc est Testimonium Veritatis. St. Optatus contra Parmen. Obj cio tibi crimen Scismacis quod tu negabis. Ego autem statim probab•, Non Communicas cu• omnibus Ecclesi•s.
Lib. de prescript, Communicate cum Ecclesi•s Apostolic quod nulla Doctrina dive•sa: hoc est Testimonium Veritatis. Saint Optatus contra Parmen. Object cio tibi crimen Scismacis quod tu negabis. Ego autem Immediately probab•, Non Communicas cu• omnibus Ecclesi•s.
St. August. Quia diversorum haeretico•um Ecclesiae ideo Catholicae non d•cuntur eo quod per l•ca & per suas quaeque Provincias continentur haec vero ab ortu sol•s usque ad occasum unius fidei splendore diffunditur.
Saint August. Quia Diversorum haeretico•um Ecclesiae ideo Catholic non d•cuntur eo quod per l•ca & per suas quaeque Provinces continentur haec vero ab ortu sol•s usque ad occasum unius fidei splendore diffunditur.
St. •ierom D•alog• adversus Luc s••anos. Sanctam Ecclesiam per to•um Orbem terrarum distu•am non habet Christus, •u• si in S•••inia tantum habet nimium paup•r factus e•t: En si B raaniam, G•llias, O icatem l•dorum, populos Ba b•es Natione, & totum simul mundum ••ssidet Sa••nas Quom do ad Augulum universae terrae Tropl ae •c•u••s c•ll• a sunt. Nimi•um adversa•ius p•tens c•ncerli• Christo H beriam & Celtineros luridos ••mines inope•que Prov nciam dedig••s est possid •e. Absit ut frust•a Christus mortuus si: Alliga••s est f•rtis & Vasa ejus d••epta sunt.
Saint •ierom D•alog• Adversus Luke s••anos. Sanctam Church per to•um Orbem terrarum distu•am non habet Christus, •u• si in S•••inia Tantum habet Nimium paup•r factus e•t: En si B raaniam, G•llias, Oh icatem l•dorum, populos Ba b•es nation, & totum simul Mundum ••ssidet Sa••nas Quom doe ad Augulum Universae terrae Tropl ae •c•u••s c•ll• a sunt. Nimi•um adversa•ius p•tens c•ncerli• Christ H beriam & Celtineros luridos ••mines inope•que Curae nciam dedig••s est Possid •e. Absit ut frust•a Christus Mortuus si: Alliga••s est f•rtis & Vasa His d••epta sunt.
St. Aug. Lib. de Unitate Eccles. Cap. 3. Singulae ha•eses in multis gentibus ubi Ecclesia est non inveniuntur. Ecclesia autem quae •bique est e iam ubi illae sunt invenitur. Lib. 2. contra Gaudentium Cap. 2. Q ud igitur & vos ipsos fallere & alios mendaciis impudentibus Vul••s• Si Vestra est Ecclesia Ostendite per totum Orbem radios portigere, Ostendire illa• per Universam terram ramos su•s copia ubertatis extendere St. Aug. Lib. de •nitate Ecclesiae. P•tilianum clamasse decem Tribus divisas esse & traditas servo Solomonis Jeroboamo: Deinde Comparatione singendo dictitasse: Sic & nunc totus mundus Apostatavit; Nos autem tanquam illae duae tribus permansimus in Templo Dei. Cap. 2. Ostendant Scriptum se esse tales, & tunc resistimus Scisma. Vero O tendebat Donatistas similes esse dec•m T• bu••• ▪ S•ccessi •ostendebat Catholicos esse, tales quales duas Tribus. J sephus. Audita M yses leg• & probata Pont ficu• Judae•rum continuâ successione recte j•d•c••um •st pro primo Templo H•erosolomitano.
Saint Aug. Lib. de Unitate Eccles. Cap. 3. Singular ha•eses in multis gentibus ubi Ecclesia est non inveniuntur. Ecclesia autem Quae •bique est e iam ubi Those sunt Invenitur. Lib. 2. contra Gaudentium Cap. 2. Q ud igitur & vos ipsos fallere & Alioth mendaciis impudentibus Vul••s• Si Vestra est Ecclesia Show per totum Orbem radios portigere, Ostendire illa• per Universam terram Ramos su•s copia ubertatis extendere Saint Aug. Lib. de •nitate Ecclesiae. P•tilianum clamasse Decem Tribus divisas esse & traditas servo Solomonis Jeroboam: Deinde Comparation singendo dictitasse: Sic & nunc totus World Apostatavit; Nos autem tanquam Those duae tribus permansimus in Templo Dei. Cap. 2. Ostendant Scriptum se esse tales, & tunc resistimus Schisma. Vero O tendebat Donatistas similes esse dec•m T• bu••• ▪ S•ccessi •ostendebat Catholicos esse, tales quales Duas Tribus. J sephus. Audita M yses leg• & Approved Pont ficu• Judae•rum continuâ succession recte j•d•c••um •st Pro primo Templo H•erosolomitano.
St. Aug Lib. de ver• Reli•ione Cap 7. Tenenda est nobis Christ•ana Religio & ejus Ecclesia q•ae Catholica est & Catholica vocatur non solum a suis verum etiam ab omnibus inimic s.
Saint Aug Lib. de ver• Reli•ione Cap 7. Tenenda est nobis Christ•ana Religio & His Ecclesia q•ae Catholica est & Catholica vocatur non solum a suis verum etiam ab omnibus inimic s.
L•ctantius de vera Religione L•b. 4. Cap. ultimo. Christiani esse desierunt qui Christi nomine amisso humana & externa vocabula indu•runt: Sola Catholica verum cultum retinet. St. Je•ome Dialogo adversus Lucisé i•nos: Sicubi audieris qui Christiani dic•ntur non a Christo sed ab alio quopiam nominari puta Marcionitas, Vale•tinianos, M•re•s•s, non ess• Ecclesiam Christi, sed Antichristi Synagogam.
L•ctantius de vera Religion L•b. 4. Cap. ultimo. Christians esse desierunt qui Christ nomine Lost Humana & External vocabula indu•runt: Sola Catholica verum cultum retinet. Saint Je•ome Dialogo Adversus Lucisé i•nos: Sicubi audieris qui Christians dic•ntur non a Christ sed ab Alio quopiam nominari puta Marcionitas, Vale•tinianos, M•re•s•s, non ess• Church Christ, sed Antichrist Synagogue.
Contra qui haereticos sequuntur tametsi mille successores habeant omnes tamen nome• … ej•s qui prius haeresi• admoverit, •eferunt. H•c eximium est & admirabile argumentum a• … hae•et•cam S•cta• … explorandam. St. Athanas.
Contra qui haereticos sequuntur Tametsi mille successores habeant omnes tamen nome• … ej•s qui prius haeresi• admoverit, •eferunt. H•c eximium est & admirabile argumentum a• … hae•et•cam S•cta• … explorandam. Saint Athanasius
Quis enim viderit eum in decernendo Principem se facere Episcopo•um & praesidere Judiciis Ecclesiasticis non merito dicat eum esse Abominationem Desolationis quae a Daniele praedicata est.
Quis enim viderit Eum in decernendo Principem se facere Episcopo•um & praesidere Judiciis Ecclesiasticis non merito dicat Eum esse Abominationem Desolationis Quae a Daniel praedicata est.
St. Ambrose. Q•ando audivisti Imper•tor in Causa Fidei L•icos de Episcopo judicasle? St. Ambr. Ep. 33. Nolite grave•e ••perator ut pu•es te in ea quae Divina •unt Imperiale aliquod j•s habere. St. Cyril Catech•s. 17. Ad hodie•••m us { que } diem c•rnimus man lanos Principes regi & instrui ab Ecclesiasticis. Russia. Lib. 1. Cap. 2. Deus vos consticuit Sacerdotes & potestatem dedit v•b•s, de nobis q•eq•e jud•candi; & ideo nos a vobis recte judicamur vos autem non potestis ab hominibus judicari; propter quod Dei selius inter vos expectate judicium — vos erenim nobis a Deo dati estis D•i & conveniens non est, ut homo judicet Deos, sed ille solus de quo Scriptum est Deus stetit in Synagoga, Deorum, in medio autem Deos discernit. St. Ambrose Lib 5. Epist. 32. Tam Liberiam fuisse Concilii congregati disputationem, ut Constantinus nullas ei L•ges componerer; Si confetendum est de Fide Sacerdotum debet esse ista collatio, sicut factum est sub Constantius August•• memoriae principe, qui nullas Leges ante permissit, sed Libereum dedid judicium Sacerdotibus.
Saint Ambrose. Q•ando audivisti Imper•tor in Causa Fidei L•icos de Bishop judicasle? Saint Ambrose Epistle 33. Nolite grave•e ••perator ut pu•es te in ea Quae Divine •unt Imperiale aliquod j•s habere. Saint Cyril Catech•s. 17. Ad hodie•••m us { que } diem c•rnimus man lanos Princes King & instrui ab Ecclesiasticis. Russia. Lib. 1. Cap. 2. Deus vos consticuit Sacerdotes & potestatem dedit v•b•s, de nobis q•eq•e jud•candi; & ideo nos a vobis recte judicamur vos autem non potestis ab hominibus judicari; propter quod Dei Selius inter vos expectate judicium — vos erenim nobis a God Dati Ye are D•i & conveniens non est, ut homo judicet Gods, sed Isle solus de quo Scriptum est Deus Stetit in Synagoga, Gods, in medio autem Gods discernit. Saint Ambrose Lib 5. Epistle 32. Tam Liberiam Fuisse Concil congregati disputationem, ut Constantinus nullas ei L•ges componerer; Si confetendum est de Fide Sacerdotum debet esse ista collatio, sicut factum est sub Constantius August•• Memoriae principe, qui nullas Leges ante permissit, sed Libereum dedid judicium Sacerdotibus.
Socra•. L b. 6. Cap 7. NONLATINALPHABET D•st•ct 96. Cap. E••dent•r. Illicitum est nam { que } eum qui non sit in ordine Sanct ssi norum Episcoporum Ecclesiasticis in termisceri Tractatubas. Valentinian 3. in Epist, ad Theod. Imper. Quarenus Beaussin••s Romanae Civitatis Episcopus cui Principatu• Sacerdotii super omnes Antiquitas contulit locum habeat & facultatem de fide & S•cerdotibus Judica•e. Justinian Epist. ad Papam Joannem. cod. L b. 1. Tit. 1. de Summa Trinit•te. Reddent•s honorem Apostolicae Sedi, &c. Ut Legum origin•• anterior Roma so•tita est ita summi Pontificatus apicem apud cum este nemo est qui •ubitat. Lib. 5. Legum Franciae Cap. 167. Principatum totius Sanctae Ecclesiae in •uas ex•mias perso•as Sacerdotalem & Regalem divisas este novimus.
Socra•. L b. 6. Cap 7. D•st•ct 96. Cap. E••dent•r. Illicitum est nam { que } Eum qui non fit in Order Sanct ssi norum Bishops Ecclesiasticis in termisceri Tractatubas. Valentinian 3. in Epistle, and Theod. Imper. Quarenus Beaussin••s Romanae Civitatis Episcopus cui Principatu• Sacerdotii super omnes Antiquitas contulit locum habeat & facultatem de fide & S•cerdotibus Judica•e. Justinian Epistle and Pope Joannem. cod. L b. 1. Tit. 1. de Summa Trinit•te. Reddent•s Honor Apostolic Sedi, etc. Ut Legume origin•• anterior Roma so•tita est ita summi Pontificate apicem apud cum este nemo est qui •ubitat. Lib. 5. Legume Franciae Cap. 167. Principatum totius Sanctae Ecclesiae in •uas ex•mias perso•as Sacerdotal & Regalem divisas este novimus.
St. Aug. L•b. 3 contra Epist. Pa•m. Cap 3. Unde ergo tant• … greges Circumc•llionem undae tantae turbae convi•um Eb•iosotum? & innupta•um sed non inc•rrupta•um innumerabilia stupta faeminarum? unde tanta turba ra•torum av•rorum fae•erato•um an & hoc T•it•c•m est? vae impuden•ssi•ae• negationi, si apud se ita non elle; vae〈 … 〉 sceleratissim• perve•sitati si s•um•nta esse responderint.
Saint Aug. L•b. 3 contra Epistle Pa•m. Cap 3. Unde ergo tant• … greges Circumc•llionem undae Tantae Turbae convi•um Eb•iosotum? & innupta•um sed non inc•rrupta•um innumerabilia stupta faeminarum? unde tanta turba ra•torum av•rorum fae•erato•um nias & hoc T•it•c•m est? vae impuden•ssi•ae• negationi, si apud se ita non elle; vae〈 … 〉 sceleratissim• perve•sitati si s•um•nta esse responderint.
V•sius. Ne te m•lcea• Ecclesiast cis u•que fas •st nobis in terris Imperi•m tene••, Neque tu Thyn•iama•um neque Sacrorum po••sta•e• habes. Leontius. Miror q•i fiat ut cum a•u ci•andis destina is alii tracte•; Cum e•im militari r•i p•aesis ea tamen pra sc••bis Ep scopis q•ae ad sol•s Epi•• pos spectant. Eulo••us. Nu•q••d cum Imperio S•c•rdotii consequucus es Authoritatem. S•. A•b. L b 5. Ep 3•. N•n est in 〈 ◊ 〉 jud•care int r Ep•c••p s. Ad Val ntin. E is De• f vente, S•nectu•is m•••itate provect•o•, & tunc de h•c c•asebis qualis i•le Ep•scupus sit, q•i Laicis j•s S•cerdot•le ••sternit.
V•sius. Ne te m•lcea• Ecclesiatest cis u•que fas •st nobis in terris Imperi•m tene••, Neque tu Thyn•iama•um neque Sacred po••sta•e• habes. Leontius. Mirror q•i fiat ut cum a•u ci•andis Destina is alii tracte•; Cum e•im militari r•i p•aesis ea tamen pra sc••bis Epistle scopis q•ae ad sol•s Epi•• pos spectant. Eulo••us. Nu•q••d cum Imperial S•c•rdotii consequucus es Authoritatem. S•. A•b. L b 5. Epistle 3•. N•n est in 〈 ◊ 〉 jud•care int r Ep•c••p s. Ad Val ntin. E is De• f vent, S•nectu•is m•••itate provect•o•, & tunc de h•c c•asebis qualis i•le Ep•scupus fit, q•i Laicis j•s S•cerdot•le ••sternit.
St. Ign•t. Epist. ad ••y•nens•s, 〈 ◊ 〉 a•e oporret Regem: N•c enim Rege quisq•am prestantio• aut quisq•am similis ei in omnibus •ebus creatis: Nec Epi•c poq•iqu•m moj s in Ec••esi•, q i Deo con•ec a us est pro totius •und• salute. St. Fulgen i s. Q•antum pertinet au •ujus temporis vitam; in Ecclesia ne••l• •••ce potio• est & in saecul• Christiano nemo ••pe•atore celsio• inven•tu•. St. Dam•sce• Orat. de Im•gin. R•gum partes non sunt Ecclesiae Leges presc•ibant, non transferimus terminos sempiternos, quas n•bis Patres nostri posuerunt.
Saint Ign•t. Epistle ad ••y•nens•s, 〈 ◊ 〉 a•e oporret Regem: N•c enim Rege quisq•am prestantio• Or quisq•am Similis ei in omnibus •ebus creatis: Nec Epi•c poq•iqu•m moj s in Ec••esi•, q i God con•ec a us est Pro totius •und• salute. Saint Fulgen i s. Q•antum pertinet au •ujus Temporis vitam; in Ecclesia ne••l• •••ce potio• est & in saecul• Christian nemo ••pe•atore celsio• inven•tu•. Saint Dam•sce• Orat de Im•gin. R•gum parts non sunt Ecclesiae Leges presc•ibant, non transferimus terminos sempiternos, quas n•bis Patres Our posuerunt.
•ae•. C j•s jus•• ••sc•mtu• h•mines, ejus j st• constituum 〈 ◊ 〉 P•nci•e• qui ap•i ••nti•s, q•i t•is s•mporibus ab ips•s R gnantur. Fidem bonotum am slione, exilio, morte, non prodam; terram incolo quasi semp r mig•aturus.
•ae•. C j•s jus•• ••sc•mtu• h•mines, His j st• constituum 〈 ◊ 〉 P•nci•e• qui ap•i ••nti•s, q•i t•is s•mporibus ab ips•s R gnantur. Fidem bonotum am slione, exilio, morte, non prodam; terram incolo quasi semp r mig•aturus.
Tot originalia, instrument• Chr•sti, delere M••c•o• au•us est: Exqu•oro te Authoritate? Si Propheta es, pronunti• aliquid: Si Apostolus, p•ed ca publ ce: Si Ap stol c•s, cum Apostolis senti: Si tantum Christianus es, crede quod Traditum est, R•s••ndens q••d c elidisti jam n•n credens pestidisti.
Tot originalia, instrument• Chr•sti, delere M••c•o• au•us est: Exqu•oro te Authoritate? Si Propheta es, pronunti• Aliquid: Si Apostles, p•ed circa Public ce: Si Apostle stol c•s, cum Apostles Senti: Si Tantum Christian es, crede quod Traditum est, R•s••ndens q••d c elidisti jam n•n credens pestidisti.
O Impudentem Vocem, illa non est, quia tu in illa non es vide ne ideo tu non sis: n•m illa erit etiam si tu non sis. H•nc v•cem •bho••n•bilem & detestab•lem pr•••m p•ionis & falsitat•s p•enam nulla veritate sull•lt•m nulla sap••n•i• illuminatum nullo sale cond•••m; va••• temera•i•m p••cip•tem, pe••itiosam p••vid•t Spi•itus Dei, & tanq••• contra illos q••• annunciaret uni•atem. In c••veniendo po•ul •i•••unum, & Regn• ut serviant D•m•no.
O Impudentem Vocem, illa non est, quia tu in illa non es vide ne ideo tu non sis: n•m illa erit etiam si tu non sis. H•nc v•cem •bho••n•bilem & detestab•lem pr•••m p•ionis & falsitat•s p•enam nulla veritate sull•lt•m nulla sap••n•i• illuminatum nullo sale cond•••m; va••• temera•i•m p••cip•tem, pe••itiosam p••vid•t Spi•itus Dei, & tanq••• contra Illos q••• annunciaret uni•atem. In c••veniendo po•ul •i•••unum, & Regn• ut serviant D•m•no.
St• Aug. Ep. 25 Causa sepa•ation vestiae his solet〈 … 〉 intellectis Testi• … niis gloriari Scriptum est, ne communices pec• … tis alienis. Conc•ssione voluntar quà deceptus est• … mo primus: non conversatione co• … p•ris quá & Juda• … osculatus est Chr• … stum. Prophetae non se unitate Populi cu• … peccata consi•eb •tur corporali disjunctione separarunt. Prophetae omnes eundem Populun• … in quo erant, qua• … & quanta dixeru• … nec sibi tamen a• … rum Populum in quo •ssent, disle• … one corporali ve• … segregatione q• … erunt. Ipsi Apostoli permix•um si•i Dialum Judam u•qu ad sinem quo se i laqueo p•rdidit s• … ull• •ui con•ami• … tion• tolerarunt.
St• Aug. Epistle 25 Causa sepa•ation vestiae his solet〈 … 〉 intellectis Testi• … niis Gloriari Scriptum est, ne communices pec• … this alienis. Conc•ssione voluntary quà deceptus est• … more primus: non Conversation co• … p•ris quá & Juda• … osculatus est Chr• … stum. Prophets non se unitate People cu• … Peccata consi•eb •tur corporali disjunctione separarunt. Prophets omnes eundem Populun• … in quo Erant, qua• … & quanta dixeru• … nec sibi tamen a• … rum Populum in quo •ssent, disle• … one corporali ve• … segregation q• … erunt. Ipsi Apostles permix•um si•i Dialum Judaism u•qu ad sinem quo se i laqueo p•rdidit s• … ull• •ui con•ami• … tion• tolerarunt.
St. Aug. Nulla •atio fuit sed • … aximi furor q od • … sti v••it communio• … em mal••um c•• … an e•s• ab unitate Ch••stiq•ae o•o ••• … e diffundi•ur sepa• … runt.
Saint Aug. Nulla •atio fuit sed • … aximi Furor q od • … sti v••it communio• … em mal••um c•• … an e•s• ab unitate Ch••stiq•ae o•o ••• … e diffundi•ur sepa• … runt.
Cyprian. Nam si videntur Zizania esie in Ec• … lesia non tamen • … mpediti debet aut Fides aut Charitas • … ostra, ut quoniam • … n Ecclesia Zizania • … ernimus ipsi de Ec• … lesia recedamus.
Cyprian. Nam si videntur Zizania Isaiah in Ec• … lesia non tamen • … mpediti debet Or Fides Or Charitas • … ostra, ut quoniam • … n Ecclesia Zizania • … ernimus ipsi de Ec• … lesia recedamus.
〈 … 〉. Quia per sediti• … nem Schismatis • … rius a Bonis spirita• … iter quam a Malis • … orporaliter sepa• … antur. 〈 … 〉. Q•ia Consilia se• … rationis plus per• … rbant infirmos bo• … os quam corrigunt • … nimosos malos.
〈 … 〉. Quia per sediti• … nem Schisms • … rius a Bonis spirita• … iter quam a Malis • … orporaliter sepa• … antur. 〈 … 〉. Q•ia Consilia se• … rationis plus per• … rbant Infirmos bo• … os quam corrigunt • … nimosos Malos.
St. August. Lib. 1. contra Donat. Cap. 9. Quid prod•st homini vel sana Fides tel sanum fortasse Fidei Fundamentum ubi Lethali vulnere Scismatis perempta est Sanitas Charitatis? per cujus solius peremptionem etiam illa integ•e trahuntur ad mortem. Lib. 1. contra Donat. Cap. 13. Omnia quippe Sacramenta Christi non ad salutem sed ad judicium habentur sine Charitate unitatis Christi. Lib. de Ge••is Emeriti Donatistae, Dei est quod habent, Patris & Filii & Spiritus Sancti: Baptismus Trinitatis Dei est Evangelium quod habent: Dei est Fides quam habent: & quid non habent, dicet aliquis qui haec habent? Audi Apostolum; Si omnia scivero Sac amerta: on nem habeam Fidem, Charitatem autem non habeam. Nihil sum; non dixit illa omnia n hil sunt sed nihil sum si Charitatem non habeam. Quis deme•s d•ceret nihil sunt Dei Sacramenta ▪ Quis demens diceret n•hil est Prophezia? nihil Scientia? nihil F de? Non illa nihil sunt, sed cum illa magna sunt ego magna habens si Charitatem non habeam, nihil sum. Quare unam Ecclesiam non possidemus? unum signum hab•mus: quare uno ovili non sumus? ideo te quaero ut Sacramentum sit tibi in salut•s adjutorum, non in damnationis Testimonium. Ideo te quaero ut non pe•eas cum •igno. Probasti te habere Sacramentum: probasti mihi te habere Fidem: proba mihi •a•d •abea• Charitatem: Tene unitatem, nolo mihi dicos habeo Charitatem.
Saint August. Lib. 1. contra Donat. Cap. 9. Quid prod•st Homini vel sana Fides tel Sanum Fortasse Fidei Fundamentum ubi Lethali vulnere Scismatis perempta est Sanitas Charitatis? per cujus Solius peremptionem etiam illa integ•e trahuntur ad mortem. Lib. 1. contra Donat. Cap. 13. Omnia quip Sacraments Christ non ad salutem sed ad judicium habentur sine Charitate unitatis Christ. Lib. de Ge••is Emeriti Donatists, Dei est quod habent, Patris & Sons & Spiritus Sancti: Baptismus Trinitatis Dei est Evangelium quod habent: Dei est Fides quam habent: & quid non habent, dicet aliquis qui haec habent? Audi Apostolum; Si omnia scivero Sac amerta: on nem habeam Fidem, Charitatem autem non habeam. Nihil sum; non dixit illa omnia n hill sunt sed nihil sum si Charitatem non habeam. Quis deme•s d•ceret nihil sunt Dei Sacraments ▪ Quis Demons diceret n•hil est Prophezia? nihil Scientia? nihil F de? Non illa nihil sunt, sed cum illa Magna sunt ego Magna habens si Charitatem non habeam, nihil sum. Quare unam Church non possidemus? Unum signum hab•mus: quare Uno ovili non sumus? ideo te Quaero ut Sacramentum sit tibi in salut•s adjutorum, non in damnationis Testimonium. Ideo te Quaero ut non pe•eas cum •igno. Probasti te habere Sacramentum: probasti mihi te habere Fidem: proba mihi •a•d •abea• Charitatem: Tene unitatem, nolo mihi dicos habeo Charitatem.
St. Cy•r•an L•b. • Epist. 13. Copiosu• est Copus Sace•dotum〈 … 〉 Episcoporum Concord•ae glutino atque unitatis vincul c•pulatum este; ut ex Collegio nostr Hae•esim facere. • … gregem Chr•sti Lacerare & vastatentaverit subveniant cae•eri. St. Optatus. Omnium Apostolorum Capiti Petr Episcoporum Cathedram primo c•lla•am ne caeteri Ap•stoli sibi singula qusque defende••t, St. J roms. St. •y ad D•na• … sum Popar•. • … titudini me•le, • … hed e P t i, • … unum ac c•n•• … super illam Pe• … ordnientam Ec• … am. Qui• … que •atia hanc • … tiam agnum c•• … der•t p•••n.
Saint Cy•r•an L•b. • Epistle 13. Copiosu• est Copus Sace•dotum〈 … 〉 Bishops Concord•ae glutino atque unitatis vincul c•pulatum este; ut ex Collegio Nos Hae•esim facere. • … gregem Chr•sti Lacerare & vastatentaverit subveniant cae•eri. Saint Optatus. Omnium Apostolorum Capiti Peter Bishops Cathedram primo c•lla•am ne Caeteri Ap•stoli sibi singula qusque defende••t, Saint J Romans. Saint •y and D•na• … sum Popar•. • … titudini me•le, • … head e P tO i, • … Unum ac c•n•• … super Illam Pe• … ordnientam Ec• … am. Qui• … que •atia hanc • … tiam Agnum c•• … der•t p•••n.
〈 … 〉 r•••• ad •nnot. ep. 2. Ep. 100. • … gnum man•que • … ittor, Ibi potissi• … res•rveri dam• … lei, ub• non possit • … c•senti•• defect• …. • … vid Ps lmus A•• … stinii contra par• … Donati. • … id illi prodest • … ma, si non vivit • … Radice. • … nite Fratres, si • … ci•, ut inse•amini • … vite. • … merate Sacerdo• … vel ab ipsa Petri • … de. • … in ordine illo Pa• … m qu•s Cui Suc• … lit videte. • … a est Petra quam • … vincunt superbae • … erorum Por•ae. • … gust. Epist. 165. 〈 … 〉 L•teras cu•usdam • … atistae. 〈 … 〉 illum autem Or• … em Episcoporum • … dul ducitur ab • … o Petro usque ad • … astatium, qui • … n• candem Ca• … dram Sedet, cri• … si quisquam T•aditor, per illi tempora surrepsisset nihil p•ejudicaret Ecclesiae & innocentibus Chri• … nis, quibus Dominus Providens, ait de propositis malis, M••th. 23. Q•ae dic•nt facite, quae autem • … iunt facere nolite, dicunt enim & non taciunt: ut certa sp•s sit Fidelibus, quae non in homine sed in • … mino collocata, nunquam Tempestate Sacrilegi Scismatis d•ssipetur.
〈 … 〉 r•••• and •nnot. Epistle. 2. Epistle 100. • … gnum man•que • … ittor, There potissi• … res•rveri dam• … lei, ub• non possit • … c•senti•• defect• …. • … vid Psalm lmus A•• … stinii contra par• … Donati. • … id illi profits • … ma, si non vivit • … Radice. • … nite Brothers, si • … ci•, ut inse•amini • … vite. • … merate Sacerdo• … vel ab ipsa Petri • … de. • … in Order illo Pa• … m qu•s Cui Suc• … lit Videte. • … a est Petra quam • … vincunt superbae • … erorum Por•ae. • … gust. Epistle 165. 〈 … 〉 L•teras cu•usdam • … atistae. 〈 … 〉 Ilum autem Or• … em Bishops • … dul ducitur ab • … oh Peter usque ad • … astatium, qui • … n• candem Ca• … dram Sedet, cri• … si quisquam T•aditor, per illi tempora surrepsisset nihil p•ejudicaret Ecclesiae & innocentibus Chri• … nis, quibus Dominus Providens, ait de propositis malis, M••th. 23. Q•ae dic•nt Facite, Quae autem • … iunt facere nolite, dicunt enim & non taciunt: ut Certa sp•s sit Fidelibus, Quae non in homine sed in • … mino collocata, Never Tempestate Sacrilegious Scismatis d•ssipetur.
