had he thus tartly to inveigh against introduction of Images Minist He might and we have sufficient reason First The Canon of the Old Testament is diametrically opposite to Image-Worship Exod. xx 5. Levit. xxvi 1. Deut. v. 9. Psal cvi 9. Isai xxviii Micha v. 13. that the best-learned among your Romish Rabbies are forced to confess it was prohibited to the Jews The Angelical Doctour saith (u) Prohibitum est in veteri Lege nè Imagines flerent ad adorandum Aquin 3. Sent. Dist 9. q. 2. The making of Images to be worshipped was interdicted in the Old Law The same is affirmed by (x) Alexand. Hales pa. 3. q. 30. m. 3. Art 3. Alexander Hales (y) Albert. 3. Dist 9. Art 4. Albertus (z) Bonavent 3. Dist 9. Bonaventure Marsilius Gerson Abulensis and vouched by the modern Schole-men to wit Soto Corduba Cabrera Palacius Tapia Oleaster amongst whom the Jesuit Vasques shall bring up the Rear who declares That (a) Lege veteri non fuisse vetitam omnem similitudinem aut effigiem quomodocunque sed omnem cultum adorationem ipsius atque adeo quoque omnem Imagmem seu effigiem modo accommodato adorationi erectam aut constitutam Vasques De Ador. lib. 2. Dis 4. cap. 6. In the Old Law every Image and Portraicture was not forbidden but every Worship and Adoration of Images and therefore every similitude or representation erected or constituted by way of application to Adoration was prohibited Secondly The Brazen Serpent was a figure of Christ John iii. 14. was formed by God's Commandment Numb xxi 9. yet the worship thereof being as Vasques (b) Vasques De Ador. lib. 2. Dis 4. cap. 5. saith cultus qualem etiam imaginibus deferre nos consuevimus no other then such as Romists use towards their Images was unlawful 2 Kings xviii 4. Thirdly The Scriptures of the New Testament neither expresly nor by consequence maintain the worship of Images neither is there in all the Apostles Doctrine any abrogation of the negative Precept delivered to the Jews concerning the worship of Images and therefore the same Law is (c) Morale simpliciter quod omni tempore ab omnibus servandum est Alexand. Hales 4. q. Art 1. moral and obligeth Christians as it did the Jews Fourthly The worshipping of Images was not practised or held lawful by the Primitive Fathers as Cassander (d) Quantum veteres initio Ecclesiae ab omni veneratione Imaginum abhorruerunt declarat unus Origenes adversus Celsum Cassand Consult De Imag. Simulachr gathers out of Origen against Celsus and Gregory the Great six hundred years after Christ condemned the same for writing to a Bishop he useth this Suasive (e) Gregor lib. 7. Epist 109. lib. 9. Epist 9. Tua fraternitas ab earum adoratu populum prohibere debuit Your Brother-hood ought to hinder the people from worshipping of them and adorare imagines omnibus modis devita avoid the worshipping of Images by all means The Council of Frankford seven hundred ninety and fourscore years after Christ opposed the Definition of the second Nicene Synod concerning worshipping of Images as Ado saith (f) Ado Chron. atatis 6. fol. 181. Pseudo-Synodus quam septimam Graeci appellant pro Imaginibus adorandis abdicata penitus The false Synod which the Greeks call the seventh for worshipping of Images was wholly disclaimed And our Historian (g) Carolus Rex Francorum misit librum Synodalem ad Britanniam in quo libro multa inconvenientia verae fidei contraria maximè imagines debere adorari quod omnino Ecclesia Dei execratur Roger Hoveden Annal. part 1. pag. 232. col 2. Roger Hoveden though a Papist informs us that Charles the French King sent a Book of the Synod to Britain in which Book many Inconveniences and contrary to the true faith were asserted especially that Images ought to be adored which saith he the Church of God altogether execrates And this was done even with the authority of the Pope for saith Cassander (h) Cassander Consult De Imagin Cum Legati Romani Pontificis interfuerunt c. When the Legates of the Bishop of Rome were present by uniform consent of Fathers that Synod the second Nicene so far as it judged Images to be adored was condemned as contrariant not onely to Scriptures and the antient tradition of Fathers but also to the custom of the Roman Church Agobardus the Bishop of Lyons who lived as Ado saith about the year 815 in his Book De Picturis Imaginibus avers that (i) Nullus antiquorum Catholicorum unquam eas colendas vel adorandas existimavit nemo se fallat quicunque aliquam picturam vel fusilem adorat statuam non exhibet cultum Deo c. Agobard Bibliothec Patr. edit Colon Tom. 19. p. 598. None of the antient Catholicks thought that Images were to be worshipped or adored and delivering his own judgement he saith Nemo se fallat c. Let no man beguil himself whosoever worshippeth any Picture or carved Statue neither honoureth God himself nor Angels or Saints but Idols Fifthly Many modern Pontificians have condemned the worship of Images according as the same was practised by the vulgar and maintained by Aquinas and other prime Scholemen Holcoth saith (k) Holcoth in dibr Sap. cap. 13. pag. 524. Nulla adoratio debetur Imagini nec licet aliquam Imaginem adorare No adoration is due to an Image neither is it lawful to worship any Image Cassander writeth in this manner (l) Sanioribus Scholasticis displicet sententia Thomae qui censeat imaginem eadem adoratione colendam qua res ipsa colitur c. Cassand Consult De Pictur The Opinion of Thomas Aquinas who holdeth that Images are to be worshipped as their samplers is disliked by sounder Scholemen and they affirm that it is not very safe unless it be qualified with favourable interpretation among these is Durand and Holcoth Gabriel Biel reports the Opinion of them to be more sound which say that an Image neither as considered in it self materially nor yet according to the nature of a sign or Image is to be worshipped Peresius Ajala saith m All Scholemen n Omnes ferè Scholastici in hoc sunt quôd imago Christi Sanctorum adorari debent c. neque Scripturam neque traditionem Ecclesia neque communem sensum Sanctorum neque Concilii generalis determinationem aliquam adducunt Peres De Trad. part 3. De Imag. in a manner hold that the Images of Christ and the Images of Saints are to be worshipped with the same adoration that their samplers but they produce so far as I have seen no sound proof of this Doctrine to wit neither Scripture nor Tradition of the Church nor consent of Fathers nor the determination of a general Council nor any other effectual reason sufficient to perswade believers Gent. But we finde that the Crucifix or the sign of the Cross was in great
against now since the Success of the Pharsalian Victory defend the Oath of God but it stood up in the worst and most dangerous Times when the Furnace was seven times hotter then ordinary Besides this Dialogue in a great part was a real History crowned with the Success here pretended Howsoever if I may discharge my Duty to my Sovereign if Truth may be advanced true Godlyness countenanced Disloyalty unmasked the Church edified God glorified I have mine Ends. I. C. THE Converted PAPIST Convinced BY Scriptures Reason Fathers and Councills THAT THE Oath of Abjuration Containeth nothing but what may be lawfully taken by every pious Christian and Loyal Subject Minister WELL met Sir it joyes me to see that Debenairity in one of your Profession though I resent it not without some regret that we whom one County and which is less one Parish confines cannot be contained within the Verge of one Church What Magical Charms of that Apostate Rome hath bewitched you that neither our common Mother's Tears like Monica's nor divine Motives like St. Ambrose's to Augustine (a) Possidonius in Vita Augustini while a Mâ—â—icke can prevail with you to come out of Babylon Speramus meliora for my mind presages that a Son of so many Tears and Prayers cannot perish and your very Countenance suggests me this hope which like Sebastian's Picture wounded with a Shower of Arrows speaks Sadness and Compunction as if in or after our last Discourse your (b) Isaiah xxx 21. Ears had heard a word behind you saying This is the way walk in it or Christ by his Embassadours had met with you like Saul going to Damascus and sent you to some Ananias for further Instruction or the (c) Augustin Confess still Voice of the Spirit had alarmed you to take up the Book our Bible and read Gentleman You mistake in your Physiognomy for though my thoughts are troubled and Spirit perplexed yet not from any Scruple of Conscience or unsettledness in Religion which like the Poles of Heaven is unmoveable founded upon that impregnable Rock against which the Gates of Hell shall not prevail But my Sadness arises from the Storms of Persecution which assault us poor Catholicks like Waves one after another As if the rigour of (d) Anno 1581. 24. Elizab. Anno 1584. 27. Eliz. former Statutes had not been severe enough this late one like Nebuchadnezzar's Furnace is seven times hotter then ordinary throwing us upon the Horns of this inevitable Dilemma either by a solemn Oath to abjure our Faith or be despoiled of two parts of our Patrimonies in a word shipwrack either Souls or Estates for ever Durum telum And if you will but truly feel how the Systole and Diastole of my Pulse beats this is the right cause of my Distemper Minist Is that a just cause of Distemper or is it so new or strange a thing for Laws to inflict a Penalty for breach of Vniformity in Religion You might reflect upon your own Spanish Inquisition and consider that Magistrates are Custodes utriusque Tabulae Guardians as well of divine as humane Laws (e) Rom. xiii 4. executing wrath on them that do evil False-Teachers are stiled (f) Philip. iii. 2. evil workers and Heresie a Fruit of the Flesh The Spirit of God (g) Revel ii 20. condemns the Church of Thyatira for suffering the Woman Jezebel to teach and seduce Christ 's Servants reproves (h) Revel ii 14. the Church of Pergamus for suffering them that taught the Doctrine of Balaam for entertaining them that hold the doctrine of the Nicolaitans Hence unsound Doctrine is resembled to a Canker (i) â— Tim. ii 17. that corrodes the sound Flesh the Abetters and Fomenters thereof to Thieves that spoil to ravenous Wolves that devour to deceitful Workers (k) Cor xi 13. that undermine the Truth Now how the Chirurgeon cauterizes or cuts off a Canker what Penalty is due to Thieves Wolves deceiptful Workers you are not ignorant Gent. I know the Church hath power to anathematize excommunicate and exercise Ecclesiastical Censures against contumacious Children and Hereticks Dic Ecclesiae Tell the Church and if they will not hear Her let them be as Heathens and Publicans Minist And what no more This Doctrine concenters with that which your (l) Asseruit non licere Haereticum incorrigiâ—â—lem tradere Saeculari potestati permittere comâ—urâ—re eum Bellarm. cap. 21. lib. 5. De laâ—câ—â— Bellarmine Fathers upon John Huss (m) Johannes Huss Articul 14. in Concilio Constantinensi Sess 15. as condemned in the Councel of Constance that It was not lawful to deliver an incorrigible Heretick to the Secular Power and to inflict corporal or pecuniary Mulcts Which St. Augustine (n) August lib. 1. Contra Epistolam Parmeniani cap. 7. lib. 2. Contra Litâ—â—ras Petiliani cap. 10. lib. 2. Contra Epist Gaudentii 17. Epist 5 c. ad Bonisacium reproves of old in those Donatists Parmenianus Petilianus and Gaudentius and is backed by your Cardinal (o) Bellarm. Tomo secundo De controversiis Christianae fidei lib. 3. who undertakes to prove it by a Vollie of Arguments In time of the Law Asa Jehoshaphat Josiah and Nehemiah punished abuses in Divine Worship Under the Gospel God by Miracles supplyed the defect of Christian Magistrates smiting Ananias and Sapphira with sudden Death by St. Peter Elymas the Sorcerer with Blindness by St. Paul Concurrent with Scriptures are the Primitive Fathers Tertullian saith (p) Tertull. advers Ghost cap. 2. Hereticks must be compelled not prayed to do their Duty Athanasius saith Arrius Eudoxius and Patrophilus when they write unsound Doctrines are worthy of all Punishments Augustine q August Epist 48. tells Vincentius that it is no Paradox that men ought to be forced to Righteousness seeing he reads the Master said to his Servant Compel all you finde to come in and that Paul was forced to receive and embrace the Truth by violent Compulsion of Christ except he judge Goods and Lands dearer unto men then their Eyes Gregory Nazianzen (r) Nazianz. Homil. in Dict. Evangel saith Cut off the Arrian Impiety cut off the pernicious Errour of Sabellius this I say unto the Magistrates Seing my words have not that Efficacy their Edict shall if they will suppress such as are infected with pernicious Heresy (Å¿) Euseb de Vita Constantini lib. 2. cap. 36. Constantine prohibited the Exercise of all unsound Religions either in publick or private Places commanding their Books to be burned their Goods to be sold their Houses to be pulled down and proscribed them as Traytours and Enemies to the Truth Here you have an Abridgment of that large Systeme of coercive Power that might be alleged against Hereticks Gent. Coercive Power I confess is lawful and usefull in the Church but this Statute now in Force against us is like Draco's Laws writ in Blood tending to ruin either Body or Soul Minist Compared with the rigour of yours
palpably false The Church of Rome neither is nor ever was the Catholick Church once it was a sound Member thereof now not so much as a sound Member Dr. Rainolds (b) Rainolds in his Six Positions and others have unanswerably proved it Gent. What not the Romane the Catholick Church whose Faith (c) Rom. i. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is spoken of throughout the whole World and hath taken Possession thereof according to the Divine Poet Sedes summa Petri quae Pastoralis honoris Facta caput mundi quicquid non possidet Armis Relligione te net Minist The Romane Church at the best was but a particular Church not the Catholick or whole which Saint Paul clears saying Rom. i. 5 6. They had received Grace for Obedience to the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among all the Gentiles or all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among whom are ye also But a Church which is but one amongst the rest cannot be the whole or Vniversal Church It is as absurd to say that the Romane is the Vniversal or Catholick Church as to affirm that England is the Vniversal World Therefore Saint Chrysostome descanting upon those Words saith (d) Romanis scribens qui velnt in totius orbis vertice constituti erant nihil prae reliquis Gentibus illis praecipuè adscribit Neque enim ideo quòd tum potentes erant regnabant plus rerum spiritualium eos habere dieit sed QuemadmoduÌ„ inquit omnibus Gentibus praedicamus ità vobis connumerans eos Scythis Thracibus Nisi enim hoc significare voluisset superfluum erat dicere In quibus estis vos Chrysost ad Rom. Homil. 1. Paul writing to the Romanes who were placed as it were in a sublime Turret of the whole world ascribes no special prerogative to them above other Nations for neither then because they were potent and bore rule did he say they had more of spiritual things but he saith As we Preach to all Nations so to you reckoning them with the Scythians and Thracians And unless this had been his meaning it had been superfluous to say Among whom are ye also Theodoret saith (e) Theodoret. super Rom. cap. i. He distinguished not them the Romanes as having Dominion over the world from other Nations but joyned them with them Eos non ut qui totius orbis terrarum Dominium obtinerent aliis Gentibus secrevit sed aliis commiscuit Gent. Though the Romane Church be not the Catholick or whole Church as the Head is not the whole Body yet as all the Members depend upon the Head and receive Animal Spirits thence so all the Members of the Catholick depend upon the Romane and communicate with it Hence Saint Cyprian (f) Cyptian lib. 4. Epist 8. calleth the agreement with the Bishop of Rome and communicating with him Catholicae Ecclesiae unitatem the firm holding the unity of the Catholick Church And writing to Antonianus in the same Book he accounteth it for one thing to communicate with Cornelius the Bishop of Rome and to communicate with the Catholick Church Minist The Antients were of another Judgement amongst whom Oecumenius (g) Oecumenius in Rom. cap. 1. pulls down the Romane Crest in his Commentary upon Rom. 1. 6. saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad modestiam revocat so Budaeus renders it He humbles or brings down their Wisdom the Romanes as if he had said Do not think that the Imperial City Rome hath more Prerogative then others but ye are called together with other Gentiles With whom accords Theophylact saying (h) Hic tollit eorum cogitationem de Primatu non enim inquit Alias antecellitis gentes tametsi imperium vobis usurpetis verum enim Perinde ac caeteris sic vobis praedicamus nè igitur turgeatis fastu Theophyl in Rom. cap. i. He takes away their Imagination of Primacy for Paul saith not Ye excell other Nations or the rest of the Gentiles although ye should usurp Rule to your selves but We preach even unto you as we do unto others lest therefore ye should swell with Pride There is not that dependance of other Churches with Rome as is of the Members with the Head The Members cannot live without the Head The Church was Catholick before Rome was a Member thereof and might continue so still though the Romane Church and the Hierarchie thereof were wholy extinct Your Paralogism taken from Saint Cyprian's Advice is Complicatio fallaciarum a Fardle of Fallacies First Non Causae ut Causae for the Essence of Catholick Vnion did not consist in Communion with the Roman Church Saint Steven with many thousand lived and dyed in the Unity of the Catholick Faith and never knew Romish Communion Secondly Fallacia accidentis for it is a thing Contingent and not necessary that to communicate with the Romish Church is to communicate with the Catholick Church Christ enjoins the Jews to hear the Scribes and (i) Pharisees were but Novel Intruders for Antigonus Sochaeus was the first who succeeded Simeon the Just being Coëtanean with Alexander the Great Godwin Hebrew Antiquities lib. 1. page 37. Pharisees which is more then to communicate with them and yet they were not Heads but unsound Members of the Jewish Church as appears by our Saviour's Caution Beware of the Leaven of the Pharisees The same Saint Cyprian that calls Agreement with the Bishop of Rome (k) Catholicae Ecclesia unitatem â—â—prian lib. 4. Epist Vnity of the Catholick Church reproves Cornelius and Stephanus both Bishops of Rome and told them that they were both deceived and would not therefore agree with them Gent. But we have been taught that There is no Salvation out of the Romane Church that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pillar and ground of Truth 1 Tim. iii. 15. Whose Doctrine is spread over the Earth Minist There is Salvation to them that are baptized believe and repent Mark xvi 16. Act. ii 38. and which have all the ordinary means of Salvation 1 Tim. ii 4. but without Dependance upon the Church of Rome people may be Baptised Beleeve Repent and have all the ordinarie means of Salvation as appears by the Jews Acts ii 41. the Evnuch Acts viii 37. Lydia Acts xvi 14. many Gentiles Acts xiii 48. the Elect Lady and her children 2 John i. 2 4. the seven Churches of Asia Apocal. ii 3. all these Independents of that Church This is confirmed by Occham (l) Extrae ecclesiam auteÌ„ Romanam potest esse salus quemadmodum post Ascensionem Christi fuit salus antequam Romana Ecclesia inchoaretur Occham Dialog part i. lib. 5. cap. 23. one of your own Schole-men who proclaims that Out of the Romane Church may be Salvation as after our Saviour's Ascension there was Salvation before the Romane Church had any being And Aeneas Sylvius (m) Ante Concilium Nicenum quisque sibi vivebat parvus respectus habebatur ad Ecclesiam Romanam Aeneas Sylvius Epist 288. who was
of Rome to send him Preachers to instruct him in the Christian Faith and he as the Chronicles record sent him two Priests Damianus and Fugatianus So it should seem that Britain received the Faith from Rome Minist How can that be Seeing Britain received the Faith the fourty fourth year of our Saviour and Lucius was not inaugurated King till the hundred seventy nineth year By this Computation it appears the Britains had been Christians above an hundred thirty five years before Lucius which Baronius a Romane Cardinal confesses saying (e) Cum diu alioqui Evangelium Christi illuc perlatum fuisset ut testatur Gildas Sapiens Baron Annal. Long before Damianus and Fugatianus came here the Gospel was preached as witnesseth Gildas the Wise It is true (f) Beda Asser Flores Historiarum Record of Saint Asaph 's Church John Capgrave Marianus Scotus Lucius being already a Christian himself sent Elvanus and Meduvinus two learned men in Scriptures with his loving Letters (g) The Epistle of Eleutherius to Lucius King of Britain is extant lib. Constitut Londinens to the Bishop of Rome importuning him to send the Romane Imperial Laws for reiglement of his Kingdom but he refers him to the Laws of Christ expressed in the Old and New Testament whence he tells him by the Grace of God and the advice of his Senatours he may gather Instructions for ordering of his Subjects Where observe First that the Britains were Christians long before Secondly That Lucius himselfe was also a professed Christian Thirdly That the Messengers he sent were mighty in the Scriptures Fourthly That they were sent for a directory in the Imperial or Civil Laws Fifthly That the Bishop of Rome challenges no Power of Judicature but refers him to Scripture and his Council Gent. Well though you have driven me out of these four Holds That the Church of Rome is not the Catholick Church That it is not the Head upon which other Churches as Members depends That Communion with Rome is not necessarie to Salvation That Rome is not the Mother of all Churches nor of our British yet I hope I may communicate with Rome as with a Member of the Catholick Church and a Sister having prescription of a thousand years since Ethelbert (h) W. Malmesburiensis Marianus Florian Beda in whose time Augustine Melitus and Justus Commissioned by Gregory the First converted the Saxons and made them with the Britains conformable to the Romane Church Minist Augustine and his Companions were not the first Converters of the Saxons whose Queen Berta (i) Stow Chronicl page 90. was Christianed long before having a Bishop with her of incomparable Holiness whose Name was Letardus Neither were the Britains conformable till almost two hundred years after King Osuvius his inclination and Ecbertus his blandishments betrayed them thereto how ever it is not lawfull (k) Vbi incurritur crimen Haeresis ibi sides naufragium patitur perinde ratio verae Ecclesiae amâ—â—titur Perez Pâ—â—â—aâ—cuch sid vol. 1. cap. 14. for you to communicate with the Church of Rome being shamefully Apostated and not so much as a sound Member of the Catholick Church Gent. Your own Doctours approve the Church of Rome to be a true Church as expressly Bishop Hall in a Sermon for which when he was checked he Apologized that he had delivered the same twentie years before at Paul's Cross without controul and appears to Doctour Davenant Bishop of Salisbury Doctour Prideaâ—x and Doctour Ward Professours in the two Vniversities Doctour Primrose Preacher of the French Church in London who all accord with him as appeareth by their Determinations Minist They all accord it is true that the Church of Rome in a Metaphysical sence is a true Church for so to be (l) Veritas transcendentalis nihil positivum reale addit Enti Eustachius Metaphys pag. 42. a Church and a true Church is all one Ens Verum convertuntur nihil hoc modo falsum dici potest nisi quod fictitium impossibile est Every thing thus is True and nothing saith (m) Eustachius Metaphys pag. 43. Eustachius can be called false but that which is fained or impossible So a Leprous and Hectically diseased Body is a true body a Monstrous conception a true conception Thus the Church of Rome though she hath lost (n) Tot in Ecclesia abusus gravissimos morbos irrupisse quibus ad sanitatis desperationem ferè laboret Espenc Comment Tit. cap. 1. pag. 71. as much of her Primitive composure as Jason's Ship did and consisteth in a great part in a Patcherie of Traditions hath not lost her truth But they never acknowledged the Church of Rome was a true Church more then a Thief is a true man in a Moral sence as being notoriously depraved And to prove that the Church of Rome in this sence which is the Question is not a true Church I will demonstrate four things First That it is corrupted in Doctrine Secondly In Manners Thirdly That Rome is Apocalyptical Babylon Fourthly That the Romish Hierarchie is Anti-Christian Gent. Prove these four and conclamatum est the Controversie is at an end Minist First The Church of Rome is manifestly corrupted in Doctrine and therein fallen from the Apostolick and Primitive puritie To give some Instances Christ (o) Nec caro sine sanguine nec sanguis sine carns jure communicatur Paschas De corpore sanguine Domini cap. 9. instituted and gave the Sacrament in both kinds They rob the Laitie of the one moitie with a non obstante in the Council of Constance notwithstanding Christ appointed both Elements Sit Anathema Let him be accursed that saith one is not sufficient Christ (p) Non recedet liter Legis hujus ex ore tuo sed meditaberis die nocte ut observes facere omnia quae scripta sunt in eo Cyprian Epist 74. ad Pom peium enjoyned the reading of the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Search the Scriptures They forbid and bring under the Inquisition all Lay-men even Regulars unlicenced that in known Language read the Scriptures God saith Thou shalt not make to thy self any graven Image They wholly defalk the second Commandment and to make up the Decade Dichotomize the last The Scripture saith â—psum conteret The Seed of the woman Christ shall bruise the Serpent's Head so (q) See the several places as they are quoted by Doctour Raynolds Ad Anglic. Seminar Hierom Irenaeus Cyprian Leo Serapion Moses Bar-cepha Rupertus Pererius Isiodorus Clarius Lipomanus and Stâ—uchus interpret it Costerus the Jesuit Picus de Mirandula Canisius Gregorie de Valentia Guido Fabricius maugre the Original correct it and make the Vulgar speak Ipsa conteret She the Virgin Mary shall bruise c. Anacletus and Calixtus both Bishops of Rome decreed (r) Distinctio 1. Episcop 2. pacta that after Consecration all (s) Dominica coena debet omnibus esse communis Hieron 1. Cor. xi present
the same beat Saint Peter's Ship so impetuously that it began to hull or wallow upon the one side Platina saith (x) Platina in Marcello 1. Vices were so exalted and multiplyed that they hardly left any space for God's Mercy Macchiavel saith (y) Macchiavel Disp De Republ. lib. 1. cap. 12. pag. 73. There is no place wherein there is found so litle Pietie and Religion as in those people who dwell nearest Rome Espenceus saith (z) Espenc Comment Tit. cap. 1. pag. 71. that you have not onely imitated and matched but surpassed all the Avarice Ambition Lubricitie and Tyrannie that was ever heard of amongst the Heathens Sundry of your own part have written Volumes as (a) Alvares Pelag. De planctus Eccles Alvares Pelagius Nicholaus Clemangis Onus Ecclesiae containing the Narrations of the outragious wickedness which reigned among you Platina (b) Platina in Johanne xiii stiles your Grand-fathers Monsters of mankind In the Council of Constance (c) Concil Const Sess 11. Art 5. they are called the Dregs of Vice incarnate Devils Aventine saith (d) Aventin Annal. Boiorum lib. 3. pag. 211. Nothing was more luxurious covetous and proud then Priests they spent the Church's Patrimony in gluttonie riot upon Dogs and Queans and all their Preaching was to maintain their own licentiousness Matthew Paris saith (e) Matthaeus Paris Chron. in Henrico iii. pag. 535. The Prelats of Rome seek not to make people devout but to fill their Coffers with treasure They study not to win Souls but to encroach upon other mens revenues They oppress the Godly and impudently usurp other mens right They have no care of honestie or right King John of England from whom Pope Innocent extorted fourtie thousand Marks at once and twelve thousand annually to absolve his Kingdom being Interdicted said that (f) Matthaeus Paris ibid. Anno 1213. pag. 327. He had learned by wofull experience that the Pope was ambitious beyond all men living an insatiable Gulf and thirster after money and ready for hope of Gain like wax to be moulded to any thing kind or degree of wickedness Alvarez hath these words (g) Alvarez De planctâ—â— Ecclesiae lib 2. Artic. 5. literâ Aleph Vide SuriuÌ„ Tomo 4. Concil pag. 820 824 569 579. Abbatem Usperg anno 99. Luitprand Vit. Pap. lib. 6. cap. 6. Dionys Carthus Epist in sine Comment Apocal. Petrum Blesens pag. 39 40. The Mystical Sion the Church which in her Primitive state was adorned of her Spouse with such and so many Royal Graces is now clouded and eclipsed with the black mist of ignorance iniquitie and errour and we behold her cast down from heaven as a Desert uninhabited of virtue and if any godly people remain they are esteemed as Arabians and Sarracens The Prelates of the Church are an army of Devils potius depraedandis spoliandis scandalizandis hominibus quam lucris animarum operam dantes they rather labour to rob spoil and scandalize men then to win souls The consideration of which moved Cornelius Bishop of Bitanto in an Oration at the Council of Trent to express himself thus (h) Vtinam à religione ad superstitionem à fide ad infidelitatem à Christo ad Anti-Christum à Deo ad Epicurum velut prorsus unanimes non declinâssent Dicentes in corde impio ore imputencio non est Deus Epist Bitant in Concile Trident. O would to God they meaning the Romish Prelates and Dependants had not fallen with common consent and that altogether from true Religion to Superstition from Faith to Infidelitie from Christ to Antichrist from God to Epicurus saying with a wicked heart and shameless mouth There is no God Gent. This is a loud Out-cry and I am convinced that our Church was in a great part guilty but part of this might be kindled from Factions and Interests as at this present with you each Sect studies to disparage the other and render them ignominious Minist You might have said so if I had cited against you the Evidences of the Albigenses Waldenses Wicklifists Lollards Taborites Poor men of Lyons who were Dissenters from you in Judgement but the Authours I produced are unbiassed with Partiality and wholly your own bosom-Friends who out of a Sympathy bewailed the Rottenness in their own Bones No wonder if amongst us Civil Wars have untwisted the Cords of Discipline and that hath begot Liberty Liberty Diversity of Opinions Diversity of Opinions Difference in Affections hence every latter endeavours to rout the former as the Anabaptists whosoever went before them the Quakers would dismantle them It is as antient as Hostility for the prevailers to asperse and burthen the conquered as they please But even in calm Times the offences of your Church in this Nation were so outragious that Gulielmus Nubrigensis (i) Gulielmus Nubrigensis lib. 2. cap. xvi Roger Hoveden Anndl. part post an Historian of your own confesses that the Judges complained to the King that there were many Robberies and Rapes and Murders to the number of an hundred committed within the Realm by Ecclesiastical Persons in the Compass of one year And the very Tendency of your Romish Doctrine is to Licentiousness For saith Aventine (k) Quemcunque sceleris obnoxium Parricidio Incestu Sacrilegio pollutum continuò ubi cruciculam vesti assuisset solutum esse crimine poenâ dâ—clamitabant quippe ansâ—â— hinc acceptâ inimicos suos prius tollebant hinc in militiam sacram nomine dabant Aventin Annal. Boior lib. 7. pag. 530. they declare any man guilty of wickedness contaminated with Parricide Incest Sacrilege as soon as he hath sewed a Crucifix to his Garment to be quit from the Crime and Punishment which lays open a great Gap to Wickedness for many first murder their Enemies and then retreat into a Monastery for Sanctuary and under the covert of a Cowl secure themselves And your Sanctuaries are Harbours and Dens of Assassines and other enormous Delinquents tolerated and supported by your Church you openly maintain Stews and receive (l) Nam Mariscallus Papae de facto eximit â—â—â—butum à Meretricibus Constit Otho De concubitu Cler. yearly Tribute and part stake with Harlots Gent. I always disliked those Sanctuaries that were receptacles of Murderers and Assassines as also toleration of Stews But admit the Church of Rome be somewhat corrupted both in Doctrine and Manners yet I cannot conceive it is become so vile as to be that Apocalyptical Babylon which is your third Position because in Scripture Rome is never called Babylon Minist Whether Rome in Scripture be ever called Babylon is not much material though Jesuits for want of beter Arguments prove that Peter was at Rome from 1 Pet. v. 15. The Church which is at Babylon that is Rome say they saluteth you but Babylon is not taken here literally either for Babel in Aegypt called now Cairus or for that Babylon in Chaldee (m) Justin Histor.
Empire which hath been taken from Rome above twelve hundred years The seventh Head is (c) Novissimâ illius putà Pontisiâ—iâ— capitis vice qua demum â—ajularet Meretricem Mede supra that of the Popes which ever since succeeded the decaied Emperours and this is that which carries this Mystical Whore Fourthly These ten Horns of the Beast that the last Head was adorned withall are ten Kingdoms not known in Saint John's time but arising out of the dissolution of the Romane Empire 1st Vortimer of the Britains 2ly Hengist of the Saxons 3ly Childeric of the Franks 4ly Gunderick of the Burgundians 5ly Riciarius of the Alamans 6ly Gensericus of the Vandals 7ly Theodoricus of the Wisi-Goths 8ly Sumanus of the Alamans 9ly Theodemir of the Ostro-Goths 10ly Marcian of the Grecians These are characterized to be Contemporanean with this Apocalyptical Babylon Fifthly These ten Horns under the Banner of the false Prophet that fight against the Lamb are those ten Kingdoms that have fought under the conduct of the Pope against Christ but he rides on upon his White horse conquering and will conquer Which is so evident that Viega (d) Nobis etiam iliud dâ—cendum videtur cum Aretha Primasio Ambrosio Ansberto Haimone Idololatriam ejus verbis significari defecturamque esse Romam fide atque adeò futuram esse habitationem Daemoniorum ob execranda fiagitia Idololatriae superstitioneÌ„ Viega in locum after a long Dispute is forced to conclude that he is of the same judgment with Arethas Primasius Ambrose Ansbert Haimon that Idolatrie is signified and that Rome shall Apostate from the Faith and become an habitation of Devils for her execrable crimes and superstitious Idolarrie Thus you see this painted Strumpet described as if she had been Emblemed by Messallina Augusta in the Satyrist (e) Juvenal Satyr 6. Nuda papillis Constitit auratis titulum mentita Lyciscae Gent. Well you have made this more probable then I imagined prove also your last Position that The Romish Hierarchie is Antichristian and I will yield you the Church of Rome is not the true Church Minist I shall supererogate in this and prove that the Hierarchist or Bishop of Rome himselfe is Anti-Christ Gent. That will be strange News in the Vaticane where they are possest that Anti-Christ is a Jew of the Tribe of Dan that should sit in Jerusalem Minist That is a Fable which even your own Jesuits reject amongst whom Viega (f) In hâc multa sunt ad quae Visio invita repugnans trahitur Viega in Apocalyps xvii proclaims it can never be reconciled to the Apocalyptical Vision For Anti-Christ must not sit at Jerusalem but be eminently visible in the Church wherefore the Apostle saith 2 Thess ii 3. Let no man deceive you by any means for this day shall not come except there come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a falling away first and that man of sin be revealed that Son of perdition The Antients among whom Saint Augustine interpret this of Anti-Christ's falling from the Faith (g) Nulli dubium est eum de Anti-Christo ista dixisse August De Civitate Dei lib. 20. cap. 19. No man doubts saith he but the Apostle spake that of Anti-Christ Aquinas is of the same Judgment Gent. We deny not but it is meant of a defection from Faith and of Anti-Christ but how reacheth it the Pope may not Luther and Calvine be as well struck at here who Apostated from the Church of Rome Minist No for this Anti-Christ is further characterized 1 Timoth. iiii 1. that he shall depart from the Truth attending to spirits of errour and Doctrine of Devils What is that they shall forbid marriage and abstinence from meats which God hath created to be received with Thanks-giving When did ever Luther Calvin or any of their Followers so it is apparent the Pope forbids marriage to all in Holy Orders interdicts meats and that under penaltie of Death Saint Paul saith further 2 Thess ii 7. The Mysterie of iniquitie worketh onely he which now withholdeth will lett it till he be taken out of the way All interpret this of the exstirpation of the Romane Empire So expresly Tertullian (h) Donec de medio fiat quis nisi Romanus status cujus abscissio in decem Reges Anti-Christum superinduest tunc revelabitur iniquus Tertull. De resurrect carnis Till he be taken out of the way saith he till the Romane State be defalked whose division into ten Kingdoms will bring in Anti-Christ and then that Wicked one shall be revealed Cyril saith (i) Non priùs vemet Dominus quà m regni Romani defectus fiat appareat Anti-Christus qui interficiet Sanctos Cyril Carthus The Lord will not come before there be a defection of the Romane Empire and Anti-Christ appear who will slay the Saints Hilarie saith (k) Hisar contra Auxentium Anti-Christ shall come when the times of the Romane Empire shall be compleated and that he shall sit in the same Temple we now honour and shall be contrary unto Christ sub specie Euangelicae praedicationis under the pretext of preaching the Gospel and we know none except the Pope who hath risen by the fall of the Empire in so much that now the Imperial Seat Robes Crown Rents and all except the mere Title and spread-Eagle are his A Third Character of Anti-Christ is 2 Thess ii 4. that He shall sit in the Temple of God shewing himself as if he were God As the Heathen Emperours sate in the Capitol prescribing Rules to all captivated Nations so the Pope in the Vatican dictating Canons to all Churches So Saint Hierom (l) Anti-Christus simulabit se Ducent Foederis hoc est Legis Testamenti Dei. Hieron in Daâ— x. Anti-Christ shall fain himself to be Head of the Covenant that is of the Law and Testament of God And the Jesuits of Rhemes (m) Divines of Rhemes supra locum confess That Anti-Christ if ever he were in the Church shall be an Apostate or Renegado out of the Church and shall usurp upon it by Tyrannie and by challenging Religion and Government thereof so that he himself shall be adored in all the Churches of the world this is to sit in the Temple of God Gent. It is apparent that the Pope sitteth in the Temple of God and by his Superlative Grandeur overtops the Church But how doth that other part of the Character also belong unto him that he shews himself as if he were God Minist By assuming to himself with Herod the Name Attributes and Honour of God Christopher Marcellus used this Elogie to him in the second Lateran Council Tues alter Deus in terris Thou art a second God upon the Earth The Canonists stile him Dominum Deum Papam The Lord God the Pope It is their own expression (n) Dicere Dominum Deum nostrum Papam non potuisse statuere prout statuit Haereticum est Extravag Joan. xxii To
say that our Lord God the Pope might have decreed otherwise then he hath decreed is Heretical And that they Deifie him these blasphemous Panegyricks may let you see (o) Si Papa suae fraternae salutâ—s negligens innumerabiles secum ducat catervas in Geheunam hujusmodi culpam nullus mortalium praesumat redarguere Distinct 4. cap. Si Papa If the Pope secure of his own and others Salvation should carrie with him innumerable Souls by heaps into Hell no mortal man may presume to reprove his faults And That (p) Quòd facta Papae excusantur ut HomicidiuÌ„ Sampsonis Furta Hebraeorum Adulterum Jacobi Distinct 40. The evil deeds of the Pope are to be excused as the Self-murther of Sampson the Theft of the Hebrews and Adulterie of Jacob. Gent. All the Characters are manifestly convertible with the Pope yet I wonder that there was no more notice taken of it in former Ages if he be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signal Anti-Christ Minist What greater notice could be then that both Heathens and Christians have marked it nigro carbone with black Obelisks Sibylla said (q) Sibylla Oraculorum cap. 8. He should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white-headed so the Bishop of Rome weareth solemnly on his Head a white Miter of Silver adorned with three Crowns and Pretious Sones or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having many heads as by Saint John the Beast of seven Heads That he should be called by a Name much like Pontus which suits with his Title in Latine PONTIFEX and That the Seat of his Empire should be upon the Banks of Tyber Irenaeus speaking of the number of the Beast's Name six hundred sixtie six saith (r) Irenaeus lib. 5. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valde verisimile est Anti-Christ very likely will be a Latine or Italian Tertullian saith (s) Babylon apud Joannem Romanae urbis Figura est perinde magnae de Rege suo superbae Sanctorum Dei bellatricis Tertull. Contra Marcion that Babylon in Saint John is a Figure of the Romane Citie very great and proud of her King Anti-Christ a Persecutour of the Saints of God Gregory who was immediate Predecessour to Boniface the Third from whom till Pompey's subduing of Syria to the Romane Empire were six hundred sixtie six Years saith (t) Rèx superbiae prope est quod dici nefas est Sacerdotum et exercitus praeparatur Gregor lib. 4. Epist 38. The King of Pride is at hand and which is irreverent to say an Armie of Priests is made readie for him In the Abbey of Saint Edmonds-Bury in Suffolk the Storie of Anti-Christ was Painted and he Pictured in a Glass-Window in the Habit of the Pope wearing his Triple Crown attended with Monks Friers Priests and Cardinals stopping their Ears against Enoch and Elias and persecuting them that hearkened to their Preaching a Transumpt of which was to be seen in Sir John Croft's House of Saxham near Bury Thetgand Bishop of Trevir above seven hundred Years ago calls the Bishop of Rome Anti-Christ a Wolf an Vsurper of Dominion a Deceiver of Christendom and Rome he calls Babylon Joachim an Abbot who lived almost four hundred Years since said (x) Joachim Abbas in 2 Thess ii Anti-Christus jamdudum natus est in Roma altius extolletur in Sede Apostolica Anti-Christ long since is born in Rome and shall be advanced yet higher in the Apostolick Seat Francis Petrarch Arch-Deacon of Parma who lived in the thousand three hundred and fiftieth Year compares (y) Petrarch Epist 5. 14 17 18 19. the Pope to Judas who betrayed Christ with a Kiss his Clergie to the Jews who said Ave Rex Judaeorum his Prelates to the Pharisees who in mockery clothed him in Purple and after Crucified him and again Deny if thou canst that thou art She whom Saint John saw sitting upon many Waters thou art She and none other that Babylon the Mother of Whoredoms of the Earth drunken with the Blood of the Martyrs of Jesus thou art She who hast made all Kings of the Earth drunken with the cups of thy poyson The like Oration (z) Sub Pontificis Maximi titulo Pastoris pelle lupum saevissimum nisi caecisimus sentimus Romani Flamines arma habent in omnes Christianos audendo fallendo bella ex bellis ferendo magni facti oves trucidant In Synodo Reginoburgensi lib. 2. cap. 5. Doctour James in his Epistle Dedicatorie before his Book Of the Corruption of the Fathers c. was delivered by a Bishop against the Pope in the Synod of Reginoburg part thereof being Anti-Christ's Description was In cujus fronte Contumeliae nomen scriptum est In whose forehead the Pope's the word MYSTERIE the mark of the Beast was in those days written By this I hope you see That the Church of Rome is neither the Catholick Church nor the Head thereof That Communion with Rome is not necessarie That the Romane Church is not the Mother Church That neither our British no nor our Saxon Church ows her conversion to her That Communion with Rome is not lawfull in so much as she is not a sound Member of the Catholick Church as being notoriously corrupted in Doctrine and Manners That Rome is that Apocalyptical Babylon and the Romish Hierarchie Anti-Christ Gent. You have so evidently declared this out of authentick Authours void of exception that I have no more to say but desire you to proceed to the third Article The Third Article And That there is not any Transubstantiation in the Sacrament of the Lord 's Supper or in the Elements of Bread and Wine after Consecration thereof by any person whatsoever Minist THis is identically the same with the twentie eight Article of the Church of England wherein is expressed That The Transubstantiation of Bread and Wine in the Eucharist cannot be (a) Non potest per ullam Scripturam probari Joann Fisher Contra Captivit Babylon proved by Sacred Writ but is contrarie to (b) John vi 51 53 54. evident Testimonies of Scripture and overthrows the nature of a Sacrament and gives occasion of many Superstitions Gent. Is Transubstantiation contrary to Scripture when Christ in the institution thereof saith expressly Matth. xxvi 26. Take eat this is my Body whereupon your own Casaubon confesses (c) Casaubon Respon ad Caedinalem Peton pag. 399 400. Praesentiam credimus non minus quam vos veram We Protestants believe a presence no less true then you Minist Real or true presence is twofold Either by Faith whereby the true Body of Christ in the Sacrament is eaten spiritually not corporally By reason of the relative union between the Elements and things signified this is a real presence as Cajetan (d) Manducatur verum corpus Christi in Sacramento sed non corporaliter sed spiritualiter spiritualis manducatio quae per animam fit ad Christi carnem in Sacramento existentem pertingit Cajetan Tom. 2. Tract
is not with Christ Thus you have Augustine's mature and setled resolution with the Juncto of the Catholick Church in traverse and countercheck to his private scruple if his Gent. The Doctrine of Purgatory was not in traverse and opposition to the (o) Quidam nullas poenas nisi purgatorias volunt esse post mortem August De Civitat Dei lib. 21. cap. 13. whole Catholick Church seeing Origen whom Perkins places in the year 230. avouches it Minist All that Origen avouches is not Catholick Doctrine for amongst many errours he proclaims â— general Gaol-delivery of all Devils and damned Spirits and converts Hell â—â— self into a Purgatory Besides Origen's Purgatory hath no affinity or alliance with your Romish First Your Purgatory is pretended to be immediately after death Origen's after the Resurrection Secondly Yours onely of the Soul Origen's of the Body also as well as the Soul Thirdly Yours onely of some few that die in venial sins unsatisfied Origen's of all though eminent Saints and Martyrs Fourthly Yours onely of a purging fire in an higher vault of Hell Origen's of that universal fire that shall dissolve the Heavens at the last Trumpet joyned with the Sacrament of Baptism for these are his words (p) Vt ego arbitror omnes nos necesse est venire in illum ignem etiamsi Paulus aliquis sit vel Petrus Origen in Psalm 36. Homil 3. I suppose that all we must come into that fire yea although it be Paul or Peter and (q) Ego puto quòd post Resurrectionem ex mortuus indigebimus Sacramento eluâ—â—â—e nos atque purgaâ—te nemo enim absque sordibus resurgere poterit neque ullam puto posse animam reperiri quae universis statim vitiis careat Origen in Lucam Homil. 14. I think that after the Resurrection from the dead we shall need the Sacrament of Baptism to wash and purge us for no man can rise again without filth neither do I think there can be any soul found void from all manner of sin Gent. But though Origen was mistaken Purgatory as stated by the Roman Church hath been received as an antient Tradition Minist Your own Fisher Bishop of Rochester writing against Luther was more modest and ingenuous for he confesses that (r) De Purgatorio apud priscos nulla vel quà m rarissima sicbat mentio sed Graecis ad hunc usque diem non est creditum Purgatorium esse legat qui velit Graecerum â—â—crum Commentarios nullum qâ—â—â—â—m opinor vel rarissma 〈◊〉 Purgatorio sermonem inveniet Sed neque Latini somulomnes aâ— sensiâ—â— hujus rei veritatem concepe runt Cum itaque Purgatorium tam serò cognitum atque receptum uni versae Ecclesiae suerit quis jam de Indulgentiis mirari potest quia in prâ—â—â—ipiis nascentis Ecclesiae nullus fuerit earum usus Roffens Contra Luther Art 18. p. 496. Amongst the Antients there was either none or very seldom mention of Purgatory and that the Greeks to this very day do not believe it and whosoever shall read their ancient Monuments or Commentaries so far as he sees shall finde very seldom mention of Purgatory or none at all and the Latines in the Western Church did not receive the truth of this matter altogether but by little and little neither indeed was the faith either of Purgatory or Indulgences so needful in the Primitive Church as now it is Here you see he affirms five things whereof every one overthrows your Romish subterranean Gulf. First That There is no mention of it amongst the Antients Secondly That the Greeks deny it till this day Thirdly That it was late before the Latines received it Fourthly That they received it by little and little Fifthly That the faith of Purgatory was not needful in the Primitive Church Durand (s) Durand 4. d. 20. q. 3. is of the same judgement professing that Sancti Ambrosius Hilarius Augustinus Hieronymus minime de eis loquuntur St. Ambrose Hilarie Augustine Hierom spake nothing of them Purgatory and Indulgences And Alphonsus a Castro (t) Alphons Castro Contr. Haeres lib. 8. Inter omnes res de quibus in hoc opere disputamus nullae sunt de quibus vetusti Scriptores minus dixerint apud priscos nulla mentio Indulgentiarum Of all things discoursed in this work antient Writers speak nothing less then of Indulgences or Popes Pardons for purgatorial punishment for the Antients make no mention of them With them concurs (u) De Indulgentiis nihil expressè habemus ex dictis antiquorum Doctorum vel modernorum Antonin Summa Moral pag. 1. tit 10. cap. 3. Antonine Gent. But the Antients make frequent mention of Prayer for the dead which necessarily infers our Catholick Doctrine of Purgatory and Indulgences received from the Apostles Minist That Purgatroy and Indulgences were received from the Apostles is as true as that St. Peter said Mass in Rome with a golden Cope triple Crown and is a conclusion that hath no dependance on your premises which are (x) Quoties affertur pro vera causa quod vel nulla est vel tantùm causa per accidens aut dissimilis effectûs Fasciculus Praecept Logic. pag. 224. fallacia non causae ut causae assigning that for a reason which is no reason For St. Ambrose Dionysius and Epiphanius gave four other reasons besides Purgatory of which they never dreamed for praying for the dead First A continuation of the same affection towards them dead they had living Secondly Their imperfect bliss in soul without the body and Fellow-Saints Thirdly Imperfection in comparison of Christ Fourthly A meer thanksgiving for their departure in the true faith Thus St. Ambrose in his (y) Oratio Panegyrica pro Theodosio Valentiniano Ambros Funeral Orations made at the Funerals of Theodosius and Valentinianus two Emperours rejoyced for their sakes that they had already attained eternal felicity yet prays that God would grant them their desired rest in regard of their bodies and communion with all Fellow-Saints St. Basil and St. Chrysostome in their Liturgies make solemn Orisons thus (z) Offerimus tibi rationalem hunc cultum pro in fide requiescentibus Majoribus Patribus Patriarchis Prophetis Apostolis Praeconibus Evangelistis Martyribus Confessoribus c. praecipuè vero pro suavissima immaculatà supra omnes bonedicta Domina Dei para semper-Virgine Maria. Basil Chrysost We offer O Lord unto thee this reasonable service for them that rest in faith our Elders our Fathers the Patriarchs the Prophets the Apostles the Preachers the Evangelists the Martyrs the Confessours c. specially for the most holy without spot blessed above all our Lady Gods Mother and ever-Virgin Mary St. Cyprian (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyprian lib. 3. Epist 6. also saith Sacrificamus pro Martyribus We make Sacrifices of prayers and praises for the Martyrs Yet the Romists themselves will not conclude hence that the Patriarchs Prophets
Apostles Preachers Evangelists Martyrs Confessours and the blessed Virgin Mary were all in Purgatory Gent. But there are authentick Scriptures for Purgatory how dare we then abjure or disbelieve it Minist Now you speak something to the purpose if your Assumption were true for (b) Chrysostom Contra Gentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Scriptures given by inspiration saith Athanasius are of themselves sufficient for the discovery of truth Bring but one clear place for Purgatory and you win the Goal But your own Champions disclaim such Weapons Durand saith (c) Nec Scriptura expressè de iis loquitur Durand 4. Dist 20. q. 3. Scripture speaks nothing of Purgatory and Indulgences Antonine saith (d) Nihil expressè habemus in sacra Scriptura Antonin Summa Moral p. 1. Tit. 10. cap. 3. We have nothing expresly of them in holy Scripture Alphonsus a Castro saith (e) Nulla res quam minùs apertè sacrae Scriptura prodiderunt Alphons à Castro Contr. Hares lib. 8. There is nothing of whom Scripture speaks less plainly Else why should Roffensis acknowledge the Latine Church discovered it lately and that by little and little The Greeks have no glimpse of it yet (f) Whitak Contra. 1. cap. 5. Quaest 6. If it were revealed in Scripture Scripture was the same and as clear in Primitive and succeeding times as now Besides Bellarmine Lindan and other Bigots of your Faction marshal Purgatory amongst Traditions which are as your Doctor Kellison (g) Doctor Kellison Survey lib. 8. cap. 3. describes them an opinion or Custom of the Church not written in holy Scriptures but delivered by the hands of the Church from time to time With whom consents Bellarmine saying (h) Bellarmin De verbo Dei lib. 4. cap. 2. Traditions signifie that Doctrine that is not written by the first Authours in any Apostolick Book Gent. There is express Scripture 2 Macchab. xii 44. for praying for the dead a reconciliation for the dead vers 45. that they might be delivered from sin which inforces Purgatory Minist First The Jews from whom Christians received the Canon with Origen Cyprian Hierom Augustine Melito Bishop of Sardis Eusebius Epiphanius deny that Book to be (i) Veteris Testamenti libros meditare duos viginti tu itaque cùm sis filius Ecclesiae non transgredieris illius terminos Cyril Catech. 4. Canonical Scripture and therefore from it can nothing be concluded The Church saith St. Hierome (k) Maccabaeorum libros legit Ecclesia sed eas inter Canonicas Scripturas non recipit legit ad aedificationem plebis non ad authoritatem Dogmatum confirmandam Hieron in Prafat lib. Solom reads the Books of Macchabees but receives them not amongst Canonical Scriptures reads them for edification of the people but not for confirmation of the Authority of doubtful Opinions Else one might from thence with the Circumcelliones digest that mistake that Self-murder is lawful from that unnatural act of Razias commended 2 Macchab. xiv 41. as Heroical Secondly Admit the Authority were authentick Purgatory will not follow from prayer for the Dead there are many other reasons assigned as it formerly hinted And whereas it is said He made a Reconciliation for the dead that they might be delivered from sin the meaning is that the living might be delivered from the plague or punishment deserved by that prophanation or Sin that was committed by them which are dead and this will neither infer Purgatory nor any Popish Errour Gent. Scriptures also that are undoubtedly Canonical make for Purgatory Matth. xxv 26. Agree with thine adversary quickly whilest thou art in the way with him lest at any time the Adversary deliver thee to the Judg and the Judg deliver thee to the Officers and thou be cast into prison verily I say unto thee thou shalt by no means come out thence till thou hast payed the uttermost farthing Minist He must be a good Chymist that can extract the fire of Purgatory hence First The words are symbolical which by Bellarmine's (m) Convenit inter nos adversarios ex solo literali sensu peti debere argumenta efficacia Bellarm lib. 3. De verbo Dei cap. 3. Confession are not argumentative For Arguments saith he can onely be drawn from the literal sense Secondly Saint Augustine (n) Donec solvas novissimum quadrantem miror si non eam significat poenam quae vocatur aeterna August De serm Dom. in monte lib. 6. here by prison understands Hell not Purgatory and parallels with that place of the Psalmist Psalm cx 1. Sit thou on my right-hand until I make thine enemies thy footstool and that of the Evangelist Matth. i. o In illis sunt quae cū libris Canonicis pugnani vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel apertê falsa 1 Macchab. vi 2. Macchab. 14. 2. M. 12. Bucan Institut Theol. p. 37. 25. He knew her not untill She had brought forth Her first begotten Son where the first implies not that after Christ's Enemies were subdued He should sit on God's right hand no longer nor the latter helpeth the Inference of Helvidius that after our Saviour's Birth Joseph knew his Wife Saint Augustine therefore concludeth (o) Donec significat non finem poenae sed continuationem miseriae August supra locum that till in this place signifies not an end of pain but a continuance of Misery Thou shalt saith Hugo (p) Semper solves nunquam persolves Hugo ex Remigio out of Remigius be ever paying yet never satisfy Which exposition Calvine and Bucer and Musculus do not onely q Ostendit debitum solvendum sed non debitorem solvendo Piscator in Matthaeum v. 26. embrace but Anselm and Beda Aquinas and Gorram Ammonius and Avendado Maldonat and Jansenius with I know not how many of their own Consorts now the sequel would be prodigious The damned souls in Hell shall never fully satisfy therefore there is Purgatory cujus contrarium est verum Gent. Christ saith Matt. xii 32. Whosoever speaketh against the Holy Ghost it shall not be forgiven him neither in this World neither in the World to come implying that there is a remission or pardon in the World to come Minist None ever held a remission and pardon of Sins in the World to come but Origen (r) Origenes ipsum Diabolum atque Angelos ejus post graviora pro meritis diuturniora supplicia ex illis cruciatibus cruendos atque sociandos sanctis Angelis credidit August De Civitate Dei lib. 21. cap. 17. who with his misericordes Doctores believed that the Devil himself and his Angels after great and long punishment suffered for their wickedness shall be delivered from their torments and shall be placed in Heaven with the Holy Angels of God and that (s) Origen in Epistola cap. 6. lib. 5. Christ should descend into Hell and be crucified again for them for whom the
Prince of Orange In the year 1587. Sir Aribespinaeus the French Embassadour would have perswaded one Stafford a young Gentleman to take away the Queen's life Pope Sixtus Quintus sent Cardinal Allen into Flanders and renewed the Bull of Pius Quintus and Gregory the Thirteenth to encourage the Spanish Armado to invade England in Eighty eight Doctour Lopez the Queen's Physician was hired by the Romish Rabbies for fifteen thousand Crowns to poyson Her Whalpool a Jesuit in confession imposed upon Squire to poyson the Queen's Saddle which he attempted accordingly Tyrone by the instigation of the King of Spain and the Pope moved the Irish Subjects to Rebellion Watson and Clark two Romish Priests perswaded Lord Cobham Lord Grey Sir Walter Rawleigh and others by surprising of King James in the first year of His Reign to force him to a Toleration in Religion Father Creswell a Lieger Jesuit in Spain Don Pedro Frankesa Secretary of State and the Duke of Lerma did all negotiate with the Pope and his Cardinals for the advancement of the Powder-plot and all upon this ground (h) Solus Papa est Dominus Temporalium ita ut possit auferre ab alio quod alias suum est tenet factum ejus licèt peccet sed Praelati caeteri Principes non sunt Domini sed Tutores Procuratorâ—â— Dispensatores Johannes de Parisiis De potestate Regia Papali cap. 5. That Princes being Hereticks or excommunicated may be deposed their Subjects disobliged and all the sinews of Government disjointed if the Pope send out his Bull to bellow against them Gent. I utterly detest and abhor these and all such Machinations as pernicious and destructive to Church and State Minist You will not onely detest them but the very Ground and Basis upon which they are founded if you considerately and conscientiously weigh the next Article which is The Ninth Article And I do further swear That I do from my heart abhor detest and abjure their damnable Doctrine and Position That Princes Rulers or Governours which be excommunicated or deprived by the Pope may by virtue of such Excommunication or Deprivation be killed murdered or deposed from their Rule or Government or any outrage or violence done unto them by the People that are under them or by any other whatsoever upon such pretense Gent. WHat differs this Article from the former what Acts or Objects in them are remarkably distinguished Minist The two former dismantled the Pope's power justly to arm either forein Princes or homebred Subjects against their Native Sovereign This abjures those Heretical Principles upon which this practical Doctrine is bottomed Gent. What are those Principles which sustain the Superstructure of all the Romish Hierarchy and Grandeur Minist Their name is Legion because they are many First That (a) Constituti sumus à Deo super gentes regna ut destruamus evellamus aedificemus plantemus Aventin lib. 6. pag. 636. The Pope is placed by God over Nations and Kingdoms that he may destroy and pluck up and build and plant Whence as Matthaeus Hieromonachus (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matthaeus Hieromonachus hath it The Consistorial Conclave gave in Decree and Commandment to all Lords and the Senate of the Empire That the Bishop of Rome and the Successour of St. Peter chief of the Apostles have authority and power in all the world more then that of the Empire is and That he be honoured and worshipped more then the Emperour and That he be Head of the four Patriarchal Seats and That things appertaining to the right Faith be of him judged and determined Gent. Where do they lay the ground of the proof of this Doctrine whether upon Divine Oracles or Imperial Decrees and Constitutions Minist Some challenge it from Divine Revelation which you have heard refuted by Scripture Antients and Romists themselves The most father it upon the Donation of Constantine So expressly your own Champian Doctour Harding The first Christian Emperour Constantine the Great being fully instructed of the godly and learned Bishops of the time thought good by his Imperial Commandment and Decrees to confirm ratifie and for his own person to yield unto blessed Sylvester then Pope and to his Successours Bishops of Rome the same Authority and Superiority not onely over Bishops and Patriarchs but also Power and Honour higher and greater then that of Kings and Emperours Gent. What think you of this Donation or Charter of Constantine Johannes de Parisiis saith (c) Volunt aliqui quòd ratione hujus doni Papa est Imperator Dominus mundi quòd potest Reges instituere destituere sicut Imperator Johannes de Parisiis De potestate Papae Some are of opinion that by force and virtue thereof the Pope is the Emperour and Lord of the world and that hereby he hath power both to set up and also to put down Kings as an Emperour Minist Because my thoughts are not so authentick with you I will tell you what your own chief friends Schole-men Historians Canonists think Platina Cardinal Cusanus Marsilius Patavinus Laurentius Valla Antonius Florentinus Otho Frisingensis Hieronymus Paulus Catalinus Volaterranus Nauclerus Capnion Mallinaeus and others have discovered the forgery of it to the world as ashamed of such a fiction I will alledg one or two in place of many Cardinal Cusanus confesseth that (d) Donationem Constantini diligenter expendens reperi ex ipsamet scriptura manifesta argumenta confictionis faelsitatis Cusanus De concordantia Catholica lib. 3. cap. 2. while he advisedly weighed this Donation or Grant of Constantine whereby the Pope challengeth all his temporal power even in the penning thereof he found manifest tokens of false-hood and forgery And in Gratian the Pope's own Register it is found onely in the Palea and not in the Original allowed Text and in many old Books that have no Gloss it is not found and in the Gloss upon the same it is noted thus (e) Palea ista non legitur in Scholis in qua continetur PrivilegiuÌ„ quod Constantinus concessit Romanae Ecclesiae scilicet ut Primatum inter omnes Ecclesias obtineret Gratian Distinct 98. Glossa eodem loco This patch is not read in the Scholes wherein is contained the Priviledge that Constantine the Emperour granted to the Church of Rome that is that the said Church should have Sovereignty over all Churches Pope Pius the Second himself saith (f) Dicta Palea Constantinus falsa est Pius in Dialogo It is false which Felinus his Canonist further declares saying (g) Invehit contra miseros Legistas qui laborant in disputando an valuerit id quod nunquam fuit Felinus De Majorit Obedientia He inveighed earnestly against the poor Lawyers for that they take such pains to reason whether that thing may be good and available in Law which never was made And those Authours who own the truth of it
Knights whereupon the Nation was Interdicted the King excommunicated and not absolved without corporal penance And though Pope's Bulls were rampant in times of weak Princes or those that were embroyled with civil Wars as King John and Henry the Third yet those that were magnanimous and victoriously successful shaked them off with contempt as Edward the Third who in the fourtieth year of his reign (g) The King commanded that Peter's pence should no more be gathered or paid to Rome Saint Peter's pence is the King's alms observe not the Pope's due and all that had twenty penyworth of goods should pay that peny at Lammas Stow Chron. pag. 461. commanded that Peter Pence should be no more collected or paid to Rome Lastly The ejection of Papal jurisdiction out of England was disgraceful for (h) Stow Chron. pag. 1003. in the twenty sixth year of the reign of Henry the Eight it was enacted by Parliament at Westminster that the Pope with all his authority should be clean banished out of this Realm and that he should be no more called Pope which title he i Gesta Abbat Sancti Albini Regist. Monast Sancti Albini John Bale Onuphrius Giraldus Cambrensis borrowed of Jupiter but Bishop of Rome and that the King should be reputed and taken as supreme moderatour of the Church of England having full authority to reforme all errours heresies and abuses thereof with the appendage of First-fruits Tenths all spiritual Dignities and Promotions annexed to his Royal Dignity Gent. Can you vindicate this from extraordinary rigour That the Pope's jurisdiction confessedly possessed and enjoyed so many Centuries should be wholly ejected in one day out of all these Nations especially Ireland the regiment whereof was conferred upon (k) Sanderus in Secta Anglicana Henry the Second by Pope Adrian the Fourth conditionally to hold it of him Minist That the Pope could give that which he never had is a Paradox both in Logick and Politicks Lunatick Thrasilaus (l) Athenaeus claimed all the Athenian Ships The Cham of Tartary challenges to be Master both of substance and ceremonies to the whole Universe Therefore haing dined himself he causeth a Trumpet to be sounded that all other Princes through the World may dine Henry Plantagenet (m) The Kings c. with other Princes and Bishop submitting themselves and theirs to the King of England and his successours building him a great Palace at Dublin where he held his Christmas Stow Chron. pag. 207. compleated that conquest over Ireland which was begun by Strongbow Earl of Strigule not holding it of the Pope as the Jesuit Sanders pretends but of God and his sword for (n) Giraldus Cambrensis Radulph Cogshall Gervasius Dorob the King of Conach Devuntius King of Cork Morice King of Meâ—thâ— he King of Vriel Duvenald King of Ossery Duvenald King of Limerick with other Princes and Bishops submitted themselves unto him and his Successours not by virtue of the Pope's Charter but his prevailing army Gent. But I am not yet satisfied how the Pope could be lawfully dispossessed of that which he had so long possessed Minist The Pope's pretended jurisdiction is claimed either by Divine right or humane according to both claims even by the Principles of your own Scholemen and Canonists he was lawfully dispossessed Gent. How was he lawfully dispossessed if his jurisdiction was claimed by divine right that seems improbable Minist Supposing but not granting that Anti-Christian Principle that the Pope's universal jurisdiction was by divine right your own Sancta Clara confesses (o) Substractio ab obedientia non sedis Apostolicae seu authoritatis annexae illi sedi quantum est ad actum primum seu signatum sed solum quantum ad actum exercitum id est in quantum exercetur à tali persona cui pro tempore commissa est sedes illa Franciscus De Sancta Clara. pag. 335. that Substraction or withdrawing from obedience annex'd to the Apostolick See according to the actus exercitus as it is so qualified or is exercised by such a power to wit Heretical or Tyrannical is lawful And for proof of this he quotes Gerson once Chancellour of Paris who affirms (p) Hoc etiam practicum est per quoscunque Reges Principes qui sese substraxerunt abobedientia eorum quos isti vel illi judicabant esse Summos Pontifices quae tamen substractiones approbatae sunt per sacrum Constantiense Concilium quaedam expresse quaedam implicitè vel aequivalenter Gerson that It was practised by all Kings and Princes who withdrew themselves from the obedience of those whom they acknowledged to be Popes which withdrawings nevertheless were approved by the holy Council of Constance some expresly some impliedly and equivalently (q) Conclusum est per Concilium Turonense Principem posse ab obedientia Papae sese subducere ac subtrahere pro tuitione tantum ac defensione jurium suorum temporalium Concilium Turonense as also a Synod of Turon in France wherein it was concluded that a Prince may withdraw himself from obedience of the Pope for safeguard and defence of his temporal rights And if a Prince may withdraw from obedience for defence of his temporal rights how authentick a commission had our Princes when both temporal and spiritual rights were at the Stake The Church notoriously corrupted both in Doctrine and Manners Rome that Apocalyptical Babylon and the Romish Hierarchy Anti-Christian as is formerly evidenced Gent. You have made this clearer then I imagined if Princes and Nations may withdraw themselves from Papal obedience even supposing their jurisdiction were by divine right much more if the claim be but from humane grounds conquest consent pact prescription or the like Minist You say right for it will follow a majore ad minus from the greater to the less but the Pope's claim of jurisdiction in England was from none of these but was insinuated by subtilty continued by usurpation and enforced by tyranny For Harpsfield doth unanswerably demonstrate (r) Legibus autem nostruÌ„ fuisse concessum jus nominandi providendi de Beneficiis testatur post alios Harpsfield Saculo 14. fuisse etiam aliam consuetudinem immemorialem ex privilegio ortam causas Clericorum cognoscendi patet ex decisione Rotae 304. Sancta Clara pag. 330. Supreme Magistrates of this nation in all Ages to have enjoyed the right of nomination and provision of Benefices and taking cognisance of the causes of the Clergy Which even Suarez proves to be their just interest by divine and natural right seeing (s) Cui conceditur regnum necessariò omnia censentur concessa sine quibus regnum gubernari non potest regnum vero gubernari non posset nisi Principes hac potestate potirentur etiam in Clericos Suarez lib. 3. De primatu Summi Pontisicis Wheresover God collates a Kingdom he collates also all things necessary for the managerie thereof and without which government cannot be duely
administrated but government cannot be duely administrated unless Princes have a power in reformation of the Church to be exercised even over the Clergy which was wholly obstructed while the Pope dispenced his exorbitant and apocryphal jurisdiction till the Supreme Magistrates by the consent of the three orders of the Kingdom were necessitated to reassume that s (t) Cajetanus De potestate Papae cap. 27. tyrannidi resistendi potestatem quam jure naturali gentium habent etiam in rebus Ecclesiasticis power of resisting Tyranny which Cajetan confesseth they have even in Ecclesiastical affairs both by the Law of Nature and Law of Nations Gent. Seeing then in your sense the Bishop of Rome is an Vsurper tell me what you conceive he holds by divine right what canonically or by humane indulgence lawfully conferred what by tyranny and usurpation for this discussion will give great light to the point in hand Minist I will digest this into Propositions which are all or the most of them demonstrated in the foregoing discourse First That all the Apostles were equal according to that saying of Saint Cyprian (u) Hoc erant caetari Apostoli quod fuit Petrus pari consortio praediti bonoris potestatis Cyprian De simplicitate Praelatorum The rest of the Apostles were the same that Saint Peter was all endowed with the same fellowship and power Secondly It cannot be proved by Scripture that Peter was ever at Rome Thirdly The Bishop of Rome succeeded neither Peter nor any of the Twelve in the Apostolick Charge Fourthly The Bishop of Rome was primatively but equal with other Bishops Fifthly Bishops are essentially distinguished from Presbyters but at the most in original power to ordain and exercise of spiritual Jurisdiction indeterminately which is Saint Hierom's determination (x) In divinis instituendis quid potest Episcopus facere quod non Presbyter excepta ordinatione Hieron What can a Bishop do in divinis instituendis in instituting or executing of divine things which a Presbyter may not do except (y) Otherwise in distinction of order and Jurisdiction Irenaeus justly calls Episcopacy Traditionem Apostolicam toti mundo manifestam Ordination Sixthly The Bishop of Rome's Jurisdiction at the first was indefinitely over Christians in or about Rome Seventhly It was by the Indulgence of Constantine that the Romane Diocess was further extended which St. Hierom at the least meant in that Curb (z) Noverint Episcopi se magis consuetudine quà m dispositionis Dominicae veritate Presbyteris esse majores Hieron in Epist ad Titum Let Bishops understand that they be greater then Presbyters more by Custom and prescription then by verity of divine Ordinance Eightly (a) More by custom extensivè not denying Superiority of order and jurisdiction intensivé It was humane Councils not any divine Authority that distinguished the Church into Patriarchates conferring that of the West upon the Bishop of Rome which Aeneas Sylvius afterwards Pope confesseth (b) Ante Concilium Nicenum quisque sibi vivebat parvus respectus habebatur ad Ecclesiam Romanam Aeneas Sylvius Epist 188. little respect was had to Rome before the Council of Nice Ninthly It was by humane Institution that for Vnity and Peace sake the Bishop of Rome had Priority of Order in General Councils Tenthly His claim of universal Jurisdiction was usurped and unlawful So St. Hierom (c) Si authoritas quaeritur orbis major est urbe ubicunque fuerit Episcopus sive Romae sive Eugubii sive Constantinopoli sive Rhegii ejusdem est meriti ejusdem Sacerdotii Hieron ad Euagrium If we seek for authority the world is bigger then the City of Rome wheresoever there is a Bishop whether he be at Rome or at Eugubium or at Constantinople or at Rhegium he is of like worth of like Priesthood Gregory the First disclaimed the Title of Vniversal Bishop in himself saying (d) Nemo praedecessorum meorum hoc profano vocabulo usus est Greg. lib. 4. Epist 38. None of his Predecessours used such a profane Term and checks the Bishop of Constantinople for it saying (e) Quid tu Christo universalis Ecclesiae capiti in extremi judicii dicturus es examine qui cuncta ejus membra tibimet conaris Vniversalis appellatione supponere Gregor lib. 4. Epist 38. What answer wilt thou make unto Christ who is indeed the Head of the Vniversal Church at the trial of the last judgment that thou goest about under the Name of Vniversal Bishop to subdue all his Members unto thee Eleventhly The Pope had no jurisdiction in this Nation for the first six Centuries Twelfthly Austin and his fellow-Monks were the first Seminaries of it who introduced it by blood and superstition Lastly (f) Bonifacius Tertius magna contentione obtinuit à Phaca Caesare ut sanciretur Romanus Pontifex Oecumenicus summus Episcopus totius Ecclesiae Christinae Ab eo tempore nunquam desierunt Romani Pontifices conari pro dignitate potentia sua augenda Carion Chron. pag. 161. It is justly excluded out of these Nations as inconsistent with civil Government and destructive to the peace of Church and State Gent. All this seems to be probable and you have given such evident Demonstration of the particulars that I know not what to reply Minist Then I may safely conclude That which hath no ground in Scriptures Fathers or antient Councils was not known for six hundred years after the Incarnation was introduced with blood and superstition and maintained with Tyranny and is inconsistent with civil Government and destructive to peace of Church and State ought to be abjured But such is the Pope's pretended jurisdiction in these Nations Therefore it ought to be abjured The Eleventh Article And all Doctrines in affirmation of the said Points I do abjure and renounce without Equivocation mental reservation or secret evasion whatsoever taking the words by me spoken according to the common and usual meaning of them Gent. WHat new matter presents it self to be abjured in this Article all Doctrines in affirmation of the Points in question were renounced before Minist The ten former Articles as was premised in the beginning comprised the rem or matter to be sworn or abjured The two last contain the modum or manner of abjuration being undistinguishably the same with that of the Oath of Supremacy which concluded thus (a) Haec omnia planè ac sincerè agnosco juro juxta expressa verba pera me hic prolata juxta planum communem sensum intellectum eorundem verborum absque ulla aequivocatione aut mentali evasione aut tacita reservatione quacunque Andreros I acknowledge and swear all these things plainly and sincerely according to the express words by me here uttered and according to the plain and common meaning and understanding of the same words without any equivocation or mental reservation or secret evasion whatsoever Gent. I beseech you therefore give me