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death_n	bread_n	eat_v	lord_n	9,045	5	4.7478	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88669	The ancient doctrine of the Church of England maintained in its primitive purity. Containing a justification of the XXXIX. articles of the Church of England, against papists and schismaticks The similitude and harmony betwixt the Romane Catholick, and the heretick, with a discovery of their abuses of the fathers, in the first XVI ages, and the many heresies introduced by the Roman Church. Together with a vindication of the antiquity and universality of the ancient Protestant faith. Written long since by that eminent and learned divine Daniel Featly D.D. Seasonable for these times.	Lynde, Humphrey, Sir.; Featley, Daniel, 1582-1645.	1660 (1660)	Wing L3564B; ESTC R230720	398,492	686

receive but the Knight must prove that S. Paul would not say Masse unlesse others would communicate with him or that he teacheth that other Priests must not Where S. Paul 1 Cor. 11. commandeth the people to tarrie one for another when they came together to cate hee speaketh to the people who made the suppers called Agape as is plaine by the text wherein bee reprehendeth the Abuses that were committed as that some did exceed others did want some were drunke some went away hungry which could not pertaine to the blessed Sacrament besides the distribution of that belonged to the Priests not to the people who are here instructed and reprehended for their manner of making their suppers The cup of blessing is called a Communion because it uniteth us to Christ our head and also among our selves as members of the same body and though it doe this most perfectly when it is also received sacramentally yet not only so but it doth the same also in some measure being spiritually received and as this union may remaine among us members though every one among us doe not receive every day so it may also remaine betweene us and the Priest though hee say Masse and wee not receive If this argument of the Knight were good it would follow that not only some but that all the people must receive together with the Priest The Catholique Doctours cited by the Knight say indeed that it was the practise of the primitive Church to communicate every day with the Priest but they say not that it was of necessitie so to doe nay some of them as Bellarmine and Durand prove manifestly that there was no such necessitie or dependence of the Priests celebrating upon the peoples communicating that they might not celebrate unlesse the people did communicate For S. Chrysostome saith of himselfe that hee celebrated every day though there were no body to participate with him The Councell of Nants forbidding Priests to celebrate alone speaketh only of not saying Masse all alone without one or two to answer to whom the Priest may seeme to speake when hee saith Dominus vobiscum and the like but what 's this to saying Masse without some body to communicate with him The Councell of Trent doth not blesse and curse out of the same mouth or approve or condemne the same thing when it commendeth sacramentall communion of the people together with the Priest and yet condemneth those who say private Masses are unlawfull For it is one thing for the Councell to wish that the people would communicate because to heare Masse and receive withall will be more profitable an other to say that if there bee no body to communicate such a Masse is unlawfull or that the Priest must not say Masse The Hammer THe Iesuits answer to this Section of the Knight wherein hee impugneth private Masse by foure texts of Scripture two Canons of Councells and twelve pregnant Confessions of Romish Doctours consisteth partly of sophismes and partly of sarcasmes to both which I purpose to returne a short and smart answer first by refuting his sophismes and after by retorting his sarcasmes To the first sophisticall answer I replie That the words of our Saviour Take eat Mat. 26.26 this is my body were spoken to all future communicants as well as to the Apostles then present for they containe in them an institution of a Sacrament to bee celebrated in all Christian Churches till the end of the world as the Apostle teacheth us from the 23. to the 28. especially at the 26 verse 1 Cor. 11. as often as yee eate this bread and drinke this cup ye shew the Lords death till he come This the Apostles in their persons alone could not fulfill for they lived not till Christs second comming they must of necessitie therefore bee extended to all that in succeeding ages should bee present at the Lords Supper who are as much bound by this precept of Christ to communicate with the Priest or dispencer of the Sacrament as the Apostles were to communicate with Christ himselfe when hee first in his owne person administred it otherwise if the precepts Take eate doe this in remembrance of mee appertained to the Apostles only what warrant hath any Priest now to consecrate the elements or administer the Sacrament nay what command have any faithfull at all to receive the Communion Yea but saith the Iesuit if not only the Apostles and their successors but all the faithfull are here enjoyned to eate it would follow that whensoever the Sacrament is administred all must communicate that are in the Church at the same time It will follow that all who are bid to the Lords table and come prepared to whom the Priest in the person of Christ saith Take eate this is my body ought to communicate De eccles observ sciendum juxta antiquos patres quod soli cōmunicantes divinis mysterijs inter esse consueverint Orat. de consecrat dist 2. peractâ consecratione omnes communicent nisi malint ecclesiasticis carere liminibus and this was the custome of the ancient Church as Micrologus teacheth Wee must know saith he according to the ancient Fathers that none but Communicants were wont to be present at the mysteries and therefore before the Communion the Catechumenie and penitents which were not prepared to communicate were commanded to depart ite Missa est and wee find an ancient Canon of the Roman Church attributed to Gelasius enjoyning all under paine of excommunication that are present after the Consecrationis finished to participate of the blessed Sacrament To the second The precept of the Apostle bee ye followers of mee as I am of Christ 1 Co. 11.1 is generall and reacheth as well to acts of pietie as charitie As non est distinguendum ubi lex non distinguit so non est restringendum ubi lex non restringit as wee may not distinguish where the law doth not distinguish so we must not restraine where the law hath no restriction The Iesuite himselfe saith that S. Pauls imitation is directed to all if to all then to Priests and againe hee saith these words come in very fitly to prove that in all things that appertaine unto salvation wee should seeke to imitate S. Paul as hee doth Christ And I hope the Iesuit holdeth the worthy receiving of the Sacrament a matter of salvation I am sure the Apostle saith 1 Cor. 11. Hee that eateth and drinketh unwerthily eateth and drinketh damnation to himselfe But what need wee dispute this point any further sith the Apostle after hee had delivered this precept in the beginning of the chapter in pursuit thereof at the 23 verse instanceth in the Sacrament it selfe saying What I received of the Lord that I delivered unto you that the Lord Iesus the same night hee was betrayed tooke bread c. Surely if wee are to follow the Apostle in the performance of morall duties much more of religious and this the Iesuit in the end is compelled

Supper without the words shew forth or as he speaketh announce the death of our Lord for Bread is broken and Wine poured out at common meales yet our Lords death is not thereby declared both must concurre mysterious rites and sacred formes of words lively to present Christs death The Knights argument therefore standeth firme The Sacraments ought so to bee celebrated that by them the Lords death might bee shewed forth but it cannot be shewed forth unlesse the Evangelicall storie and especially the words of the Institution be pronounced in a language that may be understood For to speake Latine to the people that understand it not is surdo narrare fabulam to tell a tale to a deafe man or to set a beautifull picture before him that is blind or in the Knights phrase to speake to a wall at which notwithstanding the Iesuit ridiculously carpeth saying I never heard before that it was all one to speake Latine and to speake to a wall were hee according to our English proverbe as wise as a wall hee could not but understand what was the Knights meaning to wit that to speake Latine prayers and exhortations as Papists doe at their Masse to those who understand them not is no better then to speake to so many walls when the Apostle touching upon the same string the Knight doth 1 Cor. 14.9 tearmeth the uttering words in an unknowne tongue as speaking into the ayre This Iesuit in the spirit of Lucian might in like manner have jeared at the Apostle saying I never heard that to speake in an unknowne tongue bee it Greeke Latine or Hebrew is to speake to the ayre The meaning of both phrases to speake to a wall and to speake into the ayre is all one to lose a mans breath to speake idlely and unprofitably or to no end and purpose when no man is the better for it as the Iesuit afterwards confesseth saying The other reason from the Apostle is that those which heare a prayer in a strange language are nothing the better for it nor can say Amen unto it What then can the common people bee the better for hearing popish Mattens or even-song which are chaunted in Latine a language which they understand not To the seventh Admit the Apostle in that place spake not of publike prayers but rather of private extemporarie devotion yet the reasons he there useth against prayer in an unknowne tongue are as forcible against publike as private ptayers For if wee may not pray without understanding or speake into the ayre in our private devotions much lesse in our publike But the truth is the Apostle speaketh evidently of publike prayers and all the parts thereof first of petitions v. 15. secondly of giving of thanks v. 17. thirdly of prophecying and interpreting of Scriptutes v. 4. fourthly of singing Psalmes v. 15. and all this when the whole Church bee come together in one place v. 23. Moreover he speaketh of prayers made in the Church v. 19. of the edification of others v. 12.26 and of blessings also wherein the people are to joyne with the Priest v. 16. and what can such prayers benedictions hymnes and thankes-givings bee other then parte of the publike Liturgie in the Church in those dayes Yea but saith the Iesuit hee cannot speake of the publike prayers of the Church which no man can doubt either for the truth or goodnesse of them and therefore hee may confidently say Amen to them though they bee uttered in an unknowne tongue I answer that the Apostle here speaketh not of confidently saying Amen but understandingly saying it which no man can doe who is utterly ignorant of the tongue in which the Priest prayeth Hos de verb Dei I beleeve what the Church beleeveth the Church beleeveth what I beleeve And howsoever none of the coliers implicite circnlar faith can make any doubt of the truth or goodnesse of the prayers said in the Masse yet those whose eyes are not put out with the Romish coale dust may very well doubt of them first they may well doubt whether the Church of Rome which appointeth them may not erre as other Churches have done especially considering what the Apostle speaketh expresly of that Church Rom. 11.22 Vid. Bull. praefix breviar Rom. Melcbior loc theol l. 11. c. 5. nec enim animus est meri omnes historias quae passim in ecclcsiâ loctitantur Claudius Espen in 2. ad Tim. c. 4. digres 2. nostri quantum me pigeant falsa in ecclesia Dei cantica canentes quantae nugae canore mihi audibiles in uno hymno praeter ineptitudinem sententiarum mendacia ad minus 24. reperi Petrus Pictau ep 31. conqueritur inepta ac falsa in laudem Sancti Mauri super aquas currentis afficta that if shee continued not in her goodnesse shee should be cut off Secondly hee may doubt whether all those corruptions and abuses which the Fathers in the Councell of Trent complaine to have crept into their Masse are reformed Thirdly he may doubt whether the Priests booke may not bee some-where false printed Lastly he may doubt whether the Priest alwayes reades true surely that Priest who baptized a child in nomine patria filia spiritua sancta and another who read in the Doxologie glia pni flo spui sco scutrat in primpo scla sclorum Amen said Masse by rote and could not have skill of brachygraphy nor well spell Latine and can no man then doubt of the truth and goodnesse of any of the prayers that are said by your Masse-priests To the eighth The shaft which the Knight draweth out of Haymo his quiver flieth home For first he expresly teacheth that S. Paul speaketh of publike prayers 1 Cor. 14. and among other reasons used by the Apostle against the conceiving of prayers in an unknowne tongue hee insisteth upon that v. 16. when thou shalt blesse with the spirit how shall hee that occupieth the Roome of the unlearned say Amen at the giving of thankes seeing he understandeth not what thou sayest adding if one knoweth that onely tongue wherein hee was borne and bred if such an one stand by thee whilest thou dost solemnly celebrate the mysterie of the Masse or make a Sermon or give a blessing how shall hee say Amen at thy blessing when hee knoweth not what thou sayest for asmuch as hee understanding none but his mothers tengue hee cannot tell what thou speakest in that strange and barbarous tongue Hereunto the Iesuit answereth that if wee take Haymo altogether wee shall find hee doth not require that all that are by shall understand but that hee that supplieth the place of the idiot or laye-man in answering for the people shall understand An answer befitting an idiot indeed for doth not S. Paul 1 Cor. 14.16 and after him Haymo speake indefinitly of any that occupie the place of the unlearned or standeth by at Service or Sermon in an unknowne tongue or is it lesse absurd for any

of the principles of Nature and Constantine the ancient Romans out of the Oracles of Sibylla and Eusebius the Gentiles out of their owne Historians b Credis te non posse nisi per mortem Christi servari respondet insirmus etiam tum illi dicitur age ergo dum super est in te anima in hac sola morte fiduciam tuam constitue in nulla alia re fiduciam habe huic morti te totum cōmitte hac solâ te totum contege si dixerit tibi quod meruisti damnationem dic Domine mortem D. nostri Iesu Christi obtendo inter me mala merita mea ipsiusque meritum offero pro merito quod ego debuissem habere nec habeo credis quod Dom noster Iesus Christus pro nostrâ salute mortuus sit quod exproprijs meritis vel alio modo nullus posset salvari nisi merito passionis eju● Impres Venet 1575. and S. Paul the Athenians out of their owne Poets so doth the Knight here in a litigious case of greatest moment convince the Iesuite out of his owne evidence a booke intituled The forme and order of baptizing and visiting the sicke printed and reprinted and practised for many hundred yeares without any check or controle In this booke the Priest is directed to put this question to the sick Dost thou beleeve that thou canst not be saved but by the death of Christ the sicke person answereth I beleeve then the Priest goeth on saying Goe too therefore as long as thy soule remaines in thee place thy whole confidence in this death only have confidence in no other thing commit thy selfe wholly to this death with this alone cover thy selfe wholly if hee say unto thee thou hast deserved damnation say Lord I set the death of our Lord lesus Christ betwixt mee and my bad merits and I offer his merit in stead of the merits which I ought to have and yet have not What could Luther or Calvin or Zuinglius or Peter Martyr or any Protestant in the world speake more expressely for the renouncing all merit and relying upon Christ wholly and solely for justification and salvation Yet our Spectacle-maker by a false glosse as it were a false glasse would make us beleeve that the author of the Liturgie cast his eyes another way and that this allegation maketh nothing for us First he excepteth against this Authour as a single witnesse you produce saith he but one only place out of one authour c. I answer as the Lionesse doth in the fable to the aemulous beast twitting her c Aesop Fab. that whereas other females had many young ones at once shee had but one ac pol leonem in quit but saith shee that one is a Lion of more worth then twenty whelpes so I grant that in this place hee insisteth but upon one allegation but it is a most remarkable one It is very likely that this ordo visitandi as other parts of the Liturgie and Catechismes and confessions might bee penned by one man yet atfer they are generally received and approved and passe currant for many ages they carry the authoritie of many yea the whole Church and howsoever the Iesuite would intimate that the Authour was an anonymus yet hee might have learned from their great d Hosius Conf. Petricon c. 73 Sed Anselmus Cantuar Interrogat quasdam praescripsisse dicitur infirmis in extremis constitutis Cardinall Hosius that hee was the famous Archbishop of Canterburie Neither is ther any reason to make scruple thereof for it hath beene anciently printed with his Workes and passed under his name and both the style and the doctrine in it is very conformable to that wee find in his unquestionable writings as namely in his Comment upon Romans chapter the eight v. 18. I reckon that the sufferings of this present time are not worthie to bee compared with the glorie which shall bee revealed in us if a man saith he e Si homo mille annis serviret Deo etiam ferventissimè non mereretur ex condigno dimidium diem esse in regno caelorum should serve God a thousand yeares and that most fervently he should not deserve of condignity to bee halfe a day in the kingdome of heaven Neither is Cassanders testimonie of this booke at which the Iesuite gives so many a flert to be sleighted for he was a man of eminent note and in high esteeme among the learned of his age hee was a favourite of two great Emperours and lived and died in good reputation as appeareth by the sundrie encomiums before his Workes as also the Epitaph on his Tombe As for the setting him in the first Classis of prohibited bookes no whit ecclipseth the glorie but rather enobleth him for that Index is a kind of Ecclesiasticall ostracisme by which the Romanists banish as farre as their power stretcheth the most eminent Authours and most free and ingenuous professors of the truth As f Tertul in Apologet c. 5. consulite commentarios vestros illic reperietis primum Neronem in hanc Sectam Romae orientē Caesariano gladio ferocisse Sed tali dedicatore damnationis nostrae etiam gloriamu● qui enim scit illum intelligere potest non nisi grande aliquod bonum à Nerone damnatum Tertullian draweth an argument to prove the sincerity and holinesse of the Christian Religion from the barbarous decree of wicked Nero against the professours thereof it must needs saith hee bee singular good which that damned monster condemnes so if any man peruse the Authours censured and the passages expunged in the Index expurgatorious he shall find them to be of speciall note and singular use Albeit the Inquisitors pretend that they change not nor blot out any thing but onely where manifest errour is crept in and that since the yeare 1515. Yet the Knight hath demonstrated before by undeniable instances in all ages that they blot out of the Index of the Bible the writings of the ancient Fathers and since 800. yeares out of the Doctours of their owne Church what maketh most against their errours and superstitions Yea but saith the Iesuite this supposed booke of Anselme hath beene printed and reprinted by heretiques and therefore may well fall under the Inquisitions censure so hath Ignatius Cyprian Theodoret and Ambrose and Austine yea and the originalls of the old and new Testament and must they therefore come under their file and bee subject to their Index correction As g Iohn 18.23 Christ spake to the high Priests servant If I have spoken ill beare witnesse of the ill if well why smitest thou mee So say wee of these bookes printed and reprinted by those whom hee tearmes heretiques because they impugne his errours and heresies if they have printed ought amisse declare it if not why doe you prohibit or correct their impressions Well saith he for all this if the worst come to the worst if this Authour prove to be S.

witnesses for proofe of the Catholike Faith beginneth with Martyrs those particularly who being Pastours of the Roman Church suffered Martyrdome successively one after another to the number of thirty three These saith Campian were ours and nameth some of them as Telesphorus Victor Sixtus Cornelius with the particular points which they held conformably with us against Protestants That these Martyrs are ours notwithstanding they died not for any of those points the Knight mentioneth is plaine because they professed the same Catholike Faith which wee doe which wee also prove by the Faith of their successour Vrban the eigth who as hee holdeth their seat so also their Faith for Peters Chaire and Faith goe together as the very Heretike Pelagius confessed to Pope Sozimus saying to him Tu qui Petri fidem sedem tenes Not to stand here upon the most effectuall and infallible Prayer of our Saviour himselfe Oravi pro te Petre ut non deficiat fides tua which proofe must stand firme till Sir Humphrey can tell us what Pope began to vary from his predecessors For adoration of Images whereas the Knight asketh whether any of these three and thirty were canonized for it though there be no speciall mention of any of these three and thirty their adoration of Images yet there is very pregnant presumption thereof by this that Pope Sylvester who was the very next after the three and thirtieth and was Pope in time of Constantines conversion had the pictures of Saint Peter and Saint Paul which it is most like he received from his Predecessors Moreover it is plaine that those three and thirty were ours by their owne decretall Epistles which are so full of those points which Father Campian citeth that the Heretikes have no other shift but to denie the authority of the same Epistles That the consecrated Bread depending upon the Priests intention is the reall Flesh of Christ or that this Priest Garnet by name hath power to consecrate is no matter of Faith but that in the Sacrament the matter forme intentton and all things requisite concurring the Bread and Wine is really and truely converted into the Body and Blood of Christ this is a matter of Faith and this a man is to die for Neither maketh it any matter whether any man have died for it or not for that is more in the persecutors power to appoint what point of a mans Faith hee will put him to death for than in the Martyrs owne who must be readie to die for all and every one as well for one as for another The Hammer IN this Chapter the Knight pulleth the garland of Red Roses off from the heads of all Papists I meane the Crowne of Martyrdome by three most forcible arguments which may thus be reduced into Syllogisticall forme 1. None of those who suffered death for the common Articles of the Christian Faith which we all professe are to be accounted Popish Martyrs But the 33. Popes and all the Martyrs in the Primitive Church suffered death for the common Articles of faith which we all professe Ergo none of them were Popish Martyrs neither can they lay any more or better claime to them then we if so good 2. All that may be tearmed truely Popish Martyrs must suffer death either for the profession of the Trent Faith in generall or some speciall point of it wherein they differ from the reformed Churches But none of the Primitive Martyrs suffered death for the profession of the Trent Faith in generall or any point thereof wherein they differ from the beliefe of the reformed Churches Ergo none of the Primitive Martyrs were Popish 3. If the Articles of the Romish Creed published by Pope Pius were either unknowne to the Primitive Church or not then declared to be de fide none in those dayes could suffer Martyrdome for them But the twelve new Articles of Pope Pius his Creed were altogether unknowne to the Primitive Church or not then declared and defined to be de fide as the Iesuit Page 490. in part acknowledgeth Ergo none in the Primitive Church could suffer Martyrdome for them What wards the Iesuit hath for these blowes we shall see in the examination of the particular exceptions before mentioned To the first It is as true that those 33. martyred Popes were Martyrs of the Romish Religion as that Campion the Iesuit who suffered death for Treason against Queene Elizabeth was a Martyr The truth is that although Campion in his tenth Reason search Heaven and rake Hell also for witnesses to prove the truth of the Romish Religion yet he findeth none as D. Whitaker clearely demonstrateth in his answer to that tenth reason and his defence thereof against Dureus To let others passe those 33. Bishops of Rome the Iesuit mentioneth who now weare Crownes of Martyrdome in Heaven never ware the Popes triple Crowne on Earth P. 486. l. 16. I answer that those Martyrs suffered death not for the points now in controversie with Haeretikes but for the profession of Christianity at the hands of the enemies of Christ They sate as Bishops of Rome they sate not as Lords over the whole Church neither was the cause of their death any contestation with Princes for Soveraignty nor the maintenance of any points now in controversie as the Iesuit himselfe confesseth but the profession of Christianity They were not therefore Martyrs of the Roman Church as she is at this present nor of their Trent Creed but of the Catholike Church and the common faith once given to Saints To the second The Iesuits argument drawne from these 33. Bishops of Rome to Pope Vrbane the eighth fall short at least by 1300. yeares If he should thus argue in the Schooles Pope Vrbane the eighth in the yeare of our Lord 1633. held the Trent faith and beleeved Pope Pius the fourth his Creed therefore the 33. Bishops that suffered Martyrdome under the Heathen Emperours within 300. yeares after Christ held the same faith and subscribed to the same Articles of Trent he would be stampt at and hissed out by all present for who knoweth not that George the Arian immediatly succeeded Athanasius the most Orthodox Bishop and that all the Arian Bishops in Constantius his time held the Sees of those Orthodox Bishops who in the first Councell at Nice condemned that blasphemous haeresie In our memory did not Cardinall Poole a Papist succeede Cranmer a Protestant Bishop and Martyr againe did not Parker in Q. Elizabeths daies a learned Protestant succeed Cardinall Poole an Arch-papist in his Arch-bishoprick of Canterbury What a wooden Argument then is this to inferre succession in Doctrine from succession in the same Chaire This wretched Argument the Iesuit proves as lewdly by the testimonie of Pelagius the Heretike This is indeed to Aske his brother if he be a thiefe or no to aske an Heretike whether your Romish Doctrine be not hereticall Yet so unfortunate is hee in his proofe that even this his onely witnesse how liable

soever to exception saith nothing for him Pelagius was not so absurd as to hold this position that Peters Chaire and Faith goe alwaies together but only spake in a glozing manner thus to Pope Sozimus Thou holdest Peters Chaire and Faith and will the Iesuit inferre an universall from a particular Pope Sozimus held Peters Chaire and Faith therfore all that hold Peters Chaire hold his Faith What holdeth these two together Luke 22.32 Quest vet N. Test q. 75. Quid ambigitur pro Petro rogabat pro Iacobo et Iohāne non rogabat ut caeteros taceam manifestum est in Petro omnes contineri a most strong and effectuall Bond saith the Iesuit namely Christs promise to Peter I have prayed for thee that thy Faith faile not The time will faile me to declare particularly how many waies this Argument of the Iesuit failes first Christ prayed not here for Peter onely as Saint Austine affirmeth What doth any man make question hereof did Christ pray for Peter and not for James and John To say nothing of the rest it is manifest that in Peter all the rest are contained This prayer then no more privilegeth the See of Rome from error than of Ierusalem or of Ephesus or any other See of the Apostles Secondly Christ prayed not that Peter might not erre who afterwards erred Gal. 2.14 and was reproved by Saint Paul Galathians the second but that his Faith might not faile that is be overcome in that fearfull temptation in such sort that hee might not rise againe after his fall Thirdly Christs prayer is for Peter himselfe in his person and the Apostles whom Satan winnowed not for his See Fourthly if this promise any way belonged to his Successors certainly no more to those of Rome than Antiochia so infirme is this the Iesuits proofe which yet hee saith Must stand firme till Sir Humphrey can tell what Pope began to varie from his Predecessours Agreed Sir Humphrey shall presently tell him by name Liberius the Arrian Vigilius the Eutychian Honorius the Monothelite condemned in three generall Councels sixth seventh and eighth Iohn the three and twenty deposed in the Councell at Constance as for other enormous crimes so for this his damnable heresie that Hee denied the immortalitie of the soule and the life to come To which after the Iesuit hath replied instance shall be given in many other Popes which have beene branded with the note of heresie in like manner To the third A strange and loose inference three and thirty Popes adored Images because their Predecessor had the pictures of Saint Peter and Saint Paul Pope Gregorie allowed of the standing of pictures in the Church Vid. supr yet would have them by no meanes adored Helena the mother of Constantine had the wood of Christs crosse yet adored it not saith Saint Ambrose If to have the picture of Saint Peter or Saint Paul nay or of Christ himselfe maketh a man an Idolater or a Papist then not onely all the Lutherans generally but very many of the most orthodoxe Divines in our and other reformed Churches will be proved as good Papists as Pope Sylvester To the fourth Not only Protestants whom the Iesuit nick-nameth Heretikes but also Contius and other Romanists have disparaged these Epistles and if the Iesuits nose be not very flat and stuffed also hee may smell the forgerie of these Decretals by the barbarisme of the stile disagreeing to those times and many absurdities and contradictions noted in them by Coqueus and others To the fift If it be no matter of Faith that this particular Priest Transubstantiateth the Bread because no man knowes his intention nor that particular Priest Et sic de caeteris It followeth that it is no matter of Faith to beleeve that any Priest in the Roman Church by the words of Consecration turneth the Bread into Christs Body As for that hee addeth that it is no matter whether any ever died for this point in particular I answer it is a matter of great moment for if Garnet would not take it upon his salvation that this Bread hee consecrated immediately before the death was turned into Christs Body nor any ever would or did pawne his life for Transubstantiation it is evident that Papists themselves doubt of the certainty of that Article On the contrarie wee can produce hundreds nay thousands who for denying Transubstantiation have beene put to death and have signed the truth of the Doctrine of the Reformed Churches concerning the Sacrament with their blood and therefore the Doctrine of the Protestants in this point is of more credit than the contrarie because it is strengthened and fortified by a Noble armie of Martyrs Concerning the Protestants charitable opinion of the salvation of Papists Spectacles Chap. 17. à page 491. usque ad 508. THE Knights discourse in this Chapter is wholly from his purpose which he pretendeth in the title of his Chapter which is to answer our objections The Knights eight instances in the Doctrine of Merits Communion in both kinds publike use of Scripture Priests marriage Service in a knowne tongue Worship of Images Adoration of the Sacrament and Traditions are all answered before and proved some false for the things wherewith he chargeth us are all absurd if we consider the proofes of Scripture which he bringeth All testimonies from an enemy proceede not from charity but from truth and such are those which Catholikes bring out of learned Protestants to prove that a man dying in the Romish Religion may be saved Free-will Prayer for the Dead Honouring of Relikes Reall Presence Transubstantiation Communion in one kinde Worshiping of Images the Popes Primacy Auricular Confession and the like are all acknowledged some by one Protestant some by another not to be materiall points so as a man may without perill beleeve either way the severall authors are Perkins Cartwright Whitgift Fulke Penrie Somes Sparks Reynolds Bunnie and Whitaker John Frith a Foxean Martyr acknowledgeth that the matter touching the substance of the Sacrament bindeth no man of necessity to salvation or damnation whether he beleeve it or not John Huz held the Masse Transubstantiation Vowes Freewill Merit of workes and of the haeresies now in controversie held onely one to wit communion in both kindes Dr. Barrow acknowlegeth the Church of Rome to be the Church of God Hooker a part of the house of God and limbe of the visible Church of Christ Dr. Somes that all learned and reformed Churches confesse that in Popery there is a Church a Ministry and true Christ Field and Morton that we are to be accounted the Church of God whose words may be seene in the Protestants Apologie Tract 1. Sect. 6. Whereas the Knight saith that men otherwayes morally good relying wholly on the merits of Christ that is living Papists and dying Protestants in the principall foundation of our faith may finde mercy because they did it ignorantly where hath the Knight learned this Theologie that a man