Sabaoth Which very words wee vse in our solemnizing of the holy Communion thus Therefore with Angels and Archangels and the company of Heauen wee laud and magnifie thy glorious name euermore praysing thee and saying Holy holy holy Lord God of hosts Heauen and earth are full of thy glory Glory bee to thee O Lord most high Can this Goose gaggle against this Augustine is next lib. 1. de Serm. Dom. in Monte cap. 5. in whom I finde no such diuision nor any thing to purpose And lib. de doct Christ cap. 7. againe As if there were but one booke there being foure and no such matter in any 7. Chapter Who can brooke such an ignorant or negligent companion in a point of controuersie and imputation Which is also obserued by him in Saint Gregory Saint Gregory is to be seene lib. 1. Moral cap. 28. in which booke there are not so many Chapters nor in the Chapters which are any such thing The truth is that which was meant is lib. 29. Moral vpon the 38. of Iob the same in effect with Saint Ambrose before Esais quoque cùm Laudem Trinitatis aperiret Seraphini voces exprimens ait Sanctus sanctus sanctus ac ne tertiò SanctuÌ„ nominaÌ„s vni â—ateÌ„ diuinae substantiae scindere videretur adtuÌ„xit Dominus Deus Sabaoth which almost word for word is repeated Homil. 16. and not 19. as we find it cited vpon Ezechiel To which hee might haue added Psal 67. Benedicat nobis Deus Deus noster Benedicat nobis Deus and that in Rom. XI For of him and by him and in him are al things to him be praise for euer Amen These are his Fathers that should affirme the same videlicet that it is nor superfluous nor superstitious to repeat one the same prayer oftentimes They repeat nothing they affirm nothing they only speak what was done That which they speake wee doe That which they are supposed to affirme against vs if they did affirme any thing needed not For we affirme vse propose and maintaine the same priuately publiquely in our Liturgie and Seruice of the Church To conclude Sir Gagger bring mee any one Place of Scripture any practice resolued of the Catholicks any decision of the Church representatiue any determination of the Church collectiue in a particular approued Synod any Saying of any one Father of Credit dogmatically resolued for 500. yeeres and better after Christ to the end of the Councell of Chalcedon against any thing established in the Church of England that is in the Communion-booke the booke of Articles the booke of Consecrating Bishops and ordering of Priests and Deacons and I will subscribe Heer is scope enough to ramble in Gagge me if you can As for priuate opinions I am bound to none no not vnto my owne Quisque abundet in sensu suo so be it hee trouble not the Church therewith FINIS Curteous Reader before I presse thee to peruse this treatise haue I pray thee so much patience as to permit me to giue thee my aduice concerning some certaine poâ—nts very necessary for thâ—e the â—ettâ—â— to sâ—me thy selfe thâ—â—of with fruit and pâ—ofit The first point is that in the inscription thereof it doth not tell thee out of which English Bible the alleadged pâ—stages are extracted For as much as this were mecrely in vaine sith that England hath brought forth within these few years past to the number of 20. seueralâ—â—orts of Bibles farre different one from another so that the Protestants haue not all one sort of Bible Notwithstanding know this for certainty that they are faithfully taken forth of the Bâ—â—le in quarto Printed at London by Robert Barker Anno 1615. If any one shall shew vnto thee some other Bible wherein they are not so written word for word as here they are yet rest assured and out of doubt that thou shalt finde theÌ„ written as they are here alleadged at the least in this of Robert Barkers The second point is that thou admire the splendour of Truth and accordingly to stand as stoutly and as immooueably in the maintenance and defence thereof Yet neuerthelesse their condemnation is so expresly set downe in their owne Bibles and is so cleare to all the world that nothing more needs hereto but onely that thou know to reade and haue thy eyes in thy head at the opening of this their booke * This in my mind cannot choose but be an exceeding comfort vnto a Catholike Yea rather a great signe of security and assurance concerning the truth and vprightnesse of his cause in shewing himselfe content to be tried by their owne Bibles The translations whereof doth in a number of places and particularly in those that are now in controuersie swarue and differ notoriously from the Authenticall Latin and that to the incredible disparagement darkning and obscuring of the Catholike verity Neuer did nor neuer dare our aduersaries offer themselues to giue the like aduantage to vs as to be tryed by our own translations The third is that when thou shalt vrge or alleadge any passage in fauour of thine owne faith if any one returne the change be it either in recriminationâ— and blaming of the Roman Church or be it in alleadging some obscure text and ill vnderstood to counterpoint thine Shew c. The fourthis that they reiect some one of the passages which thou producest pretending it to be Apocrypha though it be not true That to preuent this obiection no such scriptures as they call Apocryphall are there produced but still there goe accompanied with them others also that are Canonical But if they shall contend with thee not about the words themselues as being both cleere and Canonicall but about the sense or meaning of theÌ„ know this that for such places as may bee subiect to such cauill thou hast here the warrant and authority of the holy fathers which haue vnderstood these places in the selfe-same sense that Catholickes doe A thing which they can neuer do in their defence And what reason were it then to preferre the priuate interpretation of a Cobler before S. Chrysostome of a Baker before S. Basil of a Tinker before Tertullian and so of others I here protest in the presence of God whom I call vpon in this behalfe Which yet should be to alter the text and to imploy mans wisdome in stead of the word A thing by their owne confession forbidden them they protesting c. Farewell my deare Reader seeing I haue now said all that vnto thee which I desired Gag Contrary to the expresse words of their owne Bible Against Acts 8. 30. c. Against Luk. 24. 15. How then are Scriptures so easie to be vnderstood of the vnlearned when the Disciples themselues vnderstood them not till first they were expounded vnto them See more 2 Pet. 1. 20. Gag See Fathers which affirme the same Iren. lib. 2. cap. 47. Origen lib. 7. cont Celsum Ambr. Ep. 44 ad Constant calleth it a Sea a depth of Propheticall
Church of England doth vnto Angell-keepers will not stand with you for it that orant pro nobis not onely in genere but in particulari Your desire is onely for priuate aduantage to keep a Faction on foot and therefore you flutter in dubious tearms Holy Angels pray not for vs which is or true or false as it may be taken XXV That we may not pray vnto them PRay to them if you like it or to Saint Loiola if you please we cannot hinder you from playing the fools and exposing your selues to bee laughed-at for your labours I say as Iosua sometime said in a case not very much vnlike Call vpon what Saints or Angels you will go serue Baal or Astaroth if you fansie it We in the Church of England will call vnto the Lord of Heauen and Earth by immediate addresse without intercession of Mediators hauing warrant most sufficient by direction and inuitation Psalm 50. 15. Call vpon me in the time of trouble so I will beare thee and deliuer thee Doo you knowe any man so vnaduised that will go about when hee may well go streight or will sue for assistance and that also vncertain when he needeth none Perhaps there is no such great impiety in saying Sancte Laurenti ora pro me but in my opinion till I am better informed it is grand foolery to say Sancta Catharina ora pro me where I may say cum effectu vnto God himself Miserere mei Deus Lord haue mercy vpon me If you might haue accesse vnto his Holinesse at pleasure would you vse the mediation of Cardinall Barberino if there bee any such though the Pope's Nephew I suppose not if you did I say no more but The Vicar of Saint Fooles be your ghostly father But our Bible is against our Doctrine In good time how so For Iacob saith Gen. 48. 16. The Angell which redeemed mee you read deliuereth mee from all euill blesse these Lads where first you bely your owne reading You read Angelus qui er uit me Is that deliuereth in the present Tense in your Grammar It is to all but you in the Time past that hath deliuered Now what such difference that it should bee noted betwixt deliuered and redeemed indeed that hath taken me out Secondly read it how you will it is not to purpose You propose it thus That we may not you proue the lawfulnes quia factum so you may proue theft murder and what not It is a priuate fact of Iacob there related by Moses and the Acts no not of the best men are no rules of actions vnto others We should liue by Precept not by Practice Our Sauiour said not What seest thou but What readest thou But thirdly I will take no such exception I admit it ruleable euery way Iacob did well wee may doo so as Iacob did and yet not pray to Angels Therefore fourthly I answer contradictorily to your inference This is not spoken to but of an Angell secondly not of a created Angel but of Christ Thirdly Christ is a true Angell This Fellow must go learn to speak before hee write what to put in Print before hee publish it to vnderstand Diuinity before he babble in it Is Christ an Angell and not a true one Is he a false or a counterfet Angell in appearance in collusion not in substance Who euer heard such Stuffe from a Priest's lips Christ is an Angell not created a true Angell of an higher alloy Prince of Angels as of men a mighty Angell The Angell of the Couenant And this was spoken of him by the Patriarch Iacob The God of Bethel as hee is called that spake with Iacob in Bethel and met him there who wrastled with him who blessed him who told not his name being secret spoken of him by commemoration not vnto him by inuocation That Angell which deliuered mee blesse these The man had I knowe not how some intimation from some other that we would reply that this Angell heer specified as indeed wee beleeue it was Christ himself and no created Angell and therefore to gag our mouthes hee preuents our answer that in the opinion of Saint Basil Chrysostome and Hierome it was not Christ but a created Angell and therefore who for shame can say he praied not to him Wisely I warrant you as if it could not bee auoyded but he was then prayed vnto because in the opinion of these men hee was a created Angell which is no consequence except it were granted that none but created Angels were to bee prayed vnto on any hand at any time vpon any occasion Now who for shame will thus reason to shame himselfe but hee that eyther is past shame or through ignorance not capable of it It is good to vncase such a Mountebanke that he may be knowne what he is But I go from him to this the point in question These Fathers opined That Angel was not Christ but a created Angel and what then As if as many were not of a contrary opinion But were it not so no more can be collected then this that in some mens opinioÌ„ Iacob spake of a created angel thence in some mens opinion not by any expresse words of our Bibles which we were promised to haue this was not Christ Which if it were so as this Gagger can neuer proue it so I will vndertake against him if hee dare yet wee answer first Then it was Iacobs Guardian at least as Tostatus and Iesuites that I haue seene imagine Now the case of Angels-keepers in point of Aduocation Inuocation is much different from other Angels not Guardians as being continually attendant alway at hand though inuisibly therfore though we might say Sancte Angele Custos ora pro me it followeth not we may say Sancte Gabriel ora pro me But lastly heere is no Inuocation nor Intercession nor praying vnto any Angell Custos or not Custos ordinary or extraordinarily attendant It is a desire directed by Iacob vnto God to send his Angel for that seruice and employment to blesse keep those Lads It is no addresse vnto that Holy Angel whosoeuer he was Which being so so far from express words pretended were not this fellow past all shame he would shame to say Iacob prayed vnto an Angel But of this and this Question elsewhere more at large Thither gang this Gaggler and I shall gag him I am sure in this point of praying vnto Angels and Saints XXVI That the Angels cannot help vs. SEale vp thy Lips for euer thou lying tongue Said euer any Protestant Angels cannot helpe vs Name mee the man that may thus bee blotted or hot burning coles bee thy portion thou Lyer and misborne Elâ—e of the Father of lies It is contrary indeed to expresse words of our owne Bibles not alone in the places rightly produced but many moe and more to purpose then some of these are contrary to sense reason beliefe and experience contrary to our teaching our
now out of Apoc. 5. 8. You and your Masters agree as well as Harp and Harrow and no better Your self are fitter for an Harrow than a Harp Asinus ad lyram in these controuerted points of piety But touching your dead Israelites Sir of little wit and lesse vnderstanding they were not dead though peraduenture sleeping They slept not then in the dust of the earth beeing gathered vnto their Fathers but dead because like vnto the Dead out of minde cast off cast out of no reputation in the opinion of the world dead Ver. 10. 11. in the same chapt Men waxen old in a strange Countrey accounted with them that go down into the pit as the Prophet expoundeth his owne meaning These were not Ezechias Iosias Dauid Esaias or the rest but Ezechiel Baruch Daniel Sidrach his companions then aliue These dead were liuing and in case to pray and did pray for themselues their wiues and children their Country-men at Babylon in captiuity Wee imagine so and Baruch himself biddeth vs think so Yet note what Theodoret saith to the contrary And so we will for it is worth the noting if hee knew Baruch's minde better than himself Note it we will and subscribe it too if Theodoret interpret this place as you doo for as for Catholiques I haue not enquired how they interpret it I need not it is so palpable I verily suppose you haue pigges in your belly and cry We Catholiques when it is but a Cacolick and a poor one God knoweth your silly selfe interpret the place so But haue you looked vpon Theodoret Are you certain hee interpreteth it so I cannot finde it to note it in him This is all that I can note in no very great Paraphrase neither Verba clarè ostendunt immortalitatem onima and to this Protestants firmly and constantly assent as well as any Papists or Popes either for some of them haue scarce assented thereto though not for this Proof of Theodoret which how clarè it sheweth that I see not Theodoret could not hence note vnto vs the immortality of the soule otherwise than because the dead doo liue which to admit yet is it farre enough from the exposition of Catholiques that imagine Inuocation may bee inferred hence For dead men may pray and yet not for others It is an idle exception If for themselues their glory should not bee compleat For doth this Ignaro imagine their glory is yet compleat no augmentation to accrue vnto it at least accidentall at the Resurrection If he knowe not this the Catholique Cause was very farre forlorne when such Smatterers set pen to paper to propugn it Secondly there are causes more than one of such praier They may well pray for others and yet not bee prayed vnto themselues in regard of generall vnion and knowledge particularly and remembrance extraordinary knowledge and information So this Andabatarian Catholique fighteth with his owne shadow Wee deny it not in these tearms The Saints departed doo pray for vs. The Sun is not so cleer as there is no cleer vnderstanding in him XXX That we may not pray vnto them WHatsouer they doo for vs wee doo not much for them for we say we may not pray vnto them contrary to our own Bibles Beleeue it who list Pray to them if you will we and our people will pray vnto the Lord who is ready willing able to heare vs euery way without such Aduocates or Mediators And where are our Bibles so contrary to vs Nay vnderstand you the resolutions of your owne men Sancti non sunt inuocandi Saints are not to be praied vnto is a Proposition of Father Roberts I grant with limitation thus Not as Authors of diuine blessings or goodnes But what a Buzzard are you in the mean time that leaue such an aduantage to your Aduersary For against this loose Proposition of yours Saints are to bee prayed vnto without his restraint these Scriptures are plain Psalm 83. God giueth grace and glory Psalm 120. I lift vp my eies vnto the hils from whence commeth my help my help commeth onely from the Lord that hath made heauen and earth And that Iames 1. Euery good gift and euery perfect giuing is from aboue descending down from the Father of lights and such like that send vs onely and directly to God in the opinion and vpon the allegation of Bellarmine You cannot answer these Texts of your Bible contrary to your Tenet as you set it down Wee can answer whatsoeuer you bring against as Luk. 16. 24. Father Abraham haue mercy on mee Heere is one Saint prayed vnto First by whom By Diues a firebrand in hell So the Damned are directers of your doctrine no doubt good doctrine so wel grounded Secondly this was no praier vnto Abraham if Bellarmine haue taught vs aright for the Saints of the old Testament saith hee being then in Limbo were not praied vnto as not seeing God but Abraham was a Saint of the old Testament not of the new Thirdly it is a Parable and so not concluding farther than the scope and end which is not this Fourthly Abraham is supposed at least heer to haue bin within hearing Bring the Virgin Mary within my kenning I will say vnto her Sancta Maria or a pro mee Next Send Lazarus that he may dip the tip of his finger in water and cool my tongue Heer say you or else you erre is another Saint praied vnto No such matter Sir Gagger gape wider and stare the Text in the face you shall see at last if you haue not lost your wits and eies and all that if any be prayed vnto it is not another but the same Saint Abraham to send Lazarus Diues saith not Saint Lazarus come but Father Abraham send When you call to your Bottle-ale-Hostesse to send her Maid for something you want the Maid must so take it you withall intreat her to go Sure your wits are drowned in Bottle-ale or mured in a Bakers Basket That of Iob 5. 1. for so it is doth not answer our expectation nor your vndertaking You vaunted to confound vs by our owne Bibles and you are fain to go to your Bibles In our Bibles we read Call now if there be any that will answer thee and to which of the Saints wilt thou turn In your Bibles it is And turn to some of the Saints Your fleeing from ours vnto your owne argueth that in your opinion there is difference betwixt the interpretations and so there is for by our interpretation you are gone Eliphas telleth Iob It is in vain to go vnto any of the Saints for there is in them no help at all an Interrogation being equiualent to a Negation Is there any can doo this in effect There is none that can doo it So that you discredit your owne cause that are fain to be recreant in your vndertaking and flee off from our Bibles vnto your owne Bible Thither I need not follow you but I will So little are you to
sanctifieth but the true employment of the thing We neuer read it warranted that creatures may bee abused or ms-imployed Are they not therefore fooles to returne your owne words vpon your self that produce these passages for such stuffe as holy bread c which as they are vsed in your Antiques may with reason be hooted at by Boyes Holy bread with you is an apish Imitation of that antient practice in the Primitiue Church whereby a part of the consecrated Host in and for the Sacrament called Eulogia was sent vnto the adjoyning parishes or diocesses and imparted vnto strangers that came vnto them as a signe pledge and assurance of mutuall loue and confederation in the same faith a thing prohibited afterward in the councell of Laodicea but re-assumed and long time frequented in the Church which growing at last into disuse in the Latine Church especially Bread began to bee blessed indeed but not consecrated for or in the Communion which in Paulinus Augustine and others is named Eulogia or Panis Catechumenorum The Catecumeni beeing not baptized could not bee imparted with the body of Christ but receiued Bread blessed by the Priest for their vse and eating as an assurance of that Communion whereof in due time they were to be made partakers The later Church abused this practice of the Antients imploying it as spells or amulets to cast out diuils to heale diseases to keepe men from danger whereto nor God nor man had designed it antiently The forme of consecrating it is this in Burchard Cap. 28. Lord God Almighty vouchsafe to blesse this Bread with thy holy and spirituall benediction that it may become health of soule and body vnto all a defence and safegard against all diseases and all the assaults and deceits of the enemie through our Lord Iesus Christ thy Sonne the Bread of Life who came downe from Heauen brought life and saluation into the world who liueth and raigneth with thee for euer Was any thing thus consecrated 1. Tim. 4. 4. Mat. 23. 17. 19 Or any water any where to the like purpose to bee sprinkled in houses to driue away Fayries and Hobgoblins to remoue the lets and impediments which might hinder the receiuing of the Blessed Sacrament of the Altar to put out the guilt and tainture of originall sinne I finde no such thing in Scripture or the Primitiue times I doe in the Rituals and Pontificals of the Pagans Nam et sacris quibusdaminitiantur Isidis alicuius aut Mithrae Ipsos etiam Deos suos lauationibus efferunt villas domos templa totasque vrbes asperginâ— circumlatae aquae expiant passim Tertullian speaketh of Pagan superstitions and it agreeth vnto your fopperies point by point Such hallowing and sacring of the Creature as of ashes bells and other bables are farre enough remooued from that sanctification of the Creature in Saint Paul vnto holy and religious or common vses Saint Paul neuer baptized or blessed a bell to cleere the ayre asswage stormes and tempests help against lightning and thunder driue away diuels and wicked spirits that would hinder good Christians from going to Church or righteous soules from passing through the ayre into Heauen Such old wiues tales I finde not in Saint Paul nor in Saint Basil whom we are directed to see Lib. 2. de baptismo but for what or where-about I professe my ignorance I cannot tell and yet I haue Basil and haue read him Transeat therefore till I know what and where I should see Basil I must suspend my answer vnto his authority XXXIII That children may bee saued by their parents faith without Baptisme THe man when hee vndertook this gagging taske opposed himselfe intentionally against our Church in which regard with what face with what forehead can he thus impudently bely vs knowing in his conscience our Doctrine our practice to the contrary and that wee haue beene put to maintaine and iustifie it against schismaticall humors not Papists but Puritans at home In the very first Instep to the forme of Administration of Baptisme wee professe All men be conceiued and borne in sinne wee adde alledging our Sauiours words None can enter into the Kingdome of God except he bee regenerate and borne anew of water and the holy Ghost Beeing assured that as Truth hath spoken it so it is impossible ordinarily for a man to bee saued that is not baptized Vpon which perswasion of that necessity of water and the holy Ghost wee following the vse and warrant of Antiquity haue tolerated practised and defended priuate Baptisme at home by Lay-people and yet this shamelesse Detractor chargeth vs to hold That children may bee saued by the Parents faith without Baptisme as if it were vnnecessary One man peraduenture thought so that the children of the Faithfull that were in Christ might ordinarily be saued without Baptism I say peraduenture for it appeareth not that he held it of ordinary course nor referred it to the Parents faith but vnto that Couenant of grace I will be thy God and the God of thy Seed as euen Bellarmine his Aduersary confesseth touching him who yet is nothing vnto vs. Touching the necessity of Baptism there hath bin variation euer in the Church and yet euer a necessity held vpon all hands more or lesse For Antiquity supplied the want of water by blood Martyrs not baptized went to heauen The ineuitable want of water by the Spirit in desire and assured faith if it might bee had in Christ the Author and End of it For as in little Infants the faith of the Church and those that present them to be baptized is by God reputed their owne so the willingnes and desire of the same Church of their Godfathers and Parents is reputed theirs So that no absolute necessity in opinion of Antiquity and indispensable was held of our Sauiours Asseueration Except a man bee born anew of water and the holy Ghost he cannot enter into the Kingdome of heauen Which necessity thus qualified by Antiquity some late Writers haue qualified further vpon other grounds as namely that supposed Decree of God touching absolute necessity of saluation which admitted yet includeth a subordination of meanes As Paul and his company were determinately saued from perishing by sea yet he told them it could not be except the Sailers staied so nor Gods Decree be accomplished without means which is water and the holy Ghost ordinarily Others it may be haue qualified it from the state faith and interest of their parents which if it be so is but a priuate opinion of some men not the doctrine of this or any Protestant Church that I knowe You would bee loth to maintain all priuate opinions in the Church of Rome The most that wee haue said thereof is Of the will of God to impart his grace vnto infants without Baptism in that case the very circumstance of their naturall birth may serue as a iust argument Whereupon it is not to be mis-liked that men in charitable presumption do gather a
et ordinariâ oratione quasi fundamento accidentium ius est desideriorum ius est superstruendi extrinsecus petitiones It was neuer heard of till now that the Lords Prayer should be the onely Prayer a man ought to vse vpon occasion It is a contrary Extreme It was not giuen to be vsed at all The Angels in heauen the soules of the Righteous Christ Iesus in the garden the three children in the fiery furnace vse repetitions of their praiers A sanctis pete perfectis exemplum Vse them a-Gods-name Do as they haue done A good thing cannot be repeated too often I doo not knowe any Puritan will dislike it I haue knowne as great Puritans as any were vse the Lords Praier twice at euery Sermon in the beginning at the end and yet I knowe it was the Puritan opinion at first that The Lords Praier was not so often to bee repeated as it is in our ordinary Seruice T. C. wrote this lib. 1. pa. 136. What reason is this we must repeat the Lords Praier oftentimes therefore oftentimes in half an houre and one in the neck of another Doth your Proposition driue at this Driue a-Gods Name till you driue it down we go with you For it is a singular vpstart nouell Puritan quarrell as infinite other are against the Church in all Ages against the doctrine and discipline of the Church But what is this to Protestants Against Protestants your Gag is directed not Puritans and yet all your addresses well-neer are against Puritan Positions malitiously imputed to Protestants and yet your selues among your selues make a difference betwixt Protestants and Puritans professing If it were not for the Protestant you would not esteem what the Puritan could say and truely For the Protestant commeth vp to you on your owne grounds and vndertaketh you at your own weapons so that you haue no help against him but to bely him with your Proselytes So you began so you continued and so you end this petty Pamphlet For otherwise you may knowe that this very point of often repeating the Lords Praier hath by vs been maintained against Puritan detraction more than by Papists especially by those two Worthies of their time the most reuerend Lord Archbishop Whitgift of blessed memory and that incomparable Hooker concerning whom I may much rather say than of his Works of whom it was said and made by Paulus Thorius Praeter Apostolicas post Christi tempora chartas Huic peperere libro sacula nulla parem In whose words I conclude to this babbler Twice we rehearse it ordinarily and oftner as occasion requireth more solemnity or length in diuine seruice not mistrusting till these new curiosities sprāg vp that euer any man would think our labour heerin mis-spent the time wastfully consumed and the office it self made worse by so repeating that which otherwise would more hardly bee made familiar to the simpler sort for the good of whose Soules there is not in Christian Religion any thing of like continuall vse and force throughout euery houre and moment of their whole liues I meane not onely because Prayer but because this very Prayer is of such efficacy and necessity Know this Sir Gagger that this is our opinion o◠repeating Prayers this our doctrine touching the Lords Prayer repeated or to bee repeated That giddy conceit taken vp by the Puritan faction sometime is none of ours as the faction it self is none of ours no more then Donatists Meletians or Nouatians were antiently the Catholique Church or their fooleries to be imputed to the Church The Factionists would were the innouating humor predominant in them peraduenture prescribe a forme of Religion to Christ Iesus himself were he on earth againe though but to last for a day vnlesse happly they disagreed which fancy should haue precedency For euery Crow thinketh her owne bird fayrer then the neighbours But to conclude with your Fathers that affirme God knoweth what you are to prooue which yet wee desire you not to doe for there is no such neede against vs that It is not superstitious nor yet superfluous to repeat one and the same Prayer oftentimes For this Lactantius is cited lib. 4. de diuinâ institut cap. 28. but might haue beene spared In that Chap. he disputeth against that deriuation which Cicero gaue of superstitiosus That they were called superstitiosi qui totos dies immolabant et precabantur vt sui liberi sibi superstites essent For saith hee Quid mihi afferet causae cur precari pro salute Filiorum semel religiosi et idem decies facere superstitiosi esse hominis arbitretur What reason can Cicero giue mee why it should bee counted religious piety to pray once and superstition to pray often Si enim semel facere optimum est quanto magis saepius Which testimony is direct as may be for praying often but not for saying the said prayer often yet this should be proued not that This is after the Puritan Cut not that Howsoeuer it may touch our Factionists who regard n o Fathers it concerns not vs who respect the one vse the other who profess with the same Lactantius Multiplicata obsequia demerentur potius quam offendunt The next is S. Amb. lib. de Sp. sanct cap. 20. Howsoeuer you haue playd the Idle-pack Addle-head Ignaro or Negligent in the course of your book yet as good Orators in a bad cause lay the strength they haue or can make in the beginning and latter end so should you but who can haue more of a cat then her skinne of a Blunderer then that which is next hand Saint Ambrose wrote three bookes to Gratian the Emperor de spiritu sancto This poore Innocent knew no such matter supposing hee had wrote but one nor caring vnto whom hee wrote it Saint Ambrose lib. de spiritu sancto cap. 20. saith Who can tell what I say Who can tell For the first booke hath 20. Chapters iust in the 20. nothing is that tendeth this way In the second book there are but 12. There can bee nothing in any 20. Chapter there The third hath chapters 23. but nothing touching repetition of Prayers or Prayers at all The truth is beside these bookes there is in some editions another tract without Chapters at all a very very short one de spiritu sancto by some supposed a fourth book to be added vnto the other three by others a seuerall headlesse discourse none of Saint Ambrose doing howsoeuer it be whose-soeuer it should seeme the book which the man would designe For not farre from the end hauing recited that text of Esay 6. Holy holy holy Lord God of Sabbath hee inferreth the custome of the Church for the Trisagium in their ordinary Letany Vnde etiam tractum est per omnes fere Orientales Ecclesias et nonnullas Occidentales vt in oblationibus sacrificiorum quae Deo patri offeruntur vna cum sacerdote voce populus vtatur id est Sanctus sanctus sanctus Dominus Deus