alledgeth is falsly translated Ecclesiasticus 3.11 he should have rendred the Greeke thus A Mother in dishonour or defamed is a reproach to her children such a Mother wee grant the Church to be a reproach to all her children To the fourth The number of Sacraments we prove two manner of wayes first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first by demonstrating our two secondly by refuting the five they adde there unto Howsoever the Iesuit here as also Baylie the antagonist of Rivet insult upon us as if it were unpossible to prove the precisenumber of two Sacraments and no more because neither the name nor the number of Sacraments is any where set downe in terminis in Scripture yet they shall find that wee faile not in proofes of this point but they in their answers For to reserve the refutation of their five to the next Paragraph we demonstrate our two by arguments drawne first from the name secondly from the definition of Sacraments thirdly from the example of Christ fourthly from the end of the Sacraments fiftly from the testimonies of the ancient Doctours of the Church 1. From the name Sacramentum is derived from the verbe sacrare to consecrate and signifieth a holy thing a holy Rite whereby wee are consecrated unto God Now it is evident that by Baptisme wee give our names to Christ wee take our militare sacramentum to fight under his banner and that thereby wee are sanctified and consecrated to his service the like wee may observe in the Lords Supper wherein wee offer our bodies and soules as a holy and lively sacrifice unto God we are incorporated into Christs body and made one bread and one body because wee partake of one bread the bread which we breake Is it not the Communion of the body of Christ the Cup of blessing which wee blesse is it not the Communion of the bloud of Christ In the rest which our Adversaries tearme Sacraments there cannot bee given the like reason of the name For by them wee neither put on Christ as in Baptisme nor are made members of his mysticall Body as by the Lords Supper 2. From the definition of Sacraments every Sacrament of the New Testament is a seale of the new Covenant Rom. 4.11 Now it is agreed on all parts that he only hath authoritie to seale the charter in whose authoritie it is to grant it But wee find that Christ in the New Testament set only two seales Baptisme the Institution whereof wee have Teach all nations baptizing them Math. 28.19 in the name of the Father and of the Sonne and of the holy Ghost and the Lords Supper the institution whereof wee have bee tooke bread and brake it saying Luk 22.19 this is my Body doe this in remembrance of mee In these Sacraments wee have all the conditions required first an outward and visible sign in Baptisme water in the Eucharist bread and wine Secondly an Analogie or correspondencie betweene the signe and the thing signified betweene Water which washeth the body and the spirit which washeth the soule betweene bread and wine which nourisheth the body and Christs body and bloud which nourisheth the soule Thirdly a promise of sanctifying and saving grace to all that use the outward rite according to our Lords institution the promise annexed to Baptisme wee find Mar. 16.16 Mtch. 26.28 Hee that beleeveth and is baptized shall be saved to the Eucharist wee find this is the bloud of the new Testament which is shed for you Iohn 6.51 and for many for the remission of sinnes and if any one eate of this bread hee shall live for ever When our adversaries shall prove in each of their five supernumerarie sacraments these three conditions wee will subscribe to their whole number of seven till then wee content ourselves with our two 3. From the example of Christ Christ our head consecrated in his owne person all those holy rites which hee instituted for his owne members Mat. 3.15 This Christ himselfe intimateth when being repelled by S. Iohn from his baptisme saying I had need to bee baptized of thee and commest thou to mee He answered Suffer it to bee so now for thus it becommeth us to fulfill all righteousnesse And S. Austine saith therefore Christ would bee baptized Serm. de Epiph baptizari voluit quia voluit facere quod faciendum omnibus imperabat ut bor us magister doctrinam suam non tam verbis insinuaret quam actibus exerceret because hee would doe that which hee commanded all others to doe that as a good master hee might not so much insinuate his Doctrine by words as exhibit it by acts But this our good Master exhibited by acts the doctrine of two Sacraments only whereof hee participated himselfe of Baptisme Math. 3.16 And Iesus when he was baptized went up straight way out of the water of the Eucharift Matth. 26.29 I will not drinke hence-forth of this fruit of the vine untill the day when I drinke it new with you in my Fathers kingdome Which words necessarily imply that before hee uttered them hee had drunke of the cup which hee gave to them saying Drinke yee all of this 4. From the end of the Sacraments We need but two things to instate us in grace remission of our sinnes and ablution no more to maintaine us in our christian life but birth apparell food and physick but all these are sufficiently represented and effectually conveied unto us by two Sacraments For we receive ablution by the one absolution by the other wee are bred by the one wee are fed by the other wee are clothed by the one wee are healed by the other 5. From the testimonies of the ancient Doctours of the Church S. Anstine L. 2. de Symb. ad catechumenos c. 6. percussum est latus ut Evangelium loquitur statim manavit sanguis aqua quae sunt ccclesiae gemina Sacramenta aqua in quâ sponsa est purificata sanguis ex quo invenitur esse dotata I sid l. Origin sunt autam Sacramenta baptismus Chrisma corpus sanguis Christi Rupert de vict verb. l. 12. c. 11. quae quot sunt praecipua salut is nostrae sacramenta Sacrū baptisma sancta corporis ejus sanguinis Eucharistia geminum spiritus sancti datum Pasc l. de coena dom sacramenta Christianae Ecclesiae Catholicae sunt baptismus corpus sanguis Domini Fulbert ep 1. lib. part Tom 3. tertium est noscere in quo duo vitae sacramenta continentur Christs side was strucken as the Gospell speaketh and presently there issued out of it water and bloud which are the two twin Sacraments of the Church water whereby the Spouse is purified and bloud wherewith shee is endowed S. Isidore the Sacraments are Baptisme and Chrisme the body and bloud of Christ Rupertus which and how many are the chiefe Sacraments of our salvation Hee answers two holy
Baptisme and the holy Eucharist of the body and bloud of Christ the double gift of the holy Ghost Paschasius the Catholique Sacraments of the Christian Church are Baptisme and the body and bloud of Christ Fulbertus the way of Christian religion is to beleeve the Trinitie and veritie of the Deitie and to know the cause of his Baptisme and in whom the two Sacraments of our life are contained Of all these arguments brought by Protestants the Iesuit could not be ignorant Yet hee glaunceth only at one of them to wit the second which he would make us beleeve to bee an absurd begging the point in question How can saith he Sacraments bee Seales to give us assurance of his Word when all the assurance we have of a Sacrament is his Word This is idem per idem or a fallacie called petitio Principij As S. Austine spake of the Pharisees Quid aliud eructarent quà m quo pleni erant What other things should these Pharisees belch out then that wherewith they were full wee may in like manner aske what could wee expect for the Iesuit to belch out against the Knight then that which he is full of himselfe sophismes and fallacies That which hee pretends to find in the Knights argument every man may see in his to wit a beggarly fallacie called homonymia For the Word may be taken either largely for the whole Scripture and in that sense wee grant the Sacraments are confirmed by the Word or particularly for the word of promise and the Word in this sense is sealed to us by the Sacrament and this wee prove out of the Apostle against whom I trust the Iesuit dare not argue what Circumcision was to Abraham and the Iewes that Baptisme succeeding in the place thereof is to vs but Circuncision was a Seale to them of the righteousnesse of faith promised to Abraham and his posteritie Rom. 4.11 therefore in like manner Baptisme is a seale unto us of the like promise What Bellarmine urgeth against our definition of a Sacrament to whom the Iesuit sendeth us is refuted at large by Molineus Daneus Rivetus Willet and Chamier to whom in like manner I remand the Iesuit who here desiring as it seemed to bee catechised asketh what promises are sealed by the Sacraments I answer of regeneration and communion with Christ His second quaere is what need more seales then one or if more why not seven as well as two I answer Christ might adde as many Seales as hee pleased but in the new Testament hee hath put but two neither need wee any more the first sealeth unto us our new birth the second our growth in Christ If I should put the like question to the Iesuit concerning the King what need he more Seales then one or if he would have more why not seven as well as two I know how hee would answer that the King might affix as many seales to his patents and other grants as hee pleaseth but quia frustra fit per plur a quod fieri potest per pauciora because two seales are sufficient the Privie seale and the broad seale therefore his Majestie useth no other Which answer of his cuts the wind-pipe of his owne objection His last question is a blind one how may wee see saith he the promises of God in the Sacraments S. Ambrose and S. Austine will tell him by the eye of faith Magis videtur saith S. Ambrose quod non videtur that is more or better seene which is not seene with bodily eyes Sacraments saith S. Austine are visible words because what words represent to the eares that Sacraments represent to their eyes which are anointed with the eye-salve of the spirit In the Word we heare the bloud of Christ clenseth us from our sinnes in the Sacrament of Baptisme we see it after a sort in the washing of our body with water in the Word wee heare Christs bloud was shed for us in the Sacrament of the Eucharist after a sort we see it by the effusion of the Wine out of the flagon into the Chalice and drinking it In the Word wee heare that Christ is the bread of life which nourisheth our soules to eternall life In the Sacrament after a sort wee see it by feeding on the Consecrated elements of Bread and Wine whereby our body is nourished and our temporall life maintained and preserved To the fift In the former Paragraph we handled those Arguments which the Logicians tearme Dicticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this we are to make good our Elencticall in the former we proved positively two Sacraments in this privatively we are to exclude and casheere all that the Church of Rome hath added to these two which deviseth Sacraments upon so weake grounds and detorteth Scripture in such sort for the maintenance of them that a learned Divine wisheth that as for the remedie of other sinnes so there were a Sacrament instituted as a speciall remedie against audacious inventions in this kind and depravations of holy Scripture to convince them For of an Epiphonema this is a great mysterie Ephes 5.32 they have made a Sacrament the sacrament of Matrimonie of a promise whose sinnes yee remit Iohn 20.23 they are remitted they have made a second Sacrament the sacrament of Penance of an enumeration of the Governours and Ministers of the Church Ephes 4.11 And hee gave some Apostles some Prophets some Pastours some Evangelists some teachers a third Sacrament the sacrament of Order of a relation what the Apostles did Acts 8.17 In laying hands on them who received the gift of tongues a fourth Sacrament the sacrament of Confirmation Of a Miracle in restoring the sick to their former health by anoynting them with oyle in the name of the Lord a fift Sacrament the sacrament of Extreame Vnction A child cannot be bishopped a single partie contracted a Priest or Deacon ordained a penitent reconciled a dying man dismissed in peace without a sacrament the sacrament of Extreame Vnction If they take Sacrament in a large sense for every divine Mysterie holy Ordinance or sacred Rite they may find as well seventeene as seven Sacraments in the Scriptures if they they take the Word in the strict sense for such a sacred Rite as is instituted in the New Testament by Christ with a visible signe or element representing and applying unto us some invisible sanctifying and saving grace I wish the Iesuit might but practise one of their Sacraments that is doe penance so long till hee found in Scripture that and the other foure Sacraments which they have added to the two Instituted by Christ To begin with them in order and give Order the first place wee acknowledge the ordination of Priests and Deacons by Bishops to be de jure divino and we beleeve where they are done according to Christs Institution that grace is ordinarily given to the party ordained but not sacramentall grace not gratia gratum faciens but gratia gratis data a ghostly power
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 Leo Mag. Ser. 1. de Epiph. Insanis veritas scandalum est caecis Doctoribus fit Caligo quod lumen est LONDON Printed for Austin Rice and are to be sold at the Crown in Saint Pauls Church-yard 1660. TO THE RIGHT Reverend Father in God THOMAS By Divine Providence Lord B. of DURESME c. May it please your good Lordship AFTER I had taken a resolution to apologize for my departed friend and make a kind of hedge to his Via tuta I seriously bethought my selfe who would maimtaine the fence by one so made and patronize this patronage of that his worthy worke For though the cause in hand be the truth of God and the person whom I undertake to defend against the Calumniations of his Adversarie be now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the eye of (a) Horat. Od. 14. l. 3. Sublatum ex oculis quaerimus invidi Ovid. l. 3. De Pont Pascitur in vivis livor post fata quiescit Et Iuvenal Sat. 1. Nulli gravus est percussus Achilles aut multum quaesitus Hylas envie and the reach of malice yet I well know that neither the consideration of the one nor regard to the other will prove any Amulet against the poyson of the (b) Aristoph in Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est annulis medicinalis aut antidotus Sycophants tooth or venom of the Detracters tongue Death I grant which sets a period to all suits in Courts should grant a Supersedeas of Course against all Arrests and molestations of them who have taken Sanctuarie in the grave and therefore (c) Brusonius facet et exemp l. 1. Solon legem condidit quâ prohibuit in defunctos maledicta consicere Et Theodorus Chius censuit Pompeium in aegypt admittendum addens Mortuos non mordere Erosm Apoph p. 374. Selon enacted a Law whereby under a great penaltie he prohibited any to cast any foule aspersion on the dead And (d) Bruson ibid Asinius Pollio cum orationes condidisset in Plancum quas post mortem ejus legendas serâ—abat audlit à Planco cum mortuus non nisi larvas puguare Plancus sharply reproved the folly of Asinius Pollio who threatned to stigmatize him after his death by publishing his declamations against him saying None but Hobgoblins fight with ghosts Notwithstanding this privilege granted to the dead even by the Law of Nature I cannot remember without horrour nor expresse without griefe what the Acts and Monuments of the Church present to the view of all men concerning Popish malice surviving life it selfe and committing inhumane not onely unchristian outrages on the corpes and not lesse upon the workes of Orthodoxe Professors now with God The blessed Martyr Saint (e) Cypr. de lap Ep. l. 2. Saevitum est in plagas saevitum est in vulnera in servis Dei non jam membra torquebantur sed vulnera manabat pro fletibus sanguis pro lachrymis cruor e semiustulatis visceribus defluebat Cyprian setting the cruelty of the heathen as it were upon the Racke could straine no higher after hee had said These Salvage Persecutors wreake their furie on the brused and battered servants of Christ and torture not so much their members as their wounds Yet there is a Plus ultra in the enraged malice of our Romish Adversaries Saevitum est in cadavera saevitum est in ossa saevitum est in cineres For they (f) Vide hist de mort Spalatensis M. S. Arraigne the dead they sue against them an Ejection out of their long homes and interre them in (g) Acts and Monuments volume 3. pag. 778. The body of Peter Martyrs wife at Oxford was taken up by Doctor Marshall out of her grave in the Church of Saint Frideswids and buried in a dunghill Lestals nay they burne their (h) Acts and Monuments vol. 1. p. 606. The body and bones of Iohn Wickliffe by the Decree of the Synod of Constance were taken up burned 41. yeares after he was buried in his owne Parish at Lutterworth and his ashes taken throwne into the river and so was hee resolved into three elements Earth Fire and Water thinking thereby utterly to exstinguish and abolish both his name and Doctrine for ever Acts Monuments volume 3. pag. 771. The Vice chancellor taking with him a publike Notarie bound the Parishioners with an oath to digge up Paulus Fargius his bones and received the like oath of Roger Davis and William Hazell for doing the like with Martin Bucer when they came to the place of execution the Chests were set up an end with the dead bodies in them and fastened on both sides with stakes and bound to the post with a long â—on chaine fire being forthwith put to as soone as it began to flame round about a great sort of bookes that were condemned with them were cast into the same bones and strew their ashes on the rivers Tantene animis coelestibus irae Loe the bowels of them who most boast of workes of Mercie i Edmund Camp rat 10. Clavinum has principes unum coelum capere non potest Et Fishers resp to Doctor White and Doctor Featley c. 2. p. 152. Out of the unity of the Romish Church no salvation Et Coster resp ad refut Osiander proposit 8. wisheth himselfe damned with Lucifer if ever any Lutheran were saved towards the bodies of true Professors whilome Temples of the holy Ghost yet their charitie to their soules exceeds this for these they peremptorily exclude out of heaven and send them pell-mell without Baile or Mainprise to the dungeon of hell and there sentence them to more exquisite (k) Coccleus hist Hussit l. 2. Multo graviora esse crediderim Wicklefi tormenta quam sint apud inferos vel scelera tissimorum hominum Iudae proditoris Christi Neronis Christianorum persecutoris torments than either Nero the monster of men or Iudas the betrayer of Christ himselfe indure Of this straine is the Knights (l) Flood Spect. c. 17. per tot Papists dying in their Reliligion saved Protestants damned Alastor with whom I am to deale whose perfect character your Lordship may see in Sozimus drawne to the life by Isidorus Pelusiota 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as your Lordship may find likewise an exact Emblem of his booke in Plinie his description of the (m) Plin. nat hist l. 9. c.
it were not worth the answering Pag. 20â— another while hee complaines that there is no place in the whole booke which is not either falsly or impertinently alledged one while hee proclaimes that my endevours are poore indeed and farre short of what is requisite in writing bookes another while he professeth It hath somewhat in it which may draw away an honest-minded man and that his Catholique friend was stumbled at it Now what is the reason of these impertinent excursions and contradictions It was the observation of ancient Maxentius Heretiques when they finde themselves not able to yeeld a reason of their wilfulnesse then they fall into plaine railing And certainly such is the bitternesse of this Author that were I perswaded Pythagoras transmigration of soules into other mens bodies had beene true I should beleeve that the soule of Rabshekah had beene transported into his body for otherwise if he had but a graine of charitie hee would never spurne a blinde man for so he termes me when Christian charitie teaches him another lesson If he were well versed in Antiquities hee would never have cited so many places of ancient Fathers falsly and impertinently in one page and yet condemne others of ignorance and falsification in the Fathers If hee were well read in the Booke of Wisdome I meane in the sacred Scriptures he would never have replyed with such scorne and disdaine for without doubt the Apostle spake to Mr. Lloyd the Romanist as well as to the rest of the Romans Rom. 11.3 Not to thinke of himselfe more highly than he ought to thinke but soberly according as God hath dealt to everie man the measure of faith Hee that accuseth another man of ignorance of lying of malice of execrable perjurie and the like had need be a man himselfe without all exception yet if wee may beleeve the Doctors of his owne Church he is guiltie of these and much more witnesse the Sorbonicall censure at Paris wherein Hallier and Aurelius accuse him of lying Aurelius in libri sui titulo Hallier in Admonit ad Lect. p. 8 9. of ignorance of heresie of profane scurrilitie of blasphemie and impietie of furious filthy and devillish railing of unsufferable arrogancie and the like and as touching his bitter accusations it seemes it is his accustomed manner of writing witnesse his Spongia written against the Sorbonists Aurelius in Vindiciis p. 385. under the title of Hermannus Laemilius otherwise discovered to be John Floyd I say he hath drencht his sponge in that gall of bitternesse such charitie and unitie is there amongst themselves that I may truly say of him as the Spartans sometimes said of the Theban Oratour If he think as he writes his ignorance is desperate if otherwise his conscience is seared To give you a taste of the manner of his writing when I cite authorities that are pregnant and beyond his just exception hee spares my person and condemnes the Authors themselves and complaines they are branded with the note of heresie and singularitie when as in truth they are branded onely by their Inquisitors for speaking against the errors of their Trent Doctrine being otherwise knowne members of the Roman Church When I cite an Author of our owne as namely B. Usher for translating Aelfricks Homily out of the Saxon tongue one while hee cries out Ushers corruptions are laid open to the world another while he tels mee I tooke the words from Usher because I understood not Latine or perhaps because I would be loth not to follow any errours or corruptions that come in my way and thus hee spends about ten pages sometimes inveying against our reverend and renowned Bishop sometimes against mee for false translating Aelfrick out of Latine when as the Latine cited by B. Usher in the margent See B. Ushers answer to the Jesuites challenge chap. of the Reall presence which hee takes to be Aelfricks is the Latine of Bertram and not Aelfricks whose was translated out of the Saxon tongue and not out of the Latine Againe when I cite an Author of his side as namely Petrus Crinitus for taking down of Images in Churches he stretches his throat makes this hideous exclamation Pag. 303. For your authorities of the Common Law there are so many foule faults committed by you that I know not where to begin then hee taxeth me with leaving out two principall words Humi solo whereas the Author which I cite hath no such words I render the place truly as I finde it I put not to him I take not from him I alter not one letter of his words or meaning and yet he cries out the faults are so many that I know not where to begin Againe when I cite ten or twelve Authors for our Communion in both kindes for our prayer in a knowne tongue and the like for most of them he sends me to Bellarmine for an answer for the rest saith he I le question you Then he complaines of falsifications when as in fine the Exception is against the translation of some poore word This for That and when he is destitute of any colour of answer his last refuge is this The book is prohibited As touching my Englishing of Latine Authors I confesse I have not translated whole sentences ad literam for I intended not a volume but a manuell yet I ever faithfully render the true sense and meaning of the Author Well what exception could he take to this Pag. 52. One while hee confesseth I set downe the Latine truly but I doe not translate it literally another while hee cries out It will not serve your turne Pag. 224. to say you place it in the English as you place it in the Latine for intranslation the sense is chiefly to be regarded Lastly Pag. 459. hee protesteth for himselfe that hee hath declined no Author either moderne or ancient when as it will appeare he sends many of them to Bellarmine for an answer others he rejects as condemned by the Index Expurgatorius others hee declines as unworthy of his answer by slighting them or otherwise passeth by them as children use to doe when they cannot read they thinke it best to skip over To say nothing of his Elenchs his Sophismes his Sophistry his Fallacies which are many I will trace him in his steps God willing laying aside all bitternesse and railing accusations In the meane time I will say with the Prophet David Plead thou my cause Psal 35.1 oh Lord with them that strive with me for the flouds are risen the flouds lift up their voyce Psal 93.4 5. the flouds lift up their waves the waves of the sea are mightie and rage horribly but yet the Lord that dwelleth on high is mightier An Answer to J. R. his booke called A paire of Spectacles CHAP. I. The Summe of his Answer to my first Chapter IN this his first Chapter hee endevoureth principally to prove that the Articles of the Roman Creed
order of Franciscans as witnessing the visibilitie of our Church above 300. yeares agoe you answer he was condemned for disobedience and rebellion for he said Pope John the 22. was an Apostata and an Hereticke and therefore not true Pope And in this manner you can easily resolve all doubts and reject all Authors that speake not Placentia according to your pallate onely say you St. Bede is a Catholicke Now if you please take a review of these Authors Cassander you know was a learned man he was highly favoured for his wisedome by two Emperours Maximilian and Ferdinand he was moderate in all his writings he sought to extenuate the palpable errors and heresies of your Church he indevoured to accord and if it had beene possible to reconcile the differences on both sides and lastly he lived and died in the communion of the Roman Church Cecenas was a Frier and Generall of the Order of Franciscans he was condemned de facto by the Pope but it doth not appeare quo jure by what right for if the accusation were true the Pope deserved the punishment and not the innocent Frier listen therefore to the rebellion and disobedience for which he was accused Cecenas shewes in particular that Pope John was a schismaticke and an heretike in his peremptorie opposition against the Word of God and the Catholicke Church Mich. de Cecena tractat contra errores Papae p. mihi 1314. 1336 in Tom. 2. Gul. Occham de Jurisdictione Imperiali Naucler Gener 45. Anno 1324. he charged him with twelve severall errors which you may reade at large in the place cited and for those and the like accusations he was excommunicated and deposed by the Pope I confesse the accusation was capitall but it was no other than was justly laid to his charge For Nauclerus saith Many great and famous Divines of great learning and good life proclaimed Pope John by the name of Pope to be an Hereticke for certaine errors Tepidè which errors notwithstanding it is said that he coldly revoked at the time of his death and hee addes withall that Pope Benedict his immediate successor openly condemned the same errors You see then it was not the Franciscan Frier onely but many Divines both good and learned did condemne him of Heresie and not they alone but the Pope himselfe who succeeded him publikely condemned him for an Hereticke And thus much touching Pope John the 21. called by some the 22. There was another Pope John by the name of 22. otherwise called 23. who was living one hundred yeares after he was chosen Pope at a Plat. in Joh. 24. Bononia by the consent of all the Cardinals Against this John it was specially objected at the Councel of Constance b Quinimo dixit pertinacitèr credidit animam hominis cum corpore humano mori extingui ad instar animalium brutorum Concil Constant That he obstinately held that the soule of man dieth together with the body and is consumed to nothing as the soule of brute beasts Neither did he hold this Tenet as a private man which is your generall Answer for Antoninus saith plainely Pope John held this error in the time of his Popedome c Johannes sermonē faciens in publico consistorio dixit quaedam haeresin sapientia Anton. part 3. tit 21. c. 6. and pronounced words savouring of heresie openly in the Consistorie Neither was this accusation of these men accounted rebellion and disobedience in them as it was in Ceaenas for saith Gerson d Falsitas doctrinae Papae Jobānis vicessimi quae dānata fuit cum sono buccinarum vel tubarum coram Rege Philippo per Theologos Parisienses Gers serm in Festo Paschae Tom. 4. pag. mihi 491. his false doctrine was condemned by the Divines of Paris and proclaimed with sound of trumpets in the presence of King Philip and withall the Councell it selfe deprived him of his Popedome which shewes plainly the authority of a Councell is above the Pope And to his deposition subscribed 4. Patriarkes 29. Cardinals 47. Archbishops 270. Bishops 564. Abbots and Doctors in all above 900. deposed both Benedict the 12. and John the 23. and yet these men are reputed by you for an infallible Rule of the Roman Faith And thus not onely Ceaenas was deposed for his disobedience towards an Hereticke and is now thrust into your first Classis of damned Authors but the whole Councell of Constance touching that Session where they decred the Councell to be above the Pope is rejected and disavowed by your Church It is no difficult thing then to prove your infallible Pope may bee an Hereticke but if any man of your owne Church shall say so and manifestly prove it yea although it be a generall Councell it must therefore be censured and condemned by your Church And this may briefly serve in answer to what you say against my second Section The third Section say you is of corruption both in Faith and manners Pag. 50. which the Knight proveth out of the Councell of Pisa and out of the Councell of Trent To which I answere For matter of manners wee willingly acknowledge a reformation to be needfull but for doctrine with the contradiction of his owne former lye hee telleth a new one It is a true saying of Chrysostome A lyar thinkes no man speakes the truth Qui mendax est neminen◠verum putat dicere Chrys in Matth. Hom. 19 But that the truth of my assertion may appeare looke upon the Letters of summons they declare that the Councell was called to reforme errors that concerned Faith they shew there was a due and wholesome reformation to be made aswell of the Church doctrine as of the manners of men for quieting the consciences of the faithfull And accordingly Pope Alexander did assemble the most learned of all Nations Idem dixit quod ipse volebat vacare circa Reformationem Ecclesiae c. Acta Concil Pis Sess 20. Bin. Tom. 3. Pars 2. p mihi 837. the Cardinals did binde themselves with an Assumpsit that they would not proceed to the election of a new Pope when his predecessors Gregorie the 12. and Benedict the 13. were deposed unlesse the Pope would agree to a reformation in the Head and Members and will you say the Pope did assemble the most learned of all Nations to teach good manners onely Cardinall de Aliaco was living in his dayes De squallor Rom. Eccles p. 34. in Biblioth Westmonasteriensi Gers declaratio defect virorū he complaines that Pagan abuses and diabolicall superstitions were so many in the Church that they could not be imagined Gerson Chancellor of Paris complained of particular errors that Images in Churches occasioned Idolatrie Apocryphall Scriptures were brought into the Church to the great damage of Christian Faith Occham compēdium contr errores Papae p. 957. Incipit Prologus Looke into the age before him Occham a Frier Minorite cries out Alas
are they not as much as an outward element Yes surely as much in quantitie and more too Bell. l. 1. de matrim c. 6. Si matrimonium consideretur Vt jam factum celebratum conjugati sunt materiale Synbolum externū cujus re fut at vid. apud Chamierum Panistrat Cathol de sacr l. 4 c. 27. but none ever before this Iesuit and his Master Bellarmine maketh mens bodies outward elements in any Sacrament the bodies of men and their soules are either the Ministers or receivers in every Sacrament not the elements or materiall parts thereof The element in every Sacrament hath the denomination of the whole as when wee say the sacrament of Circumcision of the Passeover of bread and wine but who ever heard of the sacrament of men and womens bodies Our third exception against the sacrament of Matrimonie is that if it bee a sacrament conferring grace as they teach ex opere operato why doe they deprive Priests of it and make them take a solemne vow against it The Iesuit answereth that though Mariagebee a holy thing as Order also is yet as Order is forbidden to all women so upon good reason Mariage is forbidden all Priests T is true I grant that all holy things in themselves are not fit for all ages sexes and callings In particular it is no way fit that women should be admitted into holy Orders because they are forbidden to speake in the Church 1 Cor. 14.34 and it seemeth to bee against the law of nature that the weaker and more ignoble sex should be appointed to instruct and governe the stronger and more noble but there is not the like reason in Order and Matrimonie Heb. 13.4 For the Scripture saith Mariage is honourable among all but not that the order of Priesthood is commendable in all men Much lesse women yet the Iesuit saith that upon good reason Mariage is forbidden Priests because it is not agreeable to the high and holy estate of Priesthood and religious life A strange thing that a sacrament should not bee agreeable to the most sacred function that a holy Rite conferring grace should not bee agreeable to a religious life If Marriage were any disparagement to the holinesse of priesthood why did God appoint married Priests under the law and Christ chose married Apostles in the Gospel Eusebius saith of Spiridion that though hee were married and brought up children Sozom. Eccles hist l. 1. c. 11. Chrys in Gen. 5.22 vet that hee was nothing thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hindered or disparaged in his sacred function and S. Chrysostome in his Homilie upon those words Enoch walked with God noteth it that it is said twice for failing Enoch walked with God and begat sonnes and daughters to teach us that marriage is no impeachment to holinesse or the highest degree of perfection whereby wee are said to walke with God To shut up this point concerning Matrimonie Cardinal Bellarmine teacheth us that the seven Sacraments anwer seven Vertues Baptisme answereth to Faith Confirmation to Hope the Eucharist to Charitie Penance to Iustice Extreame Vnction to Fortitude and Matrimonie to continence or temperance if so then certainly Matrimonie is most agreeable to the office of a Bishop or Priest 1 Tim. 3.2 For a Bishop must hee continent and modest and as it there followeth the husband of one wife and unlesse the rules of Logick faile if Matrimonie hold correspondencie with temperance the prohibition thereof and forced single life must needs answer to intemperance as the testimonie of all ages proveth it For Extreame Vnction the lagge of all their Sacraments little or nothing can bee said For it wanteth all the three conditions requisite to a Sacrament it hath neither element nor forme of words prescribed by Christ nor any promise of saving sanctifying grace The Apostles indeed used oile but as a medicine to heale the body not as a sacrament to cure the soule As the Apostles used oyle so Christ spittle in restoring sight to the blind will they hereupon make spittle an eighth sacrnment Sacraments ought to be of perpetual use in the Church whereas the Unction whereof the Scripture speaketh wherby the sick were miraculously cured is ceased long agoe if the Iesuit will not give eare to us let him yet yeeld so much respect to Cardinall Cajetan as to peruse what he commenteth on that text of Scripture on which the Church of Rome foundeth this Sacrament Is any sick among you Iames 5.14.15 let him call for the Elders of the Church and let them pray over him anoynting him with oyle in the name of the Lord and the prayer of faith shall save the sick and the Lord shall raise him up and if hee have committed sins they shall bee forgiven him Cajet com in hunc locum neque ex verbīs neque ex effectu verba baec loquuntur de Sacramentali Vnctione seu sacramento Extremae Vnctionis sed magis de Vnctione quam instituit Dominus Iesus in Evangelio à discipulis exercendâ in aegrot is textus enim non dicit infirmatur quis ad mortem sed absolutè infirmatur quis effectum dicit infirmi allemiationem de remissione peccatorum non nisi conditionaliter loquitur cum extrema Vnctio non nisi propè articulum mortis detur directè ut ejus-forms sonat tendit ad remissionem peccatorum adde quod Iacobus ad unum aegrum mult os praesbyteros tum orantes tum Vnguentes mandat vocari quod ab Extremae Vnction is ritu alienumest On these words thus Cajetan inferreth it cannot bee gathered either from the words nor from the effect here mentioned that the Apostle speaketh of sacramentall or Ex. treame Vnction but rather of that anoynting which Christ appointed in the Gospell to bee used in healing the sick for the Text saith not is any man sick unto death but simply is any man sick and the effect hee attributeth to this anoynting is the ease or raising of the sick of remission of sinnes he speaks but conditionally where as Extreame Vnction is given to none but at the point of death and directly tendeth to remission of sinnes as the forme importeth Adde hereunto that S. Iames commandeth many Elders to be sent for both to pray and anoynt the sick which is not done in Extreame Vnction To the sixt The Knight having shot two arrowes out of S. Austines quiver the one with a head the other without yet sharpe pointed the Iesuit quite concealeth the one and endeavours to blunt the other The former hee drew out of S. Austine his treatise de symbole ad catechumenos where speaking of Baptisme and the Lords Supper he saith haec sunt Ecclesiae gemina Sacramenta these are the two twin Sacraments of the Church De latere in cruce pendentis lanceâ percusso sacramenta Ecclesiae profluxerunt to this the Iesuit answereth negry quidem To the other taken out of the 15. tract
may doe and another thing to disallow them out of hatred of idolatrie and superstition To stab the Kings picture or any way deface it out of hatred or contempt of his person is disloyaltie yet to take a piece of counterfeit coyne prohibited by law though bearing the Kings image and pricke it full of holes or naile it to a post is no argument of disloyaltie but contrarie an act of Loyaltie and obedience also to the Kings lawes Lastly hee chargeth the Knight with Sacriledge and prophanation of holy things saying You and such as you have had your shares in pulling downe of images and silver shrines this last hundred yeares are more like to be drawne with the love of gaine to the pulling downe of Images then wee that lose all for maintaining and setting them up for what wee and our Ancestors have parted with from our selves and out of our owne purses for the honour of God and his Saints you or men of your religion pull back from God and his Saints to bestow upon your backs and bellies and upon your Ministers their wives and brattes I would cast this dunge backe againe on your Nunnes bellies and Popes face and tell you of the brats of the one buried in the earth and drowned in moates to cover the shame of the parents and give you a bill of the expence of the other upon their mistresses farre surmounting the charge of all the Ministers wives in England but I choose rather to purge the Knight from all foule aspersion herein who is so farre from having any hand in pulling downe your silver shrines and images and making sale of them that he was not then borne when by command of King Edward the sixt those Monuments of idolatrie were knocked downe and defaced which yet was accounted a worke so acceptable to God Vit. Ed. 6. by Sir Iohn H. that the selfe same day that the images were broken downe in London God gave us a notable victorie in Scotland but the truth is the Knight chargeth the Iesuit home with the example of Demetrius and his followers maintaining images because they were maintained by them For who seeth not in all popish countries how when all other Artificers shut up their shoppes to wit on Sundayes and holy dayes the Priests open theirs setting out as it were their golden puppets on the stalls whereof they make no small advantage and therefore to all his railing rhetorick with which he concludes this section I hold sit to returne no other answer then the French provethe The Asse brayeth never so hideously as when hee is over-hard girt Thus having held up my buckler for the Knight and warded off the Iesuits blowes now I fall on whetting and sharpening the Knights sword wherewith he woundeth the Idolatrous superstition of the Roman Church the edge whereof the Iesuit endevoureth to dull by the twentie exceptions above mentioned which now I will scan in order To the first It is true that wee have beene oft told by Papists that we ought to make a difference betweene Image-worship and Idoll-worship but it is as true that this is a distinction without difference which hath beene a hundred times refuted by all those who have entred into lists with Papists about the question in hand and did not the Iesuit arme his forehead with the metall of his images he would blush to say that the texts alledged by the Knight make against idols Vulg. lat ex edit R. Stephani non facietis vobis idolum sculptile nec titulos erigetis nec insignem lapidem ponetis in terrâ vestrâ ut adoretis eum Lorinus in Act. 7. v. 29. sculptilis imago distinctiùs ac enixiùs prohibita est quoniam cultus idolorum versa batur potissimùm insoulptâ imagine vel statua quae soliditate partium atque crassitie mag is exhibet personam quae adoranda proponitur quà m si haec in superficie duntaxat coloribus exprimatur Tertul. cont Marcio l. 4. c. 22. nec enim imagines eorum nec staiuas populus habuisset lege prohibente Vasquez disp 5. in 3. p. Thō disp 94. c. 2. substantia praecepti fuit usum quemlibet imaginum auferre and not at all against images for the first text Levit. 26.1 word for word according to the originall and agreeably to the vulgar Latine is thus to bee rendred Yee shall make you no idols nor graven images neither reare you up a standing image neither shall you set up any image of stone in your land to bow downe to it The second text Exod. 20.4 is thus to be translated Thoushalt not make thy selfe any thing carved or graven in Hebrew Pesel derived from pasal signifying to carve or engrave in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the vulgar Latine unto which all Papists are sworne sculptile To which Commandement Tertullian alluding saith Peter knew Moses and Elias by the spirit when they appeared with Christ in the Mount not by any picture or image which hee had seene of them for the people of the Iewes had no such the law prohibiting it And Vasqnez the Iesuit convinced by the evidence of the text confesseth that God in the second Commandement forbiddeth not only to worship an image for God but also to worship God in any similitude and consequently hee thereby taketh away all use of any image of God Yet were there any mist in the word pesel the words following clearely dispell it nor the likenesse of any thing that is in heaven above or in the earth beneath or in the waters under the earth thou shalt not bow downe to them viz. with thy body nor worship them in thy soule Papists doe both and therefore though they could escape the net laid for them in the first words non facies tibi sculptile yet they are caught and strangled in the next For albeit they could prove that their images are no idols prohibited in the word pesel yet certainly they are the similitudes of something that is in heaven above or in the earth beneath or in the water under the earth The third text alledged by the Knight out of Dent. Custodite solicitè animas vestras ne forte deceptifaciatis vobis sculptam imaginem vel similitudinem masculi vel foeminae 4.15.16 17. is thus rendered in their owne vulgar Latine keepe carefully your soules you saw no similitude in the day in which the Lord spake to you in Horeb out of the midst of the fire take heed lest peradventure being deceived you make to your selves any graven image or the likenesse of male or female Neither is the last allegation out of Esay the fortieth lesse prevalent then the former to batter downe all popish images v. 18. to whom will you liken God or what likenesse will you compare unto him in the vulgar Latine quam imaginem ponetis ei and verse the 20. the worke-man melted a graven image and the Goldsmith spreadeth it over with gold and casteth
Bishop of Rochester Gregorie the great and venerable Bede let the Iesuit therefore looke to the Consequent The Church of Rome commandeth every one upon paine of hell-fire to beleeve a temporarie purging fire after this life First upon what ground Scripture or unanimous consent of Fathers or Tradition of the Catholike Church no such thing But upon apparitions of dead men and testimonie of Spirits whether good Spirits or evill they cannot tell Next wee demand what soules and how long doe they contine there To this they must answer likewise Ignoramus Soto thinketh that none continueth in this purgation ten yeares If this be true saith Bellarmine No soule needs to stay in purging one houre Thirdly the soules that are supposed to be there till their sinnes are purged where with are they purged With fire onely so saith Sir Thomas Moore and proves it out of Zacharie 9.11 Thou hast delivered the prisoners out of the place where there is no water or with water and fire so saith Gregorie in his Dialogues lib. 4. Some are purged by fire and some by bathes and Fisher Bishop of Rochester proves it out of those words of the Psalmist Wee have passed thorow fire and water Fourthly admit they are purged by fire whether is this fire materiall or metaphoricall Ignoramus Wee know not saith Bellarmine lib. 2. de Purg. cap. 6. Lastly is there any mittigation of this paine in Purgatorie or no They cannot tell this neither For venerable Bede hist Ang. lib. 5. tels us of the apparition of a Ghost reporting that There was an infernall place where soules suffered no paine where they had a brooke running through it Neither is it improbable saith Bellarmine l. 2. de Purg. cap. 7. that there should be such an honorable prison which is a most milde and temperate Purgatorie Yea but saith the Iesuit Saint Austin is a firme man for Purgatorie and hee will prove it out of that booke of Enchiridion and place quoted by the Knight Resolutely spoken but so falsly Encharid ad Laurent c 69. Tale aliquid etiam post hanc vitam fieri incredibile non est et utrum ita sit quaeri potest et ut inveniri aut latere possit nonnullos fideles per ignem quendam purgaiorium salvari non tamen tales de quibus dictū est regnum Dei non posside bant that in this very booke chapter 69 Saint Austine speaking of a purging fire and commenting upon the words of Saint Paul Hee shall be saved as it were by fire addeth immediately It is not unlikely that some such thing may be after this life but whether it be so or no it may be argued and whether it can be found or not found that some Beleevers are saved by a purging fire yet it is certaine that none of them shall be saved of whom the Apostle saith they shall not inherit the Kingdome of God And in the same booke chapter 109. he resolves that All soules from the day of their death to their resurrection abide in expectation what shall become of them and are reserved in secret receptacles accordingly as they deserve either torment or ease These hidden Cells or Receptacles wheresoever they are scituated in St. Austins judgment C. 109. Tempus quod inter hominis mortem ultimam resurrectionem interpositum est animus abditis receptaculis continet sicut unaqueque digna est vel requiae vel arumnâ certaine it is they are not in the Popish Purgatory for St. Austine placeth in these secret Mansions all soules indifferently good or bad whereas the Popish Purgatory is restrained only to those of a middle condition being neither exceeding good nor exceeding bad Againe in St. Austines hidden repositories some soules have ease and some paine as each deserveth but in the Romish Purgatory all soules are in little-ease being tormented in a flame little differing from Hell fire or rather nothing at all save onely in time the paines are as grievous but not so durable Else where St. Austine is most direct against Purgatory and wholly for us as namely de peceat meritis de remissione l. 1. c. 28. There is no middle or third place saith he but he must needs be with the Devill who is not with Christ And Hypog l. 5. The first place the faith of Catholikes by divine authority beleeveth to be the Kingdome of Heaven the second to be Hell tertium locum penitùs ignoramus the third place we are alltogether ignorant of and in his booke de vanit seculi cap. 1. Know that when the soule is seperated from the body statim presently it is either placed in Paradise for his good worke or cast headlong into the bottome of hell for his sinnes Neither can the Iesuit evade by saying that there are two onely places where the soules remaine finally and eternally to wit Heaven and Hell but yet that there is a third place where the bodies fry in purging for a time for St. Austine speakes of all soules in generall both good and bad and saith that statim that is presently upon death they are receaved into Heaven or throwne into Hell and therefore stay no time in a Third place What then say we to the passage in which the Iesuit so triumpheth Enchirid. ad Laurenc c. 110. Neither is it to be denied that the soules of the dead are relieved by the piety of their friends living when the Sacrifice of our Mediatour is offered for them and Almes given in the Church We answer that where St. Austine is not constant to himselfe we are not bound to stand to his authority and therefore we appeale from Saint Austine missing his way in this place to the same Austine Nullum auxilium misericordiae potest preberi a justis defunctorum animabus etiamsi justi praebere velint quia est immutabilis divina sententia Qualis quisque moritur talis a Deo judicatur nec potest mutari corrigi vel minus dimia sententia hitting his way elsewhere namely l. 2. Quest Evan. c. 38. There can be no helpe of mercy afforded by just men to the soules of the deceased although the righteous would never so faine have it so because the sentence of God is immutable and Ep. 80. ad Hesich such as a man is when he dieth for such he is judged of God neither can the sentence of God be changed corrected or diminished As for Mr. Anthony Alcots confession that Saint Austines opinion was for purgatorie it maketh not for the Iesuit but against him for he saith it was his opinion not his resolved judgment and his opinion at one place and at one time which after he retracted and resolved the cleane contrary as Mr. Alcots there in part sheweth and Danaeus most fully in his Comment upon St. Austine his Enchiridian ad Laurentium To the tenth If all Papists did agree in this that all Images were to be worshipped but not as Gods yet are they at odds in other
knowne wicked men The Lord rebuke thee thou false tongue To the ninth The Iesuit here onely troubleth the water that the truth may not be clearely seene in the bottome let the water but settle a little and we shall presently discerne it for though the tearmes be different profitable and lawfull as likewise unprofitable and unlawfull yet the question whether prayers in an unknown tongue be profitable and safe for the soule and whether they be lawfull or coincident For whatsoever is unlawfull is consequently unprofitable and whatsoever is unprofitable in divine service is unlawfull because against the rule of the Apostle let all things be done to edification now in a prayer which a man understandeth not how is the understanding bettered or as Aquinas speaketh fed by the fruit of refection As for the inconveniences that are pretended to come by prayers in the vulgar tongue neither the Hebrew nor the Greeke Churches nor all the reformed in the Christian world finde any such and if there should fall any such they are not to be imputed to Gods Holy Ordinances but to mens abuses Yea but saith the Iesuit the very ignorance of the Latine tongue and consequently of all learning that would follow thereon onely in Clergie men is a thousand times more harme than the fruit in the Laitie is good Here the Iesuit straineth very high but without all shew of reason or shadow of Truth and against daily experience for who knoweth not that the Clergie in the reformed Churches where Divine Service is in the vulgar tongue are as ready and expert to say no more in the Latine tongue as your ordinary Masse-priests Againe you are exceedingly over-lavish in saying that ignorance in Latine in Clergiy-men is a thousand times more harme than that fruit is good which the Laitie might reape by the publike service in a knowne tongue For the Clergie are but exceeding few in comparison of the Laitie scarse one for a hundred I may say a thousand and the saving knowledge which the Laitie might and doe reape by the Divine Service and Sacred Scripture read in a knowne tongue is a thousand times more worth than the knowledge of the Latine tongue in the Clergie Lastly his consequence that the ignorance of the Latine tongue would bring with it the ignorance of all Sacred learning is most ignorantly absurd For who knoweth not that the Scriptures themselves the treasurie of all Sacred learning were written in Hebrew and Greeke To say nothing of the first generall Councels and the prime and flower of all the Greeke Fathers to the knowledge of whom a man may attaine without any Latine at all But because Latine is your best mettall you undervalue Gold and Silver For Cardinall Cajetan hee may for the Iesuit goe with Crassus and gather cockles and pibles at the shore of Cajeta for he maketh no more account of Allegations out of this Cardinall than of Tricae apinaeque aut si quid vilius istis Me thinkes the Scarlet robes of the learnedst of all the Romane Cardinals and Schoolemen of his time should produce a like colour in the cheekes of this Iesuit if hee have not lost all tincture of modesty Doth Cajetan sometime nodd Aliquando bonus dormitat Homerus And doth the noddie Flood never Cardinall Cajetan affirmeth that Saint Paul in the fourteenth chapter of the first Epistle to the Corynthians speaketh of publike Prayer the Jesuit Flood denieth it utri credemus Whethers authoritie will beare downe the scales Cardinall Cajetan saith that edification is the end of publike Prayer and hee hath Saint Paul of his side prescribing in this chapter 1 Cor. 14. that All things be done to edification but Sus docet Minervam the Jesuit Flood instructeth the Cardinall better that the end of Prayer is the honour of God as if Subordinata pugnarent things that are subordinate were contrarie or as if the edification of the people tended not to the honour of God or there might not be severall ends of Prayer the first and chiefe the immediate worship of God the secondary and lesse Principle yet necessary also the instruction and edification of the people For Biels seven reasons Can. missae lect 62. insisted upon by the Knight though they were not alleaged professedly to preferre Prayer in a knowne tongue before Prayer in an unknowne yet the reasons there set downe as strongly inferre the Knights conclusion as that which there Biel intendeth The evidence whereof is so cleere that the Iesuit himselfe is constrained to confesse Pag. 401. l. 11. that Some of his reasons indeed have no place where the words are not understood Those reasons therefore fight for us and the rest with a little helpe will be brought to doe good service against Romish and unintelligible Prayers for how can a Prayer whereof never a syllable is understood Stir up the mind to inward devotion which is Biels first reason Or enlighten the understanding which is his second Or cause the remembrance of things spoken in the time of Prayer which is his third Or keepe the thoughts from wandering which is his fourth reason Or cause a more full performance of dutie both in body and soule which is the fift Or a better redoundance from the soule to the body by a vehement affection which is the sixt Or serve for the instruction of our Brethren which is the last To the tenth The Knight needed not here to alleage any more authorities against the perill of Idolatrie and Invocation of Saints because before in the seventh Section hee had cloyed his Reader with testimonies in this kind for the worth of Erasmus and Cassander Quos rumor albâ gemmeus vehit pennâ their Epitaphs and printed Eulogies before their workes which have kept their fame alive this hundred yeares make good proofe to the world that they are like to flourish in perpetuall memorie after the leaves of a thousand such scribblers as the Iesuit is shall be withered In Chemnitius the Iesuits eyes failed him for the Knight in this place alleageth not his words but the words of S. Austine and them not to prove that we cannot pray to any Saint living or dead but according to the title of his whole booke and speciall Argument of this chapter that it is the safest and sweetest way to have immediate addresse to our Saviour Tutiùs saith he jucundiùs loquor ad meum Iesum I speake with more safety and delight to my JESVS To the eleventh Here the Knight may well say Dicite Ió Pean Iö bis dicite Pean For here twice hee hath brought his Adversaries to subscribe unto Iustification by Faith alone and to confirme with his owne hand the title of the Knights booke with advantage The title is but Via tuta but the Iesuit confesseth over and above that the Protestants way who relye upon Christs merits onely for salvation is Via tutissima The safest way And if Vasquez and Bellarmine and other pleaders for merit