Selected quad for the lemma: authority_n
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A42574
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The primitive fathers no papists in answer to the Vindication of the Nubes testium : to which is added an historical discourse concerning invocation of saints, in answer to the challenge of F. Sabran the Jesuit, wherein is shewn that invocation of saints was so far from being the practice, that it was expresly [sic] against the doctrine of the primitive fathers.
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Gee, Edward, 1657-1730.
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1688
(1688)
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Wing G459; ESTC R18594
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102,715
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146
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his little touches at me I had like to have slipt I know not how over his saying I impose sillily upon the Reader when in answer to the Objection made about no one 's denying the Bishop of Rome 's power of Excommunicating the Asiaticks I had said Every Bishop might deny to communicate with any other Bishop or Church against whom they had sufficient reason As if says he denying to communicate were the same thing as to Excommunicate to the doing of which an Authority or Jurisdiction over them who are Excommunicated is required whilst refusing Communion may be done without any such power Well then this Man shall have his Will and I therefore tell him that by denying Communion I meant a doing it authoritatively that is a putting the other Bishop from them by Ecclesiastical Censure but I must also tell him that an Authority or Jurisdiction over the persons to be Excommunicated is not required but that an Equality of State with the other persons is sufficient and this of his is dangerous Doctrine since every Greek can prove their Bishops of Constantinople to have Jurisdiction over the Bishop of Rome by this Argument since Photius's time who did Excommunicate the then Bishop of Rome and the Bishops of that Church do continue to excommunicate yearly to this day the Bishop and Church of Rome and not only the Greeks but the French Bishops also may by this Argument also be proved to be above the Pope since they so long ago as Monsieur Talon told the Parliament of Paris the other day threaten'd the Pope that if he came to Excommunicate them He should be Excommunicated himself for medling in things he had nothing to do with So that I suppose I shall hear no more of my imposing sillily about this thing nor the Compiler have any thanks for his untoward Observation Such little things will not serve to build that Supremacy upon which is pretended to by the Bishops of Rome And as the Primitive Fathers neither knew of nor believed nor therefore could submit to any Supremacy of the Bishop of Rome for the first six Centuries so they were as far from the Romish Doctrines about Tradition grounding all Matters of Faith as we do upon the Holy Scriptures and were as far from Invocating Saints as we of the Church of England and from the Belief of Purgatory or Transubstantiation and did detest the Worship of Images and Reliques as much as we can so that since in all these Points their Doctrines were contrary to the Doctrines of the Church of Rome and their Practices contrary to the present Practices of that Church we are bound to vindicate them to the world and to inform our Readers that they were no more Papists as to those Points mentioned by the Compiler in his Nubes Testium than we of the Reformation are and therefore I have Reason to conclude my Defence as I did my last Book against the Nubes with asserting it upon further Reasons That the Primitive Fathers were no Papists THE END Books lately Printed for Richard Chiswell A Papist not Misrepresented by Protestants Being a Reply to the Reflections upon the Answer to A Papist Misrepresented and Represented 4 to An Exposition of the Doctrine of the Church of England in the several Articles proposed by the late BISHOP of CONDOM in his Exposition of the Doctrine of the Catholick Church 4to A Defence of the Exposition of the Doctrine of the Church of England against the Exceptions of Mons de Meaux late Bishop of Condom and his Vindicator 4to A CATECHISM explaining the Doctrines and Practices of the Church of Rome With an Answer thereunto By a Protestant of the Church of England 8vo A Papist Represented and not Misrepresented being an Answer to the First Second Fifth and Sixth Sheets of the Second Part of the Papist Misrepresented and Represented and a further Vindication of the CATECHISM truly representing the Doctrines and Practices of the Church of Rome 4to The Lay-Christian's Obligation to read the Holy Scriptures 4to The Plain Man's Reply to the Catholick Missionaries 24. An Answer to THREE PAPERS lately printed concerning the Authority of the Catholick Church in matters of Faith and the Reformation of the Church of England 4to A Vindication of the Answer to THREE PAPERS concerning the Unity and Authority of the Catholick Church and the Reformation of the Church of England 4to Mr. Chillingworth's Book called The Religion of Protestants a safe way to Salvation made more generally useful by omitting personal Contests but inserting whatsoever concerns the common Cause of Protestants or defends the Church of England with an exact Table of Contents and an Addition of some genuine Pieces of Mr. Chillingworth's never before Printed viz. against the Infallibility of the Roman Church Transubstantiation Tradition c. And an Account of what moved the Author to turn Papist with his Confutation of the said Motives An Historical Treatise written by an Author of the Communion of the Church of Rome touching Transubstantiation Wherein is made appear That according to the Principles of that Church this Doctrine cannot be an Article of Faith. 4to The Protestants Companion or an Impartial Survey and Comparison of the Protestant Religion as by Law established with the main Doctrines of Popery Wherein is shewn that Popery is contrary to Scripture Primitive Fathers and Councils and that proved from Holy Writ the Writings of the ancient Fathers for several hundred years and the Confession of the most learned Papists themselves 4to The Pillar and Ground of Truth A Treatise shewing that the Roman Church falsly claims to be that Church and the Pillar of that Truth mentioned by S. Paul in his first Epistle to Timothy chap. 3. ver 15. 4to A Sermon preached on St. Peter's Day published with Enlargements A short Summary of the principal Controversies between the Church of England and the Church of Rome being a Vindication of several Protestant Doctrines in answer to a late Pamphlet intituled Protestancy destitute of Scripture-Proofs 4to An Answer to a late Pamphlet intituled The Judgment and Doctrine of the Clergy of the Church of England concerning one special Branch of the King's Prerogative viz. In dispensing with the Penal Laws A Discourse of the Holy Eucharist in the two great Points of the Real Presence and the Adoration of the Host in Answer to the Two Discourses lately printed at Oxford on this Subject To which is prefixed a large Historical Preface relating to the same Argument Two Discourses Of Purgatory and Prayers for the Dead The People's Right to read the Holy Scriptures asserted The Fifteen Notes of the Church as laid down by Cardinal Bellarmine examined and confuted 4 to With a Table to the whole Preparation for Death being a Letter sent to a young Gentlewoman in France in a dangerous Distemper of which she died By William Wake M. A. 12mo The Difference between the Church of England and the Church of Rome in opposition to a late Book Intituled An Agreement between the Church of England and the Church of Rome 4to A Private Prayer to be used in difficult Times A True Account of a Conference held about Religion at London Sept. 29. 1687. between A. Pulton Jesuit and Tho. Tenison D. D. as also of that which led to it and followed after it 4to The Vindication of A. Cressener Schoolmaster in Long-Acre from the Aspersions of A. Pulton Jesuit Schoolmaster in the Savoy together with some Account of his Discourse with Mr. Meredith A Discourse shewing that Protestants are on the safer side notwithstanding the uncharitable Judgment of their Adversaries and that Their Religion is the surest way to Heaven 4to Six Conferences concerning the Eucharist wherein is shewed That the Doctrine of Transubstantiation overthrows the Proofs of Christian Religion A Discourse concerning the pretended Sacrament of Extreme Vnction with an Account of the Occasions and Beginnings of it in the Western Church In Three Parts With a Letter to the Vindicator of the Bishop of Condom The Pamphlet intituled Speculum Ecclesiasticum or an Ecclesiastical Prospective-Glass considered in its false Reasonings and Quotations There are added by way of Preface two further Answers the first to the Defender of the Speculum the second to the Half-sheet against the Six Conferences A Second Defence of the Exposition of the Doctrine of the Church of England against the new Exceptions of Monsieur de Meaux late Bishop of Condom and his Vindicator The FIRST PART in which the Account that has been given of the Bishop of Meaux's Exposition is fully vindicated the Distinction of Old and New Popery Historically asserted and the Doctrine of the Church of Rome in point of Image-Worship more particularly considered 4to The incurable Scepticism of the Church of Rome By the Author of the Six Conferences concerning the Eucharist 4to Mr. Pulton considered in his Sincerity Reasonings Authorities Or a Just Answer to what he hath hitherto published in his True Account his True and Full Account of a Conference c. His Remarks and in them his pretended Confutation of what he calls Dr. T 's Rule of Faith. By Th. Tenison D. D. A Full View of the Doctrines and Practices of the Ancient Church relating to the Eucharist wholly different from those of the Present Roman Church and inconsistent with the Belief of Transubstantiation being a sufficient Confutation of Consensus Veterum Nubes Testium and other late Collections of the Fathers pretending to the contrary 4to An Answer to the Representer's Reflections upon the State and View of the Controversy With a Reply to the Vindicators Full Answer shewing that the Vindicator has utterly ruin'd the New Design of Expounding and Representing Popery An Answer to the Address presented to the Ministers of the Church of England
Condiscipulo at the end of which Salutation every Body will allow me that Salutem is understood Let me but put it down then there and we shall next see how very finely this Preface runs in Sirmondus's Edition Paschasius Radbertus Monachorum omnium peripsema Placido suo Salutem Dilectissimo Filio Vice Christi praesidenti Magistro Monasticae Disciplinae alternis successibus veritatis Condiscipulo Salutem Is not here plainly two Salutations and therefore two beginning of this little Epistle which is just such a Solecism as if a Man writing a short Letter to a Friend should begin Dear Sir To your self and all with you health in Christ Dear Sir To your self and all with you health in Christ. Which thing discovers not only that this beginning about Paschasius and his Placidus is a downright Patch that makes a gross Tautology at the very entrance of the Preface but that he was a very Bungler that forg'd it that could not invent something for his Paschasius to begin with which would sute with the rest of the Preface Another Argument I have against Paschasius's being the Author of this Tract and for Rabanus taken from the Doctrine of the Discourse it self which will fully dispatch the Controversie It is as known a thing that Rabanus Maurus did hold that the Sacramental Body of Christ was different from the Body which he took from Mary as that Paschasius Radbertus did hold that they were both the very same This we learn from the MS. of an Anonymus which Mabillon hath since found out to be Herigerus Abbot of Lob concerning the Opinions of these very men in Sidney College Library in Cambridge which tells us that Paschasius Radbertus Abbot of Corbey doth lay down from S. Ambrose that the Flesh of Christ which is received from the Altar is altogether no other than that which was born of the Virgin r ponit ex Beati Ambrosii nomine quod non alia plane sit caro quae sumitur de Altari quam quae nata est de Maria Virgine Passa in Cruce quae resurrexit de Sepulchro quaeque pro mundi vitâ hodie offeratur Contra quem satis argumentatur Rabanus in Epistolâ ad Elgionem Abbatem Ratramnus quidam libro composito ad Karolum Regem dicentes aliam esse vel testimonio Beati Jeronymi qui dicit dupliciter dici Corpus Domini vel ex auctoritate Sancti Augustini qui dicit tripliciter Liber de Sacramento MS. in Sidney Coll. Library in 4 to markt K. 3.6 Mary suffered upon the Cross rose out of the Grave and is daily offered for the Life of the World. Against whom both Rabanus doth sufficiently argue in his Epistle to Abbot Elgio and one Ratramnus in a Book made for King Charles the Bald saying that the Flesh is not the same either from the Testimony of S. Hierom who says that the Body of Christ is twofold or from the Authority of S. Austin who says there is a Threefold Body of Christ Here we find the Opinions of these two Men as opposite as the two Poles and we find Paschasius so utterly against the Opinion of his Adversaries about a Threefold Body of Christ that in his Epistle to Fredugardus he warns him not to follow ineptias de tripartito Christi Corpore those Fooleries about a Threefold Body of Christ I will then inquire with whether of these two Men the Doctrine of the Treatise contended for doth agree Had Sirmondus but given us the Chapters of this Treatise and the Titles of 'em as distinctly as they are in the Colen Edition and in the two Cambridge MSS. the Title of the 15th Chapter had decided this business which is that the Body of s Quod tribus modis Corpu-Christi appelletur Christ is so called three ways but tho' his Title does not yet his Chapter doth prove as well as ours the distinction of a Threefold Body of Christ and does begin with shewing that the Body of Christ is so called three ways or to make it more intelligible English that there are three Bodies of Christ which the Chapter divides and makes his Mystical Body the Church his Symbolical Body the Eucharist and his Natural Body which he took from the Virgin Mary Now who does not plainly see that the Doctrine of this Chapter alone is directly contradictory to Paschasius Radbertus's Doctrine who was not only against the distinction but calls it foolery in his unquestioned Epistle to Fredugardus and therefore that this Tract which so formally asserts it cannot be Paschasius Radbertus's And on the contrary we see that the Doctrine of this Chapter does exactly agree and is the very same with what the Manuscript of Herigerus told us was the Doctrine of Rabanus in his Epistle to Abbot Elgio This is but what was the case of his other Tract left out by these people which in Steuartius bears the name of Liber Poenitentialis ad Heribaldum but Baluzius hath very well proved that its true Title is Epistola ad Heribaldum or Egilo as others write it And I must confess that this doth almost persuade me that the Tract concerning the Sacrament of the Eucharist and the Epistle to the Abbot Egilo are one and the same thing under two names especially since I find that account from Augustine about the Threefold Body of Christ which Herigerus tells us was urged by either Rabanus in his Epistle to Egilo or Ratramn against Paschasius not in Rathramn's Book to Charles the Bald but in this 15th Chapter of this Tract almost word for word as Herigerus afterwards puts it down in his Tract but this only is a Conjecture and let it pass as such I am sure I have sufficiently proved that that Tract which the Romish Party have ravisht unjustly from Rabanus was truly his and not Paschasius's I will take the leave now I am in at this sort of writing to animadvert a little upon Sirmondus's Notes upon that Tract in his Edition of Radbertus because it will further corroborate what I have insisted upon here In the Third Chapter of this Discourse according to Sirmond's Edition for it is the 9th in the Colen Edition Rabanus for so I hope I may now call the Author of that Treatise hath these Expressions about the Sacraments of the Church Now Christ's Sacraments in his Church are Baptism Chrism and the Body and Bloud of our Lord. Upon this Sirmondus in his Notes not finding here the seven Sacraments of his Church but that four of them are disown'd tells us very gravely that Paschasius mentions only three of the seven Sacraments of the Church for example sake only and that it was not his business here to treat of the number of the Sacraments But this is not answering but eluding the place and to shew the Vanity of it we will look into another of Rabanus's Tracts and see whether he is not of the same mind when