at the right hand of his Father and there maketh intercession for us executing alone the office of a true and lawfull Preist and Mediator and from thence hee hath a care of his people and governeth his Church adorning and enriching her with many blessings Wee beleive that without Faith no man can bee saved but that wee call Faith which in CHRIST IESVS justifieth which the life and death of our Lord IESVS CHRIST procured the Gospell published and without which no man can please God Wee beleive that the Church which is called Catholicke containeth all true beleivers in Christ which being departed are in their Countrey in heaven or living on earth are yet travayling in the way the Head of which Church because a mortall man by no meanes can be Iesus Christ is the Head alone and he holdeth the stâ—rne of the Government of the Church in his owne 〈◊〉 but because on earth there bee particular Visible Churches and in order every one of them hath one cheife which cheife is not properly to bee called a Head of that particular Church but improperly because hee is the principall Member thereof Wee beleive that the Members of the Catholicke Church bee the Saints chosen vnto eternall life from the number and fellowshippe of whom Hypocrites are excluded though in particular visible Churches Tares may bee found amongst the Wheate Wee beleive that the Church on earth is sanctified and instructed by the Holy Ghost for hee is the true Comforter whom Christ sendeth from the Father to teach the truth and to expell darkenesse from the vnderstanding of the Faithfull For it is very certaine that the Church of God may erre taking falshood for truth from which errour the light and doctrine of the holy Spirit alone freeth us not of mortall man although by Mediation of the labours of the Churches Ministers this may bee done Wee beleive that a man is justified by Faith and not by workes but when wee say by Faith wee vnderstand the correlative or object of Faith which is the righteousnesse of Christ which Faith apprehends and applyeth unto us for our Salvation This may very well bee and yet without any prejudice to good workes for Truth it selfe teacheth us that workes must not bee neglected that they bee necessary meanes and testimonies of our Faith for confirmation of our calling but for workes to bee sufficient for our salvation and to make a man so to appeare before the Tribunall of Christ that of condignity or merit they conferre salvation humane frailty witnesseth to bee false but the righteousnesse of Christ being applyed to the penitent doth onely justifie and save the faithfull Wee beleive that free will is dead in the vnregenerate because they can doe no good thing and whatsoever they doe is sinne but in the regenerate by the grace of the Holy Spirit the will is excited and indeed worketh but not without the asistance of grace to effect that therefore which is good grace goeth before the will which will in the regenerate is wounded as hee by the theeues that came from Hierusalem so that of himselfe without the helpe of grace hee hath no power to doe any thing Wee beleive that there bee Evangelicall Sacraments in the Church which the Lord hath instituted in the Gospell and they be two wee have no larger number of Sacraments because the Ordayner thereof delivered no more Furthermore wee beleive that they consist of the Word and the Element that they bee seales of the promises of GOD and wee doubt not but doe conferre grace But that the Sacrament bee entire and whole it is requisite that an earthly substance and an externall action doe concurre with the vse of that element ordained by Christ our Lord and joyned with a true faith because the defect of faith doth prejudice the integritie of the Sacraments We beleive that Baptisme is a Sacrament instituted by the LORD which vnlesse a man hath receaued he hath not communion with Christ from whose death buriall and glorious Resurrection the whole vertue and efficacy of Baptisme doth proceed therefore in the same forme wherein our LORD hath commaunded in the Gospell wee are certaine that to those who bee Baptized both Originall and Actuall sinnes are pardoned so that whosoever haue beene washed In the name of the Father and of the Sonne and of the Holy Ghost are regenerate cleansed and justified But concerning the repetition of it wee haue no commaund to bee rebaptized therefore wee must absteine from this inconuenience Wee beleive that the other Sacrament was ordained of the LORD which wee call the Eucharist For in the Night wherein hee was betrayed taking bread and blessing it hee said to his Apostles Take yee cate this is my body and when hee had taken the Cuppe hee gaue thankes and said Drinke yee all of this this is my blood which was shed for many doe this in remembrance of mee And Paul addeth for as often as yee shall eate of this bread and drinke of this Cuppe yee doe shew the LORDS death this is the pure and lawfull institution of this wonderfull Sacrament in administration whereof wee confesse and professe a true and Reall presence of CHRIST our LORD but yet such a one as Faith offereth to vs not such as deuised transubstantiation teacheth For wee beleive the faithfull doe eate the body of CHRIST in the Supper of the Lord not by breaking it with the teeth of the body but by perceiuing it with the sence and feeling of the Soule sith the body of CHRIST is not that which is Visible in the Sacrament but that which Faith spiritually apprehendeth and offereth to vs from whence it is true that if wee beleive wee doe eate and partake if wee doe not beleive wee are destitute of all the fruite of it Wee beleive consequently that to drinke the Cuppe in the Sacrament is to bee partaker of the true blood of our Lord IESUS CHRIST in the same manner as wee affirmed of the body for as the Author of it commanded concerning his body so he did concerning his blood which commaundement ought neither to bee dismembred nor maymed according to the fancy of mans arbitrement yea rather the institution ought to bee kept as it was deliuered to vs when therefore wee have beene partakers of the body and blood of CHRIST worthily and haue communicated entirely wee acknowledge our selues to bee reconciled united to our Head of the same body with certaine hope to bee coheires in the Kingdome to come Wee beleive that the soules of the dead are either in blessâ—dnesse or in damnation according as every one hath done for assoone as they remoue out of the body they passe either to Christ or into hell for as a man is found at his death so he is judged and after this life there is neither power nor opportunity to repent in this life there is a time of Grace they therefore who be iustified heere shall suffer no punishment hereafter but they
delivered to the Saints * Iude v. 3. 4. neither the instrument Gods Booke †Luke 1. 4. written for this purpose and continued for this end that it might be a memoriall of Gods truth for the time to come for ever and ever * Esai 3â— â— Doe you thinke that if all or any of this had made for him or given advantage to his cause the Iesuite would have closed his eyes I cannot beleive that it was courtesie which made him for beare but the brightnesse of the testimony which this 〈◊〉 his tender eyes durst not behold whereby you may take notice of the Iesuits practise in leaving convincing grounds untouched that he might the better and with the lesse reproofe stile that a vaine betaking to the Scriptures which truely is done in imitation of Christ and by Apostolicall direction And furthermore who amongst his owne will not be ashamed of his wry mouth and cloven tongue that dare stile that a conveighance which this most reverend Father urgeth from antiquity citing Tertullians wordes Is this the honourer of the auncient Church that accounteth the iudgement of the fathers as the assured touchstone to try all controversies betwixt us i In his Epistle to the King Here wee see what esteeme they may expect at his handes if they crosse his way for though he forbeare to question Tertullian whom he cannot answere yet you may perceive his direction followed by the most learned Answerer is persecuted by this Mountebanke with a base invective But although the Iesuite dare not absolutely submit his cause unto this tryall yet for the present he will accept his motion upon condition that if the Answerer come short of proving this way that a change hath beene made that saying of Tertullian shall point at him and his doctrine and all the rest which he casteth at us shall fall upon his owne head k Reply pag 20 I understand not this condition nor I thinke he himselfe but if the Iesuite convict us by Tertullian his rule we are content that he shall triumph and be acknowledged a Victor The first instance then produced by the most reverend Primate is this In the Apostles dayes when a man had examined himselfe he was admitted unto the Lords table there to eate of that bread and drinke of that cuppe as appeareth plainely 1. Cor. 11. 28. In the Church of Rome at this day the people are indeed permitted to eate of the bread if bread they may call it but not allowed to drinke of the cuppe Must all of us now sâ—â—t our eyes and siâ—â— * As it was in the beginning so now Sicâ—â— erat in principio nunc unlesse we be able to tell by whom and when this first institution was altered l See the most reuerend the Lord Primate his answere to the Iesuites challenge And the Iesuite would perswade that this is a weake argument by his crosse pleading of foure things practised by us 1. In the Apostles dayes the faithfull received the sacrament after meate in the euening * 1. Cor. 11. â—1 in the Protestants Church at this day it is commonly received fasting and in the morning therefore it is not with them sicut erat in principiâ— nunc 2. In the Apostles dayes the sick were annointed * Marke 6. 3. Ia. 5. 14. with oyle and a commandement given so to doe the Protestants practise no such thing therefore c. 3. In the Apostles dayes the faithfull were commanded to obstaine from eating of bloud * Act. 15. and strangled meates Among the Protestants there is no such abstinâ—nce observed Therefore c. 4. Christ when hee ministred the sacrament said * Mat. 26 6. Take eate this is my Body the Protestants now adayes say not so but take â—ate this in remembrance c. And from this he concludes that it is not with the Protestants sicut erat in principio m Reply pag. 20 c. Heere any man may see that this Iesuite dare not stand to his accepted motion to bee tryed by Moses and the Prophets Christ and his Apostles the sacred Scriptures and therefore hee laboureth to weaken the strength thereof but let him mantle himselfe in his pretences never so much this is sufficient to declare that a change hath beene made which is all that the most learned Answerer desireth to conclude So that if wee can declare that Papists not Protestants in their changes made have fallen from the puritie of Doctrine and practise of primitive times the Iesuite will rest like a Franciscan Novice demure and tongue-tyed for ever For the three first instances wee confesse that a change hath beene made and that heerein wee have followed the practise of those that brought them in But for the fourth hee deales like a shuffler and would seeme to insinuate that we have dealt with those words * This is my Body Hoc est corpus 〈◊〉 as they haue done with some of the Commandements either cast them out or put something in the place thereof as their owne 〈◊〉 and Ribadâ—nâ—yra n The second they have left out and â—ut in stead of the fourth Commandement Remember to sanctifie the holy Dayes have done Wheâ—â—â— our Church teacheth Children before Confirmation that the Body and Bloud of Christ which is the inward part or thing signified of the sacrament are verily and indeed taken and received of the faithfull in the Lords Supper o See the Catâ—chisme in our Common Prayer Booke and in the celebration of the Communion the whole institution is repeated in these words expressely Take â—ate this is my Body which is given for you p See there the Order for the Administration of the Communion So that this is but an imaginary change pretended having no truth in it at all For the Changes confessed they are not but in things indifferent and ceremonies which no Papist dare deny but the Church of God had and hath power to alter CHRIST as in the Sacrament prescribing the substance leaving the Ceremonie to the ordering of the Church r Augustin epistol 118. Salvator non praecepit quo deinceps ordine sumeretuâ— ut Apostolis per quos dispositurus erat Ecclesiam servaret hunc loâ—â—m Nam si hoc ille monuisset ut post cibos alios semper acciperetur credo quòd cum morem nemo variâsset as is apparant in those wordes This doe not thus in 〈◊〉 of â—ee Luke 22. 19. This Answere the Iesuite knew would put a period to his vaine flourish and therefore by repeating it hee thinkes to avoyde the same as if the rule by Scriptures were of no force if this answere were permitted for saith hee What force leaveth he to his owne argument made against us in a matter of the like indifferency Å¿ Reply pag. 20. If the Iesuite could prove it so it were something to the purpose but lame Ignatius heere leaves his armes and fals to
The Author then of this Penitentiall written to Heâ—ibaldus was either some other Rabanus p Reply ibid. Heere we finde the Iesuite ignorant of that Author upon whose writings he taketh upon him to be so acute a critick for if he had read the Author himselfe he would have thought of those words which point out who he is Ego dum in Episcopatâ— Moguntiensis indignus constitutus sum q Cap. 〈◊〉 c. But how a Iesuite of his undertaking could be ignorant of their owne Gratian his citing of this booke under the name of Rabanus the Archbishop r Gratian. 〈◊〉 50. cap de his vero Rabanus Archiepiscopus wee can tell without surmise Secondly he saith that his supposed Rabanus fell with Heribaldus into the Error called by Paschasius and Algerus Stercoranistarum who held that Christ in the Sacrament being hypostatically united unto the bread and assuming it into one person with himselfe was therefore subject to disgestion and avoydance * Reply pag. 43 Callida mendacia He faineth in earnest and there is but need for Paschasius maketh no mention of the Stercoranistae Secondly Rabanus in his penitentiall holdeth the contrary Å¿ Cap. 33. Ista sententia contraria est sententijs Clementis Papae aliorum multorum sanctorum Patrum qui dicunt corpus Domini non cum caeâ—â—ris communibus cibis per aquatiâ—ulos in seâ—â—ssum mitti Thirdly it is an idle figment that either this Rabanus t Rabanus l. 1. de Instit Clericorum cap. 31. or Heribaldus or those you tearme Stercoranistae did hold that Christ was hypostatically united to the bread The Iesuite hath onely dreamed here he giveth us not an Author But all that hee hath yet said will not serve the turne and therefore hee would have us to believe him if no such other Rabanus there was at least that Penitecial together with the libel written to Abbot Egilo was made by some erring spirit or other and to get the more credit fathered upon Rabanus Maurus t Reply pag. 43 This we must believe upon the Iesuites teste or reject it for he bringeth us nothing to manifest the same and further whereas hee saith that Rabanus was farre enough from maintaining any such Error x Reply ibid. Indeed as the Iesuite hath invented an error and fathered the same upon the author of the Penitâ—ntiâ—ll we easily confesse For Rabanus was ever farre enough from maintaining that the Body of Christ was subject to disgestion and avoydance but that the Sacrament thereof was digested and turned into our substance as other meates are he taught indeed and was condemned for the same by Guliâ—lmus Malmesburiensâ—s y See Guil. Malmes before cited at the letter â— and Thomas Waldensis z Tho. Wald. tom 1. Doctrinal Prolog ad Martinum Vitem tom ◠〈◊〉 Sacramentis cap 19. 〈◊〉 Neither doth he with any truth prosecute his plea when that he tels us that Bertram and that supposed Rabanus were as farre different in their opinions concerning the presence of Christ in the Sacrament as Bertram and Paschasius himselfe for the author of that Penitentiall erring with Heribaldus held that Christ was so really present in the sacrament that there was no figure at all whereas Bertram made it but a sole figure without any reall presence of Christ his body Reply pag. 44 What doth the Iesuite bring here but heapes of untruthes some of which crosse and contradict himselfe for the Author of the Penitentiall and the booke written to Egile the Abbot of Fulda under whom Rabanus had his education held the flat contrary to Paschasius and maintained the very same thing that Bertrâ—â— did to wit that the consecrated hoast was not the very bodie and blood of our Lord which was borne of the Virgin Marie and in which our Lord suffered himselfe on the Crosse and rose againe from the graue This was taught the Iesuite before by the most learned Answerer neither is it long since that he upon that evidence confessed 〈◊〉 〈◊〉 42 that this being the doctrine of Paschasius was resisted as erroneous by Rabanus Besides where will you finde that Bertram made it as you report a sole figure That he made it a figure will not be denyed but that he said it a sole figure you give us no ground to beleive And now taking leave with Rabanus whom the Iesuite in the point of the Sacrament would make a Romanist against his will he commeth to Bertram and demaundeth Why may not Claudius Sanctesius and others moe be thought to guesse aright when they thinke that Bertram was truely a Roman Catholicke free from that error contained in the booke supposedly dedicated unto the Emperour Charles seeing that in proofe thereof there be not wanting many presumptions stronger farre then those are which are brought in by our Answerer to the contrary Reply pag. 44 What your presumptions will prove shal be examined but the Answerer hath this advantage that his evidences have already convinced the Divines of Doway to acknowledge this booke mentioned to be Bertrams indeede though by shifting distinctions they labour as you tearme it to free him from error d Indexâ—â—purg Belg. pag. 5. And first of all he beginnes that neither Paschasius Radbertus who defended our Catholicke Doctrine at that time nor yet any other Writer of those dayes maketh any mention either of Bertram or of any such erroneous opinion as is attributed unto him in 〈◊〉 booke e Reply pag. 44 Heere is a good beginning for to justifie Sanctesius his guesse hee directly contradicteth that which hee layeth downe for a certaine ground For first he saith that about the time of Charles the Great and Charles the Bald this booke came forth that was assigned to Bertram and whereunto Paschasius did answere He thinkes it indeede to be credible that the booke came then abroad without any name and that afterwards to gaine the more credite Bertrams name was added f Sanctei Repet 2. cap. 14. Cùm Paschasius Corbeiensis qui etiam illo seculo vixit suum scriptum opponat corruptelis libri qui Bertramâ— datur ut ex collatione notum fiet proculdâ—biò Bertrami uomini non pepercisset ne quis tanti viri authoritate falleretur Itaque 〈◊〉 est ortam tum disputationem de transubstantiatione ac corperis Christi in Eucharistia veritate verbis institutionis cirea secundum Caroli magni Caroli Calvi quemadmodum cerâ—itur ex Rabano Mauro Raschasio Corbiensi tum exijsse librum quem nune Bertramo assignant 〈◊〉 Paschasius respondent so that there is no question but the booke was at that time and the doctrine therein opposed by Paschasius that wrote against the same But whether any mention was made of Bertram it matters not for would you be so wise as to gather from thence that therefore there was no such man at that time when you confesse his person though you
either 〈◊〉 a Neasâ—uig or mac a 〈◊〉 in regard their fathers villany adhâ—â—eth to that name and addeth afflictioâ— to their mindes but for the sonnes of Preists and Bishops amongst us what repining humour can possesse them seeing they were borne in honourabâ— Dist 56. cap. Osius Osius Papa suit silius Stephani subdiaconi Bonifacius Papa â—uit silius â—ucundi presbyteri Faelix Papa filius Felicis presbyteri de titulo Fasciolae Agapitus Papa â—ilius â—ordiâ—ni presbyteri Theodorus Papa 〈◊〉 Theodoâ—â— Episcopi de 〈◊〉 Hierosotyma Sylverium Papa filius Sylverij Episcopi Romae Deusdedit Papa 〈◊〉 〈◊〉 subdiaâ—â—◠〈…〉 natione 〈◊〉 〈…〉 matrimâ—ny their patents living in the rule appointed by the Apostle But the Iesuite as 〈◊〉 of his sports commeth in good sober sadnesse to wonder that in such an audience the Answerer blushed not to affirme that Rome had little to alleadge for this perfâ—rment but onely that S. Peter was crucified in it But what can the Iesuite say it hath more Why he tells us That 〈◊〉 can â—ll 〈◊〉 that the Apostle did relinquish Antiâ—â—h to 〈◊〉 his 〈◊〉 〈◊〉 her u Reply pag. â—â— As if the Bishop and Monarch of the whole Church 〈◊〉 not 〈◊〉 a double mansion several places of 〈◊〉 Did their Popes relinquish Rome by fitting in the chaire â—â— Aâ—ignion Or was it possible that hee that kept the Bishoprick of the whole Church could relinquish the Seâ— of Antioch by his so journing at Rome The â—â—suite would perswade it and that it was done by commaund For saith he as 〈◊〉 Writers ◠〈◊〉 Papa 〈…〉 doe relate Peter was commanded so to doe by CHRIST himselfe Reply pag. â— Here is nothing to make the inheritance to descend upon the Church of Rome from divine testimony And Bellarmine indeede conceived the matter onely probable â—â—remptorily hee concludeth not that the Bishop of Rome by divine right is Peters Successour y Bellarm. de Rom. Pont. l. â— c. 1â— Et quo â—â—am â— Mar 〈◊〉 Papa i â—â— ad 〈◊〉 sâ—â—â—bit 〈…〉 S. 〈◊〉 in 〈◊〉 contra 〈◊〉 Athanasius in Apâ—logia 〈…〉 Marry 〈◊〉 〈◊〉 nor â—â—â— improbabile Dominum 〈…〉 ut â—edem 〈…〉 â—â—geret 〈◊〉 uâ— Romaâ—â—s Episcopus 〈◊〉 â—â— succedâ—ret sed 〈◊〉 â—â— hoc â—â—t 〈◊〉 〈◊〉 ratio 〈◊〉 non est 〈◊〉 institutione 〈◊〉 quâ— in â—â—â—gelio legitur neither will he 〈◊〉 it of faith that Peters seate was there onely hâ—◠〈◊〉 that it is most probable pâ—â— credendum and he will â—â—count you a Catholicke if you beleive it z Bellarm de Rom Pont. l 4. c 4. Accedit quod 〈◊〉 〈◊〉 Christâ—m imperasse 〈◊〉 ut Romae â—edem â—ollocaret non â—â—men 〈◊〉 〈◊〉 〈◊〉 ut 〈◊〉 〈◊〉 〈◊〉 ibi collâ—caret Quoâ—iam ergo â—on constat 〈◊〉 〈◊〉 〈◊〉 Peâ—â—o ut Romae 〈◊〉 colâ—ocaret ideo non est de 〈◊〉 divine 〈◊〉 〈◊〉 Romae â—â—dem esse constitutam sed â—amen ut 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 Is this the Cardo upon which all the Catholicke Romane â—aith turâ—eth Is there no more certainery in this ground-worke Must Peters inheritance descend certainely upon him who by divine right cannot proove himselfe to bee his Heire Must one Witnesse and that a knowne Counterfeit and â—â— Marcâ—lluâ— a Haec est una illarum epistolarum quas 〈…〉 esse 〈◊〉 tell us a story and obtâ—ine an Empire This is too great a reward Now whereas hee tells us that Peter was Bishop of Rome the space of â—â—ve and twentie yeares Antioch having had him but for 〈◊〉 and consequently that he laboured more fruitfully and performed all more gloriously in her then in Antioch and finally that in her even by Christs appointment also he glorified God by the triumph of his blessed death and martyrdome b Reply pag. â—â— We tell him that when he attempts to prove it hee shall not want his answere That Peter was at Rome preached there was crucified it is not much to grant him but that hee was there such a Bishop as Linus c. hee cannot prove some making him such a Bishop as Paul was others making him nonâ— at all But the Iesuite chargeth the most learned Answerer with judging according to the flesh when hee made the Apostles death and martyrdome a slender cause why Peter should respect her so much And further telleth us that surely it is no slender cause for the Catholicke Church to sing therefore of her with solemne joy in this sort Thrice happy Rome that with the purple blood Of such great Princes stand'st adorn'd and blesâ— Not thine owne worth but their deserving good Crownes theâ— on earth the fairest and the best c Reply pag. 61 62. This most grave and reverend Lord I confesse hath nor as some of you could have wish'd put off the 〈◊〉 the 〈◊〉 man in the Iesuiticall forme d Hassen Mullerus de Votis Iesuitarum c. 6 Si Nobiles illoâ—â—m societatem ingrediantur habitu veniant splendido ac precioâ—o permittunt â—t triduum eâ—m reservent quo lapso cum â—â—ponere alteri dare Societatis habitum â—â—duere jubenâ—â—â— Et hoc est secundùm illos veterem exuere 〈◊〉 seipâ—â—m mottiâ—â—cais alteri suâ—◠〈◊〉 â—â—â— neither as your Popes have â—nterpreted 〈◊〉 I. Epist 3. ad 〈◊〉 the Apostle Rom 8. â— â— â— but as God himselfe hath commaunded wherein the World is his Witnesse and I thinke it but time spent to justifie him But let the Iesuite prove this Argument to bee convincing if hee bee able his singing and other passages will not worke the feate The Saints in Rome wee know as the Church otherwhere were much confirmed by the patient sufferings of the Martyrs but this doth not excuse much lesse lift up Rome Did Abels blood that â—â—yed for vengeance plead then for glory Did innocent blood theâ— advance your Monarchy that now you make your selves drunke with the blood of the Saints Hierusalem lost heâ— Crowne by the Prophets blood must the Apostles triple Rome Yet if Rome get such an height in martyring the servant what might Hierusalem pleade that crucified the Lord These you see are silly inventions but the strongest pillars of the Romane faith The Iesuite hath done his doe yet he telleth us Much more might be said and now intreates the Gentle Reader to trophey him for his victory But hee hath not yet cured the wound that hath beene given him though hee conceiteth all faire smoothe and without scarre He hath laboured to make Fathers and Saints the Popes serving-men the World his Citie Heaven the Church and Purgaâ—ory his Provinces but as you see all in vaine The downe-right blowes he perswades himselfe to be given we feele not our sheildâ— are not peirced neither are the least of our bul warkes overthrowne SECT IX THis Section shewes that the Iesuite having overshot himselfe in a tearme would now make it good by an interpretation and thereupon hee enquires Whether the Church of Rome may
the Schismes in the Romane Church were contentions for Iustice That Symony was her purchaser Shall we deeme that Iustice enthroned Cardinals above Bishops Fryars before Preists Will Iustice judge GOD'S rule to be dangerous and that man 's is able to lead to perfection Will Iustice inhibite marriage and open the Stewes VRBANVS nihil equi cogitat if wee beleive the Proverbe VRBAN was never yet just how comes he now to be so upright And further as your Monarchie is farre from being either like to GOD or Iustice so shall wee appeare to be farre unlike either to your Malefactors on earth or the damned in Hell Wee are Malefactors Heretickes but by whose judgement save the Hereticks himselfe the most absolute Malefactor on earth Were not the Apostles so stiled What better appellation had Memnon or Cyrill from the Nestorians h Acta Concilial Ephes tom â— Acta Concil Ephes c. 1. p. 774. sequâ—â— But for the damned in Hell I am so farre perswaded of Papall charitie from their fierie Chariots that I doubt not but they would adventure an other Powder-plot to blow us up to Heaven upon condition that his Usurpations in darkenes bee not unlightned and so troubled with us on earth But the Iesuite is impatient and would scorne away this presage As though saith he there hath not beene a generall peace for many ages before the stirring of Luther and his rebellious rout notwithstanding that the Pope did alwayes keepe the same rule in GODS house i Reply pag. 80 The Iesuite to exempt the Bishop of 〈◊〉 from being a disturber of the peace of the Church would prove it from the experience of his peaceable government before Luthers time But he might know that there hath beene no peace at all that we might call the peace of GOD where he hath borne any controule For is it probable that Peace should proceede from him that was alwayes or the most part at warre How many Schismes were there in the Romane See k Stapleton Doctr. Princip l. 23. c. 15. Schismata Rom. Pontiâ—icum viginti numerantur If they could not agree upon their Peace-maker must they not be at warre themselves Had it not beene the best course in those times to bring peace to the Church for to have excluded them altogether from governement But if so great peace were in the Roman Church as you pretend why did the Pope condemne your representative Church of Basil l Epistola Synodalis contra invectivaâ— factam nomine Eugenij Papae qui Epistolae illius exordio dicere ausus est Patres in Conciliâ— congregatos jam fere septem annis ab ipse Christi Vicario aÌ„ supremâ— ApostolicaÌ„ Romanâ— sede Christianorum matre tre capite segregates esse when your Roman Church had censured him for a Schismaticke m Concil Basil Sess 34. If wee by a spirit of giddinesse be divided because there are as the Iesuite saith above a hundred severall sects and varying opinions amongst us n Reply pag. 24. what shal be concluded concerning them that in the hight of their tyrannie and leonine peace haue had six hundred and such as were begotten by posthabiting the Gospels Epistles and Christian wisdome o Cornel. Mus com Rom. 6. pag. 279. Vigebat Spinosa molesta nescio quae Theologia de instantibus de Relationibus de Quidditatibus c. Tota penè aetas in hominum decretis quae inter se pugnantia semper nullo tempore reconcilianda alunt perpetuum per secula litem centerebatur c. Is sublimis Theologus habebatur qui majora portenta pro suis Traditiunculis fingere sciat c. Minc SEXCENTAE Sectae Thomistae Scotistae Occhamistae Albertistae Egidiani Alexandrâ—i c. O secâ—â—â— posthabebantur Evangelia Epistolae Christiâ—â— sapientia delitescebat c. Neither can the Iesuite glory in their Romane peace when in Ferus his judgment In omnibus gentibus major est concordia quam inter Christianos at the time the Pope kept the greatest rule in the Church there was more concord in any nation then amongst the Christians p 〈◊〉 3. De 〈◊〉 Domini And from what fountaine came these quarrells He 〈◊〉 〈◊〉 it will decâ—are Because their 〈◊〉 werâ— not as our 〈◊〉 〈◊〉 of Peace Esay 9. but of Warre Alvar. de planct Eccles l. â— art 5. Nec sunt â—odie Prâ—lati principes pacis sicut Christus Esay 9. sed Guerrae And what made the Pope and his Prelates so Mâ—â—tiall Was not the quarrell doctrine and in their divinity the foundation of faith the Supremacie What peace had the Roman Church when Princes resisting their Usurpations their Kingdomes were filled with warre with bloud What Unity of faith could make the sonne breake the bond of nature to his Father the servant the bond of faith to his Lord What peace was there when your Pope denyed marriage to the Cleargie when they bearded your Tyrant charging him with heresie and franticke opinions r Lambertus Schafnaburgensis in histor ann 1074. Hildebrandinus Papa cum Epicopis Italiae conveniens jam frequentibus synodis decreverat ut secundùm instituta antiquorum canonum presbyteri uxores non habeant c. Adversus hoc decretum protinus vehementer interfremuit tota â—actio Clericorum hominem planè haerâ—ticum vesani dogmatis esse clamitans qui oblitus sermonis Domini quo ait Non omnes capiunt hoc verbuÌ„ qui potest capere capiat Et Apostolus Qui se non conâ—inet nubat melius est 〈◊〉 nâ—bere quam uâ—i 〈◊〉 exactione homines viâ—ere cogerat titu Angelorum dum consuetum curâ—â—n naturae negaret fornicationi immundiciae fraena laxaret You talke of Peace and will have the Tyrant the Peace-maker when like a cursed Ismael his hand hath beene against every man every mans against him * Gen. 16. 12. What Prince was not an Hereticke or Schismaticke that resisted his will What Preist or People were not condemned persecuted that would not stoope to this golden Calfe Peace you have had but it hath beene amongst your owne such as Grâ—gory speakes of that the ministers of Antichrist shall be knit together like the scales of 〈◊〉 Å¿ Greg. Moral l. 33. c 24. Quia membra Leviathan istius id est iniquos omnes quos Dei sermo squamarum compactionibus comparat ad defensionem suam par culpa coâ—cordat benè dicitur Vna alteri adhaerebunt tenentes se 〈◊〉 〈◊〉 abunâ—ur and this Peace the Turkes have and how have they got it thinke you but as your Popes have obtained theirs by the strangling of their brethren Could not the Arians say that all peace was amongst Arians when they execrated the Catholicke world And who can speake against Roman Peace when by their Bulla coenae they excommunicate all the world but Heretickes This Peace may be found amongst the wicked Nay Hell it selfe cannot stand without it The