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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	peace_n	spirit_n	unity_n	1,812	5	8.9331	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79524	Catholike history, collected and gathered out of Scripture, councels, ancient Fathers, and modern authentick writers, both ecclesiastical and civil; for the satisfaction of such as doubt, and the confirmation of such as believe, the Reformed Church of England. Occasioned by a book written by Dr. Thomas Vane, intituled, The lost sheep returned home. / By Edward Chisenhale, Esquire.	Chisenhale, Edward, d. 1654.	1653 (1653)	Wing C3899; Thomason E1273_1; ESTC R210487	201,728	571

third another way c. and so being meandred upon the waves of severall opinions it is by chance if any of them bottom upon mount Sion What good Christian of Apostolicall Faith looks upon Rome as she now is and hangs not his Harp upon the Willowes and with the children of Israel by the waters of Babylon sit down and weep to remember Sion Sion at unity within it self and Babylon full of strife envie Papists differ about the Keyes and debate Sanders maintains that S. Peter received both temporall and spirituall power by the Keyes not so saith another Jesuite affirming the power of the Keyes to be alia à civili potestate Baronius affirms that the Pope may positively dispose of Kingdomes Bellarmine not so but onely in ordine ad spiritualia Cauterenus saith that this power was given when Christ said to Peter Quaere Ante 2. Thou art Peter c. de sacra Christi lege lib. 3. Bellarmine de Rom. Pontif. lib. cap. 12. that it was not given untill the treble passe But of this more at large in the 9th chapter why should any be so lame as to allow to Rome this prerogative sith she cannot tell how to revive her Title to it I might instance in many more differences of this nature amongst the Papists themselves wherein they dissent one from another nor are these differences onely betwixt Cardinall and Cardinall Doctor and Doctor but the Church of Rome against the Church of Rome differing from the ancient Fathers and primitive Church nay point-blank contradicting their own modern Contestation of Popish Generall Councels as I shall shew in the ninth Chapter neither are the differences amongst them of small consequence but in the most concerning points of Religion as whether the holy Ghost proceed more principally from the Father or the Son about meritum congrui about the thing designed by the word hoc est Corpus about the conception of the Virgin and all high matters of Divinity and are not of any small importance For whereas the Doctor would perswade us fol. 236. that these are not differences in point of Faith the Church having not interposed her Decree and in the mean time without breach of Unity one Doctour may differ against another in point of Reason which is but to guide to a conclusive Faith so by the same reason no Church but is at Unity for in their Councells they may conclude points of Faith and in the intervals of Councels wrangle about the Reasons of those points and yet by the Doctors Logick are at unity because the reasonings of private men If they hold against their Decrees why doth she not punish them as Hereticks and if the points be of importance and the Church doth not interpose her Decree Infra 92.11 chap. she then suffers those contentions to be amongst her own Saints and then drawes on her a suspition of a false Church because she seeks not peace and truth to preserve the unity of spirit and bond of peace for discords are not musicall in the heavenly ear and if she be not afraid to loose a Faction by displeasing them should she interpose her Decree or else have some such like worldly end why doth she suffer those contentions daily to grow which whilst she doth not rectifie it administers just occasion to others to deny her to be a true Church in respect of her unity and they have very much reason to induce them thereunto as I shall shew anon in the nineth Chapter I am loath to rifle into this matter could I otherwise avoid it Sanctity of life no mark of the Church of Rome's truth I desire rather to lay open the errors of the Chair then to tax the persons possessing that Seat I would reprove the Heresie of Rome but not the Bishop I doe not maligne a Papist but only Popery And now that I must goe about to lay open the fulnesse of these men otherwise the Doctor will take it for granted that I subscribe to that mark of of Romes truth that she hath none but godly and sanctified Pastors it goes against my nature If I seem satyricall blame the Doctor who provoked me hereunto by this false position of his and by an unworthy upbrading of the Crown of England by his cutting Crosse capers upon the dust of one of our Royall Monarchs whereas he is forbid to speak evill of dignities Judge 8. the Prophets boldly reproved Princes 2 Kings 58. but it was to reclaim their Vices not to traduce their persons they may be reproved being alive when as by that means amendment may be wrought upon them or else by vexation they will be grieved Against Ruling Princes but these ends cannot be in any reproving of a person that is Dead Saint Paul withstood Peter to his face but backbiting defileth a mans own soul Eccles 21.28 yet the Doctor not caring for to follow these Presidents takes a liberty to himself to rake in the quiet Urn of a deceased Prince and with insultation to inscribe a new Epitaph Here lies no King The Doctor his injury to Henry 8. Kings being called Gods but such an one as the Poets fain Jupiter who was transformed into a Beast for the Love of Women which unworthy act of the Doctors gives me occasion to say of him as Saint Jude saith of false Prophets As beasts without reason they speak evill of these things they know not It is reported that when Silla set one on work to kill Marius when the Vassall came to put into execution that bloody command he beheld such Majesty in his face that his conscience presently was prict with the horrour of the act his heart failed him his flesh trembled and his hand knew not how to mannage that black instrument which should have pierced that noble Cask and let his Royall liquor to the ground And no lesse Majesty as our Stories mention dwelt in the Princely countenance of our noble Henry so that should the Doctor have appeared before him as a traducer of his worthy and noblenesse with one majestick frown he would have sent his Satyricall spirit to the infernall shades to study invectives Principem populi non maledices was Moses precept Exod. 22. and Saint Paul appears of that rule Acts 23.5 and by the 74 Cann of the Apostles a severe censure was to be against any that should be called Contumeliosus in Magistratum So that the Doctors reviling of Hen. 8. is on his part inexcusable now let me examine whether I may not incur the same censure by setting forth the Errours of the Romane Bishops and I conceive under favour I may not 1. Because I doe it not out of any malignity towards their persons but their Profession of Vice under the hood of godlinesse and infallibility 2. Because whilst she perswaded others of the truth of her Church for the mark of sanctity of life and yet her Bishop the visible Head of that Church is evill they hereby

hand to lift up her head out of the dust That she may no longer lie groaning and groveling under the heavie hands of wilde persecutors but may by the assistance and loving aid of the Judges of the people be called upon that she may either clear her self to the condemnation of her opposers or suffer according to her deserving by the grave judgement and sentence of the Wise of the Land and not to be troden down and censured without a fair trial any further then her sufferings with patience witness her faith which if they would please to condescend unto it would certainly conduce to satisfie the consciences of many that doubt and by the blessing of God would bring peace into the Land and that according to Solomons saying that there might be a Rod and Correction in the Church whereby the sons obtain wisdom but the liberty of the children makes the mother ashamed Now the Lord open the hearts and give bowels of compassion to the Rulers of the people that by their favours the Church may be again restored to us so that we may worship God in spirit and truth and that we having again restored unto us a Jerusalem at unity within it self we may keep the unity of the Spirit in the bond of peace that we may suck and be satisfied with the brefts of her consolation that we may milk out and be delighted with the brightness of her glory and that by the means of her nursing fathers it would please God to extend peace on her like a flood that we may suck be born upon her sides and be joyful upon her knees to the quieting of all differences amongst us and to the everlasting peace of those that wish well to Sion But I have dwelled too long upon this point I return to the subject matter of this Chapter You may partly perceive that the Church of England is not altogether to be blamed for the Errors and Divisions in our Land in matters pertaining to Faith and Discipline I dare be bold on her behalf to assure the Papists she desires a fair debate of all those differences and would willingly reconcile them or cast off those that would not hearken to her instructions and might she by the favour and free leave of the Civil Magistrate convene and were encouraged to have his assistance in order to put in execution her Decrees without which whatsoever she resolves is but like a Laterane Junto not obligatory to the Western Princes nor the people under their jurisdiction she would not be sparing to launce the wounds of these divisions to the bottom that if there were any hopes of amendment to cause sound and new flesh to grow a gain or else finding them irrecoverable by reason some are grown desperately wicked beyond all remedy to cut off such as withered branches that they might no longer be a cause to putrifie the stock and body of the tree and when she has done would not be ashamed of her work but would recommend it to the publike consideration of others which being by them approved might be exemplary for their imitation or if by the Divine Rule of Scripture it was to be faulted then to be by them rejected and receive a just condemnation I dare be bold to say that if any thing should be debated in her Convocation which might not seem satisfactory to any other sister-Province she would entertain a free debate with her and if they two could not determine the controversie so far as might be satisfactory to others she would agree to submit the debate to a General Council might but that Council be free in its constitution and not subservient to one man the Pope which by the confession of Bellarmin lib. de Concil cap. 21. non potest fieri ut aliquando ad finem controversiarum deveniatur Synodus nisi detur locus majori parti suffragiorum No Appeal to a General Councel whilst the Pope is allowed above that Councel And in another place lib. 2. cap. 11. de Concil Est verum Decretum Concilii quod fit a majore parte destroys the very being of a General Council whenas what shall there be concluded by a major part must stand null unless his Holiness approve thereof or shall be subject to be altered at his will and pleasure It is reported by Quintus Curtius fol. 13. that in the City of Gordin in Phrygia was laid up in Jupiters temple the furniture of King Midas Waggon knit up in such an intricate knot that it was extreme difficult to be untyed and the country-men had a Prophecie that whosoever should unt●e it should be Lord of Asia Alexander coming thither and viewing the knot and doubting if he should not inexplicate it that it might be reputed as an evidence to those superstitious people of his bad fortune to come with his sword cut it asunder by which the Prophecie was expected to be fulfilled and thereupon those people submitted to him and not long after he became Lord of Asia And thus the Pope deals with Councils if any thing of consequence be to receive debate there he will not abide the canvasing of the Question and the sober unfolding of the knot and difficulty thereof but uno flatu resolves the scruple and with his false key picks the lock of the business by which means he promises to himself an universal obedience as the onely never-erring Oracle claiming by this means a soveraignty over Councils Kings and Bishops which all other Churches of Apostolical plantation judge to be an horrible presumption And till this be rectified we utterly deny all Appeals to a General Council of the Popes convening and as S. Ambrose said to Valentinian so we say to the Pope Tolle Legem si vis esse certamen CHAP. XII That the Scriptures are onely infallible rules of faith and contain all things necessary to salvation That all people are to read them because those points are plain and easie That they themselves witness this truth in those points of salvation And how the Church of Rome abuses the Scripture SCripture is the onely foundation and basis on which our Faith is built Of the force and efficacie of the Scriptures according to that of S. Paul to the Ephesians chap. 2. the faithful are built upon the Apostles and Prophets it is the sword of the Spirit Eph. 6. being profitable to instruct and reprove and being able to make the man of God perfect Irenaeus in his third book against Heresies cap. 11. says The Apostles first preached the Gospel and afterwards delivered the same to us in Scriptures that it might be the foundation and pillar of our faith And Origen upon Matth. 25. says They are to be brought for proof of all Doctrines Our Saviour by Scripture convinced the devil teaching us thereby to know what weapons we are to use against all Heresie and Schism And in the General Councils of old not the Popes Decretals but the Scriptures were

which she would derive all her power and jurisdictions doth therefore teach the people this tradition under paine of Anathema That Jesus met Peter as he was going out of Rome and the steps of their feet as they two stood talking have left an impression in the place which remaines to this day Now let a man examine the Scriptures and he shall find Saint Peter himself witness against this tradition in the third of the Act. 21. where he says That Christ ascended and the heavens shall containe him till he come which coming is called his second coming to Judgement according to the Article of the Apostles Creed and therefore that he should be bodily there with Peter so bodily as to leave the impression of his footsteeps is against Saint Peters own saying against the whole current of the Scriptures and against the Apostles Creed So I referr this to the Reader whether to believe Saint Peter himself or his pretended successor in this point It may be that Peter might see Christ in a vision as Stephen did Act. 7. but not bodily for that he is there in heaven whom the heavens must containe till all things be dissolved Another tradition the church of Rome teaches How that in the Church of the Fryers minors at Rome is a picture of the Virgin Mary drawn by Saint Luke which Gregory carrying in procession in the time of a Plague the Plague ceased and they taught the people that it was by our Ladyes meanes for the honor done to her Image and so ascribe that to her which is due unto the Lord God he correcting by Judgements and out of his goodness extending his mercy as seems best to his divine wisdome and hereby they neglect that duty God has enjoyned them in that they did flye to the Lady Mary for succor in that day of their visitation whenas God has commanded them to call upon him in the day of trouble and he will hear them The Papists likewise teach that in the Church of Sebastian in Rome an Angel appeared to Saint Gregory as he was saying Mass at the Altar of Saint Sebastian and said to him these words In this place there is true remission of all sins brightness and light everlasting joy and gladness without end And this favours of Atheisme to affirme that on earth there can be light everlasting as if the world should never have an end which is contrary to Scripture for that they plainly affirm an utter dissolution of all things 2 Pet. 3. And Saint Matthew witnesses How that at the end of the world the Sun shall be turned into darkness and the Moon and the Stars shall lose their light the Stars shall fall from Heaven and the powers of the Heavens shall be shaken They likewise teach that in the Church of Calixius is the Altar whereon Saint Peter said Mass which is not probable in respect he never mentions it in Scripture nor Saint Luke that ever he used any such thing besides the sacrifice of the Altar is against the Scripture as may appear in the sixteenth Chapter The Church of Rome likewise teaches that in the Church of Saint Johns the Lateran in Rome is a Chappel called the Sacrists wherein is remission of all sins both à poena culpa and that not far from the same Chappel is an ascent of thirty two steps which were the same Christ went up when he went before Pilate and were brought from Hierusalem thither and that whosoever ascends those steps for every step he hath a hundred yeers of pardon which is contrary to the Scriptures Matth. 1.21 It is Jesus that must save his people from their sins and the whole Scriptures witness that by his stripes we are healed it is his blood that is shed for many for the remission of their 〈◊〉 It is the Lamb of God that takes away the sins of the world Joh. 1.29 Neither is there salvation in any other Act. 4.12 and through his name all that believe shall receive remission of sins Act. 10.43 he being for that end sent into the world 1 Tim. 1.29 which gave himself for our sins that he might redeem us out of this present evil wo●ld Gal. 1. and is a reconciliation for our 〈◊〉 1 Joh. 4. without which we are not cleansed his blood onely being our remission Hebr. 9. Wherefore how ●bominable is this Romish tradition which is for no other end but to cozen people out of their money who for the pardon to be received by going up those steps must liberally dis●urse to his holiness use who more thinks upon that private advantage then Christian-like considers how by ●hat tradition he makes the death of Christ in vaine With many such like traditional stories doth the Church of Rome delude her blind votaries which I blush to repeate and will rather send the Reader to her own Legends where he shall finde great store of these Papal knocks then that I should be the ●uthor to discover these her fopperies which I rather wish were not at all then to her shame to be remembered For my part I honour Rome as the metropolis of Europe and her Church as being at first of Apostolical faith and doctrine and do heartily wish that these late gross absurdities I finde repeated of her were not true that so we might embrace her as one sister and might together serve the true and everliving God who is a Spirit and will be worshiped in Spirit and in Truth and that we might together keep the unity of Spirit in the bond of Peace for GOD is not the Author of confusion but of Peace as we see in all the Churches of the Saints Thus Reader I have briefly run through most part of the Doctors book and though I have not observed the very same method the Doctor has followed yet many of his Chapters being to one and the same purpose as who please to peruse his book will finde it true I have couched an answer to most material parts thereof in what I have formerly writ and now I am come to his twentieth Chapter which is concerning the Popes headship Now for that I have given answer to this in the second Chapter in relation to his universality it may be thought by some needless to treat any further thereof in relation to his spiritual jurisdiction and for that the Doctor hath not at all treated of his Temporal power it may be others be thought extravagant in me to add a Chapter concerning that particular Yet because that the Pope is bolstered up in this point by vertue of his Spiritual headship by many who extend it generally as well over temporalties as spiritualties And for that the Doctor having formerly treated of Romes Catholickship and of her universality and of her being the onely Catholick Church yet notwithstanding adds this twenteth Chapter of the Popes headship and for that as I said this headship is by same extended unto Temporalties I crave pardon to add this ensuing Chapter

that of S. Paul Galat. 2.8 He that was mighty by Peter in the Apostleship over the Circumcision was also mighty by me towards the Gentiles but do and hope still to hold out the truth they have received against any innovation of the Romish See whatsoever and particularly the Church of England When the first Councell of Nice was called England not subject to Rome we had a Church planted here and publike profession of the Faith of Christ 120. years before that Councell and had Bishops and Metropolitans of London and York and although it might tacitly be inferred from the sixth Canon of that Councell that we were within the Jurisdiction of Rome as being within the West yet in the second Canon thereof is mention made of many Provinces and power of Jurisdiction reserved to every Metropolitan which by the next generall Councell 2. Can. is further enlarged Ecclesias in longinquis Gentibus consti●utas gubernari convenijtuxta consuetudinem quae est à patribus observata By which Canon we may justly claim provincial Jurisdiction to the Church of England having at that time a Metropolitan of our own however it is confirmed to us in the Chalcedon Councell 19. Can. Episcopos in unaquaque Provincia bis in anno Metrapolitano istius provinciae provinciales Episcopos admonente convenire licet which was afterwards confirmed and declared in a Councell at Antioch 20. Can. Provincial Councels that it was lawfull for Metropolitans of Provinces to call Counsells propter utilitates ecclesiasticas absolutiones earum rerum quae dubitationem controversiamque recipiunt and by the said Councell of Antioch the nineth Can. and the Councell of Carthage the seventeenth Can. it is decreed that in every Province there be a Metropolitan so that had we had none before we might by these two Canons claime one but having one it is confirmed to us to be distinct of our selves and for one Metropolitan to govern and call Councells without any appeal to Rome having the authority of Councells to confirm this unto us nor is this to arrogate to our selves any more then what of right belongs to us and what other Provincials may justly challenge to themselves and what has beeh practised of old both by the French Germans Spaniards c. as shall be shewed more at large in the chapter of Councells If I should argue like the Doctor Possession infra chap. 4. I must plead possession of this priviledge as he doth for Universality and say it were jus Gentis but I dare not in cases of this nature stand to that humane Plea possession for hold and prescription for time is no good Plea in cases of Religion though in civill matters for peace sake and avoiding contentions it be admitted in bar of after too busie Inquisitors for the first may be a claim by intrusion which is the point in question and the other antiquity of error malus usus est abolendus let custome yeeld to truth is a sound axiom of Divinity I will not therefore stand so much upon possession of this immunity as upon the right of that possession though whilest I prove a possession from these Councells I destroy Romes prescription to Universality in that these records are above her Donor Phocas and so annihilate her puisne title It was the Decree of the Councell of Carthage 28. Can. that Priests if they thought themselves agrieved at the censures of their Diocesans to appeal to the primate of their own Province and not to Rome or any other See over Sees and if they did they stood excommunicate from the rest of the Churches in Africa and shall we being as free and having as good right to this priviledge subject our selves to a forraign See at Rome sith we may call a Councell of our own which may upon serious debate judge of things maintained and done by other Churches and resolve whether to admit of them into their own provinciall Churches without being branded for Heretikes and Schismatikes upon which score the Church of England did in her full and lawfull assembles heretofore cast off some usurpations of the See of Rome and did retain what she conceived Apostolical what she cast off we offer to the world to maintain the action by authority of Scripture Fathers and Councells and what we retain Rome cannot blame for we being provinciall and having a Metropolitan of our own and a lawfull Succession of Bishops as I shall shew anon even from Apostolicall Ordination to this day we might well reform propter utilitates ecclesiasticas absolu iones controversiae infra provinciam without either appealing to Rome or she questioning what we do herein yet in those things we differ we would willingly submit them to the sentence of a generall Councell might it be free and rightly constituted of which in the chapter of Councells In the mean time we may with confidence affirm that Rome is not the only Catholique Church and for the better satisfaction of the Reader of the justnesse of this our claim and to acquit us of all presumption in this point I will crave pardon though it do not much conduce to the subject matter of this chapter any further then what is already spoke to give him a brief relation of the planting of the Christian Faith in this Island of Britain It is recorded by the ancient Writers and preservers of antiquity in this Isle England converted to the Faith that the Gospell was planted here by Joseph of Arimathea who was sent hither out of France by Philip who was sent thither by Paul some affirm it was Philip the Apostle upon dispersion of the Jews to have come to France but for my part I rather encline to think it was Philip the Deacon who was ordained by Paul Acts 6. and that Paul sent him into France and that he planted the Gospell here and it is agreed by all that Joseph of Arimathea was here and did preach the Gospell to the Britains about the year of our Lord 63. and here remained in this land all this time and died here and was buried at Glassenbury and was the first that preached to the Britains but whether he was sent of Paul from Rome or came from Philip out of France who came thither directly from the East and not from Rome as some suopose the histories do not plainly declare nor is it much materiall for whether Philip came from the East or from Rome and sent Joseph hither it is certain Joseph had his Mission from Apostolicall order besides presently after Simon Zelotes was sent out of France hither as Nicephorus lib. 2. cap. 40. reporteth and here the Gospell was received and nourished though not publikely professed before Lucius time which was Anno 169. after Christ for as a City upon a hill cannot be hid so the Gospell having been preached here though but in some obscure corners of the Isle did so spread by Gods blessing upon the labours of them that

after Christ and hereupon he has quite spoyled the Doctor for by this means he has hudwinkt his marks of Romes truth to wit Antiquity Universality Unity in Doctrine c. But my Cardinal thinks to salve up this errour by another trick and that almost as gross as this onely this reflects upon the Divinity that upon the Apostles personally He takes upon him to make known to us what was the secret opinion of Peter and Paul c. which have suffered for Religion to wit that they suffered because they wanted power to resist not that it was the will of God they should do so and so he makes the blessed Apostles and holy Martyrs dissemblers speaking one thing and thinking another For saith he as soon as a Prince begins to appear heretical ipso facto though Excommunication be not denounced he shall be put from his Kingdom for as Fame so Heresie gathers strength by going forward Which Axiome of his is verified in this for that since he wrote Bellarmine plows with his heifer and perswades the same Doctrine So that hereby S. Paul is accused of dissimulation That he should bid the Romanes obey for fashion-sake to please the times and so he makes the blessed Apostle an object of scorn not pity That he should be a time-server and yet play his cards so badly that he could not humour Domitius Nero better Is it likely that the Apostles would have commanded others to pray for them if they would have taken their blood if they could Unless these Cardinals would have them like the Presbyters of England who prayed for King Charles whilst their Armies kept him in prison or like Charles the fifth who commanded prayers to be made for Clement the seventh his deliverance and suffered his own Bands to confine him Is it likely S. Peter preaching the Word would bid them submit which Word he said should endure for ever 1 Pet. 1.25 even that Word which was preached amongst them if he knew that it was lawful for them to resist if they had power This were to ascribe want of faith to Peter that God would never deliver his Church out of the hands of Persecutors but suffer her to be always under Tyrants or else that Peter taught one thing and thought another And why should both Peter and Paul press this duty of obedience and submission and that not for wrath but for conscience sake were it lawful to resist This affertion of the Cardinal is therefore gross and impious It is plain by the Scripture that this duty of submission to the Civil power was a precept enjoyned by God not proceeding from any fear the production of a base nature And whenas Paul and Peter did practise and recommend this duty to others it was to give a testimony of their faith in Jesus who as he had laid down his life for them who wanted no power to have withstood the Jews he might have commanded legions of Angels to have come and rescued him out of their hands in obedience to the will of the Father so they as obedient sons of Christ Jesus whom he had in his blood adopted would according to his precepts and example lay down their lives for the testimony of the Gospel Solomon forbade that any should curse the King secretly in his conscience which sure he never would have done if it had been lawful having power to cast him off Saint Jude calls them filthy dreamers that speak evil of Government and despise such as be in Authority I wonder what he would think of those two Cardinals were he alive who would have the Pope drive Kings out of their Kingdomes if he can There are some Roman Catholicks who being with Agrippa half perswaded to be Christians and being touched in Conscience decline these gross absudities of Allen and Bellarmine as being pernitious and tending to the injury of Christ and his A postles and the holy Scripture and in that injurious to the holy Ghost Scripture being nothing else but the dictates of that holy Spirit But yet for all that they are so bewitched to the Roman Faith out of a blind conceit of its Antiquity and therefore of its truth that they will not leave her but strive to justifie her in all things and to excuse this point for that it is a point controverted by some of their owne Church and not yet decreed by any publique Councel nor ever must it be decided may the Pope chuse Besides should it be referred to a Councel there is no credit to be given to the result of that Councel for that none must sit there but such as first must swear to maintain the Pope in the very point to be controverted and so it would be coram non judice or if it should be decreed against his holiness yet by the prerogatives Spiritual of his late Laterane and Trent-assemblies he might notwithstanding repeal that Decree or chuse to obey it for that he is by them declared to be above Councels And till this be rectified this error can receive no reformation from a Councel nor can any satisfaction from thence redound to clear the scruples of any mans conscience in this particular In the mean time Popery is like the Religion of the Pharisees Councels declare one thing de fide the Pope is found contrary de facto so that as our Saviour said of the Pharisees Matth. 23.3 so say I of these Roman Catholicks All that such a Councel should so decree observe and keep but after their works do not for they say and do not The last shift that the Jesuites have to maintain this point of Papal prerogative is The Pope 〈◊〉 a temporal Prince that the Pope is more then the Apostles having acquired a Principality on earth and so by Jus belli he may pull downe one Prince and set up another for say they the Apostles had no charge but onely to preach the Gospel but his holiness the Pope has other fish to fry then what Saint Peter left him he is a temporal Prince he weares a triple Crown he disposes of Kingdomes Crowns Emperours Grants Dispensations sends Indulgences receives Appeals answers Ambassadours takes Homages releases Oaths dissolves Leagues interposes in the Election of Princes has an Emperour to hold his stirrop bring up his first dish a King to serve him at Dinner and many a glorious matter more which Saint Peter never dreamed on so that for him to depose Kings he being more then ever Peter was is no such a strange thing To which I answer 'T is strange so great a Potentate should be thrust up into so little a Corner of the Earth as the Territories of the Papacie are and yet that his Jurisdiction over other Princes should be of such vast latitude I perswade my self that as our Saviour said a Prophet is nothing worth in his owne Country so the Popes power is made more glorious afar off then it is in Italy taken to be whence it is that

the Evangelists who witness with one consent that Christ took the Bread and also or after the same manner he took the Cup we must not say that he took the Bread or the Cup for so we destroy the Sacrament as being of incertainty and having no certain ground either for its institution or the precept for the administring thereof Wherefore for the Doctor here to construe and or is to multiply contradictions and so his reason is become invalid in respect that the general scope of the Scripture is that this Sacrament is to be administred under both kinds therefore it is more safe to construe those few places where Sacramental Bread alone is mentioned without the Cup to be understood of the whole Sacrament rather then in many places to wrest and into or For the mentioning of Bread onely doth not exclude the Cup negatively but rather according to Cyprians speech by the naming of part of the action the whole is to be understood and herewith agreeth Saint Paul 1 Cor. 10.17 And we that are many are one bread and one body because we are all partakers of one bread We must not think that because here Saint Paul names bread onely that therefore the Corinthians did not communicate in the cup for that is against the precedent verse where he saies The cup of blessing which we bless is it not the communion of the blood of Christ and the bread which we break is it not the communion of the body of Christ Besides in the ensuing Chapter he enjoyns both to be received and that to the people so that where the breaking of Sacramental bread is onely mentioned we are not thereby to exclude the cup for the Hebrew phrase is under the breaking of bread to signifie the whole feast as in the Prophet Esay Frangere esurientis panem is as well to give drink as bread Besides should we admit of any other construction as that when bread is mentioned alone thereby to understand communion in one kind we should in that change Saint Luke in Act. 2. to teach contrary to the practice of Christ and the rest of the Apostles which did both receive and deliver to the people under both kinds which were an impious and presumptuous charge Wherefore let the Church of Rome for shame confess her errors herein and let her not longer wrest mangle and misconstrue Scripture contrary to Christs rules herein contrary to the sense of the Primitive Church and contrary to the judgement and practice of the antient Fathers and her own antient Bishops and that but for self-interest to maintain a new doctrine of her own framing taken up upon a light score and never heard of or believed in the Church for a thousand years after Christ and let her confess the truth with us herein by which means she shall neither alter the sense nor wrest any particular word to maintain her doctrine herein and if she will not for unitie sake and for communion with us yet for avoiding an absurdity against her own principles let her never construe that place of Luke to signifie an entire Sacrament for then she makes the whole Sacrament onely breaking of bread and destroyes Transubstantiation As for the Doctor if he be not herewith satisfied but that he will persist notwithstanding that it must be understood of communion in one kind and furthermore to maintain that opinion will here construe and for or I must tell him that he has hereby wiped off one error which he elswhere fol. 337. taxed our Translators with 1 Cor. 11.27 which if it be mis-translated it makes nothing for communion in one kind but whether we receive the one or the other that we should take heed to receive with due reverence so Heavenly a banquet and it doth further illustrate to us that though we receive the bread worthily yet if we receive the cup unworthily we are guilty of the body and blood which is an argument and indeed an absolute proof that they both make but a perfect Sacrament of the body and blood therefore I encline to think with the Doctor that it is a corruption in our printed Bibles rendring and for or I find it various from the old copies and I will not presume upon the Doctors rule to justifie it however it is something excusable for that in the very same Chapter 26 28 and 29. verses eating the bread and drinking the cup is expressed and not eating the bread or drinking the cup which upon the Doctors rule for avoiding contradiction should be construed or but whether it be taken or or and yet notwithstanding it makes nothing for the Popish communion in one kind The Doctor layes down for the Priests receiving in both kinds Of the sacrifice offered upon the Altar by the Priest because he offers up a sacrifice I will therefore a little consider of that I hope I shall give satisfaction to any reasonable soul that the Priest and the people offer up one and the same sacrifice and if so then by the Doctors rule they are to receive in both kinds because saith he Christs sacrifice upon the Cross is not perfectly represented but by both kinds as it was prefigured in Melchizedek's sacrifice of bread and wine For the better explaining of this point it is to be understood that there are two kinds of sacrifices one is a perpetual sacrifice pacifying Gods wrath whereby mercy and forgiveness of sins is obtained which is onely the death of Christ prefigured by the sacrifices under the Law The other is a sacrifice of laud and thanksgiving which doth not reconcile us unto God but is offered up of such as be already reconciled unto him by faith in him which is the reconciliation for our sins even Christ Jesus By the first Christ offered us unto the Father by the second we offer our selves and all that we have unto him and his Father according as David sayes Psal 50. A sacrifice to God is a contrite heart and Hebr. 13. Alwaies we offer up to God a sacrifice of laud and praise by Jesus Christ and Saint Peter saith of all people that they are A holy Priest-hood to offer up spiritual sacrifices acceptable to God by Jesus Christ The Papists object that saying of Saint Paul Heb. 9. Every High-priest is ordained to offer up gifts and sacrifices for sins To prove thereby their sacrifice of the Altar offered up in their Mass which who please to read may plainly discover that that saying is meant of the Priests under the Law who did offer Bullocks and Goats for the sins of the people and therefore in the old Testament such sacrifices are sometimes called Propitiatory sacrifices being indeed but shaddows and types of Christs sacrifice which was to come which was the true and perfect sacrifice for the sins of the whole world wherefore in the very same Chapter S. Paul saith it were impossible our sins should be taken away by the blood of Oxen and Goats verse 1● By