The primitive rule of reformation delivered in a sermon before His Maiesty at Whitehall, Feb. 1, 1662 in vindication of our Church against the novelties of Rome by Tho. Pierce.
         Pierce, Thomas, 1622-1691.
      
       
         
           1663
        
      
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             The primitive rule of reformation delivered in a sermon before His Maiesty at Whitehall, Feb. 1, 1662 in vindication of our Church against the novelties of Rome by Tho. Pierce.
             Pierce, Thomas, 1622-1691.
          
           
             The sixt edition, more correct then the London impressions /
          
           [6], 37 p.
           
             Printed by H.H. for Ric. Royston and Ric. Davis,
             Oxford :
             1663.
          
           
             "Published by His Majesties special command."
             Reproduction of original in the British Library.
          
        
      
    
     
       
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         eng
      
       
         
           Catholic Church -- Controversial literature.
           Reformation -- England -- Sermons.
        
      
    
     
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           The
           Primitive
           Rule
           of
           Reformation
           .
           Delivered
           in
           a
           SERMON
           BEFORE
           His
           MAIESTY
           at
           VVHITEHALL
           ,
           Feb.
           1.
           1662.
           
           IN
           Vindication
           of
           Our
           CHVRCH
           .
           Against
           the
           NOVELTIES
           of
           ROME
           .
           BY
           Tho
           :
           Pierce
           ,
           D.
           D.
           Chaplain
           in
           Ordinary
           to
           His
           MAJESTY
           ,
           and
           President
           of
           Magdalen
           College
           in
           OXON
           .
        
         
           Published
           by
           His
           Majesties
           special
           Command
           .
        
         
           The
           Sixt
           Edition
           ,
           more
           Correct
           then
           the
           London
           Impressions
           :
           by
           the
           consent
           of
           the
           Author
           .
        
         
           OXFORD
           ,
           Printed
           by
           
             H.
             H.
          
           for
           
             Ric.
             Royston
          
           Bookseller
           to
           His
           Sacred
           Majesty
           ,
           and
           
             Ric.
             Davis
          
           in
           Oxon.
           1663.
           
        
      
       
         
         
         
           TO
           THE
           High
           and
           Mighty
           Monarch
           Charles
           the
           II
           d
           :
           By
           the
           Grace
           of
           God
           ,
           KING
           of
           Great
           Britain
           ,
           France
           and
           Ireland
           ,
           Defender
           of
           the
           Faith.
           
        
         
           
             Most
             Gratious
             and
             Dread
             Soveraign
             ,
          
        
         
           THat
           which
           never
           had
           been
           expos'd
           unto
           a
           
             wittily-mistaking
             and
             crooked
             world
          
           ,
           but
           in
           a
           dutiful
           submission
           to
           Your
           Command
           ;
           may
           at
           least
           for
           This
           ,
           if
           for
           no
           other
           reason
           ,
           be
           justly
           offer'd
           to
           Your
           Protection
           .
           And
           this
           is
           done
           with
           a
           steady
           ,
           though
           humble
           confidence
           of
           
           success
           ;
           because
           
             THE
             DEFENDER
             OF
             THE
             FAITH
             *
             which
             was
             once
             deliver'd
             unto
             the
             Saints
             ,
          
           cannot
           possibly
           chuse
           but
           be
           so
           to
           him
           ,
           who
           does
           
             earnestly
             contend
          
           for
           the
           very
           same
           ,
           because
           for
           
             no
             other
             Faith
          
           then
           
             That
             which
             was
             from
             the
             Beginning
             .
          
           
           If
           for
           This
           I
           have
           contended
           with
           as
           much
           earnestness
           from
           the
           Pulpit
           ,
           as
           The
           Romanists
           from
           the
           Press
           do
           
             contend
             against
             it
          
           ;
           I
           have
           not
           only
           the
           *
           Exhortation
           and
           Authority
           of
           a
           Text
           ,
           but
           the
           Exigence
           of
           the
           Time
           to
           excuse
           me
           in
           it
           .
        
         
           Now
           as
           the
           Romans
           in
           the
           Time
           of
           the
           
             second
             Punick
             War
          
           ,
           could
           not
           think
           of
           a
           fitter
           way
           for
           the
           driving
           of
           Hanibal
           out
           of
           Italy
           ,
           then
           Scipio's
           marching
           with
           an
           Army
           out
           of
           Italy
           into
           Afrique
           ,
           giving
           Hanibal
           a
           Necessity
           to
           go
           from
           Rome
           ,
           for
           the
           raising
           of
           the
           Siege
           which
           was
           laid
           to
           Carthage
           ;
           So
           could
           I
           not
           think
           of
           a
           fitter
           Course
           to
           disappoint
           the
           Pontificians
           in
           their
           Attempts
           
           on
           Our
           Church
           ,
           then
           thus
           by
           making
           it
           their
           Task
           to
           view
           the
           Infirmities
           of
           their
           own
           .
           To
           which
           effect
           I
           was
           excited
           to
           
             spend
             my self
             ,
             
             and
             to
             be
             spent
             ,
          
           (
           if
           I
           may
           speak
           in
           the
           phrase
           of
           our
           Great
           Apostle
           ,
           )
           not
           from
           an
           
             arrogant
             Opinion
          
           of
           any
           
             sufficiency
             in
             my self
          
           ,
           (
           who
           am
           one
           of
           the
           least
           among
           the
           Regular
           Sons
           of
           the
           Church
           of
           England
           ;
           )
           But
           as
           relying
           on
           the
           sufficiency
           of
           the
           Cause
           I
           took
           in
           hand
           ,
           &
           especially
           on
           the
           Help
           of
           the
           All-sufficient
           ,
           
           who
           often
           loves
           to
           make
           use
           of
           the
           
             weakest
             Instruments
          
           ,
           
           to
           effect
           the
           
             bringing
             down
          
           of
           the
           
             strongest
             Holds
          
           .
        
         
           I
           suppose
           my
           Discourse
           ,
           however
           innocent
           in
           it self
           ,
           will
           yet
           be
           likely
           to
           meet
           with
           many
           ,
           not
           onely
           learned
           and
           subtil
           ,
           but
           restless
           enemies
           ;
           Men
           of
           
             pleasant
             Insinuations
          
           ,
           and
           very
           
             plausible
             ▪
             Snares
          
           ;
           nay
           ,
           such
           as
           are
           apt
           (
           where
           they
           have
           Power
           )
           to
           *
           confute
           their
           Opponents
           by
           
             Fire
             and
             Faggot
          
           .
           But
           when
           I
           consider
           how
           well
           my
           Margin
           does
           lend
           
             Protection
             
             on
          
           to
           my
           Text
           ,
           (
           for
           I
           reckon
           that
           my
           Citations
           ,
           which
           I
           could
           not
           with
           Prudence
           represent
           out
           of
           a
           Pulpit
           ,
           are
           the
           usefullest
           part
           of
           my
           whole
           Performance
           ,
           because
           the
           Evidence
           and
           VVarrant
           of
           all
           the
           rest
           ;
           )
           I
           cannot
           fearfully
           apprehend
           ,
           what
           VVit
           or
           Language
           (
           or
           
             ill
             us'd
             Learning
          
           )
           can
           do
           against
           it
           ,
           so
           far
           forth
           as
           it
           is
           arm'd
           with
           Notoriety
           of
           Fact
           in
           its
           Vindication
           ;
           and
           hath
           the
           
             published
             Confessions
          
           of
           those
           their
           
             Ablest
             Hyperaspistae
          
           ,
           who
           cannot
           certainly
           by
           them
           of
           their
           
             own
             perswasion
          
           ,
           with
           honor
           ,
           or
           safety
           ,
           be
           contradicted
           .
        
         
           If
           they
           are
           guilty
           in
           their
           Writings
           ,
           it
           is
           rather
           their
           own
           ,
           then
           their
           Readers
           Fault
           ;
           Nor
           is
           it
           their
           Readers
           ,
           but
           Their
           misfortune
           ,
           if
           they
           are
           found
           So
           to
           be
           by
           their
           
             own
             Concessions
          
           .
           Nor
           can
           they
           rationally
           be
           angry
           at
           their
           Reader
           's
           Necessity
           to
           believe
           them
           ;
           especially
           when
           they
           write
           with
           so
           becoming
           a
           proof
           of
           Impartiality
           ,
           as
           that
           by
           which
           
           they
           asperse
           and
           
             accuse
             Themselves
          
           .
           If
           it
           finally
           shall
           appear
           ,
           They
           are
           *
           condemn'd
           out
           of
           their
           mouthes
           ,
           (
           as
           
             Goliah's
             Head
          
           was
           
             cut
             off
          
           by
           David
           ,
           
           not
           with
           David's
           ,
           but
           with
           Goliah's
           own
           Sword
           ,
           )
           and
           that
           I
           am
           not
           so
           severe
           in
           taking
           Notice
           of
           their
           Confessions
           ,
           as
           They
           have
           been
           unto
           Themselves
           in
           the
           Printing
           of
           them
           ,
           (
           for
           I
           cannot
           be
           said
           to
           have
           revealed
           any
           secrets
           ,
           by
           meerly
           shewing
           before
           the
           Sun
           ,
           what
           They
           have
           sent
           into
           the
           Light
           ,
           )
           I
           think
           ,
           however
           They
           may
           have
           Appetite
           ,
           They
           cannot
           have
           Reason
           to
           complain
           .
        
         
           I
           have
           intreated
           of
           many
           Subjects
           within
           the
           Compass
           of
           an
           hour
           ,
           on
           each
           of
           which
           it
           would
           be
           easie
           to
           spend
           a
           year
           .
           But
           I
           have
           spoken
           most
           at
           large
           of
           
             the
             Supremacy
             of
             the
             Pope
          
           ;
           as
           well
           because
           it
           is
           a
           Point
           wherein
           the
           Honor
           and
           Safety
           of
           
             Your
             Majesties
             Dominions
          
           are
           
             most
             concern'd
          
           ,
           as
           because
           it
           is
           the
           chief
           ,
           
           if
           not
           
             only
             Hinge
          
           ,
           (
           I
           have
           *
           
             Bellarmines
             assertion
          
           for
           what
           I
           say
           ,
           )
           on
           which
           does
           hang
           the
           
             whole
             stress
          
           of
           the
           
             Papal
             Fabrick
          
           .
        
         
           If
           herein
           ,
           as
           I
           have
           obey'd
           ,
           I
           shall
           also
           be
           found
           to
           have
           serv'd
           Your
           Majesty
           ,
           The
           sole
           Discharge
           of
           my
           Duty
           will
           be
           abundantly
           my
           Reward
           ;
           because
           I
           am
           not
           more
           by
           Conscience
           and
           Obligations
           of
           Gratitude
           ,
           then
           by
           the
           
             Voluntary
             Bent
          
           and
           Inclinations
           of
           my
           Soul
           ,
        
         
           
             Your
             Majesties
             most
             devoted
             and
             most
             Dutiful
             Subject
             and
             Chaplain
             ,
             THOMAS
             PIERCE
             .
          
        
      
    
     
       
         
         
           
             MATTH
             .
             XIX
             .
             8.
             
          
           
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
               But
               from
               the
               beginning
               it
               was
               not
               so
               .
            
          
        
         
           THere
           are
           but
           very
           few
           things
           either
           so
           little
           ,
           or
           so
           great
           ,
           whether
           in
           Art
           ,
           or
           Nature
           ,
           whether
           in
           Politie
           ,
           or
           Religion
           ,
           which
           are
           not
           willing
           to
           take
           advantage
           from
           the
           meer
           credit
           of
           their
           An●iquity
           .
        
         
           First
           for
           Art
           ;
           Any
           part
           of
           Philosophy
           penn'd
           by
           
             Hermes
             Trismegistus
          
           ,
           any
           Script
           of
           Geography
           bearing
           the
           name
           of
           Anaximander
           ,
           any
           
             Musical
             Composition
          
           sung
           by
           Amphion
           to
           his
           Harp
           ,
           any
           piece
           of
           the
           Mathematicks
           said
           to
           be
           writ
           by
           Zoroastres
           ,
           any
           Relique
           of
           
             Carved
             worke
          
           from
           inspir'd
           Bezaleel
           ,
           
           or
           any
           remnant
           of
           Embroidery
           from
           the
           Theopneust
           Aholiab
           ,
           would
           at
           least
           for
           the
           honor
           of
           being
           reckon'd
           to
           be
           the
           first
           ,
           be
           also
           reckon'd
           to
           be
           the
           best
           of
           any
           Antiquarie's
           Keimelia
           .
        
         
         
           And
           as
           it
           is
           in
           the
           Things
           of
           Art
           ,
           so
           is
           it
           also
           in
           those
           of
           Nature
           .
           How
           do
           the
           Gentlemen
           of
           Venice
           delight
           themselves
           in
           their
           Antiquity
           ?
           and
           yet
           they
           travel
           for
           their
           O●iginal
           no
           farther
           back
           then
           the
           siege
           of
           Troy
           :
           whereas
           the
           Arcadians
           derive
           their
           Pedigree
           even
           from
           Iupiter
           and
           Calisto
           ,
           and
           will
           needs
           have
           their
           Nation
           exceed
           the
           Moon
           in
           Seniority
           .
           Nay
           ,
           though
           Aegypt
           (
           in
           the
           Judgment
           of
           *
           Diodorus
           the
           Siceleote
           )
           hath
           better
           pretensions
           then
           any
           other
           ,
           yet
           the
           Barbarians
           as
           well
           as
           Greeks
           have
           still
           affected
           a
           Primogeniture
           .
           Nay
           so
           far
           has
           this
           Ambition
           transported
           some
           ,
           that
           they
           will
           needs
           have
           been
           begun
           from
           before
           the
           Protoplast
           ,
           as
           it
           were
           itching
           to
           be
           as
           old
           as
           the
           
             Iulian
             period
          
           ,
           764
           years
           before
           the
           beginning
           of
           the
           VVorld
           .
           Thus
           Antiquity
           hath
           been
           courted
           in
           Art
           and
           Nature
           .
        
         
           If
           in
           the
           third
           place
           we
           come
           to
           Politie
           ,
           we
           shall
           find
           Customs
           gaining
           Reverence
           from
           the
           sole
           merit
           of
           their
           Duration
           .
           And
           as
           a
           Custom
           by
           meer
           Continuance
           does
           wear
           it self
           into
           a
           Law
           ;
           so
           the
           more
           aged
           a
           Law
           is
           grown
           ,
           the
           less
           't
           is
           liable
           to
           a
           Repeal
           ;
           by
           how
           much
           the
           more
           it
           is
           stricken
           in
           years
           ,
           by
           so
           much
           the
           less
           it
           is
           decrepit
           :
           And
           that
           for
           this
           reason
           ,
           because
           the
           longer
           it
           endures
           ,
           the
           more
           it
           inclines
           to
           its
           perfection
           ;
           that
           is
           to
           say
           ,
           its
           immortality
           .
        
         
         
           Last
           of
           all
           for
           Religion
           ,
           the
           Case
           is
           clear
           out
           of
           
             Tertullian
             .
             
             Id
             verius
             quod
             prius
             ,
             id
             prius
             quod
             ab
             initio
             .
             That
             Religion
             was
             the
             truest
             ,
             which
             was
             the
             first
             ;
             and
             that
             the
             first
             ,
             which
             was
             from
             the
             beginning
             .
          
           And
           as
           He
           against
           Marcion
           ,
           so
           
             Iustin
             Martyr
          
           against
           the
           Grecians
           ,
           did
           prove
           the
           Divinity
           of
           the
           Pentateuch
           from
           the
           Antiquity
           of
           its
           VVriter
           .
           The
           Iewes
           enjoy'd
           the
           
             first
             Lawgiver
          
           †
           by
           the
           Confession
           of
           the
           
             Gentiles
             .
             Moses
          
           preached
           the
           God
           of
           Abraham
           ,
           whilst
           
             Thales
             Milesius
          
           was
           yet
           unborn
           .
           Nor
           was
           it
           a
           thing
           to
           be
           imagin'd
           ,
           that
           God
           should
           suffer
           the
           Devil
           to
           have
           a
           Chappel
           in
           the
           world
           ,
           before
           himself
           had
           any
           Church
           .
           And
           thence
           *
           
             Vincentius
             Lirin●nsis
          
           ,
           to
           prove
           the
           Truth
           of
           any
           Doctrine
           ,
           or
           the
           L●gality
           of
           a
           Practice
           ,
           does
           argue
           the
           Case
           from
           a
           
             Threefold
             Topick
          
           ;
           The
           Universality
           ,
           the
           Consent
           ,
           and
           the
           Antiquity
           of
           a
           Tradition
           .
        
         
           Which
           Rule
           if
           we
           apply
           unto
           the
           scope
           of
           
             this
             Text
          
           ,
           as
           it
           stands
           in
           relation
           unto
           the
           Context
           ,
           we
           shall
           have
           more
           to
           say
           for
           it
           then
           for
           most
           
             Constitutions
             ,
             divine
             ,
             or
             humane
             :
          
           For
           That
           of
           Mariage
           is
           almost
           as
           old
           as
           Nature
           .
           There
           was
           no
           sooner
           
             one
             man
          
           ,
           but
           
             God
             divided
          
           him
           into
           two
           ;
           And
           then
           no
           sooner
           were
           there
           two
           ,
           but
           he
           united
           them
           into
           one
           .
           This
           is
           That
           
             sacred
             Institution
          
           which
           was
           made
           with
           Mankind
           in
           a
           state
           of
           Innocence
           ;
           the
           very
           Ground
           and
           Foundation
           of
           all
           both
           sacred
           and
           
           civil
           Government
           .
           It
           was
           by
           sending
           back
           the
           Pharisees
           to
           the
           most
           venerable
           Antiquity
           ,
           
           that
           our
           Lord
           here
           asserted
           the
           Law
           of
           wedlock
           ,
           against
           the
           old
           Custom
           of
           their
           Divorce
           .
           Whilst
           they
           had
           made
           themselves
           drunk
           with
           their
           
             muddy
             streams
             ,
             He
          
           directed
           them
           to
           the
           Fountain
           ,
           to
           drink
           themselues
           into
           
             sobriety
             .
             They
          
           insisted
           altogether
           on
           the
           
             Mosaical
             Dispensation
          
           ;
           But
           He
           endeavour'd
           to
           reform
           them
           by
           the
           most
           
             Primitive
             Institution
             .
             They
          
           alledged
           a
           Custom
           ,
           b●t
           He
           a
           
             Law.
             They
          
           a
           Permission
           ,
           and
           that
           from
           Moses
           ;
           But
           He
           a
           Precept
           ,
           and
           that
           from
           
             God.
             They
          
           did
           reckon
           from
           
             afar
             off
          
           ;
           But
           not
           ,
           as
           He
           ,
           from
           the
           Beginning
           .
        
         
           In
           that
           one
           Question
           of
           the
           
             Pharisees
             ,
             *
             VVhy
             did
          
           Moses
           
             command
             us
             to
             give
             her
             a
             writing
             of
             Divorce
             ,
             and
             to
             put
             her
             away
             ?
          
           they
           put
           a
           Fallacy
           upon
           Christ
           ,
           call'd
           
             Plurium
             Interrogationum
          
           .
           For
           Moses
           onely
           permitted
           them
           to
           
             put
             her
             away
          
           ;
           but
           commanded
           the●
           (
           if
           they
           did
           )
           to
           
             give
             her
             a
             writing
             of
             Divorce
             .
          
           And
           accordingly
           their
           Fallacy
           is
           detected
           by
           Christ
           in
           his
           Answer
           to
           them
           .
           Moses
           (
           did
           not
           command
           ,
           but
           meerly
           )
           *
           
             suffer'd
             you
          
           in
           your
           custom
           of
           making
           unjustifiable
           Divorcements
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           he
           permitted
           ,
           that
           is
           to
           say
           ,
           he
           
             did
             not
             punish
          
           it
           ;
           not
           allowing
           it
           as
           good
           ,
           but
           
             winking
             at
          
           it
           as
           the
           lesser
           of
           two
           great
           evils
           .
           He
           suffer'd
           it
           to
           be
           safe
           in
           
             foro
             Soli
          
           ;
           could
           not
           secure
           you
           from
           the
           
           Guilt
           ,
           for
           which
           you
           must
           answer
           in
           
             foro
             Poli
          
           .
           And
           why
           did
           he
           suffer
           what
           he
           could
           not
           approve
           ?
           Not
           for
           the
           softness
           of
           your
           heads
           ,
           which
           made
           you
           ignorant
           of
           your
           Duties
           ;
           but
           
             for
             the
             hardness
             of
             your
             hearts
             ,
          
           which
           made
           you
           resolute
           not
           to
           do
           them
           :
           you
           were
           so
           barbarous
           and
           brutish
           upon
           every
           
             slight
             Cause
          
           ,
           (
           or
           Occasion
           rather
           ,
           )
           that
           if
           you
           might
           not
           
             put
             her
             away
          
           ,
           you
           would
           use
           her
           worse
           .
           You
           would
           many
           times
           beat
           ,
           and
           sometimes
           murder
           ,
           sometimes
           bury
           her
           alive
           ,
           by
           bringing
           another
           into
           her
           Bed.
           So
           that
           the
           Liberty
           of
           Divorce
           ,
           however
           a
           poyson
           in
           it self
           ,
           was
           (
           through
           the
           hardness
           of
           your
           
             hearts
             )
             permitted
          
           to
           you
           for
           an
           Antidote
           :
           But
           
             from
             the
             Beginning
             it
             was
             not
             so
             .
          
           And
           you
           must
           put
           a
           wide
           difference
           betwixt
           an
           
             Indulgence
             of
             Man
          
           ,
           and
           a
           
             Law
             of
             God.
          
           To
           state
           the
           controversie
           aright
           ,
           you
           must
           compare
           the
           
             first
             Precept
          
           with
           your
           
             customary
             Practice
          
           ;
           not
           reckoning
           as
           far
           as
           from
           
             Moses
             onely
          
           ,
           but
           as
           far
           as
           from
           Adam
           too
           ;
           you
           must
           not
           onely
           look
           forward
           from
           the
           year
           of
           the
           
             Creation
             2400.
          
           but
           backward
           from
           thence
           unto
           the
           year
           of
           the
           Creation
           .
           The
           way
           to
           understand
           the
           Husband's
           Duty
           towards
           the
           VVife
           ,
           (
           and
           so
           to
           reform
           ,
           as
           not
           to
           innovate
           ,
           )
           is
           to
           consider
           the
           words
           of
           God
           when
           he
           made
           the
           VVife
           out
           of
           the
           Husband
           .
           For
           *
           
             He
             that
             made
             them
             at
             
             the
             beginning
             made
             them
             Male
          
           and
           Female
           ,
           and
           said
           †
           
             For
             this
             cause
             ,
             shall
             a
             man
             leave
             Father
             ,
             and
             Mother
             ,
             and
             shall
             cleave
             unto
             his
             Wife
             ,
             and
             they
             twain
             shall
             be
             one
             Flesh.
             VVhat
             therefore
             God
             hath
             joyn'd
             together
             ,
             let
             not
             man
             put
             asunder
             .
          
           The
           
             Antecedent
             Command
          
           was
           from
           God
           the
           Father
           ;
           the
           Command
           in
           the
           sequel
           from
           God
           the
           Son.
           And
           though
           the
           Practice
           of
           the
           Iewes
           had
           been
           contrariant
           to
           them
           both
           ,
           by
           a
           Prescription
           almost
           as
           old
           as
           
             two
             thousand
             years
          
           ;
           yet
           as
           old
           as
           it
           was
           ,
           't
           was
           but
           an
           
             overgrown
             Innovation
          
           .
           For
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             from
             the
             beginning
             it
             was
             not
             so
             .
          
        
         
           Thus
           our
           Saviour
           ,
           being
           sent
           to
           Reform
           the
           Iews
           ,
           made
           known
           the
           Rule
           of
           his
           Reformation
           .
           And
           the
           Lesson
           which
           it
           affords
           us
           is
           (
           in
           my
           poor
           judgment
           )
           of
           great
           Importance
           .
           For
           when
           the
           Doctrine
           or
           Discipline
           of
           our
           Church
           establisht
           here
           in
           England
           shall
           be
           attempted
           by
           the
           Corruptions
           of
           
             Moderne
             *
             Pharisees
          
           ,
           who
           shall
           assert
           against
           us
           (
           as
           these
           here
           did
           against
           our
           Saviour
           )
           either
           their
           forreign
           Superstitions
           ,
           (
           to
           say
           no
           worse
           )
           or
           their
           domestick
           Profanations
           ,
           (
           to
           ,
           say
           no
           more
           ;
           )
           we
           cannot
           better
           deal
           with
           them
           ,
           then
           as
           our
           Saviour
           here
           dealt
           with
           the
           
             ancient
             Pharisees
          
           ;
           that
           is
           ,
           we
           cannot
           better
           put
           them
           to
           shame
           &
           silence
           ,
           then
           by
           demonstrating
           the
           Novelty
           and
           
             base
             extraction
          
           of
           their
           Pretensions
           ,
           
           whilst
           we
           evince
           at
           the
           same
           instant
           the
           
             Sacred
             Antiquity
          
           of
           
             our
             owne
          
           .
           When
           they
           obtrude
           their
           Revelations
           ,
           or
           
             teach
             for
             Doctrines
             of
             God
             the
             meer
             commandments
             of
             Men
             ,
          
           we
           must
           aske
           them
           every
           one
           ,
           
             how
             they
             read
             in
             the
             beginning
             .
          
           We
           may
           not
           draw
           out
           of
           their
           Ditches
           ,
           be
           the
           Currents
           never
           so
           long
           ,
           whilst
           we
           have
           waters
           of
           our
           own
           of
           a
           nobler
           Taste
           ,
           which
           we
           can
           easily
           
             trace
             back
          
           to
           the
           
             crystal
             spring
          
           .
        
         
           And
           first
           of
           all
           it
           concernes
           us
           to
           marke
           the
           Emphasis
           ,
           which
           our
           
             Ancient
             of
             dayes
          
           thought
           fit
           to
           put
           on
           
             the
             Beginning
          
           ,
           that
           no
           
             inferior
             Antiquity
          
           may
           be
           in
           danger
           to
           deceive
           us
           .
           For
           there
           is
           hardly
           any
           Heresie
           or
           Usurpation
           in
           the
           Church
           ,
           which
           may
           not
           truly
           pretend
           to
           some
           
             great
             Antiquity
          
           ,
           though
           not
           so
           old
           as
           the
           
             Old
             man
          
           ,
           much
           lesse
           as
           the
           
             Old
             Serpent
          
           .
           a
           The
           Disciplinarians
           may
           fetch
           theirs
           from
           as
           far
           as
           the
           Heretick
           ●●rius
           ;
           who
           wanting
           merit
           to
           advance
           him
           from
           a
           Presbyter
           to
           a
           Bishop
           ,
           wanted
           not
           arrogance
           and
           envy
           to
           lessen
           the
           Bishop
           into
           a
           Presbyter
           .
           But
           His
           Antiquity
           is
           a
           Iunior
           ,
           as
           well
           to
           that
           of
           the
           Anabaptists
           ,
           as
           to
           that
           of
           the
           Socinians
           .
           For
           the
           b
           Anabaptists
           may
           boast
           they
           are
           as
           old
           as
           Agrippinus
           ,
           and
           the
           c
           Socinians
           as
           Sabellius
           .
           The
           d
           Solifidians
           and
           Antinomians
           are
           come
           as
           far
           as
           from
           Eunomius
           .
           The
           e
           Ranters
           from
           Carpocrates
           .
           The
           f
           Millenaries
           from
           Papias
           .
           The
           Irrespective
           
           g
           Reprobatarians
           from
           
             Simon
             Magus
          
           and
           the
           Manichees
           .
           The
           Pontificians
           (
           like
           the
           Mahumetans
           )
           have
           such
           a
           Rhapsody
           of
           Religion
           ,
           a
           Religion
           so
           compounded
           of
           several
           Errors
           and
           Corruptions
           ,
           (
           which
           yet
           are
           blended
           with
           
             many
             Doctrines
          
           most
           sound
           and
           Orthodox
           ,
           )
           that
           to
           find
           out
           the
           age
           of
           their
           
             severall
             Ingredients
          
           ,
           it
           will
           be
           necessary
           to
           rake
           into
           
             several
             times
          
           too
           .
        
         
           THe
           great
           Palladium
           of
           the
           Conclave
           ,
           the
           famous
           point
           of
           Infallibility
           (
           which
           if
           you
           take
           away
           from
           them
           ,
           down
           goes
           their
           Troy
           ,
           it
           being
           absolutely
           impossible
           that
           the
           learned
           Members
           of
           such
           a
           Church
           should
           glibly
           ●wallow
           so
           many
           Errors
           ,
           unless
           by
           swallowing
           this
           first
           ,
           
             That
             she
             cannot
             erre
          
           ;
           )
           I
           say
           ,
           the
           point
           of
           Infallibility
           (
           which
           is
           a
           very
           
             old
             Article
          
           of
           their
           very
           
             new
             Creed
          
           ,
           a
           Creed
           not
           perfected
           by
           its
           Composers
           until
           the
           Council
           at
           Trent
           ,
           )
           we
           cannot
           better
           derive
           then
           from
           the
           Scholars
           of
           a
           Marcus
           in
           ●renaeus
           ,
           or
           from
           the
           Gnosticks
           in
           b
           Epiphanius
           .
           They
           had
           their
           Purgatory
           from
           c
           Origen
           ,
           (
           one
           of
           the
           best
           indeed
           in
           one
           kind
           ,
           but
           in
           another
           one
           of
           the
           worst
           of
           our
           antient
           Writers
           ,
           not
           onely
           an
           Heretick
           ,
           but
           an
           Haeresiarcha
           ,
           )
           or
           at
           the
           farthest
           from
           Tertullian
           ,
           who
           had
           it
           from
           no
           better
           Authour
           
           then
           the
           d
           
             Arch-Heretick
             Montanus
          
           .
           Nor
           does
           Bellarmine
           mend
           the
           matter
           ,
           by
           deriving
           it
           as
           far
           as
           from
           Virgil's
           Aeneid
           ,
           and
           from
           Tully
           in
           his
           Tale
           of
           the
           Dream
           of
           Scipio
           ,
           and
           farther
           yet
           from
           Plato's
           Gorgias
           ;
           unless
           he
           thinks
           that
           an
           Heathen
           is
           any
           whit
           fitter
           then
           an
           Heretick
           ,
           to
           give
           Advantage
           to
           a
           point
           of
           the
           
             Roman
             Faith.
          
           Their
           Denial
           of
           Marriage
           to
           all
           that
           enter
           into
           the
           Priesthood
           ,
           is
           dated
           by
           themselves
           but
           from
           Pope
           e
           Calixtus
           .
           Their
           f
           Transubstantiation
           is
           from
           the
           
             Lateran
             Council
          
           .
           Their
           g
           Half-Communion
           is
           no
           older
           then
           since
           the
           times
           of
           Aquinas
           ;
           unless
           they
           will
           own
           it
           from
           the
           Manichees
           ,
           to
           give
           it
           the
           credit
           of
           more
           Antiquity
           .
           Their
           publick
           praying
           before
           the
           people
           in
           an
           
             unknown
             Tongue
          
           ,
           may
           be
           fetcht
           indeed
           as
           far
           as
           from
           Gregory
           the
           Great
           .
           Their
           
             Invocation
             of
             Saints
             departed
          
           is
           no
           doubt
           an
           
             aged
             Error
          
           ,
           though
           not
           so
           aged
           as
           they
           would
           have
           it
           for
           the
           gaining
           of
           honour
           to
           the
           Invention
           ;
           because
           St.
           Austin
           does
           h
           deny
           it
           to
           have
           been
           in
           
             his
             days
          
           .
           And
           (
           not
           to
           be
           endless
           in
           the
           beginning
           of
           such
           a
           
             limited
             Discourse
          
           ,
           as
           must
           not
           presume
           to
           exceed
           an
           hour
           ;
           though
           in
           so
           fruitfull
           a
           field
           of
           matter
           ,
           't
           is
           very
           
             difficult
             not
             to
             
             be
             endlesse
          
           ;
           )
           i
           The
           
             Vniversall
             Superintendency
          
           or
           Supremacy
           of
           the
           Pope
           hath
           been
           a
           visible
           usurpation
           ever
           since
           Boniface
           the
           Third
           .
           And
           so
           our
           Adversaries
           of
           Rome
           have
           more
           to
           plead
           for
           Their
           Errours
           then
           all
           the
           rest
           ,
           because
           the
           rest
           were
           but
           as
           Mushroms
           in
           their
           severall
           times
           ,
           soon
           starting
           up
           ,
           and
           as
           soon
           cut
           down
           ;
           whereas
           the
           Errours
           of
           Rome
           do
           enjoy
           the
           pretence
           of
           Duration
           too
           .
        
         
           But
           touching
           each
           of
           those
           Errours
           ,
           (
           I
           mean
           the
           Errors
           of
           their
           Practice
           ,
           as
           well
           as
           Iudgment
           ,
           )
           we
           can
           say
           with
           our
           Saviour
           in
           his
           present
           Correption
           of
           the
           Pharisees
           ,
           (
           whose
           Error
           was
           older
           and
           more
           authentick
           ,
           that
           is
           ,
           by
           Moses
           his
           permission
           had
           more
           appearance
           of
           Authority
           ,
           and
           more
           to
           be
           pleaded
           in
           its
           excuse
           ,
           then
           those
           we
           find
           in
           the
           Church
           of
           
             Rome
             ,
             )
             that
             fro●n
             the
             beginning
             it
             was
             not
             so
          
           ;
           and
           we
           care
           not
           whence
           they
           come
           ,
           unlesse
           they
           come
           from
           the
           Beginning
           .
        
         
           Indeed
           in
           matters
           of
           
             meer
             Indifference
          
           which
           are
           brought
           into
           the
           Government
           or
           
             outward
             Discipline
          
           of
           the
           Church
           ,
           every
           Church
           has
           the
           Liberty
           to
           make
           her
           own
           Constitutions
           ,
           not
           asking
           leave
           of
           her
           Sisters
           ,
           much
           less
           her
           Children
           ;
           onely
           they
           must
           not
           be
           reputed
           as
           things
           
             without
             which
          
           there
           is
           
             no
             Salvation
          
           ,
           nor
           be
           obtruded
           upon
           the
           People
           amongst
           the
           Articles
           of
           their
           Faith.
           We
           are
           to
           look
           upon
           
           nothing
           so
           ,
           but
           as
           it
           comes
           to
           us
           
             from
             the
             Beginning
          
           .
        
         
           And
           this
           has
           ever
           been
           the
           Rule
           (
           I
           mean
           the
           warrantable
           Rule
           )
           whereby
           to
           improve
           or
           reform
           a
           Church
           .
           When
           Esdras
           was
           intent
           on
           the
           re-building
           of
           the
           Temple
           ,
           he
           sent
           not
           to
           Ephesus
           ,
           much
           lesse
           to
           Rome
           ;
           he
           did
           not
           imitate
           Diana's
           Temple
           ,
           nor
           enquire
           into
           the
           Rituals
           of
           
             Numa
             Pompilius
          
           ;
           but
           had
           recourse
           for
           a
           Temple
           ,
           to
           that
           of
           Solomon
           ,
           and
           for
           a
           Ritual
           ,
           to
           that
           of
           Moses
           ,
           as
           having
           both
           been
           prescribed
           by
           
             God
             himself
          
           .
           And
           yet
           we
           know
           the
           Prophet
           Haggai
           made
           the
           people
           steep
           their
           Ioy
           in
           a
           showre
           of
           Tears
           ,
           by
           representing
           how
           much
           the
           Copy
           had
           faln
           short
           of
           the
           Original
           .
           The
           holy
           Prophets
           in
           the
           Old
           Testament
           ,
           shewing
           the
           way
           to
           a
           Reformation
           ,
           advis'd
           the
           Princes
           and
           the
           People
           
             to
             aske
             after
             the
             old
             paths
             ,
             and
             walk
             therein
             ,
          
           as
           being
           the
           onely
           
             good
             way
          
           for
           the
           
             finding
             of
             rest
             unto
             their
             souls
             ,
          
           Jer.
           6.
           16.
           
           The
           Prophet
           Isaiah
           sought
           to
           regulate
           what
           was
           amisse
           amongst
           the
           Iewes
           ,
           by
           bidding
           them
           have
           recourse
           
             unto
             the
             Law
             and
             the
             Testimony
             :
             should
             not
             a
             people
             ●eek
             unto
             their
             God
             ?
             If
             any
             speak
             not
             according
             to
             this
             word
             ,
             it
             is
             because
             there
             is
             no
             light
             in
             them
             ,
          
           Isa.
           8.
           19
           20.
           
           And
           accordingly
           their
           Kings
           ,
           who
           took
           a
           care
           to
           
             reform
             abuses
          
           ,
           are
           in
           this
           solemn
           style
           commended
           for
           it
           ,
           
             That
             they
             walked
             in
             the
             ways
             of
             their
             
             Father
             David
          
           ;
           that
           is
           ,
           reform'd
           what
           was
           amisse
           by
           what
           had
           been
           from
           the
           Beginning
           .
           So
           St.
           Paul
           in
           the
           New
           Testament
           ,
           setting
           right
           what
           was
           crooked
           about
           the
           
             Supper
             of
             the
             Lord
          
           in
           the
           Church
           of
           Corinth
           ,
           laid
           his
           line
           to
           that
           Rule
           which
           he
           was
           sure
           he
           
             had
             receiv'd
             from
             the
             Lord
             Himselfe
             ,
          
           1
           Cor.
           11.
           23.
           
           And
           thus
           our
           Saviour
           in
           my
           Text
           ,
           finding
           the
           Pharisees
           very
           fond
           of
           a
           
             vicious
             practice
          
           ,
           which
           supported
           it self
           by
           an
           
             old
             Tradition
          
           ,
           and
           had
           something
           of
           Moses
           to
           give
           it
           countenance
           in
           the
           world
           ,
           (
           though
           indeed
           no
           more
           then
           a
           
             bare
             permission
          
           ,
           )
           could
           not
           think
           of
           a
           better
           way
           to
           make
           them
           sensible
           of
           their
           Error
           ,
           (
           and
           such
           an
           Error
           as
           was
           their
           Sin
           too
           ,
           )
           then
           by
           shewing
           them
           the
           great
           and
           important
           difference
           betwixt
           an
           old
           ,
           and
           a
           primitive
           Custome
           ;
           and
           that
           however
           their
           breach
           of
           Wedlock
           had
           been
           without
           check
           from
           the
           days
           of
           yore
           ,
           yet
           't
           was
           for
           this
           to
           be
           reform'd
           ,
           that
           't
           was
           
             not
             so
             from
             the
             Beginning
          
           .
        
         
           In
           a
           most
           dutifull
           Conformity
           to
           which
           example
           ,
           our
           Reformers
           here
           in
           England
           (
           of
           
             happy
             memory
          
           )
           having
           discover'd
           in
           every
           part
           of
           the
           Church
           of
           Rome
           ,
           not
           onely
           horrible
           Corruptions
           in
           point
           of
           Practice
           ,
           but
           hideous
           Errors
           in
           point
           of
           Doctrine
           ,
           and
           that
           in
           matters
           of
           Faith
           too
           ,
           (
           as
           I
           shall
           find
           an
           occasion
           to
           shew
           anon
           ;
           )
           and
           having
           
           found
           by
           what
           degrees
           the
           severall
           Errors
           and
           Corruptions
           were
           slily
           brought
           into
           the
           Church
           ,
           as
           well
           as
           the
           several
           times
           and
           seasons
           wherein
           the
           Novelties
           received
           their
           birth
           and
           breeding
           ;
           and
           presently
           after
           taking
           notice
           ,
           that
           in
           the
           Council
           of
           Trent
           the
           Roman
           Partisans
           were
           not
           afraid
           to
           make
           a
           
             New
             Articles
             of
             Faith
          
           ,
           whilst
           the
           Sacrifice
           of
           the
           Mass
           ,
           the
           Doctrine
           of
           Purgatory
           ,
           the
           Invocation
           of
           Saints
           ,
           the
           Worship
           of
           Images
           ,
           and
           the
           like
           ,
           were
           commanded
           to
           be
           embraced
           under
           pain
           of
           damnation
           ,
           (
           as
           it
           were
           in
           contempt
           of
           the
           
             Apostle's
             denuntiation
          
           ,
           Gal.
           1.
           8.
           by
           which
           that
           practice
           of
           those
           Conspirators
           made
           them
           liaable
           to
           a
           curse
           ;
           )
           and
           farther
           yet
           ,
           that
           in
           the
           Canon
           of
           the
           
             Fourth
             Session
          
           of
           that
           Council
           ,
           the
           Roman
           Church
           was
           made
           to
           differ
           as
           well
           from
           her
           ancient
           and
           
             purer
             self
          
           ,
           as
           from
           
             all
             other
             Churches
          
           besides
           her self
           ,
           in
           that
           there
           were
           many
           meerly
           humane
           (
           I
           do
           not
           say
           
             profane
             )
             VVritings
          
           ,
           and
           many
           unwritten
           Traditions
           also
           ,
           not
           only
           decreed
           to
           be
           of
           b
           
             equal
             Authority
          
           with
           the
           Scriptures
           ,
           but
           with
           the
           addition
           of
           an
           *
           Anathema
           to
           all
           that
           should
           not
           so
           receive
           them
           :
           This
           (
           I
           say
           )
           being
           consider'd
           aud
           laid
           to
           heart
           by
           our
           Reformers
           ,
           (
           by
           our
           Kings
           ,
           and
           our
           Clergy
           ,
           and
           Laiety
           too
           ,
           met
           together
           in
           their
           greatest
           both
           Ecclesiastical
           and
           
             Civil
             Councils
          
           ,
           )
           they
           did
           not
           consult
           with
           flesh
           and
           bloud
           ,
           
           or
           expect
           the
           Court
           of
           Rome
           should
           become
           their
           Physician
           ,
           which
           was
           indeed
           their
           
             great
             Disease
          
           ;
           but
           having
           recourse
           unto
           the
           Scriptures
           and
           
             Primitive
             Fathers
          
           of
           the
           Church
           ,
           they
           consulted
           those
           Oracles
           how
           things
           stood
           
             from
             the
             Beginning
          
           :
           And
           onely
           separating
           from
           Them
           ,
           whom
           they
           found
           to
           have
           been
           Separatists
           from
           the
           
             primitive
             Church
          
           ,
           they
           therefore
           made
           a
           Secession
           ,
           that
           they
           might
           not
           partake
           of
           the
           
             Romane
             Schisme
          
           .
           And
           whilst
           they
           made
           a
           Secession
           for
           fear
           of
           Schism
           ;
           (
           which
           by
           no
           other
           practice
           could
           be
           avoided
           ,
           )
           they
           studiously
           kept
           to
           the
           Golden
           mean
           ;
           neither
           destroying
           the
           Body
           out
           of
           hatred
           to
           the
           Ulcers
           with
           which
           't
           was
           spred
           ,
           nor
           yet
           retaining
           any
           Ulcer
           in
           a
           passionate
           dotage
           upon
           the
           Body
           .
        
         
           One
           
             remarkable
             Infirmity
          
           it
           is
           obvious
           to
           observe
           in
           the
           
             Popish
             Writers
          
           :
           they
           ever
           complaine
           we
           have
           left
           their
           Church
           ;
           but
           never
           shew
           us
           that
           Iota
           ,
           as
           to
           which
           we
           have
           left
           the
           
             Word
             of
             God
          
           ,
           or
           the
           Apostles
           ,
           or
           the
           
             yet
             uncorrupted
          
           and
           
             primitive
             Church
          
           ,
           or
           the
           Four
           
             first
             Generall
             Councils
          
           .
           We
           are
           so
           zealous
           for
           Antiquity
           ,
           (
           provided
           it
           be
           but
           
             antique
             enough
          
           ,
           )
           that
           we
           never
           have
           despised
           a
           
             meer
             Tradition
          
           ,
           which
           we
           could
           track
           by
           sure
           footsteps
           from
           as
           far
           as
           the
           times
           of
           the
           
             purest
             Christians
          
           .
           But
           this
           is
           still
           their
           
             childish
             fallacy
          
           ,
           (
           be
           it
           spoken
           to
           the
           shame
           of
           their
           greatest
           Giants
           in
           Dispute
           ,
           who
           
           still
           vouchsafe
           to
           be
           guilty
           of
           it
           ,
           )
           that
           they
           confidently
           shut
           up
           
             the
             Church
          
           in
           Rome
           ,
           as
           their
           Seniors
           the
           Donatists
           once
           did
           in
           Africk
           ;
           and
           please
           to
           call
           it
           the
           Catholick
           Church
           ,
           not
           formally
           ,
           but
           causally
           ,
           (
           saith
           Cardinal
           Peron
           ,
           )
           because
           forsooth
           
             that
             particular
          
           doth
           infuse
           universality
           into
           all
           other
           Churches
           besides
           it self
           :
           The
           learned
           Cardinal
           forgetting
           ,
           (
           which
           is
           often
           the
           effect
           of
           his
           very
           
             good
             memory
          
           ,
           )
           that
           the
           preaching
           of
           Christ
           was
           to
           
             begin
             at
             a
             Ierusalem
          
           .
           So
           it
           was
           in
           the
           
             Prophesie
             ,
             (
             Isa.
             2.
             3.
             
             Mic.
          
           4.
           2.
           
           )
           and
           so
           in
           the
           
             completion
             ,
             (
             Luke
             24.
          
           47.
           )
           Nor
           was
           it
           Rome
           ,
           but
           Antioch
           ,
           in
           which
           the
           Disciples
           were
           first
           call'd
           
             Christians
             ,
             (
             Act.
          
           11.
           26.
           )
           At
           b
           Antioch
           therefore
           there
           was
           a
           Church
           ,
           before
           St.
           Peter
           went
           thence
           to
           Rome
           .
           Nay
           't
           is
           expresly
           affirm'd
           by
           c
           Gildas
           ,
           (
           an
           Author
           very
           much
           revered
           by
           the
           
             Romanists
             themselves
          
           ,
           )
           that
           Christianity
           was
           in
           Britain
           in
           the
           latter
           time
           of
           
             Tiberius
             Caesar
          
           ;
           some
           while
           after
           whose
           death
           ,
           't
           is
           known
           that
           St.
           Peter
           remain'd
           in
           Iewry
           .
           So
           that
           Rome
           which
           pretends
           to
           be
           a
           Mother
           ,
           can
           be
           no
           more
           at
           the
           best
           then
           a
           Sister-Church
           ,
           and
           not
           the
           eldest
           Sister
           neither
           .
        
         
           Neglecting
           therefore
           the
           pretended
           Universality
           of
           the
           Roman
           (
           that
           is
           to
           say
           ,
           of
           a
           particular
           )
           Church
           ;
           let
           us
           compare
           her
           Innovations
           with
           what
           we
           find
           from
           the
           Beginning
           .
           
           For
           this
           I
           take
           to
           be
           the
           fittest
           and
           the
           most
           
             profitable
             Use
          
           ,
           that
           we
           can
           make
           of
           the
           subject
           we
           have
           in
           hand
           .
        
         
           And
           first
           ,
           consider
           we
           the
           Supremacy
           or
           
             Universall
             Pastorship
          
           of
           her
           Popes
           :
           which
           is
           indeed
           a
           very
           old
           ,
           and
           somewhat
           a
           
             prosperous
             Vsurpation
          
           ;
           an
           Usurpation
           which
           took
           its
           rise
           from
           more
           then
           a
           thousand
           years
           ago
           .
           But
           then
           ,
           besides
           that
           it
           was
           sold
           by
           the
           Emperour
           a
           Phocas
           ,
           at
           once
           an
           b
           Heretick
           and
           a
           Regicide
           ,
           the
           Devillish
           Murderer
           of
           Mauritius
           ,
           (
           who
           was
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           
             Royall
             Image
          
           or
           Type
           of
           our
           late
           
             Royall
             Martyr
          
           of
           Sacred
           Memory
           ;
           )
           I
           say
           ,
           besides
           that
           it
           was
           sold
           by
           the
           most
           execrable
           Phocas
           ,
           that
           is
           to
           say
           ,
           by
           the
           
             greatest
             Villain
             in
             the
             world
          
           ,
           excepting
           Cromwell
           and
           
             Pontius
             Pilate
          
           ;
           and
           besides
           that
           it
           was
           sold
           to
           ambitious
           Boniface
           the
           Third
           ,
           whose
           vile
           compliance
           with
           that
           Phocas
           was
           the
           bribe
           or
           price
           with
           which
           he
           bought
           it
           :
           and
           besides
           that
           it
           was
           done
           ,
           not
           out
           of
           reverence
           to
           the
           Pope
           ,
           but
           in
           c
           displeasure
           to
           Cyriacus
           of
           Constantinople
           ,
           who
           (
           from
           Iohn
           d
           his
           Predecessor
           )
           usurpt
           the
           Title
           of
           Vniversall
           before
           any
           Pope
           had
           pretended
           to
           it
           :
           I
           say
           ,
           besides
           ,
           or
           without
           all
           this
           ,
           it
           is
           sufficient
           for
           us
           to
           say
           ,
           what
           our
           Saviour
           here
           said
           to
           the
           ancient
           Pharisees
           ,
           
             That
             from
             the
             beginning
             it
             was
             not
             so
             .
          
           For
           looking
           back
           to
           the
           Beginning
           ,
           we
           find
           
             The
             
             Wall
             of
             God's
             City
             had
             Twelve
             Foundations
             ,
             and
             in
             them
             were
             the
             names
             of
             the
             Twelve
             Apostles
             of
             the
             Lamb.
             (
             Rev.
             21.
             14
             
             )
             Paul
          
           was
           equal
           at
           least
           to
           Peter
           ,
           when
           he
           
             withstood
             him
             to
             the
             face
          
           ,
           and
           rebuked
           him
           
             in
             publick
          
           for
           his
           Dissimulation
           .
           (
           Gal.
           2.
           11
           ,
           12
           ,
           13
           ,
           14
           )
           Nay
           St.
           
             Peter
             himself
          
           ,
           (
           as
           well
           as
           Iames
           and
           Iohn
           ,
           who
           were
           his
           
             Peers
             ,
             )
             although
             he
             seemed
             to
             be
             a
             Pillar
             ,
             yet
             perceiving
             the
             Grace
             that
             was
             given
             to
          
           Paul
           ,
           
             gave
             to
          
           Barnabas
           and
           Paul
           
             the
             right
             hand
             of
             Fellowship
             (
             Gal.
          
           2.
           9.
           )
           And
           reason
           good
           :
           For
           S.
           Peter
           was
           but
           one
           of
           the
           
             many
             Apostles
          
           of
           the
           Iewes
           ;
           whereas
           St.
           Paul
           was
           much
           more
           ,
           the
           great
           Apostle
           of
           the
           Gentiles
           ,
           to
           whom
           the
           Iewes
           were
           no
           more
           then
           as
           a
           River
           to
           an
           Ocean
           .
           Saint
           Peter
           was
           commanded
           not
           to
           fleece
           ,
           but
           to
           *
           
             feed
             the
             flock
          
           :
           Nor
           was
           it
           ever
           once
           known
           that
           he
           did
           lord
           it
           
             over
             God's
             heritage
          
           ,
           which
           himself
           had
           so
           strictly
           forbid
           to
           others
           ,
           1
           Pet.
           5.
           3.
           
           Indeed
           a
           primacy
           of
           Order
           may
           very
           easily
           be
           allow'd
           to
           the
           See
           of
           Rome
           :
           But
           for
           any
           
             one
             Bishop
          
           to
           affect
           over
           his
           Brethren
           a
           supremacy
           of
           Power
           and
           Iurisdiction
           ,
           is
           a
           most
           impudent
           opposition
           both
           to
           the
           Letter
           and
           the
           Sense
           of
           our
           
             Saviour's
             precept
          
           ,
           (
           Mark
           10.
           42
           ,
           43
           ,
           44.
           )
           
             Ye
             know
             ,
             that
             they
             who
             are
             accounted
             to
             rule
             over
             the
             Gentiles
             ,
             exercise
             lordship
             over
             them
             ,
             and
             their
             greaton●s
             exercise
             authority
             upon
             them
             .
             But
             so
             shall
             it
             not
             be
             among
             you
             :
             But
             whosoever
             will
             
             be
             great
             among
             you
             ,
             shall
             be
             your
             Minister
             ;
             and
             whosoever
             of
             you
             will
             be
             the
             chiefest
             ,
             shall
             be
             the
             servant
             of
             all
             .
          
        
         
           That
           the
           Apostles
           were
           
             every
             one
          
           of
           
             equal
             power
          
           and
           authority
           ,
           is
           the
           positive
           saying
           of
           a
           St.
           
             Cyprian
             ,
             Pari
             consortio
             praediti
             &
             honoris
             &
             potestatis
             .
          
           And
           St.
           Ierome
           is
           as
           expresse
           ,
           That
           b
           
             all
             Bishops
             ,
             in
             all
             places
             ,
             whether
             at
          
           Rome
           ,
           
             or
             at
          
           Eugubium
           ,
           at
           Constantinople
           ,
           
             or
             at
          
           Rhegium
           ,
           
             are
             of
             the
             very
             same
             merit
             ,
          
           as
           to
           the
           quality
           of
           their
           Office
           ;
           how
           much
           soever
           they
           may
           differ
           in
           point
           of
           Revenue
           or
           of
           Endowments
           .
           Nay
           ,
           by
           the
           Canons
           of
           the
           
             Two
             first
             General
             Councils
             ,
             (
             Nice
             ,
          
           and
           Constantinople
           ,
           )
           every
           c
           Patriarch
           and
           Bishop
           is
           appointed
           to
           be
           chief
           in
           his
           proper
           Diocese
           ;
           as
           the
           Bishop
           of
           Rome
           is
           the
           chief
           in
           His
           :
           And
           a
           strict
           d
           Injunction
           is
           laid
           on
           all
           ,
           (
           the
           Bishop
           of
           Rome
           not
           
           excepted
           ,
           )
           that
           they
           presume
           not
           to
           meddle
           in
           any
           Diocese
           but
           their
           own
           .
           And
           the
           chief
           Primacies
           of
           Order
           were
           granted
           to
           Rome
           and
           to
           Constantinople
           ,
           not
           for
           their
           having
           been
           the
           Sees
           of
           such
           or
           such
           an
           Apostle
           ,
           e
           but
           for
           being
           the
           two
           Seats
           of
           the
           two
           great
           Empires
           .
           Witness
           the
           famous
           Canon
           of
           the
           
             Generall
             Council
             at
             Chalcedon
          
           ,
           f
           decreeing
           to
           the
           Bishop
           of
           Constantinople
           an
           
             equality
             of
             Priviledges
          
           with
           the
           Bishop
           of
           Rome
           ;
           not
           for
           any
           other
           reason
           ,
           then
           its
           having
           the
           good
           hap
           to
           be
           one
           of
           the
           
             two
             Imperial
             Cities
          
           .
           Nay
           ,
           no
           longer
           ago
           before
           Boniface
           the
           Third
           ,
           (
           who
           was
           the
           
             first
             Bishop
          
           of
           Rome
           that
           usurpt
           the
           Title
           of
           Universal
           ,
           )
           I
           say
           ,
           no
           longer
           before
           Him
           then
           his
           next
           immediate
           Predecessor
           Pope
           
             Gregory
             the
             Great
          
           ,
           (
           for
           I
           reckon
           Sabinian
           was
           but
           a
           Cypher
           ,
           )
           the
           horrible
           Pride
           of
           succeeding
           Popes
           was
           stigmatiz'd
           by
           a
           Prolepsis
           ;
           by
           way
           (
           not
           of
           Prophecy
           ,
           but
           )
           of
           Anticipation
           .
           For
           g
           Gregory
           writing
           to
           Mauritius
           the
           then
           reigning
           Emperour
           (
           and
           that
           in
           very
           many
           Epistles
           ,
           )
           touching
           the
           name
           of
           Universal
           ,
           which
           the
           Bishop
           of
           Constantinople
           had
           vainly
           taken
           unto
           himself
           ,
           calls
           it
           a
           wicked
           and
           profane
           and
           
             blasphemous
             Title
             ;
             a
             Title
             importing
             ,
             that
             the
          
           h
           
             times
             of
             Antichrist
             were
             at
             hand
          
           ;
           (
           little
           thinking
           that
           
           Pope
           Boniface
           would
           presently
           after
           his
           decease
           usurp
           the
           same
           ,
           and
           prove
           the
           Pope
           to
           be
           Antichrist
           by
           the
           Confession
           of
           a
           Pope
           .
           )
           He
           farther
           disputed
           against
           the
           Title
           by
           an
           Argument
           leading
           
             ad
             absurdum
          
           ;
           i
           That
           
             if
             any
             one
             Bishop
          
           were
           Universal
           ,
           there
           would
           by
           consequence
           be
           a
           failing
           of
           the
           
             Universal
             Church
          
           ,
           upon
           the
           failing
           of
           such
           a
           Bishop
           .
           An
           Argument
           ;
           
             ad
             homines
          
           ,
           not
           easily
           to
           be
           answer'd
           ,
           whatsoever
           Infirmity
           it
           may
           labour
           with
           
             in
             it selfe
          
           .
           And
           such
           an
           Argument
           is
           That
           ,
           which
           we
           bring
           against
           the
           Pope's
           pretended
           Headship
           .
           For
           if
           the
           Pope
           is
           the
           Head
           of
           the
           
             Catholick
             Church
          
           ,
           then
           the
           
             Catholick
             Church
          
           must
           be
           the
           Body
           of
           the
           Pope
           ;
           because
           the
           Head
           and
           the
           Body
           are
           the
           Relative
           and
           Correlative
           ;
           and
           being
           such
           ,
           they
           are
           
             convertible
             in
             obliquo
          
           :
           And
           then
           it
           follows
           unavoidably
           ,
           That
           when
           there
           is
           
             no
             Pope
             at
          
           all
           ,
           (
           which
           is
           very
           often
           ,
           )
           the
           
             Catholick
             Church
          
           hath
           then
           
             no
             Head
          
           ;
           and
           when
           there
           are
           many
           Popes
           
             at
             once
          
           ,
           (
           which
           hath
           been
           sometimes
           the
           case
           ,
           )
           then
           the
           
             Catholick
             Church
          
           must
           have
           at
           once
           
             many
             Heads
          
           ;
           and
           when
           the
           Pope
           is
           Heretical
           ,
           (
           as
           by
           the
           confession
           of
           the
           Papists
           he
           now
           and
           then
           is
           ,
           )
           the
           
             Catholick
             Church
          
           hath
           such
           a
           Head
           as
           makes
           her
           deserve
           to
           be
           beheaded
           .
           k
           That
           Popes
           have
           
           been
           Hereticks
           and
           Heathens
           too
           ,
           not
           only
           by
           denying
           the
           Godhead
           of
           the
           Son
           ,
           and
           by
           lifting
           him
           up
           above
           the
           other
           
             two
             Persons
          
           ,
           but
           even
           by
           
             sacrificing
             to
             Idols
          
           ,
           and
           a
           
             totall
             Apostacy
          
           from
           the
           Faith
           ,
           is
           (
           a
           thing
           so
           clear
           in
           the
           writings
           of
           Platina
           and
           Onuphrius
           ,
           that
           't
           is
           )
           the
           Confession
           of
           the
           most
           zealous
           and
           partial
           Asserters
           of
           their
           Supremacy
           .
           I
           know
           that
           Stella
           ,
           and
           those
           of
           the
           
             Spanish
             Inquisition
          
           ,
           do
           at
           once
           confesse
           this
           ,
           and
           yet
           adhere
           to
           their
           Position
           ,
           †
           That
           (
           with
           his
           Colledge
           of
           Cardinals
           )
           
             the
             Pope
             cannot
             erre
             ,
             and
             is
             the
             Head
             of
             the
             Church
             .
          
           But
           St.
           Hilary
           of
           Poictiers
           was
           so
           offended
           at
           
             Pope
             Liberius
          
           his
           espousing
           the
           
             Arian
             Heresie
          
           ,
           that
           he
           affirm'd
           
             the
             true
             Church
          
           to
           have
           been
           then
           onely
           in
           France
           .
           *
           
             Ex
             eo
             inter
             nos
             tantùm
             Communio
             Dominica
             continetur
             .
          
           So
           ill
           success
           have
           they
           met
           withal
           ,
           who
           have
           been
           Flatterers
           of
           the
           Pope
           or
           the
           Court
           of
           Rome
           .
        
         
           To
           conclude
           this
           
             first
             Instance
          
           in
           the
           fewest
           words
           that
           I
           can
           use
           :
           Whosoever
           shall
           read
           
             at
             large
          
           (
           what
           I
           have
           time
           onely
           to
           hint
           )
           the
           many
           Liberties
           and
           Exemptions
           of
           the
           
             Gallican
             Church
          
           ,
           and
           the
           published
           Confessions
           of
           
             Popish
             writers
          
           ,
           for
           more
           then
           
             a
             thousand
             years
             together
          
           ,
           touching
           the
           
             Papal
             Usurpations
          
           ,
           and
           
             Right
             of
             Kings
          
           ,
           put
           together
           by
           Goldastus
           in
           
             three
             great
             Volumes
          
           ;
           he
           will
           not
           be
           able
           to
           
           deny
           ,
           (
           let
           his
           present
           perswasion
           be
           what
           it
           will
           ,
           )
           that
           the
           
             Supremacy
             of
             the
             Pope
          
           is
           but
           a
           
             Prosperous
             Vsurpation
          
           ,
           and
           hath
           this
           lying
           against
           it
           ,
           that
           
             't
             was
             not
             so
             from
             the
             beginning
             .
          
        
         
           Secondly
           'T
           is
           true
           that
           for
           severall
           Ages
           ,
           the
           Church
           of
           Rome
           hath
           pretended
           to
           be
           infallible
           ;
           as
           well
           incapable
           of
           error
           ,
           as
           
             not
             erroneous
          
           .
           But
           
             from
             the
             beginning
             it
             was
             not
             so
             .
          
           For
           ,
           (
           besides
           that
           Infallibility
           is
           one
           of
           God's
           
             peculiar
             and
             incommunicable
             Attributes
          
           ,
           )
           where
           there
           is
           not
           Omniscience
           ,
           there
           must
           be
           
             Ignorance
             in
             p●rt
          
           ;
           and
           where
           Ignorance
           is
           ,
           there
           may
           be
           Error
           .
           That
           Heresie
           is
           Error
           in
           point
           of
           Faith
           ,
           and
           that
           Novatianism
           is
           Heresie
           ,
           all
           sides
           agree
           :
           And
           't
           is
           agreed
           by
           the
           Champions
           of
           the
           
             Papacy
             it selfe
          
           ,
           (
           such
           as
           a
           Baronius
           ,
           b
           Pamelius
           ,
           and
           c
           Petavius
           ,
           )
           that
           Rome
           it self
           was
           the
           Nest
           in
           which
           Novatianism
           was
           hatcht
           ;
           and
           not
           onely
           so
           ,
           but
           that
           there
           it
           continued
           from
           d
           Cornelius
           to
           Caelestine
           ,
           which
           wants
           not
           much
           of
           
             two
             hundred
             years
          
           .
           To
           passe
           by
           the
           Heresies
           of
           the
           Donatists
           and
           the
           Arians
           ,
           (
           which
           strangely
           prosper'd
           for
           a
           time
           ,
           and
           spread
           themselves
           over
           the
           world
           ,
           the
           former
           over
           the
           VVest
           ,
           the
           later
           over
           the
           East
           ,
           and
           as
           far
           as
           the
           Breast
           of
           the
           
             Pope
             himself
          
           ;
           )
           one
           would
           have
           thought
           that
           the
           Tenet
           of
           
             Infallibility
             upon
             Earth
          
           had
           been
           sufficiently
           prevented
           by
           the
           Heresie
           e
           of
           the
           Chiliasts
           ,
           wherewith
           the
           Primitive
           
           Church
           her self
           (
           I
           mean
           the
           very
           Fathers
           of
           the
           Primitive
           Church
           ,
           for
           the
           two
           first
           Centuries
           after
           Christ
           ,
           )
           was
           not
           onely
           deceiv'd
           by
           Papias
           ,
           who
           was
           a
           Disciple
           of
           St.
           Iohn
           ,
           but
           (
           for
           ought
           I
           yet
           learn
           )
           without
           
             the
             least
             Contradiction
          
           afforded
           to
           it
           .
           Nay
           
             the
             whole
             Church
             of
             God
          
           (
           in
           the
           opinion
           of
           St.
           a
           Austin
           and
           
             Pope
             Innocent
             the
             third
          
           ,
           )
           and
           for
           
             six
             hundred
             years
             together
          
           ,
           (
           if
           a
           Maldonate
           the
           Iesuit
           may
           be
           believ'd
           )
           thought
           the
           Sacrament
           of
           Eucharist
           to
           have
           been
           necessary
           to
           Infants
           ,
           as
           well
           as
           to
           men
           of
           the
           
             ripest
             Age
          
           :
           and
           yet
           (
           as
           
             Maldonate
             confesseth
          
           at
           the
           very
           same
           time
           ,
           )
           it
           was
           so
           plain
           and
           so
           grosse
           an
           Error
           ,
           that
           notwithstanding
           St.
           Austin
           did
           endeavour
           to
           confute
           the
           Pelagians
           by
           it
           ,
           as
           by
           a
           Doctrin
           of
           Faith
           ,
           and
           of
           the
           
             whole
             Church
             of
             God
          
           ;
           yet
           the
           
             Council
             of
             Trent
          
           was
           of
           a
           
             contrary
             mind
          
           ,
           and
           did
           accordingly
           in
           a
           Canon
           declare
           against
           it
           .
        
         
           3.
           
           Pass
           we
           on
           to
           the
           Doctrine
           of
           Transubstantiation
           ,
           which
           (
           if
           its
           Age
           may
           be
           measur'd
           by
           the
           very
           first
           date
           of
           its
           Definition
           ,
           )
           may
           be
           allow'd
           to
           be
           as
           old
           as
           the
           
             Lateran
             *
             Council
          
           ,
           
           a
           Council
           held
           under
           Pope
           Innocent
           the
           Third
           ;
           since
           whom
           are
           somewhat
           more
           then
           400
           years
           :
           But
           
             from
             the
             beginning
             it
             was
             not
             so
             .
          
           For
           besides
           that
           our
           Saviour
           ,
           just
           as
           soon
           as
           he
           had
           said
           ,
           
             This
             is
             my
             Blood
          
           ,
           explain'd
           himself
           in
           the
           same
           Breath
           ,
           by
           calling
           it
           expresly
           
             the
             fruit
             of
             the
             Vine
          
           ,
           and
           such
           as
           
             He
             would
             drink
             new
             in
             the
             Kingdom
             of
             God
             ,
             (
             Mat.
             26.
             29.
             
             Mark
          
           14.
           15.
           
           )
           there
           needs
           no
           more
           to
           make
           the
           Romanists
           even
           
             asham'd
             of
             that
             Doctrine
          
           ,
           then
           the
           Concession
           of
           Aquinas
           ,
           and
           
             Bellarmine's
             Inference
          
           thereupon
           .
           a
           Aquinas
           so
           argues
           ,
           as
           to
           imply
           it
           is
           Impossible
           ,
           and
           imports
           a
           Contradiction
           ,
           for
           
             one
             body
          
           to
           be
           locally
           in
           more
           places
           then
           one
           ,
           and
           in
           
             all
             at
             once
          
           .
           But
           b
           Bellarmine
           (
           at
           this
           )
           is
           so
           very
           angry
           ,
           that
           in
           a
           kind
           of
           Revenge
           upon
           Aquinas
           ,
           (
           though
           held
           to
           be
           
             the
             Ang●lical
             Doctor
          
           ,
           )
           he
           needs
           will
           inf●r
           't
           is
           
             as
             Impossible
          
           ,
           and
           equally
           implies
           a
           Contradiction
           ,
           for
           any
           one
           body
           at
           once
           to
           be
           so
           much
           as
           Sacramentally
           in
           more
           Places
           then
           one
           .
           And
           therefore
           it
           cannot
           now
           be
           wonder'd
           concerning
           Transubstantiation
           ,
           if
           so
           long
           ago
           as
           in
           the
           time
           of
           Pope
           Nicolas
           the
           Second
           ,
           either
           the
           Novelty
           was
           not
           forg'd
           and
           
             hammer'd
             out
          
           into
           the
           shape
           in
           which
           we
           find
           it
           ,
           or
           not
           at
           all
           understood
           by
           the
           
             Pope
             Himself
          
           .
           For
           one
           
           of
           the
           two
           is
           very
           clear
           by
           the
           famous
           c
           Submission
           of
           Berengarius
           ,
           wherewith
           he
           satisfied
           the
           d
           Synod
           then
           held
           at
           Rome
           ,
           (
           and
           in
           which
           were
           113.
           
           Bishops
           ,
           )
           though
           not
           at
           all
           unto
           a
           Trans
           ,
           but
           rather
           a
           Consubstantiation
           .
           Which
           divers
           e
           
             Romanists
             themselves
          
           have
           not
           been
           able
           not
           to
           Censure
           ,
           though
           it
           was
           pen'd
           by
           a
           f
           Cardinal
           ,
           and
           approved
           of
           by
           a
           Council
           ,
           and
           very
           glibly
           
             swallow'd
             down
          
           by
           the
           
             Pope
             himself
          
           .
        
         
           4.
           
           'T
           is
           very
           true
           that
           their
           withholding
           the
           
             Cup
             of
             blessing
          
           in
           the
           
             Lord's
             Supper
          
           from
           the
           secular
           part
           of
           their
           Communicants
           ,
           hath
           been
           in
           practice
           little
           less
           then
           400
           years
           .
           But
           
             from
             the
             beginning
             it
             was
             not
             so
             .
          
           For
           in
           our
           Saviour's
           Institution
           we
           find
           it
           intended
           for
           g
           
             every
             Guest
          
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           the
           word
           ,
           
             Drink
             ye
             all
             of
             this
             Cup.
          
           (
           Mat.
           26.
           27.
           )
           And
           S.
           Paul
           to
           the
           Corinthians
           (
           consisting
           most
           of
           Lay-men
           )
           speaks
           as
           well
           of
           their
           drinking
           the
           mystical
           blood
           ,
           as
           of
           their
           ●ating
           the
           Body
           of
           Christ.
           (
           ●
           Cor.
           11.
           26
           ,
           27
           ,
           28
           ,
           29.
           )
           Nay
           't
           is
           confest
           by
           learned
           Vasquez
           (
           as
           well
           as
           by
           
           Cassander
           ,
           and
           Aquinas
           Himself
           ,
           to
           be
           a
           Truth
           undeniable
           ,
           That
           the
           
             giving
             of
             both
             Elements
          
           in
           the
           
             Roman
             Church
             it self
          
           ,
           until
           the
           time
           of
           Aquinas
           ,
           did
           still
           continue
           to
           be
           in
           use
           .
        
         
           5.
           
           The
           Church
           of
           Rome
           for
           several
           Ages
           hath
           restrain'd
           the
           Holy
           Scriptures
           from
           the
           perusal
           of
           the
           People
           .
           
             But
             from
             the
             beginning
             it
             was
             not
             so
             .
          
           For
           Hebrew
           to
           the
           Iews
           was
           the
           Mother-Tongue
           ,
           and
           in
           that
           't
           was
           read
           weekly
           before
           the
           People
           .
           It
           pleased
           God
           the
           
             New
             Testament
          
           should
           be
           first
           writen
           in
           Greek
           ,
           because
           a
           Tongue
           the
           
             most
             known
          
           to
           the
           
             Eastern
             world
          
           .
           And
           to
           the
           end
           that
           this
           Candle
           might
           not
           be
           
             hid
             under
             a
             Bushel
          
           ,
           it
           was
           translated
           by
           St.
           Ierome
           into
           the
           daggar
           Dalmatick
           Tongue
           ,
           by
           Bishop
           Vulphilas
           into
           the
           *
           Gothick
           ,
           by
           St.
           Chrysostom
           into
           a
           Armenian
           ,
           by
           Athelstan
           into
           Saxon
           ,
           by
           b
           Methodius
           into
           Sclavonian
           ,
           by
           
             Iacobus
             de
             Voragine
          
           into
           c
           Italian
           ,
           by
           Bede
           and
           VVicl●f
           into
           d
           English.
           And
           not
           to
           speake
           of
           the
           
             Syriack
             ,
             Aethiopick
             ,
             Arabick
             ,
             Persian
             ,
          
           and
           
             Chaldee
             Versions
          
           ,
           (
           which
           were
           all
           for
           the
           use
           of
           the
           
             common
             people
          
           of
           those
           Countries
           ,
           )
           the
           *
           
             Vulgar
             Latine
          
           was
           then
           the
           
             Vulgar
             Language
          
           of
           the
           Italians
           ,
           when
           the
           Old
           and
           
             New
             Testament
          
           were
           turn'd
           into
           it
           .
        
         
         
           6.
           
           The
           
             publique
             Prayers
          
           of
           the
           Romanists
           have
           been
           a
           very
           long
           time
           in
           an
           
             unknown
             Tongue
          
           ,
           (
           I
           mean
           unknown
           to
           the
           
             common
             People
          
           ,
           )
           even
           as
           long
           as
           from
           the
           times
           of
           Pope
           Gregory
           the
           Great
           .
           
             But
             from
             the
             beginning
             it
             was
             not
             so
             .
          
           For
           't
           is
           as
           scandalously
           opposite
           to
           the
           
             plain
             sense
             of
             Scripture
          
           ,
           as
           if
           it
           were
           done
           in
           a
           meer
           despight
           to
           the
           14th
           Chapter
           of
           the
           
             first
             Epistle
          
           to
           the
           Corinthians
           ,
           especially
           from
           the
           13.
           to
           the
           17.
           ver
           .
           Not
           to
           speak
           of
           what
           is
           said
           by
           the
           *
           Primitive
           Writers
           :
           †
           Aquinas
           and
           Lyra
           do
           both
           confess
           upon
           the
           place
           ,
           That
           the
           
             common
             Service
          
           of
           the
           Church
           in
           the
           Primitive
           times
           ,
           was
           in
           the
           
             common
             language
          
           too
           .
           And
           as
           the
           Christians
           of
           a
           Dalmatia
           ,
           b
           Habassia
           ,
           c
           Armenia
           ,
           d
           Muscovia
           ,
           e
           Sclavonia
           ,
           d
           Russia
           ,
           and
           all
           the
           Reformed
           parts
           of
           Christendom
           ,
           have
           the
           Service
           of
           God
           in
           their
           vulgar
           Tongues
           ,
           so
           hath
           it
           been
           in
           divers
           Places
           by
           f
           Approbation
           first
           had
           from
           the
           
             Pope
             himself
          
           .
        
         
           7.
           
           Another
           Instance
           may
           be
           gi●en
           in
           their
           
             Prohibiting
             of
             Marriage
             to
             men
             in
             Orders
             ,
          
           which
           is
           deriv'd
           by
           some
           from
           the
           
             third
             a
             Century
          
           after
           Christ
           ;
           by
           b
           others
           from
           the
           eighth
           ;
           and
           
           in
           the
           rigour
           that
           now
           it
           is
           ,
           from
           
             Pope
             Gregory
          
           the
           Seventh
           .
           
             But
             from
             the
             beginning
             it
             was
             not
             so
             .
          
           For
           Priests
           were
           permitted
           to
           have
           wives
           ,
           both
           in
           the
           Old
           and
           
             New
             Testament
          
           ;
           (
           as
           Maximilian
           c
           the
           Second
           did
           rightly
           urge
           against
           the
           Pope
           :
           )
           And
           the
           
             blessed
             Apostles
          
           (
           many
           of
           them
           )
           were
           
             married
             men
          
           :
           for
           so
           I
           gather
           from
           d
           Eusebius
           out
           of
           
             Clemens
             Alexandrinus
          
           :
           and
           from
           the
           e
           Letter
           of
           Maximilian
           ,
           who
           did
           not
           want
           the
           Advice
           of
           the
           learnedst
           persons
           in
           all
           his
           Empire
           ;
           and
           from
           1
           Cor.
           9.
           5.
           where
           St
           Paul
           asserts
           his
           liberty
           to
           carry
           a
           VVife
           along
           with
           him
           ,
           as
           well
           as
           Cephas
           .
           And
           't
           is
           the
           Doctrine
           of
           
             that
             Apostle
          
           ,
           that
           a
           Bishop
           may
           be
           an
           Husband
           ,
           although
           he
           may
           not
           be
           the
           Husband
           of
           more
           then
           
             one
             Wife
          
           .
           (
           1
           
             Tim.
             3.
             2.
             
             Tit.
          
           1.
           6.
           )
           Besides
           ,
           the
           Marriage
           of
           the
           Clergy
           was
           asserted
           by
           f
           P●phnutius
           in
           the
           
             Council
             at
             Nice
          
           ;
           and
           even
           by
           one
           of
           those
           g
           Canons
           which
           the
           
             Romanists
             themselves
          
           do
           still
           avow
           for
           Apostolical
           .
           And
           the
           
             forbidding
             men
             to
             marry
          
           (
           with
           Saturninus
           ,
           and
           the
           Gnosticks
           ,
           )
           is
           worthicall'd
           by
           God's
           Apostle
           ,
           
             The
             Doctrine
             of
             Devils
          
           .
           (
           1
           Tim.
           4.
           1.
           3.
           )
           h
        
         
         
           8.
           
           I
           shall
           conclude
           with
           that
           Instance
           to
           which
           our
           Saviour
           in
           my
           Text
           does
           more
           peculiarly
           allude
           ;
           I
           mean
           the
           
             Liberty
             of
             Divorce
          
           betwixt
           Man
           and
           Wife
           ,
           for
           many
           
             more
             Causes
          
           then
           the
           Cause
           of
           Fornication
           .
           For
           so
           I
           find
           it
           is
           k
           decreed
           by
           the
           
             Church
             of
             Rome
          
           ,
           with
           an
           Anathema
           to
           all
           that
           shall
           contradict
           it
           .
           
             But
             from
             the
             Beginning
             it
             was
             not
             so
             .
          
           For
           't
           is
           as
           opposite
           to
           the
           will
           of
           our
           Blessed
           Saviour
           revealed
           to
           us
           
             without
             a
             Parable
          
           ,
           (
           in
           the
           next
           verse
           after
           my
           Text
           )
           as
           if
           they
           meant
           nothing
           more
           ,
           then
           the
           opening
           of
           a
           way
           to
           
             rebel
             against
          
           him
           .
           For
           besides
           that
           in
           the
           Canon
           of
           the
           Council
           at
           Trent
           ,
           a
           Divorce
           
             quoad
             Torum
             /
             Totum
             ob
             multas
             Causas
          
           was
           decreed
           to
           be
           just
           in
           the
           
             Church
             of
             Rome
          
           ,
           although
           our
           Lord
           had
           twice
           confin'd
           it
           to
           the
           
             Sole
             Cause
          
           of
           
             Fornication
             ,
             (
             Matth.
             5.
             32.
             
             &
          
           19.
           9.
           )
           And
           besides
           that
           the
           word
           Totu●n
           was
           constantly
           reteined
           .
           in
           l
           four
           Editions
           ,
           (
           particula●ly
           in
           That
           ,
           which
           had
           the
           Care
           and
           Command
           of
           Pope
           Paul
           the
           Fifth
           ,
           )
           Let
           it
           be
           granted
           that
           the
           Council
           did
           mean
           no
           more
           ,
           then
           a
           meer
           Sequestration
           from
           Bed
           and
           Board
           ,
           to
           endure
           for
           a
           certain
           or
           
             uncertain
             time
          
           ;
           and
           not
           an
           
             absolute
             Dissolution
          
           of
           the
           
             Conjugal
             Knot
          
           ;
           yet
           in
           the
           Judgment
           of
           Chemnitius
           ,
           yea
           and
           of
           Maldonat
           Himself
           ,
           (
           who
           was
           as
           learned
           a
           Iesuite
           as
           that
           Society
           ever
           had
           ,
           )
           it
           would
           be
           opposite
           
             (
             even
             so
          
           )
           to
           
           the
           Law
           of
           Christ.
           For
           
             he
             m
             who
             putteth
             away
             his
             VVife
             for
             any
             Cause
             whatsoever
             ,
             besides
             the
             Cause
             of
             Fornication
             ,
             commits
             Adultery
          
           (
           saith
           the
           Iesuit
           )
           even
           for
           this
           very
           reason
           ,
           
             because
             he
             makes
             Her
             commit
             it
             ,
             whom
             he
             unduly
             putteth
             away
             .
          
           n
           Nay
           ,
           Chemnitius
           saith
           farther
           ;
           That
           the
           
             Papal
             Separation
             from
             Bed
             and
             Board
             ,
             is
             many
             ways
             a
             Dissolution
             of
             the
             Conjugal
             Tye.
          
           Nor
           does
           he
           content
           himself
           to
           say
           ,
           or
           affirm
           it
           only
           ,
           but
           by
           a
           
             Confluence
             of
             Scriptures
          
           does
           make
           it
           good
           ,
           That
           against
           the
           Command
           of
           our
           blessed
           Saviour
           (
           in
           the
           verse
           but
           one
           before
           my
           Text
           ,
           )
           
             That
             which
             God
             hath
             joyned
             together
             ,
             the
             men
             of
             Rome
             do
             put
             asunder
             .
          
        
         
           By
           these
           and
           many
           more
           Corruptions
           in
           point
           of
           Practice
           and
           Doctrine
           too
           ,
           which
           were
           no
           more
           then
           Deviations
           from
           what
           had
           been
           from
           the
           Beginning
           ,
           and
           which
           the
           learned'st
           Sons
           of
           the
           Church
           of
           Rome
           have
           been
           forced
           to
           confess
           in
           their
           
             publick
             writings
          
           ;
           the
           awakened
           part
           of
           the
           Christian
           world
           were
           compell'd
           to
           look
           out
           for
           a
           Reformation
           .
           That
           there
           was
           in
           the
           
             See
             of
             Rome
          
           the
           most
           
             abominable
             Practice
          
           to
           be
           imagin'd
           ,
           we
           have
           the
           
           liberal
           o
           Confesson
           of
           zealous
           
             Stapleton
             himself
          
           ;
           and
           of
           those
           that
           have
           publisht
           their
           p
           Penitentials
           .
           We
           have
           the
           published
           Complaints
           of
           Armachanus
           ,
           and
           Grostead
           ,
           and
           
             Nicolas
             de
             Clemangis
             ,
             Iohn
             of
             Hus
             ,
          
           and
           
             Ierome
             of
             Prague
          
           ,
           Chancellor
           Gerson
           ,
           and
           Erasmus
           ,
           and
           the
           
             Archbishop
             of
             Spalato
             .
             Ludovicus
             Vives
             ,
          
           and
           Cassander
           ,
           who
           are
           known
           to
           have
           died
           in
           the
           same
           Communion
           ,
           did
           yet
           
             impartially
             complain
          
           of
           some
           
             Corruptions
             .
             q
             Vives
          
           of
           their
           Feasts
           at
           the
           
             Oratories
             of
             Martyrs
          
           ,
           as
           being
           too
           much
           of
           kin
           unto
           the
           
             Gentiles
             Parentalia
          
           ,
           which
           in
           the
           judgment
           of
           r
           Tertullian
           made
           up
           a
           species
           of
           Idolatry
           .
           And
           Cassander
           s
           confesses
           plainly
           ,
           that
           the
           Peoples
           Adoration
           paid
           to
           Images
           and
           Statues
           ,
           was
           equal
           to
           the
           worst
           of
           the
           ancient
           Heathen
           .
           t
           So
           the
           buying
           and
           selling
           of
           Papal
           Indulgences
           and
           Pardons
           (
           't
           is
           a
           little
           thing
           to
           say
           of
           Preferments
           too
           )
           was
           both
           confest
           and
           
             inveigh'd
             against
          
           by
           Popish
           Bishops
           in
           Thuanus
           .
        
         
           Now
           if
           with
           all
           their
           Corruptions
           in
           point
           of
           Practice
           ,
           which
           alone
           cannot
           justifie
           a
           People's
           Separation
           from
           any
           Church
           ,
           (
           though
           the
           Cathari
           and
           the
           Donatists
           were
           heretofore
           of
           that
           opinion
           ,
           )
           we
           compare
           their
           Corruptions
           of
           Doctrine
           too
           ,
           and
           that
           in
           matter
           of
           Faith
           ,
           (
           as
           
           hath
           been
           shewed
           ,
           )
           Corruptions
           
             intrenching
             on
             Fundamentals
          
           ;
           it
           will
           appear
           that
           That
           door
           which
           was
           open'd
           by
           Vs
           in
           our
           
             first
             Reformers
          
           ,
           was
           not
           at
           all
           to
           introduce
           ,
           but
           to
           
             let
             out
          
           *
           Schism
           .
           For
           the
           schism
           must
           needs
           be
           Theirs
           who
           give
           the
           Cause
           of
           the
           Separation
           ,
           not
           Theirs
           who
           do
           but
           separate
           when
           Cause
           is
           given
           .
           Else
           S.
           Paul
           had
           been
           to
           blame
           ,
           in
           that
           he
           said
           to
           his
           
             Corinthians
             ,
             Come
             ye
             out
             from
             among
             them
             ,
             and
             be
             ye
             separate
             .
          
           (
           2
           Cor.
           6.
           17.
           )
           The
           actuall
           Departure
           indeed
           was
           Ours
           ,
           but
           Theirs
           the
           causal
           ;
           (
           as
           our
           immortal
           Arch-Bishop
           does
           fitly
           word
           it
           :
           )
           we
           left
           them
           indeed
           when
           they
           thrust
           us
           out
           ;
           (
           as
           they
           cannot
           but
           go
           whom
           the
           Devil
           drives
           ;
           )
           But
           in
           propriety
           of
           speech
           ,
           we
           left
           their
           Errors
           ,
           rather
           then
           Them.
           Or
           if
           a
           Secession
           was
           made
           from
           them
           ,
           't
           was
           in
           〈◊〉
           very
           same
           measure
           that
           they
           had
           made
           one
           from
           Christ.
           (
           Whereas
           they
           ,
           by
           their
           Hostilities
           and
           their
           Excommunications
           ,
           departed
           properly
           from
           us
           ,
           not
           from
           any
           Errors
           detected
           
             in
             us
          
           .
           And
           the
           wo
           is
           to
           
             them
             by
             whom
             the
             offence
             cometh
             ,
             (
             Matth.
          
           18.
           7.
           
           )
           not
           to
           them
           to
           whom
           't
           is
           given
           .
           If
           when
           England
           was
           in
           a
           Flame
           by
           Fire
           sent
           out
           of
           Italy
           ,
           we
           did
           not
           abstein
           from
           the
           quenching
           of
           it
           ,
           until
           water
           might
           be
           drawn
           from
           the
           
             River
             Tiber
          
           ;
           it
           was
           because
           our
           own
           Ocean
           ,
           could
           not
           only
           do
           it
           sooner
           ,
           but
           better
           too
           ;
           that
           is
           to
           say
           (
           without
           a
           Figure
           ,
           )
        
         
         
           It
           did
           appear
           by
           the
           Concession
           of
           the
           
             most
             learned
             Popish
             Writers
          
           ,
           that
           particular
           Nations
           had
           still
           a
           power
           to
           purge
           themselves
           from
           their
           corruptions
           ,
           as
           well
           in
           the
           Church
           ,
           as
           in
           the
           State
           ,
           without
           leave
           had
           from
           the
           See
           of
           Rome
           ;
           and
           that
           't
           was
           commonly
           put
           in
           practice
           above
           a
           thousand
           years
           since
           .
           †
           It
           did
           appear
           that
           the
           
             Kings
             of
             England
          
           (
           at
           least
           as
           much
           as
           those
           of
           Sicily
           ,
           )
           were
           ever
           held
           to
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           that
           by
           the
           
             Romanists
             themselves
          
           ;
           until
           by
           gaining
           from
           Henry
           the
           First
           ,
           the
           Investiture
           of
           Bishops
           ;
           from
           Henry
           the
           Second
           ,
           an
           Exemption
           of
           the
           Clergy
           from
           
             Secular
             Courts
          
           ,
           and
           from
           easie
           
             King
             Iohn
          
           ,
           an
           unworthy
           Submission
           to
           
             forreign
             Power
          
           ;
           the
           Popes
           became
           strong
           enough
           to
           
             call
             their
             strength
             the
             Law
             of
             Iustice
             ▪
          
           And
           yet
           their
           Incroachments
           were
           still
           oppos'd
           ,
           by
           the
           most
           pious
           and
           the
           most
           learned
           in
           every
           Age.
           Concerning
           which
           it
           were
           
           easie
           to
           give
           a
           satisfactory
           account
           ,
           if
           it
           were
           comely
           for
           a
           Sermon
           to
           exceed
           the
           limits
           of
           an
           hour
           .
           In
           a
           word
           ,
           it
           did
           appear
           from
           the
           Code
           and
           Novels
           of
           a
           Iustinian
           ,
           from
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           set
           out
           by
           the
           
             Emperour
             b
             Zeno
          
           ,
           from
           the
           practice
           of
           c
           Charles
           the
           Great
           ,
           (
           which
           may
           be
           judged
           by
           the
           Capitulars
           sent
           abroad
           in
           
             his
             Name
          
           ,
           )
           from
           the
           designs
           and
           endeavours
           of
           two
           late
           Emperors
           ,
           Ferdinand
           the
           First
           ,
           and
           Maximilian
           the
           Second
           ,
           from
           all
           the
           
             commended
             Kings
          
           of
           Iudah
           ,
           from
           the
           
             most
             pious
          
           Christian
           Emperours
           as
           far
           as
           from
           Constantine
           the
           Great
           ,
           and
           from
           many
           Kings
           of
           England
           in
           d
           
             Popish
             times
          
           too
           ;
           that
           the
           work
           of
           Reformation
           belong'd
           especially
           to
           them
           in
           their
           
             several
             Kingdoms
          
           .
           And
           this
           is
           certain
           ;
           that
           neither
           Prescription
           on
           the
           Pope's
           side
           ,
           nor
           Discontinuance
           on
           the
           Kings
           ,
           could
           add
           a
           Right
           unto
           the
           one
           ,
           or
           any
           way
           lessen
           it
           in
           the
           other
           .
           For
           it
           implies
           a
           contradiction
           ,
           that
           what
           is
           wrong
           should
           grow
           right
           ,
           by
           being
           prosperous
           for
           a
           longer
           or
           shorter
           season
           .
        
         
           Had
           the
           Pope
           been
           contented
           with
           his
           *
           Primacy
           of
           Order
           ,
           and
           not
           ambitiously
           affected
           
           a
           Supremacy
           of
           Power
           ,
           and
           over
           
             all
             other
             Churches
          
           besides
           his
           own
           ;
           we
           never
           had
           
             cast
             off
          
           a
           Yoke
           which
           had
           never
           been
           put
           upon
           our
           Necks
           :
           And
           so
           't
           is
           plain
           that
           the
           Usurper
           did
           make
           the
           Schism
           If
           Sacrilege
           anywhere
           ,
           or
           Rebellion
           ,
           did
           help
           reform
           
             Superstition
             ;
             That
          
           was
           the
           Fault
           of
           the
           Reformers
           ,
           not
           at
           all
           of
           the
           Reformation
           ;
           not
           of
           all
           Reformers
           neither
           .
           For
           the
           most
           that
           was
           done
           by
           
             some
             ,
             was
          
           to
           write
           after
           the
           Copy
           which
           had
           been
           set
           them
           in
           my
           Text
           ,
           by
           the
           Blessed
           Reformer
           of
           all
           the
           World
           ;
           which
           was
           so
           to
           reform
           ,
           as
           not
           to
           innovate
           ,
           and
           to
           accommodate
           their
           Religion
           to
           what
           they
           found
           
             in
             the
             Beginning
          
           .
        
         
           Nay
           ,
           if
           I
           may
           speak
           an
           
             Important
             Truth
          
           ,
           (
           which
           being
           unpassionately
           consider'd
           ,
           and
           universally
           laid
           to
           heart
           ,
           might
           possibly
           tend
           to
           the
           Peace
           of
           Christendom
           ;
           )
           seeing
           it
           was
           not
           so
           much
           the
           Church
           as
           the
           Court
           of
           Rome
           ,
           which
           proudly
           t●od
           upon
           Crowns
           and
           Scepters
           ,
           and
           made
           Decrees
           with
           a
           *
           
             non
             obstante
          
           to
           
             Apostolical
             Constitutions
          
           ,
           or
           whatsoever
           had
           been
           enacted
           
             by
             any
             Authority
             whatsoever
          
           ,
           (
           the
           
             Commandments
             of
             Christ
          
           being
           
             not
             excepted
          
           ;
           )
           
           we
           originally
           departed
           with
           higher
           Degrees
           of
           Indignation
           ,
           from
           the
           Insolent
           Court
           ,
           then
           Church
           of
           Rome
           .
           Nor
           protested
           we
           so
           much
           against
           the
           Church
           ,
           (
           though
           against
           the
           
             Church
             too
          
           ,
           )
           as
           against
           the
           Cruel
           Edict
           first
           made
           at
           daggar;
           VVorms
           ,
           and
           after
           cruelly
           re-inforced
           at
           Spire
           and
           Ratisbone
           ,
           for
           the
           confirming
           of
           those
           1
           Corruptions
           from
           which
           the
           2
           Church
           was
           to
           be
           cleans'd
           .
           To
           the
           1
           former
           we
           declar'd
           a
           
             Vatinian
             Hatred
          
           ;
           but
           to
           the
           2
           latter
           of
           the
           two
           ,
           we
           have
           the
           Charity
           to
           wish
           for
           a
           Reconcilement
           .
           That
           we
           who
           differ
           upon
           the
           way
           in
           which
           we
           are
           walking
           towards
           Ierusalem
           ,
           may
           so
           look
           back
           on
           
             the
             Beginning
          
           from
           whence
           at
           first
           we
           
             set
             out
          
           ,
           (
           and
           from
           which
           our
           Accusers
           have
           foulely
           swerv'd
           ,
           )
           as
           to
           agree
           in
           our
           Arrival
           at
           the
           same
           
             Iourney
             's
             end
          
           .
        
         
           But
           God
           forbid
           that
           our
           Love
           to
           
             the
             Peace
             without
          
           ,
           should
           ever
           tempt
           us
           to
           a
           loss
           of
           
             the
             Peace
             within
             us
          
           .
           God
           forbid
           we
           should
           
             return
             with
             the
             Dog
             to
             his
             vomit
             ,
             or
             with
             the
             Sow
          
           in
           the
           Hebrew
           Proverb
           (
           which
           is
           cited
           by
           
             S.
             Peter
          
           in
           his
           Epistle
           ,
           
           )
           
             to
             her
             wallowing
             in
             the
             mire
             .
          
           When
           I
           wish
           for
           a
           Reconcilement
           ,
           I
           do
           not
           mean
           by
           
             our
             Compliance
          
           with
           any
           the
           least
           of
           
             their
             Defilements
          
           ,
           but
           by
           
             their
             Harmony
          
           with
           us
           in
           our
           being
           Clean.
           
        
         
         
           On
           this
           *
           Condition
           and
           Supposal
           ;
           Our
           Church
           is
           open
           to
           receive
           the
           bitterest
           Enemies
           of
           our
           Church
           .
           Our
           Arms
           are
           open
           to
           embrace●hem
           ●hem
           ,
           with
           Love
           ,
           and
           Honour
           .
           Our
           Hearts
           and
           Souls
           are
           
             wide
             open
          
           in
           fervent
           Prayers
           and
           Supplications
           to
           the
           
             God
             of
             Purity
          
           and
           of
           Peace
           ,
           ●hat
           (
           in
           his
           own
           good
           time
           )
           he
           will
           up●he
           ●he
           Breaches
           ,
           and
           
             wipe
             off
          
           the
           stains
           ,
           and
           
             raise
             ●p
          
           the
           lapsed
           Reputation
           ,
           of
           his
           
             divided
             ,
             defiled
             ,
             ●●sgraced
          
           Spouse
           ;
           And
           all
           for
           the
           Glory
           ,
           as
           well
           ●s
           Merits
           ,
           of
           the
           ever-blessed
           Bridegroom
           of
           all
           ●ur
           Souls
           ,
        
         
           To
           whom
           ,
           with
           the
           Father
           ,
           in
           the
           Unity
           of
           ●he
           Spirit
           ,
           be
           ascribed
           by
           us
           ,
           and
           by
           
             all
             the
             World.
          
           
        
         
           Blessing
           ,
           and
           Glory
           ,
           and
           Honour
           ,
           and
           Power
           ,
           ●nd
           Wisdom
           ,
           and
           Thanksgiving
           ,
           from
           this
           time
           ●orwards
           for
           evermore
           .
        
         
           FINIS
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A54850-e150
           
             *
             Iud
             3.
             
          
           
             Matth
             19.
             8.
             
          
           
             *
             Iude.
             2
             ,
             3.
             
          
           
             2
             Cor.
             12.
             15.
             
          
           
             1
             Cor.
             1.
             27.
             
          
           
             2
             Cor.
             10.
             4.
             
          
           
             *
             Eo
             sanè
             loco
             Haereses
             sunt
             ,
             ut
             non
             tan●
             arte
             &
             Industriâ
             ,
             quàm
             Alexandri
             glad●o
             ,
             earum
             Gordius
             Nodus
             dissoivi
             posse
             ,
             quas●que
             Herculis
             clavâ
             feriendae
             ,
             quàm
             Apoll●nis
             Lyrà
             m●tigandae
             videantur
             ,
             
               Sta●l
               .
               ton
               .
               in
               Epist.
               Dedic
               .
               operis
               de
               Iuslis
               .
               sub
               fia●m
               .
            
          
           
             *
             Luke
             19.
             22.
             
          
           
             1
             Sam.
             17.
             51.
             
          
           
             *
             Etenim
             de
             quâ
             re
             agitur
             cùm
             de
             Primatu
             Pontificis
             agitur
             ?
             brevissimè
             dicam
             ,
             de
             
               Summâ
               rei
               Christianae
            
             ,
             id
             enim
             quaeritur
             ,
             debeatne
             Ecclesia
             
               diutiùs
               consistere
            
             ,
             an
             verò
             dissolvi
             ,
             &
             
               concidere
               .
               Bellarm.
               in
               Praes
               .
               ad
               libros
               de
               Rom.
               Pontif.
               
            
          
        
         
           Notes for div A54850-e1980
           
             Exod.
             35.
             30
             ,
             34.
             
          
           
             *
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Diodor.
             Sic.
             lib.
             1.
             p.
             9.
             
          
           
             Tertul.
             adversus
             Marcion
             .
             l.
             4.
             c.
             5.
             
          
           
             †
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Justin.
             Mart.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             p.
             7.
             
          
           
             *
             Id
             teneamus
             quod
             ubique
             ,
             quod
             semper
             ,
             quod
             ab
             omnibus
             creditum
             est
             :
             quod
             ita
             demum
             fit
             ,
             si
             sequamur
             Universalitatem
             ,
             Antiquitatem
             ,
             Consensionem
             .
             
               Vinc.
               Lir.
               adv
               .
               Haer.
               c
            
             3.
             
          
           
             Matth.
             5.
             31
             ,
             32.
             
          
           
             *
             Verse
             7.
             
          
           
             *
             Verse
             8.
             
          
           
             *
             Gen.
             1.
             27.
             
             Matth.
             19.
             4.
             
          
           
             †
             Gen.
             2.
             24.
             
             Matth.
             19.
             5.
             
          
           
             *
             
               Romana
               Ecclesia
               se
               non
               tam
            
             matrem
             
               exhibet
               aliis
               quàm
            
             Novercam
             .
             
               Sedent
               in
               eâ
            
             Scribae
             &
             Pharis●i
             ,
             &c.
             Johan
             .
             Sarisburiensis
             (
             ad
             Papam
             Hadrianum
             4.
             )
             in
             Polycratic
             .
             l.
             6.
             c.
             24.
             
          
           
             a
             Epiph.
             Haer.
             75.
             p
             904.
             
             Tom.
             1.
             
             Ed.
             P●tav
             .
          
           
             b
             August
             .
             contra
             Donat.
             Tom.
             7.
             lib.
             2.
             p.
             396.
             
             Edit
             .
             Basil.
             
          
           
             c
             Epiph.
             Haer.
             62.
             p.
             513.
             
          
           
             d
             August
             .
             Tom.
             6.
             
             Haer.
             54.
             p.
             25.
             
          
           
             e
             Iren.
             lib.
             1.
             c.
             24.
             p
             79.
             
             Excus
             .
             1570.
             
          
           
             f
             Euseb.
             l.
             3.
             c.
             33.
             p.
             80.
             
             Colon.
             Allobr●gum
             1612.
             
          
           
             g
             Iren.
             l.
             1.
             c.
             10.
             pag.
             48
             ,
             &c.
             Epiph.
             Haer.
             66.
             pag.
             617.
             
          
           
             a
             Iren.
             Advers
             .
             Haeret
             .
             l.
             1.
             c.
             9.
             p.
             44.
             &c.
             
          
           
             b
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Epiph.
             Tom.
             1
             l.
             1.
             
             Haer.
             26.
             p.
             9●
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Idem
             .
             ibid.
             Haer.
             27.
             
             ●
             102.
             
          
           
             c
             
               Note
               ,
               That
            
             Bellarmine
             
               having
               boasted
            
             ,
             (
             Lib.
             1.
             de
             Pargatoria
             ,
             cap.
             15.
             )
             That
             all
             the
             A●tie●s
             ,
             both
             Greek
             and
             Latine
             ,
             from
             the
             very
             time
             of
             the
             Apostles
             ,
             did
             constantly
             affirm
             the
             doctrine
             of
             Purgatory
             ,
             
               could
               not
               give
               an
               older
               instance
               ,
               then
               in
            
             Origen
             and
             Tertullian
             ,
             (
             Ibid.
             cap.
             2.
             
             &
             7.
             
             &
             10.
             )
             
               but
               by
               recourse
               unto
               the
            
             Heathen
             .
             (
             Ibid.
             cap.
             11.
             )
          
           
             d
             
               
                 Hoc
                 etiam
              
               Paracletus
               
                 (
                 i
                 e.
              
               Montanus
               )
               
                 frequentissimè
                 commendavit
              
               ,
               &c.
               Tert.
               de
               Anim●
               ,
               cap.
               ult
               .
            
             
               See
               Bellarmine
               
                 contradicted
                 by
                 the
              
               Romanists
               
                 themselves
                 ,
                 E.
                 G.
              
               Roffens
               .
               contr
               .
               Lutherum
               ,
               Art.
               18.
               
               Polydor.
               Virg.
               Inv.
               Rer.
               lib.
               8.
               c.
               1.
               p.
               84.
               
               Edit
               .
               Basil.
               1521.
               
               Suarez
               in
               Aquin.
               par
               .
               3.
               q.
               59.
               art
               .
               6.
               sect
               .
               1.
               p.
               1159.
               
            
             
               Thomas
               ex
               Albiis
               East-Saxonum
               de
               Me.
               dio
               Animarum
               statu
               ,
               per
               totum
               libr.
               speciatim
               Demens
               .
               9
               p.
               369
               ,
               370
               ,
               371.
               
            
          
           
             e
             Liquet
             item
             ,
             in
             orientali
             &
             occidentali
             Ecclesiâ
             ,
             usqu●
             ad
             tempus
             prohibitionis
             à
             Calixto
             factae
             ,
             Sacerdotum
             conjugia
             licita
             suisse
             .
             
               Maximil
               .
               2
               ,
               apud
               Thu.
               an
               .
               l.
               36.
               p.
            
             305
             ,
             306.
             
          
           
             f
             An●e
             Lateranense
             Coacilium
             Transubstaatiatio
             non
             suit
             dogma
             Fidei
             .
             
               Scot.
               in
               4.
               
               Sent.
               Dist.
               11.
               q.
            
             3.
             
          
           
             g
             N●gare
             non
             possumus
             ,
             etiam
             in
             ●cclesiâ
             Lati●d
             suisse
             usum
             u.
             tri●sq●●sp●ciei
             ,
             &
             usque
             ad
             tempora
             S.
             Thomae
             durasse
             .
             
               Vasq.
               in
               3.
               
               Disput.
               216.
               c.
               3.
               n.
            
             38.
             
          
           
             h
             Suo
             loco
             &
             ordine
             Homines
             Dei
             
               nominantur
               ,
               non
            
             tamen
             à
             Sacerdote
             qui
             sacrificat
             
               invocantur
               ▪
               August
               .
               de
               Civitate
               Dei
               lib.
               22.
               cap.
               10.
               pag.
            
             1155.
             
          
           
             i
             Pho●
             as
             iratus
             Cyriaco
             Episcopo
             Constantinopolitano
             ,
             adjudicavit
             Titulum
             
               Oecumenici
               Pontifici
               Romano
            
             soli
             .
             
               Baronius
               ad
               A.
               C.
            
             606.
             
          
           
             a
             Vide
             
               Concil
               .
               Trident
            
             .
             Sess.
             13.
             
             Can.
             2
             ,
             3.
             
             Sess.
             21.
             
             Can.
             1
             ,
             2
             ,
             3.
             
             Sess.
             22.
             
             Can.
             3
             ,
             5
             ,
             6
             ,
             8
             ,
             9
             Sess.
             23.
             
             Can.
             1
             ,
             4
             ,
             5
             ,
             6
             ,
             8
             ,
             9.
             
             Sess.
             25.
             &c.
             quam
             conser
             cum
             
               Bullâ
               Pii
               Quarti
               .
               Edit
               .
               Bin.
               p.
               444.
               
               Tom.
            
             9.
             
          
           
             b
             Nec
             non
             
               ipsas
               Traditiones
            
             ,
             ●um
             ad
             fidem
             tum
             ad
             mores
             pertinentes
             ,
             tanquam
             vel
             à
             Spiritu
             Sancto
             diciatas
             ,
             pari
             pictatis
             affectu
             ac
             reverentiâ
             suscipit
             ac
             veneratur
             (
             haec
             Sancta
             Synodus
             .
             )
             
               Trident.
               Conc.
               Sess.
               4.
               sub
               .
               Paulo
               3.
               
               Bin.
               Tom.
               9.
               p.
            
             354.
             
          
           
             *
             Siquis
             libros
             ipsos
             integros
             ,
             —
             pro
             sacris
             &
             Canonicis
             non
             suscep
             .
             rit
             ,
             &
             Traditiones
             praedictas
             sciens
             contempserit
             ,
             
               Anathema
               sit
               .
               ibid.
            
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             Theod.
             Hist.
             Eccles.
             lib.
             5.
             cap.
             9.
             
             Concil
             .
             Constantinop
             .
             apud
             Baronium
             ad
             A.
             D.
             382.
             suffragatur
             .
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             apud
             Chrysost.
             ad
             Populum
             Antiochen
             .
             Hom.
             3.
             
          
           
             c
             Tempore
             ,
             ut
             scimus
             summo
             Tiberii
             Caesaris
             al●sque
             ullo
             impedimen
             .
             to
             —
             radios
             suos
             primum
             indulget
             ,
             id
             est
             pr●●cepta
             sua
             ,
             Christus●
             
               G●ldas
               in
               Epist.
               de
               Excid
               .
               Brit.
               Sect.
            
             6.
             
          
           
             a
             De
             Phocâ
             coeli●●s
             est
             dictum
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
             
               Cedrenus
               ,
               p.
            
             334.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Idem
               .
               p.
            
             332.
             
          
           
             c
             Phocas
             iratus
             Cyriaco
             ,
             Episcopo
             Constantinopolitano
             
               adjudicavit
               Titulum
            
             Oecumenici
             
               Pontifici
               Romano
            
             .
             Baron
             .
             Annal.
             ad
             A.
             Ch.
             606.
             
          
           
             d
             Johannes
             Constantinopolitanus
             sese
             hinc
             efferens
             ,
             se
             ubique
             Oecumenicum
             Patriarcham
             nominavit
             .
             
               Idem
               ad
               A.
               C.
            
             595.
             
          
           
             *
             John
             21.
             15
             ,
             16
             ,
             17.
             
          
           
             a
             Cyprianus
             ait
             pari
             omnes
             inter
             se
             su●sse
             potestate
             Apostolos
             ;
             atque
             hoc
             idem
             suisse
             alios
             quod
             Petrus
             fuit
             .
             
               Tractat.
               3.
               de
               S●mplicitate
               Praelatorum
               ,
               (
               Edit
               ,
               Colon
               .
               1544.
               )
               p.
            
             135.
             
          
           
             b
             Si
             Autoritas
             quaeritur
             ,
             Orbis
             major
             est
             Urbe
             ,
             ubicunque
             fuerit
             Episcopus
             ,
             sive
             Romae
             ,
             sive
             Eugubii
             ,
             sive
             Constantinopoli
             ,
             sive
             Rhegii
             ,
             sive
             Alexandriae
             ,
             sive
             Tanii
             ,
             ejusdem
             Meriti
             ,
             cjusdem
             est
             &
             Sacerdotii
             .
             Potentia
             Divitiarum
             &
             Paupertatis
             Humilitas
             vel
             subsimiorem
             v●l
             inserio●em
             Episcopum
             non
             facit
             .
             Caeterùm
             omnes
             Apostolorum
             successores
             sunt
             .
             
               Hieron
               .
               in
               Epist.
               ad
               Evagrium
               ,
               (
               ex
               Edit
               .
               Basil.
               156
               ,
               .
               )
               p.
               329.
               ●ive
               ex
               Edit
               .
               Paris
               .
               1533
               Tom
               2.
               p.
            
             117.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Concil
               .
               Nicae
               .
               Can.
            
             6.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ibid.
               Can.
            
             7.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             quae
             Antioche●●
             Ecclesiae
             servari
             his
             Canonibus
             praecipiu●tur
             ,
             ●ò
             pertinent
             ,
             (
             inquit
             Justellus
             )
             ut
             Episcopus
             Antiochenus
             praeferatur
             Metro●litanis
             omnibus
             in
             Orientali
             Dioecesi
             .
             
               Nihil
               Juris
            
             illi
             attributum
             in
             Caetero●
             Metropolitanos
             ,
             
               praeter
               Honorem
               Ordinis
            
             ,
             non
             autem
             ut
             Metropolitani
             omnes
             D●oeces●os
             Orientis
             ●b
             ●o
             jure
             singulari
             ordinarentur
             ,
             ut
             
               Innocentii
               primi
            
             Epis●ola
             ad
             Alexandr
             .
             Episcopum
             asserere
             videtur
             ,
             
               contra
               mentem
               Synodi
               Nicaenae
               .
               Justell
               .
               p.
               7.
               ex
               Edit
               .
               Gulielmi
               Voelli
               ,
               A.
               D.
            
             1661.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             Concil
             .
             Constantinop
             .
             Oecumen
             .
             2.
             
             Can.
             2.
             
             
               Quid
               hic
               Canon
               sibi
               velit
               per
            
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             Justellus
             
               explicat
               paulò
               superiùs
            
             ad
             Can.
             Conc.
             Nic.
             6.
             nihil
             Juris
             nimirum
             Antiocheno
             attribuendum
             in
             caeteros
             Metropolitanos
             ,
             praeter
             Ordinem
             Honoris
             .
          
           
             e
             Confer
             Iustinian
             .
             Novel
             .
             Constit.
             131.
             cap.
             2.
             cum
             Canone
             3.
             
             Concilii
             Constant.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Et
             paulò
             post
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c
             Concil
             .
             Chalced
             .
             Can.
             penult
             .
          
           
             g
             
               
                 Quis
                 est
                 isle
                 qui
              
               contra
               Statuta
               Evangelica
               ,
               contra
               Canonum
               Decreta
               ,
               novum
               
                 sibi
                 usurpare
              
               nomen
               proesumit
               ?
               —
               Novis
               &
               profanis
               
                 vocabulis
                 gloriaatur
              
               .
            
             
               —
               
                 Absi●
                 à
                 cordibus
                 Christianorum
              
               nomen
               illud
               Blasphemiae
               .
               Greg.
               Mag.
               Epist.
               32.
               ad
               Mauritium
               Augustum
               .
            
          
           
             h
             Sed
             in
             hac
             ejus
             superbiâ
             quid
             aliud
             nis●
             propinqua
             jam
             Antichristi
             esse
             tempora
             designatur
             ?
             
               Idem
               ad
               eundem
               in
               Epist.
            
             34.
             
          
           
             i
             
               Si
               illud
               nomen
               in
               Ecclesiâ
               sibi
               quisquam
               arripuit
               ,
               quod
               apud
               honorum
               omnium
               judicium
               fuit
               ,
               Universa
               ergo
               Ecclesia
               (
               quod
               absit
               )
               à
               statu
               suo
               corruit
               ,
               quando
               ●s
               qui
               appellatur
               Universalis
               cadit
               .
               
                 Idem
                 .
                 ad
                 Eund
                 .
                 Epist
              
               32.
               
            
             
               Universalis
               autem
               nec
               etiam
               
                 Romanus
                 Pontifex
              
               appelletur
               ,
               
                 fatente
                 Papâ
                 Pelagio
                 fecundo
                 ,
                 apud
                 Gratian
                 Decretal
                 .
                 p.
                 1.
                 dist
                 .
                 99.
                 cap.
              
               4.
               
            
             
               Quis
               aute●
               illud
               pro
               indignitate
               rei
               stupeat
               ,
               quòd
               novam
               quandam
               
                 indebitamque
                 Potentiam
                 tibi
                 usurpando
                 arrogas
                 ,
                 &
                 c
                 ?
              
               Ita
               Papam
               allo
               ●uuntur
               
                 Episcopi
                 Germanici
                 apud
                 Goldast
                 .
                 Tom.
                 1.
                 p
              
               47.
               
            
          
           
             k
             
               Multi
               Pontifices
               Romani
               errarunt
               ;
               sicut
            
             Marcellinus
             ,
             qui
             Idolis
             sacrificavit
             ;
             et
             Liberius
             Papa
             ,
             qui
             Arianis
             consensit
             ;
             &
             Anastasius
             secundus
             propter
             Haeresis
             Crimen
             
               repudiatus
               suit
               ab
               Ecclesiâ
               :
               &
               alii
               etiam
               plurimi
               contra
               Catholicam
               fidem
               tenuerun●
               ;
               ut
            
             Joannes
             vigesimus
             secundus
             ,
             
               qui
               asseruit
            
             ,
             quòd
             filius
             Dei
             sit
             Major
             Patre
             &
             Spiritu
             Sancto
             .
             Didacus
             Stella
             in
             Luc.
             cap.
             22.
             vers
             .
             31.
             p.
             280.
             col
             .
             1.
             
             Edit
             .
             Antverp
             .
             A.
             D.
             1593.
             
             Ad
             Inquisitionis
             Hispaniae
             decreta
             ●rorsus
             elimatus
             ,
             et
             summâ
             fide
             repurgatus
             .
          
           
             †
             Ubi
             suprà
             ,
             verbis
             immediate
             subsequentibus
             .
          
           
             *
             
               Hilar.
               Pictav
               .
               de
               Synodis
               ,
               p
               287.
               &
               paulò
               post
            
             —
             Quidam
             ex
             vobis
             firmissimâ
             fidei
             constantiâ
             intra
             communionem
             se
             meam
             continentes
             ,
             se
             à
             caeteris
             extra
             Gallias
             abstinuerunt
             .
             
               Idem
               .
               ib.
            
             288.
             
          
           
             a
             Baron
             .
             Tom.
             2.
             
             An.
             254.
             pag.
             498
             ,
             499.
             &
             seq
             .
          
           
             b
             Pamel
             .
             in
             Cyprian
             .
             Epist.
             41.
             
             &
             73.
             
          
           
             c
             Petav.
             in
             Epiphan
             .
             ad
             Haeres
             .
             59
             quae
             est
             Novatianorum
             ,
             pag.
             226.
             
          
           
             d
             Onuph
             .
             in
             Notis
             ad
             Plat.
             in
             v●tâ
             Cornelii
             .
             pag.
             29.
             
             Col.
             2.
             
             Vide
             Euseb.
             l.
             6.
             
             &
             7.
             
          
           
             e
             Vide
             Bellar.
             Chronolog
             .
             ad
             ●
             .
             C.
             132.
             
             &
             Euseb.
             H●st
             .
             Eccles
             .
             l.
             3.
             c
             39.
             
          
           
             a
             Non
             potest
             proba●i
             ●um
             
               [
               i.
               e.
               Augustinum
            
             ]
             existimasse
             hîc
             de
             Eucharistiâ
             non
             agi
             ,
             cum
             tam
             multis
             locis
             aliis
             probet
             ex
             hoc
             Johannis
             Testimonio
             ,
             
               Eucharistiam
               etiam
               Infantibus
               esse
               Necessariam
            
             ;
             idque
             non
             ut
             opinionem
             suam
             sed
             ut
             
               Fidei
               &
               Totius
               Ecclesiae
               Dogma
            
             :
             ad
             res●llendos
             Pelagianos
             dicat
             :
             
               &
               paulò
               post
            
             —
             Missam
             facio
             Augustini
             &
             Innocentii
             primi
             sententiam
             ,
             quae
             
               sexcentos
               circiter
               annos
               viguit
            
             in
             Ecclesiâ
             ,
             
               Eucharistiam
               etiam
               Infantibus
               necessariam
            
             .
             Res
             jam
             ab
             Ecclesiâ
             ,
             &
             Mul●orum
             seculorum
             usu
             ,
             &
             
               Decreto
               Synodi
               Tridentinae
            
             explicata
             est
             ,
             
               non
               so●ùm
               necessariam
               illis
               non
               esse
               ,
            
             sed
             ne
             decere
             quid●m
             dari
             .
             
               (
               Sess.
               21
               c.
               &
               Can
               4.
               )
               Maldonat
               .
               (
               Excus
               .
               Mussiponti
               ,
               A.
               C.
               1596.
               )
               in
               Joh.
               6.
               53.
               p.
            
             717
             ,
             718
             ,
             719.
             
          
           
             a
             Non
             potest
             proba●i
             ●um
             
               [
               i.
               e.
               Augustinum
            
             ]
             existimasse
             hîc
             de
             Eucharistiâ
             non
             agi
             ,
             cum
             tam
             multis
             locis
             aliis
             probet
             ex
             hoc
             Johannis
             Testimonio
             ,
             
               Eucharistiam
               etiam
               Infantibus
               esse
               Necessariam
            
             ;
             idque
             non
             ut
             opinionem
             suam
             sed
             ut
             
               Fidei
               &
               Totius
               Ecclesiae
               Dogma
            
             :
             ad
             res●llendos
             Pelagianos
             dicat
             :
             
               &
               paulò
               post
            
             —
             Missam
             facio
             Augustini
             &
             Innocentii
             primi
             sententiam
             ,
             quae
             
               sexcentos
               circiter
               annos
               viguit
            
             in
             Ecclesiâ
             ,
             
               Eucharistiam
               etiam
               Infantibus
               necessariam
            
             .
             Res
             jam
             ab
             Ecclesiâ
             ,
             &
             Mul●orum
             seculorum
             usu
             ,
             &
             
               Decreto
               Synodi
               Tridentinae
            
             explicata
             est
             ,
             
               non
               so●ùm
               necessariam
               illis
               non
               esse
               ,
            
             sed
             ne
             decere
             quid●m
             dari
             .
             
               (
               Sess.
               21
               c.
               &
               Can
               4.
               )
               Maldonat
               .
               (
               Excus
               .
               Mussiponti
               ,
               A.
               C.
               1596.
               )
               in
               Joh.
               6.
               53.
               p.
            
             717
             ,
             718
             ,
             719.
             
          
           
             *
             Cujus
             corpus
             &
             san●guis
             in
             Sacramento
             altaris
             sub
             speciebus
             P●nis
             &
             Vini
             veraciter
             continentur
             ,
             transubstantiatis
             Pane
             in
             Corpus
             ,
             &
             Vino
             in
             sanguinem
             ,
             potestate
             divinâ
             .
             
               Conc.
               Later
               .
               c.
            
             1.
             
             In
             Synaxi
             serò
             Transubstantiationem
             definivit
             Ecclesia
             .
             Diu
             sa●is
             erat
             credere
             ,
             sive
             sub
             Pane
             consecrato
             ,
             sive
             quocunque
             modo
             adesse
             verum
             Corpus
             Christi
             .
             
               Erasm.
               Annot.
               in
               1.
               
               Cor.
            
             7.
             
             Saltem
             ab
             annis
             500
             dogma
             Transubstantiationis
             sub
             Anathemate
             stabilitum
             ,
             ut
             ait
             ipse
             
               Bellarminus
               de
               Eucharist
               .
               l.
               3.
               c.
            
             21.
             
             Cujus
             etiam
             confessionem
             videre
             est
             ,
             l.
             3.
             c.
             23.
             
          
           
             a
             Corpus
             Christi
             non
             est
             co
             modo
             in
             ●oc
             Sacramento
             sicut
             Corpus
             in
             loco
             ,
             quod
             suis
             Dimensionibus
             loco
             commensuratur
             ;
             sed
             quodam
             special●
             modo
             ,
             qui
             est
             proprius
             huic
             Sacramento
             .
             Unde
             dicimus
             ,
             quòd
             Corpus
             Christi
             est
             in
             diversis
             altaribus
             ,
             non
             sicut
             in
             diversis
             locis
             ,
             sed
             sicut
             in
             Sacramento
             .
             Nullo
             enim
             ●odo
             Corpus
             Christi
             est
             in
             hoc
             Sacramento
             localiter
             ,
             quia
             si
             ●sset
             ,
             divideretur
             à
             scipso
             .
             
               Aquin.
               Oper.
               Tom.
               12.
               
               S●m
               .
               part
               .
               3.
               q.
               75.
               art
               .
               1.
               ad
               3.
               p.
               23
               2.
               col
               .
               2.
               et
               q.
               76.
               art
               .
               3
               et
               5.
               ex
               .
               Edit
               .
               Antwerp
               .
            
             1612.
             
          
           
             b
             Si
             non
             posset
             esse
             unum
             Corpus
             local●ter
             in
             duobus
             locis
             ,
             quia
             di●ideretur
             à
             ●eipso
             ,
             profectò
             nec
             esse
             posset
             Sacramentaliter
             eâdem
             ratione
             .
             
               Bellar.
               de
               Eucharistiâ
               ,
               lib.
               3.
               cap.
               3.
               p.
               511.
               
               Tom.
               3
               ,
               Controvers
               ▪
               ex
               Edit
               .
               Paris
               .
               A.
               C.
            
             1620.
             
          
           
             c
             Coactus
             es●
             Berengarius
             publicè
             profi●eri
             ,
             
               Panem
               &
               Vinum
            
             ,
             quae
             in
             altari
             ponuntur
             ,
             post
             consecrationem
             non
             solùm
             Sacramentum
             ,
             sed
             etiam
             
               verum
               Corpus
               &
               Sanguinem
            
             Domini
             nostri
             
               Jesu
               Christi
            
             esse
             :
             &
             sensualiter
             non
             solùm
             Sacramento
             ,
             sed
             in
             veritate
             manibus
             sacerdotum
             tractari
             ,
             frangi
             ,
             &
             fidelium
             dentibus
             atteri
             ,
             Confer
             
               Floriacens
               .
               Histor.
               fragmenta
               à
               P.
               Pichaeo
               edit
               .
               inter
               Franc.
               Script
               .
            
             (
             Excus
             .
             Francof
             .
             A.
             C.
             1596.
             )
             p.
             86.
             cum
             
               Lanfranc
               .
               lib.
               cont
               .
               Berengar
               .
               &
               Guitmund
               .
               de
               Sacram.
               l.
               1.
               
               &
               Alger
               .
               de
               Sacram.
               l.
               1.
               c.
            
             19.
             
          
           
             d
             Sigon
             .
             de
             Regno
             Ital.
             l.
             9.
             
             A.
             1509.
             
          
           
             e
             Nisi
             sanè
             intelligas
             verba
             Berengarii
             ,
             in
             majorem
             incides
             
               Haeresin
               ,
               quàm
               ipse
               habuit
            
             :
             &
             ideo
             omnia
             referas
             ad
             species
             ipsas
             ,
             nam
             de
             Christi
             Corpore
             partes
             non
             facimus
             .
             
               Johan
               .
               Semeca
            
             Glossator
             in
             
               Gratian.
               de
               Consecrat
               .
               Dist.
               2.
               cap.
               Ego
               Berengarius
               .
            
          
           
             f
             
               A
               Cardinale
               ,
               scil
            
             .
             Humber●e●to
             Sylvae
             Candidae
             Episcopo
             .
             Guitmundus
             ubi
             supra
             .
          
           
             g
             
               Concil
               .
               Constant.
               Can.
               13.
               p.
               88●
               .
            
             In
             Ecclesiâ
             Latiná
             1000.
             amplius
             annis
             ten●it
             ,
             ut
             tam
             Populo
             quam
             Clero
             in
             celebratione
             Massarum
             post
             mysteriorum
             consecrationem
             scorsum
             Corpus
             &
             seorsum
             Sanguis
             Domiai
             praeberetur
             .
             
               Cassan.
               Consult
               .
               22.
               
               Vasque
               .
               cap.
               3.
               
               Disp.
               216.
               c.
               3.
               n
            
             38.
             
             Secundum
             antiquam
             Ecclesi●e
             co●su●fudinem
             ,
             omnes
             sicut
             communicabant
             Corpori
             ,
             it
             a
             communicabant
             &
             Sanguini
             ,
             q●od
             etiam
             adh●c
             in
             quibusdam
             Eccles●is
             servat●●
             .
             
               Aquinas
               in
               Comment
               .
               in
               Joh.
            
             6.
             
          
           
             daggar
             Sixt.
             Senens
             .
             Bibliothec
             .
             l.
             4.
             
             Ipse
             Hieron
             .
             in
             Epist.
             ad
             Sophron.
             Tom.
             3.
             
          
           
             *
             Socrat.
             Hist
             Eccles.
             lib.
             4.
             c.
             17.
             
             Niceph.
             Hist.
             Eccles.
             l.
             b.
             11.
             c.
             48.
             
             Bonav
             .
             Vulcan
             .
             in
             Praefat.
             d●
             Liturg.
             &
             linguâ
             Getarum
             .
          
           
             a
             Roccha
             in
             Biblio
             .
             thecâ
             Vatican
             .
             p.
             155
             ,
             157.
             
          
           
             b
             Aventin
             .
             Annal.
             lib.
             4.
             
          
           
             c
             Sixt.
             Senens
             .
             Bibl.
             ●
             ▪
             4.
             
          
           
             d
             Vide
             Authores
             citat
             .
             apúd
             
               Brerew
               .
               Inqu
               .
               c.
               26.
               p.
            
             192.
             
          
           
             *
             Confer
             .
             Blond
             .
             Ital.
             Illustrata
             ,
             in
             Marchia
             Trivisana
             ,
             &
             Tinto
             de
             la
             Nobiltà
             di
             Verona
             ,
             lib.
             2.
             cap.
             2.
             
               cum
               Hieronymi
               Temporibus
               apud
            
             Bellarm.
             de
             Script
             .
             Eccles.
             p.
             104.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Origen
               .
               contra
               Celsum
            
             (
             ex
             Edit
             .
             Ho●schelii
             ,
             Augus●ae
             Vindelicorum
             ,
             1605.
             
               ●lib
               .
               8.
               p.
            
             414.
             
          
           
             †
             Cum
             Aquinate
             &
             Ly●â
             confer
             Cajetanum
             in
             1
             Cor.
             14.
             sententiae
             nostrae
             suffragantem
             .
          
           
             a
             Angelus
             Roccha
             in
             Bibl.
             Vatic
             .
             p.
             157.
             
          
           
             b
             Biblioth
             .
             Vet.
             Patrum
             ,
             Tom
             6.
             p.
             55.
             
          
           
             c
             Bellonius
             in
             Observ.
             l.
             3.
             c.
             12.
             
             &
             Vitriacus
             in
             H●st
             .
             Orient
             .
             cap.
             79.
             
             
               Broca●dus
               non
               ●ullibi
               in
               su●
               Descriptione
               Terrae
               Sanctae
               .
            
          
           
             d
             Pos●ev●nus
             de
             Reb.
             Mose
             p
             4.
             
             And.
             Thevetus
             Cos.
             l.
             19.
             c
             12.
             
          
           
             e
             Bapt.
             Palat
             .
             de
             rat
             .
             Scrib
             .
             Ang.
             Roccha
             B●blioth
             .
             Vatic
             p.
             162.
             
          
           
             d
             Pos●ev●nus
             de
             Reb.
             Mose
             p
             4.
             
             And.
             Thevetus
             Cos.
             l.
             19.
             c
             12.
             
          
           
             f
             Aventin
             .
             Annal.
             1.
             4.
             
             Aeneas
             Sylvius
             in
             Hist.
             Bohem.
             cap.
             1
             ●
             .
             Concil
             Bin.
             Tem.
             3.
             
             ●
             .
             9●0
             .
             
               Vide
               e●iam
               Decret
               .
               l.
               1.
               
               Tit.
               31.
               cap.
               14.
               et
               quicquid
               Authorum
               videre
               est
               in
               〈◊〉
               .
               laq●
               .
               c.
            
             26.
             
          
           
             a
             Nempe
             à
             Papi
             Calixto
             ,
             qui.
             floruit
             A
             ▪
             D.
             2●0
             .
             Consule
             
               Thuanum
               .
               in●●
               .
               36.
               p.
            
             305.
             
          
           
             b
             Bishop
             Hall
             ,
             3.
             
             Epist
             .
             2.
             
             Decad.
             
          
           
             c
             
               Ubi
               supra
               apud
            
             Thuanum
             ,
             p.
             305.
             
             &
             306.
             
          
           
             d
             Euseb.
             l.
             3
             c.
             13.
             
          
           
             e
             Constat
             Apostolos
             ipsos
             ,
             paucis
             exceptis
             ,
             co●juges
             habuisse
             .
             Ubi
             supra
             apud
             Thuanum
             .
          
           
             f
             Ibid.
             apud
             Thuanum
             .
          
           
             g
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Canon
             .
             Apostol
             .
             5.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Zonaras
             in
             Can.
             Apost
             .
             5.
             p.
             4.
             
             Edit
             .
             Pari.
             1618.
             
          
           
             h
             Irenaeus
             ,
             l.
             1.
             c.
             22.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Clem.
             Alex.
             Strom.
             l.
             3.
             
          
           
             k
             
               Siquis
               dixerit
               Ecclesiam
               errare
               ,
               cùm
            
             ob
             multas
             Causas
             
               separationem
               inter
               conjuges
            
             quoad
             totum
             ,
             
               seu
               quoad
            
             cohabitationem
             ,
             ad
             certum
             incertumve
             tempus
             ,
             
               fieri
               ●osse
               decernit
               ,
               Anathema
               sit
               .
            
             Concil
             .
             Trident.
             Sess.
             24.
             
             Can
             8.
             p.
             411.
             
             Edit
             .
             Bin.
             Tom.
             9.
             
             Paris
             .
          
           
             l
             
               Scil.
               (
               praeter
               Edit
               .
               jam
               nomiuatam
               )
               Edit
               .
            
             Col.
             Ag●●p
             .
             Tom
             4.
             part
             2.
             p.
             332.
             
             
               Sum.
               Concil
               .
               Edit
               .
               Franc.
               Longii
               à
               Coriolano
               ,
            
             Antverp
             .
             A.
             C.
             1623.
             p.
             1024.
             
             
               Item
               Concil
               .
               General
            
             .
             Pauii
             Quinti
             Auctorit
             .
             Edit
             .
             Romae
             ,
             A.
             C.
             1628.
             
             Tom
             4.
             p.
             273.
             
          
           
             m
             Si
             ob
             aliam
             Causam
             quàm
             ob
             Fornicationem
             dimiserit
             ,
             quamvis
             aliam
             non
             duxerit
             ,
             moechatur
             ;
             quia
             uxorem
             suam
             moechari
             facit
             .
             
               Maldonat
               .
               (
               excus
               ▪
               Mogunt
               .
               A.
               D.
               1624.
               )
               in
               Matth.
               19.
               9.
               p.
            
             392.
             
          
           
             n
             
               
                 Atqui
                 in
                 Ponti●icid
                 illâ
                 Separatione
                 (
                 nempe
              
               à
               Toro
               &
               Mensâ
               ,
               ad
               certum
               ince●tumve
               ▪
               tempus
               ,
               )
               
                 Vinculum
                 Conjugii
                 mul●is
                 &
                 variis
                 modis
                 solvitur
                 &
                 disrumpitur
                 .
                 Nam
                 ad
                 Vinculum
                 Matrimonii
                 pertinent
                 hae
                 sententae
                 .
              
            
             
               Et
               adhaerebit
               Uxori
               suae
               .
               Faciamus
               ei
               adjutorium
               quod
               sit
               coram
               ipso
               .
               Mulier
               non
               habet
               potestatem
               sui
               Corporis
               ,
               sed
               vir
               .
               Iterum
               convenite
               ,
               ne
               tentet
               vos
               Satan
               ,
               propter
               Incontinentiam
               vestram
               .
               Non
               sunt
               Duo
               ,
               sed
               una
               Caro.
               
                 Et
                 ipsum
              
               Matrimonium
               
                 d
                 ●initu●
              
               ,
               Individuâ
               vit●
               Consuetudine
               .
               
                 Haec
                 v●ro
                 vincula
                 Co●jugii
                 in
                 Pontisiciâ
                 separatione
                 ,
                 quoad
                 Tor●●
                 et
                 Cohabitationem
                 ,
                 solvuntur
                 et
                 dirumpuntur
                 .
                 Homines
                 igitur
                 ,
              
               contra
               Decretum
               Div●nitatis
               .
               separant
               ,
               quod
               Deus
               conju●xit
               .
               Chemn●t
               .
               in
               Exam.
               Concil
               .
               Tr●dent
               .
               
                 (
                 Excus
                 .
                 Genev.
                 A.
                 D.
                 16
                 ▪
                 4
                 ▪
              
               )
               p.
               437.
               
            
          
           
             o
             
               Vix
               ull●m
               peccatum
               cogitari
               potest
               ,
               (
               solâ
               Haeresi
               exceptâ
               )
               quo
               illa
               sedes
               turpiter
               maculata
               non
               fuerit
               ,
               maximè
               ab
               Ann
               :
            
             800.
             
             Staplet
             .
             Oper.
             Tom.
             1.
             
             Cont.
             1.
             q.
             5.
             art
             .
             3.
             pag.
             597.
             excus
             .
             Paris
             .
             1620.
             
          
           
             p
             Consule
             Canonas
             Poenitentiales
             Romanas
             ,
             Bedae
             ,
             Rabani
             Mauri
             ,
             &c.
             
               cum
               notis
            
             Antonii
             Augustini
             ;
             Archiepiscopi
             Tarraconensis
             ,
             Excus
             .
             Venetiis
             ,
             1584.
             
          
           
             q
             Ludov.
             Vives
             in
             St.
             August
             .
             de
             Civit.
             Dei
             ,
             l.
             8.
             c.
             27.
             
          
           
             r
             Parentatio
             Mo●tuis
             species
             est
             Idololatri●
             ,
             quoniam
             &
             Idololatria
             Parentationis
             est
             species
             .
             
               Tertul.
               de
               Specta●
               .
               cap.
            
             12.
             
          
           
             s
             —
             
               Ita
               ut
               ad
            
             Summam
             adorationem
             ,
             
               quae
               vel
               à
            
             Paganis
             
               ●uis
               simulacris
               exhiberi
               consuevit
               ,
               &
               ad
            
             extremam
             vanitatem
             quam
             Ethnici
             
               in
               suis
               simulacris
               exornan
               ●is
               admiserunt
               ,
            
             nil
             à
             nostris
             
               reliqui
               factum
               esse
               ●ideatur
            
             .
             Geo.
             Cassander
             in
             Consult
             de
             Imag.
             &
             Simulacris
             m●hi
             pag.
             175
             ,
             176.
             
          
           
             t
             Thuan.
             l.
             25.
             pag.
             760
             ,
             &c.
             
          
           
             *
             De
             Hildebrando
             in
             haec
             verba
             sententiam
             ●erunt
             Episcopi
             Germanici
             qui
             
               Concilio
               Wormatiensi
            
             inter●uerunt
             .
             Dum
             profanis
             studes
             Novitatibus
             ,
             dum
             magis
             amplo
             qu●m
             bono
             nomine
             delectaris
             ,
             dum
             inaudita
             Elatione
             distenderis
             ,
             velut
             quidam
             
               Signifer
               Schismatis
            
             ,
             om●ia
             membra
             Eccl●sia
             superbâ
             crudelitate
             &
             crudeli
             superbiâ
             lacerasti
             :
             flammasque
             Discordiae
             quas
             in
             Romana
             Ecclesia
             diris
             factionibus
             excitasti
             ,
             per
             omnes
             Ecclesias
             Italiae
             ,
             Galliae
             ,
             &
             Hispaniae
             ,
             furiali
             dementia
             sparsisti
             .
             —
             Per
             gloriosa
             tua
             Decreta
             (
             quod
             sine
             lachrymis
             dici
             non
             potest
             )
             Christi
             serè
             nomen
             per●it
             .
             
               Imperial
               .
               Statut.
               à
               Goldasto
               edit
               .
               Tom.
               1.
               p.
            
             47.
             
          
           
             †
             
               Ex
               co
               quo
               Willielmus
               No●manaiae
               Comes
               Terram
               illam
               debella●do
               sibi
               subegi●
               ,
               N●mo
               in
               ●d
               Episcopus
               vel
               Abbas
               ante
               Ans●lmum
               f●ctus
               est
               ,
               qui
               non
               primo
               suerit
               Homo
               Reg●s
               ,
               ac
               de
               manu
               ill●us
               E●iscopatús
               vel
               Abbatiae
               Investituram
               per
               dationem
               Virgae
               Pastoralis
               suscepit
               ,
               &c.
               
                 Eadmerus
                 Monach.
                 Cant●in
                 Praef.
                 ad
                 Hist.
                 Nov.
                 pag.
              
               2.
               
            
             
               Sed
               nec
               ex
               co
               solùm
               t●mpore
               mos
               hic
               obtinuit
               ;
               Nem
               ante
               Norma●no
               um
               etiam
               adventum
               hic
               ●sitatissimus
               ,
               ut
               majorum
               Gentium
               Antis●ites
               sacri
               ,
               Episco●i
               nimirum
               &
               Coenobiarchae
               (
               qui
               sal
               .
               tem
               in
               〈◊〉
               Regiâ
               )
               à
               Sacris
               Eccl●siarum
               Co●oribus
               ●lecti
               ,
               quin
               saepius
               etiam
               ,
               spretis
               omninò
               Corporum
               Sacrorum
               suffragiis
               ,
               in
               Aulâ
               designati
               ,
               Annuli
               &
               Bac●●
               Pastoral●s
               ,
               ●ive
               Pedi
               traditione
               ,
               in
               Dignitatis
               Possessionem
               à
               Regibus
               nostris
               ,
               〈◊〉
               av●●o
               nixis
               ,
               〈◊〉
               .
               
                 Joh.
                 Selden
                 .
                 in
                 suis
                 ad
                 Eadmer
                 .
                 Notis
                 et
                 Spicilegio
                 ,
                 p.
              
               142.
               
               Hujus
               rei
               exemplum
               vider●
               est
               apud
               
                 G
                 Malmesburiensem
                 de
                 Gest●s
                 Regum
                 ,
                 lib
                 2.
                 cap
              
               8.
               
               Quin
               et
               illud
               aliquando
               vid●tur
               dignius
               quod
               hoc
               in
               loco
               notetur
               .
               Pontifici
               Hilde●rando
               Fidelitatis
               Iuramentum
               ,
               à
               
                 Guilielmo
                 No●manno
              
               ,
               exigenti
               ,
               Guil
               elmum
               Regem
               respondisse
               —
               
                 Fi●elitatem
                 facere
                 non
                 volo
                 ,
                 quin
                 nec
                 ego
                 promisi
                 ,
                 nec
                 Antecessores
                 meos
                 Antecessoribus
                 tuis
                 id
                 fecisse
                 ●omperio
                 .
                 Baron
                 .
                 Ad
                 An.
                 10●6
                 .
                 Guilielmus
                 Rufus
              
               pros●ssus
               est
               ,
               
                 Quod
                 nullus
                 Arch.
                 episcopus
                 aut
                 ●piscopus
                 Regni
                 sui
                 ,
                 Curiae
                 Romanae
                 vel
                 Papae
                 subesset
                 .
                 Matth
                 Paris
                 .
                 Hist
                 An.
              
               1094.
               
               Vidésis
               etiam
               ,
               ●●peratores
               ,
               et
               Reges
               Galliarum
               ,
               jura
               sua
               asser●ntes
               ,
               apud
               
                 Othonem
                 Frisingensem
                 ,
                 S●gibertum
              
               ,
               cosque
               〈◊〉
               Historicos
               qui
               Res
               H●nrici
               Quarti
               Imperatoris
               ,
               et
               ejusdem
               nominis
               Primi
               R●gis
               Anglorum
               con●ipsêre
               .
               Inprimis
               verò
               
                 Sigon●um
                 de
                 Reg
                 Ital.
                 l.
                 4
                 ,
                 9
                 ,
                 10
                 ,
                 et
                 11.
                 
                 Baron
                 .
                 Tom.
                 11.
                 
                 A
                 C.
                 1077.
                 
                 Cherubi●m
                 de
                 Nar●ia
                 in
                 Bul●arii
                 Tom.
                 1.
                 p.
                 16.
                 et
                 17.
                 
                 Bin
                 Concil
                 .
                 Tom.
                 3.
                 part
                 .
                 2.
                 in
                 U●bano
                 ,
                 Calixto
                 ,
                 et
                 ●schall
                 Secundis
                 .
                 Renatum
                 Choppinum
                 de
                 Domanio
                 Franciae
                 ,
                 l.
                 2.
                 tit
                 .
                 1
                 sect
                 .
              
               6
               ,
               &c.
               
                 Et
                 de
                 Sacra
                 ●●tiâ
                 ,
                 l
                 1.
                 tit
                 .
                 7.
                 
                 Sect.
                 22
                 ,
                 ●t
              
               23.
               ad
               haec
               ,
               
                 Theodor
                 Balsamon
                 Patriarch
                 .
                 Antioch
                 .
                 in
                 Concil
                 .
                 Chalced.
                 ●n
                 .
                 4.
                 
                 Joh.
                 Naucler
                 .
                 Chronograph
                 .
                 Generat
                 .
                 39.
                 et
                 H.
                 Mutium
                 Chron.
                 German
                 .
                 l.
              
               18.
               
            
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             &c.
             Justin
             ,
             Novel
             Const.
             131.
             cap.
             2.
             
             
               Vide
               etiam
            
             de
             mandatis
             Principum
             ,
             Tit.
             4.
             
             Novel
             .
             17.
             c.
             7
             &
             11.
             
          
           
             b
             Evagr.
             l.
             3.
             c.
             14.
             in
             Mag.
             Biblioth
             .
             Vet.
             Patr.
             Tom.
             6.
             
             Part.
             2.
             p.
             655.
             
          
           
             c
             Sigon
             de
             Reg.
             Ital.
             li.
             4.
             ad
             A.
             C.
             801.
             
             &
             Eginhard
             in
             vit
             .
             Car.
             Mag.
             &
             Baron
             .
             Annal.
             Tom
             9.
             ad
             A.
             C.
             So●
             p.
             542.
             ad
             545.
             
             &
             Tom.
             10.
             ad
             A.
             C.
             845.
             p.
             34.
             
             Excus
             .
             Colon.
             Agrip.
             1609.
             
          
           
             d
             Edward
             the
             co●fessor
             ,
             William
             1.
             
             
               H.
               1.
               
               H
            
             3.
             
             Edw.
             1.
             
             Edw.
             2.
             
             Edw.
             3.
             
             Rich.
             2.
             
             H●n
             .
             4.
             
             
               H.
               5.
               
               H.
            
             6.
             
             Edw.
             4.
             
             Rich.
             3.
             
             Hen
             7.
             
             H.
             8.
             for
             all
             which
             at
             〈◊〉
             ,
             See
             
               Coke's
               Reports
               ,
               par
               .
               5.
               fol.
               1.
               
               Caudre●'s
               Case
               ,
               or
               De
               Ju●e
               Regis
               Ecclesiastico
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Balsam
               .
               in
               Conc.
               Ca●th
               .
               Can.
            
             16.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Concil
             .
             Constantinop
             .
             Oecu●
             .
             〈◊〉
             Can.
             3.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Justinian
             .
             Imp.
             Novel
             .
             Const.
             131.
             c.
             2
             ▪
             
          
           
             *
             Apostolicâ
             Potestate
             declaramus
             &
             definimus
             ,
             et
             ab
             omnibus
             judicari
             d●bere
             mandamus
             atque
             statuimus
             ,
             
               decernentes
               irritum
            
             et
             〈◊〉
             ,
             fi
             quid
             secus
             à
             
               quoquam
               quacunque
               Dignitate
            
             ,
             Auctoritate
             ,
             〈◊〉
             Potestate
             praedito
             co●tig●r●●
             iudicari
             ,
             
               Non
               obstantibus
               Constitut.
               onibus
               et
               Ordinationibus
               Apostol●cis
               ,
            
             A●isque
             in
             ●word
             facicutibus
             Qui●useunque
             .
             Vule
             I●ullam
             
               Piiquarti
               ,
               Concil
               .
               Bin.
               Edit
               .
               Par●●
               Tom
               9
               p.
            
             444.
             
             〈◊〉
             Christus
             post
             C●nam
             instituerit
             ,
             et
             suis
             Discip●lis
             administraveri●
             sub
             u●raque
             speci●
             〈◊〉
             et
             Vini
             ●oc
             〈◊〉
             Sacrementum
             ,
             〈◊〉
             
               hoc
               non
               obstante
            
             ,
             &c.
             
             Licet
             in
             Primiti●â
             Ecclesiá
             〈◊〉
             s●odi
             Sacramentum
             reciperctur
             à
             Fidelibus
             sub
             〈◊〉
             sp●●ie
             ;
             〈◊〉
             à
             confici●●●ibus
             sub
             〈◊〉
             ,
             et
             à
             laicis
             tantummodo
             sub
             specie
             Panis
             suscipi●tur
             .
             
               Concil
               .
               Constant.
               Bin.
               Tom.
               3.
               
               Pa●t
               .
               2.
               
               Sess.
               13.
               p.
               880.
               excus
               .
               Colon.
               Ag●ippinae
               ,
            
             1618.
             
          
           
             daggar;
             
               Ibi
               (
               
                 i.
                 e.
                 Spirae
              
               ,
               ubi
               erat
               Conventus
               ordinum
               Imperii
               ;
               )
               Decretum
               factum
               est
               ,
               ut
               Edictum
               Wormatiense
               observaretur
               contra
               Novatores
               ,
               ut
               omnia
               in
               ●ategrum
               restituantur
               .
               Contra
               hoc
               Edictum
               solen●is
               fait
               
                 Protestat
                 .
                 o
              
               ,
               April
               :
               16.
               
               A.
               D.
               1529.
               &
               hinc
               ortum
               pervulgatum
               illud
               nomen
               
                 Protestantium
                 .
                 Sethus
                 Calvis
                 .
                 in
                 Chron.
                 ad
                 A.
                 C.
              
               1529.
               
            
             
               Lutherus
               impulit
               Iohannem
               Saxo●iae
               Sep●emvirum
               ,
               aliosque
               Principes
               Germanicos
               ,
               protestaricont●a
               Decreta
               Ratisbonae
               &
               Spirae
               de
               Religione
               ●acta
               .
               U●de
               Nomen
               Protestantium
               crevit
               .
               
                 Cluverius
                 ad
              
               A.
               C.
               1529.
               p.
               705.
               
            
          
           
             2.
             
             Pet.
             2.
             22.
             
          
           
             *
             Ab
             Ecclesiâ
             Romanâ
             non
             alio
             discessimus
             animo
             ,
             quàm
             ut
             ,
             si
             correcta
             ad
             Priorem
             Ecclesiae
             sormam
             redeat
             ,
             nos
             quoque
             ad
             Illam
             rev●rtamur
             ,
             &
             Communionem
             cum
             Illâ
             in
             suis
             porrò
             Coetibus
             habeamus
             .
             
               Apud
               Grot
               :
               D●scuss
               .
               p.
               14
               ▪
            
             &
             apud
             ipsum
             
               Zanch.
               in
               Confess
               .
               Art.
               19.
               p.
            
             157.