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

is a poore Pedanticall observation for to spend many lines about such toyes and trifling words and to passe by the maine sinew strength of the Citation this is to confesse in plaine termes that you cannot justifie your doctrine and the rather it appeares in this particular point wherein Master Harding doth not onely condemne the people for their neglect but excuseth hereby your Churches ordinance in generall as being not guilty of the coldnesse of the people Nay more hee plainly intimates the Antiquitie and Vniversalitie of our Doctrine in these words Iuel Divis 7. p. mihi 11. In case the people might be stirred to such devotion as to dispose themselves worthily to receive their Howsel every day with the Priest as they did in the Primitive Church what would these men have to say And as touching Safety and Certainty of our Doctrine hee freely expresseth his thoughts and liking of our Communion of Priest and People saying It were to be wished Iuel in Art 1. Divis 9 p. 17. as oftentimes as the Priest doth celebrate the high Sacrifice that there were some who worthily disposed might receive their Rites with him and be partakers Sacramentally of the Body and Blood of Christ with him and hee gives a reason for it Idem Divis 25. p. mihi 45. Because it would be more commendable and more godly on the Churches part And thus much touching your three Authors whom say you I have so egregiously belyed Touching your worshipping of Images I referre it to his proper Section And whereas wee charge you with flat Idolatrie in the adoration of the Sacrament of Reliques of Images and the like howsoever I say you excuse your selves with the manner of your adoration yet to our endlesse comfort be it spoken you cannot charge us in the Positive Doctrine of our Church no not with the least suspition of Idolatrie This I told you before and blessed be God you have not wherewith to charge us in your Reply But you say It is far greater evill for you to be truly charged with Heresie than for us to be charged with Idolatrie yet neither you nor all your fellow-Jesuits could ever prove us guilty of either But what may wee thinke of your Church which is justly charged and highly guilty of both Your Popes which the Jesuits resolve to be the Church are condemned for Heretikes by your Councels acknowledged Heretikes by the Popes themselves and condemned of Heresie by your best learned Divines Your worship of Images and Saints concludes in flat Idolatrie and in particular by the Doctrine of your owne Church the adoration of the Sacramentall Bread and Cup for want of a right intention becomes an Idoll in the Temple These things I have in part proved which in place convenient shall be more fully handled hereafter But it is observable after I had ended my Section with this point of Idolatrie I say after this conclusion you flye backe to the middle of the chapter and now question me where our Church was before Luther but when I answered that from your addition and Articles of Faith The question doth truly result upon your selves Where was your Church that is where was your Trent Doctrine and Articles of the Roman Creed received de fide before Luther You are so farre from shewing it that you cunningly suppressed these words and not so much as mentioned them and thus one while suppressing the point in question other whiles by declining the true state of the question you shew your wit is better than your cause and declare your Sophistrie to be better than your Divinitie But to follow you backe againe you say Wee must shew you a companie of men in former times distinct from yours It were no difficult matter to shew you many that did seperate both from you and the errours of your Church in former Ages The Waldenses were a distinct companie of Beleevers and separate from your Church above 500. yeares since Reinerius the Inquisitor confesseth upon their examination that hee found they had in one Diocese one and forty Schooles in another ten B. pp. Tom. 13. Reiner contrà Wald. cap. 3. p. mihi 299. and withall reckons up forty Churches by name in Lombardy in Province in France and other Kingdomes he protesteth that amongst all Sects There was none more pernitious to the Church of Rome than it and that for three causes First Ibid. because it is of longer continuance for some say it hath continued from the time of Sylvester which is three hundred yeares after Christ others say from the time of the Apostles Secondly because it is more Vniversall for there is scarse any Country wherein this Sect hath not crept Thirdly whereas all other sorts blaspheme God this Sect hath a great shew of godlinesse for they live justly before men they beleeve all rightly concerning God and the Articles of the Creed onely they speake evill of the Church of Rome and hate it and by this meanes draw multitudes to their beliefe after them Thus if you require Antiquity for their Doctrine they derive it either from Christ or from Sylvester 300. yeares after Christ if Vniversality all Countries were filled with their Doctrine if good life they lived well before men and beleeved all rightly concerning God and the Articles of their Faith and this the force of truth hath extorted from your grand Inquisitor Augustus Thuanus Presicent of the Parliament of Paris Thuan. hist Tom 1. 1550. p. 457. 465. tells us that these who are commonly called Waldenses Picards Albigenses Cathari Lollards though by their difference of place they had divers names yet they held the same faith which Wicliffe held in England and Husse in Bohemia and gathered strength at the comming of Luther especially in the Caparienses who professed a Religion agreeing almost in all things with Martin Luther But withall he ingeniously professeth that Cardinall Sadolet did examine them and found many things malitiously fained against them Poplinerius saith that about the yeare 1100. these men did publish their doctrine differing but a little from the Protestants Poplin Hist Franc. l. 1. Bb. Vsher de statu Eccl. c. 8. p. 209. not onely through France but also through all the coasts of Europe For both French Spaniards English Scots Italians Germans Bohemians Saxons Polonians Lituanians and other nations doe peremptorily defend it to this very day And by reason they separated from the doctrines of the Roman Church Pope Innocent the third about the yeare 1198. authorised certaine Monkes who had the full power of the Inquisition in their hands to deliver the people by thousands into the Magistrats hands and the Magistrats to the Executioners Histor of the Wald. c. 3. St. Dominick who instituted the order of the begging Monkes called Dominicans was a great persecutor of them and their doctrine The Mother of this Monke saith your Martyrologe Martyrologe in the life of St. Dominick P. mihi 556.

adored For these women worshipping St. Mary renew againe the Sacrifice of Wine mingled in the honour of the Goddesse Fortune and prepare a Table for the Devill and not for God as it is written in the Scriptures Their women boult flower and their children gather sticks to make fine Cakes in the honour of the Queene of Heaven Therefore let such women be rebuked by the Prophet Ieremie and let them no more trouble the world and let them not say we worship the Queene of Heaven Here we see the words which were spoken of the Heathenish Idolls were applied by Epiphanius unto the Mother of Christ not to deface the blessed Virgin but to declare the fond errors of the Haeretikes Now let us compare this doctrine with yours Bernardinus de Busto Adornamentum regni terreni est quod habeat Regem Reginam c. Bernard de Busto part 9. Serm 2. Bb. Vshers answer to a shalling p. mihi 437. who was living almost 200. yeares since tells us That it is for an ornament of an earthly Kingdome that it should have both a King and a Queene and therefore when any King hath not a wife his subjects often request him to take one Hereupon the eternall King and Omnipotent Emperour minding to adorne the Kingdome of Heaven above did frame the Blessed Virgin to the end that he might make her the Lady and Empresse of his Kingdome and Empire that the Prophecy of David may be verified saying unto her in the Psalme upon thy right hand did sit the Queene in clothing of Gold He tells us further that your Pope Sixtus the fourth granted an Indulgence of twelve thousand yeares for every time that a man in the state of grace should repeate this short Salutation of the Virgin Haile most holy Mary the Mother of God the Queene of Heaven the Gate of Paradise the Lady of the world thou art a singular and p●re Virgin thou didst receive Christ without sinne thou didst beare the Creator and Saviour of the world Deliver mee from all evill and pray for my sinnes Amen Looke upon Gregory the Great printed at Antwerpe Apud Iohannem Keerbergium 1615. Tom. 1. p. mihi 490. Anno 1615. and there you shall find the Miter of Pope Sylvester the first who was living Anno 314. with the picture of the blessed Virgin and Christ in her armes figured with this Motto Ave Regina Coeli Haile Queene of Heaven And this was in the same age wherein Epiphanius complaines of the womens custome in his dayes Wee worship the Queene of Heaven Lastly Bellar. in Praef. de Eccles Militante Bellarmine himselfe doth terme her Regina Coeli the Queene of Heaven which attribute is rebuked and forbidden by Hieremie saith that ancient Father and in his dayes condemned for a Heresie Constituta quippe est super omnem creaturam et quicueque Iesu curuat genu matriquoque primus supplicat filij gloriam cum matre non tam communem i●di●o quam eandem Arnold Carnotens tract de laudibus Virginis And as touching the excessive honour which you complaine of that the Heretikes gave unto our Lady I verily beleeve if your Churches Magnificats be compared with theirs they will be found to exceed them farre For first the same Author testifies That shee is constituted over every Creature and whosoever boweth his knee unto JESVS doth fall downe also and supplicate unto his Mother so that the glory of the Son may be judged not so much to be common with the Mother as to be the very same Neither are your men contented to make her the Queene of Heaven and to make her equall to him whom she her selfe termed her Saviour and Redeemer but your Schooleman Bonaventure goes in a high straine and in one of his Orizons prescribed to her hee saith O Empresse Iure Matris impera tuo dilectiss●mo filio nostro Iesu Christo Bonav Corona B. Mariae Virginis Operum Tom. 6. edit Rom. An. 1588 and our most kind Lady by the authority of a Mother command thy most beloved Son our Lord Iesus Christ or as wee may reade in the 15th Psalme of your Ladies Psalter Incline the countenance of thy Son upon us compell him by thy prayers to have mercie upon us sinners But that which is most remarkable the Psalmes of David which were wholly framed and dedicated to the honour of our Lord E tranverso are all applied to the name and honour of our Lady as for Instance Psalter Bonav edit Partsiis An. 1596. Psal 15.31.56.71.94 Preserve mee ô Lady for in thee have I put my trust Blessed are they whose hearts doe love thee ô Virgin Mary their sinnes by thee shall mercifully be washed away Have mercie upon mee ô Lady have mercie upon mee because my heart is prepared to search out thy will and in the shadow of thy wings will I rest Give the King thy Iudgements ô Lord and thy mercie to the Queene his Mother O come let us sing unto our Lady let us make a joyfull noise to Mary our Queene that brings salvation And for a conclusion Let every spirit Psal 150. or every thing that hath breath praise our Lady After all these and many such like passages of excessive honour attributed to our Lady your Bernardinus at last concludes Truly if it be lawfull to speake it thou in some respect didst greater things to God then God himselfe did to thee and to all mankind Volo ergo ego dicere quod tu ex humilitate reticuisti Tu enim folus cecinisti Quia fecit mihi magna qui potens est ego verò cano dico Quia tu fecisti majora ci qui potens est Bernardin de Bust Martial part 6. Serm. 2. memb 3. I will therefore speake that which out of thy humility thou hast past in silence For thou onely didst sing Hee that is mighty hath done to mee great things but I doe sing and say That thou hast done greater things to him that is mighty Now I appeale to your selfe and to all your fellow-Jesuites whether your Hyperdulia to the blessed Virgin be not transcendent or to use your owne words doth not exceed the measure of honour due unto our Lady And consequently whether in this particular upon your owne confession you are not descended from the Collyridian Heretikes your first parents This is so apparently true that you know no way to free your selves from the guilt of Heresie but by waving the question telling us The line should be drawne along by a continued succession from the beginning to the end whereas I told you at first I did not undertake to prove that those Heretikes or your Church had a perpetuall succession in person and doctrine but to shew How neere affinity you have with their adulterate issue For those were my very words and thereupon I concluded that you had no succession in person and doctrine but let us heare your answer This is

Heaven and Hell 19. That there are three holy Orders in the Church Bishops Priests and Deacons 20. That Confession to a Priest in case the Conscience be troubled with any grievous Sin is profitable and behoovefull To all these points and many more like unto these the Papists assent but in all their additions they stand single as namely 1. That a fourth Creed made by Pius the fourth is likewise to be received under paine of damnation 2. That religious worship is due to Saints 3. That Saints and Angels are to be called upon 4. That the Pope is the visible head of the Church 5. That Saints are our Mediatours and Advocates 6. That the Virgin Mary also was conceived without sinne 7. That wee are justified and saved in part by our owne Merits and superabundant satisfactions of Saints 8. That Tradition is a rule of Faith as well as Scripture 9. That besides those two and twenty there are other Books of the old Testament to wit Tobit Judith Baruch The Wisdome of Salomon Ecclesiasticus and the Maccabees to be admitted into the number of Canonicall Scriptures 10. That the vulgar Latin translation of the Scripture is most pure and authenticall 11. That besides Baptisme and the Lords Supper there are five other Sacraments Confirmation Order Penance Matrimonie and Extreme Vnction 12. That Gallies and Bels may and ought to be christened 13. That besides Water Creame Salt and Spittle are to be used in Baptisme 14. That Christ is present in the Sacrament by Transubstantiation and that his body and blood is not onely received spiritually by Faith but also carnally by the mouth 15. That the Sacrament of the Lords Supper may lawfully be administred to the Laity in one kind onely 16. That besides an historicall there is a religious use of Images and that they are to bee worshipped 17. That Peter had not onely a Primacie of Order but a power also and jurisdiction over the Apostles 18. That besides Heaven and Hell there is a third place of abode for soules to wit Purgatorie and a fourth also termed Limbus infantum 19. That besides those three holy Orders of Bishops Prists and Deacons there are others as namely Exorcists Acolyts c. 20. That confession of every knowne Sin to a Priest is necessarie Now because Negatives are not properly Articles of Faith but Positives or Affirmatives it appeareth evidently that the Faith of the reformed Churches is assented to by Papists themselves and all Christians in the world and therfore is most certain safe by the confession on all sides wheras the Popish additions wherein we stand onely upon the Negative and they are to make good the Affirmative are assented to by none but themselves and therefore by the Iesuits rule are weak doubtful and lesse safe This is Vulcaneum telum et argumentum palmarium the main and principall argument whereby the Knight demonstrateth the title of his Booke and hee is so confident of it that if that be to be accounted the safer way wherein different parties agree both in one as the Iesuit laid it downe in the former chapter hee will joyne issue with all Papists in the world in this very point and if in this hee make not good the title of his Booke that wee are therefore in the safer way because they agree in the principall and Positive points of Religion with our Doctrine hee will reconcile himselfe to the Roman Church and creepe upon all foure to his Holinesse for a Pardon At this the Iesuit is so mad that he fometh at the mouth and raveth saying Pag. 512. That to creepe upon all foure is a very fit gate for men so devoid of reason as to make such Discourses and to use such malicious insinuations as if men used to creepe upon all foure to the Pope Parce sepulto Parce pias scelerare manus be not so inhumane and barbarous in tearing the fame of the dead there is no cause at all given of such rage and furie The Knight doth herein no way blaspheme or falsly traduce Dominum deum Papam for those that ordinarily kisse the Popes toe unlesse his Holinesse be the more courteous to hold up his foot the higher must needs be neere creeping on all foure To say nothing of Dandalus King of Creete and Cyprus who was upon all foure and that under the Table before the Popes Holinesse as Iewell in his Apologie and the defence thereof undeniably proveth out of good Authors against Mr. Harding yet the Knight in this place chargeth not the Pope with any such imperious demand of Luciferian pride but onely professeth what penance hee would willingly enjoyne himselfe if hee should abuse the Reader and not make good the Title of his booke by the argument above propounded against which what the Iesuit here particularly Articleth and objecteth I will now consider To the first The words which the Iesuit would make seem so ridiculous are related by the Knight as their owne words not ours as any may perceive by the Preface to them therefore say they and by this that they are written in a lesser Character and is it not senslesse in the Iesuit and most ridiculous to laugh at himselfe and put his owne nonsense upon the Knight who taking the Iesuits words as he found them scorning to nible at syllables interpreted the Iesuits words at the best and taking his meaning joynes issue with him upon the point in this manner In a Church professing Christianity where the Scriptures of the old and new Testament are received and the two Sacraments instituted by Christ administred suppose we there to be two sorts of Professors either publikely allowed as in France or at least tollerated as in other Kingdomes both these entituling themselves to be members of the pure Orthodox Church and neither of them having beene particularly condemned in any generall Councell received through the Christian world the probleme then is whether of these two that party is not in the safer way who holdeth no positive Article of faith to which both parties besides all other Christians give not their assent unto then the other who maintaineth twelve Articles of faith at least wherein they themselves stand single and are forsaken by all Christians not onely of the reformed Churches in England France Germany Denmarke Swethland Norway Poland Transylvania but also in the Eastern and Greek Churches dispersed through the large Dominions of the Turke in Europe Asia and Africa But thus it standeth betweene us and Papists all the positive Articles which we hold necessary to salvation they themselves and all other Christian Churches in the world assent unto whereunto the Church of Rome hath added many other positive Articles in joyning all under paine of damnation to beleeve them in all which additions she standeth alone by her selfe therefore it is safer to adhere to the doctrine and faith of the reformed churches then the Pope his new Trent Creed The Iesuits exceptions against this argument