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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

charge of Gods Church were not Teachers Bernard ad Eug. lib. 2. de Confiderat but Deceivers they were not Feeders but Beguilers they were not Pralates but Pilates And certainly if his whole Prerogative hang upon feeding the flocke his Superioritie will quickly come to nought for most of them feed not many are utterly ignorant and cannot feed others especially the later Popes feed their flocks for their owne ends August in Iohn Tract 123. And saith Saint Austine Whosoever they be that feed the sheepe to the end to make them theirs and not Christs they love themselves and not Christ for desire either of glorie or of rule or of gaine For a Conclusion the Popes humilitie is no other 2 Thes 2. then that which Antichrist professeth Advancing himselfe above all that is worshipped or called God no other then Dioclesian the persecuting Emperour used commanding by Proclamation Alexander ab Alexandro That all should fall downe and kisse his feet And as for his feeding of Christs sheepe Nicholaus Clemang is a Doctor of Paris about 200 years since Clemang de corrupt Ecclesiae statu cap. 5 7. complained that the Pope Not contented with the fruits and profits of the Bishopricke of Rome and Saints Peters Patrimonie though very great and royall laid his greedy hands on other mens flocks replenished with milke and wooll and usurped the right of bestowing Bishopricks and livings Ecclesiasticall throughout all Christendome Cap. 13. he raised his Cardinals as complices of his Pompe from Clergy-men of low estate to the Peeres of Princes and inriched them with the dispensations to have and to hold offices and benefices not two or three or ten Cap. 14. or twenty but a hundred or two hundred yea sometimes foure hundred or five hundred or more and those not small or leane ones but even the best and fattest Nay more instead of feeding the lambes and sheepe of Christ Cap. 19 20. Hee filled the house of God with dumb dogs and evill beasts even from the highest Prelates to the basest hedge-Priests Cap. 3 4 5 9. and all to maintaine the pride and riot of his worldly state which he hath lifted up above Kings and Emperors and yet this man is Servus Servorum If this man therefore must carry himselfe a Servant as you pretend why doth hee take upon him to be Lord Paramount If hee be a servant who shall be his master that shall teach him obedience Your booke of Ceremonies tels us Liber Cerem 3. cap. 2. that The Pope himselfe giveth no manner of reverence to any man alive neither openly by standing up or by bowing downe or by uncovering his head Neither is hee a servant to the Emperour for as soone as he seeth the Pope he worshippeth him with bare head Idem l. 1. Sect. 5. c. 3. touching the ground with his knee Againe when he commeth to the foot of the Popes Throne hee kneeleth downe Last of all when hee commeth to the Popes feet hee kisseth them devoutly in the reverence of our Saviour This is a part o● the Emperors duty and the greatest Grandee upon earth must yield to this humble Servant of Servants This is that Servant of Servants that set the Imperiall crown upon the Emperors head Henry the sixt not with his hand but with his foot and casting it off againe with the same foot said I have power to make Emperors Celestinus 3 us and to unmake them againe at my pleasure Paschalis 2us This is that Servant of Servants that set up the Son of the Emperor Henry the fourth against his Father and dispossest him of his Kingdome Adrian 2us this is that Servant of Servants that did correct the Emperor Frederick for holding the left stirrop of his horse when hee should have held the right Clemens 5us luel pag. 379. This is that Servant of Servants that caused Franciscus Dandalus the Embassador of Venice to come before him tied in iron chains and to wallow under his Table with dogs whilst his Holinesse sate at supper This is that Servant of Servants Innocentius 3us who caused King Iohn to kneele downe at his Legates feet and offer up his crown into his hand Matth Paris pag. 844. This is that Servant of Servants that termed King Henry the third the eldest Son of King Iohn the Popes vassall and England his Iade To conclude by this Servant Rex superbiae the King of Pride Rex superbiae in foribus est Greg. l. 4 Ep. 38. which S. Gregory foretold in his dayes to be nigh at hand is now manifested to the world From the Popes Supremacie you proceed to the worship of Images and then you cry out Pag. 96. Here againe the Knight giveth more ample testimony of his notorious naughtie dealing Well what is this grievous accusation Why when he said the Heretikes had the picture of Christ made as they said by Pilat why I say could not hee have gone on with Irenaeus Thus you Let mee tell you I have omitted nothing materiall of your exceptions nor nothing in the Authors but if I should recite at large all the words of my Authors which either make for us or against you I should have wearied both my selfe and the Reader with impertinencies Let us goe on with Irenaeus they crowne them and propose them with the Images of the Philosophers of the world to wit Pythagoras Plato Aristotle and the rest and use such other observation towards them as the Gentiles doe Then you triumph before the conquest in a vaunting fashion Doth not this answer you Sir Humphrey Doe you not here find a difference betweene their worship and ours betweene Idolatry and Religion c. This is too too grosse for such a subtile Knight as you are To passe by your idle words I must tell you plainly this doth not answer mee For the Carpocratrans I confesse that as they worshipped the Images of Philosophers they were heathenish but as they worshipped the Images of Christ and his Apostles I say in that point of Idolatry they are your Predecessors But say you the Heretikes crowned the Philosophers Images It is true and so was Marcellina reckoned and detested as an Heretike by Irenaeus Epiphanius and Saint Austin for having the Images of Christ and Saint Paul in her Closet and setting Garlands on their heads and burning Incense to them Nay more Shee her selfe Aug. de Heres heres 7. saith Saint Austine was of Carpocrates Sect and worshipped the Images of Jesu Paul Homer and Pythagoras with bowing her selfe Epiph in 80 heres anaceph Idem lib. 1. heres 27. and burning Incense Epiphanius likewise chargeth the whole Sect of Carpocrates with the same fault The Heretikes called Gnostici besides all this have Images painted with colours and some of gold and silver which they say are the Images of Jesu and made in the time of Pontius Pilat when Christ was conversant

other man to be present at a prayer which he understandeth not then for a Parish-Clarke whom alone hee will have here to be understood Who is very much beholding to him for bestowing the name of idiot upon him and truly such a Clarke as the Iesuit here defineth may very well take the idiot in the worst sence to himselfe For he requireth no more in a Clarke then that hee understand the Service so farre P. 265. as to bee able to answer Amen But it seemeth the Iesuit tooke his holy orders per saltum and skipt over the Clarke For if hee had well considered what belongs to the Clarkes office he should find that he hath more in his part then to say only Amen for in all ancient and later Liturgies that I have seene many short sentences or responds are to be said by him as namely Christe eleeson cumspiritn tuo habemus ad Dominum and the like neither can hee say Amen to any prayer in the Apostles sence unlesse hee perfectly understand it for to say Amen is not only to utter the word which a Parret or Popenjay may doe but to joyne in prayer with the Priest and to give his assent to every clause To the ninth The Iesuits answer to Iustinian is lame on both feet For whereas hee taxeth him for taking too much upon him it will appeare to any who peruseth the Code Digests that hee taketh no more upon him then God commendeth to Princes to wit the custodie of both tables he did no more then S. Austine affirmeth appertaineth to Christian Kings to command those things that are just and honest not only in civill affaires but also in matters of religion for what he did hee had many excellent presidents before him in David Salomon Hezekiah and Iosiah Kings of Iudah and Constantine and Theodosius and other Christian Emperours as is declared at large by B. Bilson in his defence of the oath of supremacre and Doctor Crakenthorpe in his most learned Apologie of this Emperour Next what hee saith that the Decree of this religious Emperour may well stand with the present practise of the Roman Church is most false Novel constit 123. For the words of the Emperour are generall commanding all Bishops and Priests to celebrate the sacred oblation of the Lords Supper and prayer used in Baptisme not in secret but with a lowd and cleare voyce that the mindes of the hearers might bee stirred up with more devotion to expresse the prayses of God Now I would faine know to what end all Bishops and Priests are commanded to pronounce their words clearely and distinctly both at the administration of Baptisme and the Lords Supper but that their hearers might undetstand what they say and bee affected with those things they heare which cannot beif the Priest speak to them in an unknown tong For how can the lowd pronouncing of words in a strange language stirre up the devotion of the people to praise God for his benefits which the Emperour here requireth under a great penaltie saying Let the Bishops and Priests know that if they neglect to doe according to our princely command they shall yeeld an account in the dreadfull judgement of the great God for it and wee having information of them will not leave them unpunished To the tenth After the Imperiall Decree the Knight alledgeth a text out of the Canon law not to shew his skill in both lawes as the Iesuit would have it but to demonstrate that the practise of the Roman Church in this point of prayer in an unknowne tongue is against all law both Ecclesiasticall and civill Tit. 3. de Offic. and that the walls of the Romish Babell are battered by her owne canons for though the Decree of Pope Gregorie were made upon a speciall occasion yet it is grounded upon this generall rule that Service and Sacraments must bee said and administred to the people in a language they understand which the Iesuit himselfe confesseth in part saying that it is a matter of necessitie in the administration of some Sacraments to use the vulgar tongue as in Mariage and Penance as for the Councell of Lateran and the Pope in his Decree they speake indefinitely of holy Service and Sacraments and the Logitians rule is that indefinite propositions in materia necessaria are to be taken for universals and by the same reason which the Iesuit alledgeth for Penance and Mariage to be celebrated in a knowne tongue wee may conclude that Baptisme also and the Lords Supper ought to bee so celebrated For in both questions are put to the people to the god fathers in the one and communicants in the other and answers are expected from them To the eleventh The Iesuit is like them taxed by the Apostle who knew not what they spake nor whereof they affirme Our question is not whether divine Service ought alwayes to bee said in the mother tongue for wee our selves doe other wayes in divers Colledges but the point in controversie is whether the service ought alwayes to besaid in a tongue understood by those that are present this all the Authours alledged by the Knight affirme and therefore they make for us and assuredly if for seven or 800 yeares the publike prayers of the Church were offered to God in a language understood by the people as is confessed questionlesse in many places the prayers were turned into vulgar languages For it cannot be imagined that all the people in the Christian world before Pope Vitalians time understood Hebrew Lyra in 1 Cor. 14. in primitiva ecclesia bene dictiones coetera fiebant in linguâ vulgari Gretz def Bel. l. 2. de verb. Dei linguâ auditoribus non ignotâ omnia peragebantur consuetudo tunc ferebat ut omnes psallerent Harding apud Iewel ia 3. art divis 28 Verely in the primitive Church prayers were made in a common tongue knowne to the people Liturg. canonicam precem in primis dominici corporis sanguinis consecrationem ita veteres legebant ut à populo intelligi Amen ucclamari possint Ioban Belit in sum de divin offic in primitiva ecclcsia prohibitum erat ne quis lo quereturling u is nisi esset qui inter pretaretur quid enim prodesset c. Wald. in doct art eccies tit 4. c. 31. fuit ergo ratio talis benediction is in ecclesiâ tempore Apostoli cui respondere solebat non tantùm clerus sed omnis populus Aquin as lect 4. ideò erat insania in primitivâ ecclesiâ quia erant rudes in ritu ecclesiastico Greeke or Latine neither is it a point much materiall whether the Authours alledged by the Knight speake of any Precept of praying in a knowne tongue or not it is sufficient that they confesse that it was the generall practice of the Primitive Church to performe their devotions in the vulgar tongue For certainly what they generally practised in their divine

Conjurers yet this doth not altogether disable his testimony For Eusebius and Constantine the great made good use not only of the prophecies of the Sybbillaes who for ought appeares were heathenish women but also of the Oracles of Apollo dictated by the divell himselfe Seneca would have taught the Iesuit a better lesson by precept non quis dicat sed quid dicat we are not to consider so much who it is that speaketh as what it is that is spoken and Virgil by his practise who often read the Poemes of Ennius whose skill was little in poetrie language obsolete and being questioned for it answered aurum è stercore I gather gold out of muck By the Iesuits rule no Physician or Apothecarie should make use of a pretious stone called Bufonites because it is found in the head of a Toad or of a Turkes or Lyncurie because it issueth out of the body of a spotted beast called Lynx Let Cornelius Agrippa be in his eyes as ugly as the Lynx or Toad yet the sentence or testimonie rather which the Knight taketh from him like the Lyncurie or toadstone it is of price and of good use to wit that the Iewes were so farre from making any thing that they worshipped or worshipping any thing that they made that they abhorred nothing more then images To the fift Philo Iudaeus in this point is Philo-Christianus a friend to our orthodox Christian doctrine concerning the unlawfulnesse of making any image of God Antiguit l. 18 c. 11. Iudaei supplicant ne se a deam necessitatem cogeret nevè sacratam urbem pollueret vetitis imaginibus tum Petronius pugnabitis igitur cum Caesare nec illius opes nec vestram imbecillitatem adbibentes in concilium non pugnabimus niquiunt ●oriemur citiùs quam discedamus à legibus simulque procumbentes nudantes jugulos paratos se aiebant ad excipiendos gladios Aelius Lamp in Alex. Strom l. 5. 6. Moses multis ante seculis aperte legem sanxerit nullam op●rtere sculptilem vel fusilem velfictam vel pict am imaginem simulacr umve facere quoniam inquit nihil in robus genit is potest referre Dei imaginem Lib. de Spectac c. 23 jam ver ò ipsum opus personarum quaero an Deo placeat qui omnem similitudinem vetat fieri quantò magis imaginis suae non amat falsum outhor veritis at is adulterum est apud illum omne quod fingitur Orig. l. 4. cont Celsum Dei in corporei invisibilis nullam effigiem faciunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minut. Fel. in Octav. quod enim simulacrum Deo fingam cum si rectè aestimas sit Dei homo ipsesimulacrum Lactant. divin instit l. 2 c. 8. quare non est dubium quin religio nulla sit ubicunque simulacrum est nam si religio ex divinis rebus est divinum autem nibil est nisi in caelestibus rebus carent ergo religione simulacra juia nihil potestesse c●eleste in eare quae fit ex terra Concil Elib can 36. placuit pictur as in ccclesia esse non debere ne quod colitur aut adoraturin parietibus pingatur Orat. cont Greg. Sabel stultorum vecordium ista sunt verba oculis loco volentium compeehendi id quod incorporale est or setting it up in the Church or Temple For in his booke wherein he treateth of his Embassie to Cajus hee writeth that the Temple from the first beginning to his time never admitted any image being the house of God for the worke saith hee of painters and carvers are the images of materiall gods but to paint the invisible God or to faine any representation of him our Ancestours held a wickednesse Philo is seconded by Iosephus When the Emperour Caligula was desirous to have his owne image set up in the Church of Ierusalem the Iewes saith Iosephus first intreated him that hee would not defile the holy Citie with images forbidden by the law and for their owne particular they resolved rather to die then suffer the law which forbad the setting up of images in Churches to bee abrogated Neither was this the common opinion only of those learned Iewes that none could or ought expresse the majestie of God by pictures but of the Christian Doctors in all succeeding ages for In the second age Adrian the Emperour commanded that Temples should be made in all Cities without images and thereupon it was presently conceived that he intended those Temples for Christians Clemens Alexandrinus teacheth that Moses made a law whereby hee plainly and expresly forbad any image molten carved or painted to be made of God because saith hee there is nothing in the creature that resembleth the image of God Tertullian living much about the same time in his booke De spectaculis affirmeth that God hath forbidden the likenesse of any thing to be made much more the likenesse of his owne image the authour of truth doth not love any thing that is false or counterfeit and all that is feigned or formed by art of him is nothing but counterfeit Origen spea king of the South Church saith the Christians make no image of the incorpor all and invisible God In the third age Minutius Felix when the Gentiles demanded of the ancient Christians why they had no Images returned this answer What image shall I make to God when man himselfe if we rightly judge is Gods image Lactantius concludeth peremptorily there is no doubt that there is no religion whersoever there is an image for seeing religion consisteth of Divine things and nothing divine is to be found but in heavenly things images therefore are voyd of religion because nothing that is heavenly can bee in that thing which is made of earth In the fourth age the Councell of Eliberis decreed that no pictures should bee in Churches lest that which is worshipped and adored should be painted on walls Athanasius condemneth them for fooles and senselesse who liken God to corporall things Euseb evan praef l. 3. quid simile baber corpus humanum menti Dei quis tam amens erit ut dei formam imaginem statuâ viro simili referri perhibeat Eusebius is as hot in the point as Athanasius what similitude hath the body of man with the mind of God who would bee so mad as to imagine the forme and image of God to be resembled by an image and statue like unto man and in his Epistle to Constantia the Empresse who sent to him for an Image of Christ he thus debateth the matter What image doe you require of Christ such an one as may expresse the characters of his divine nature but I thinke you are sufficiently instructed of this that no man hath thus seene the Sonne but the Father Doe you require the image of the forme of a servant which he tooke Epiph. ep ad Iohan. Ierus ep 60. inveni ibi velum pondens in foribus ejusdem ecclesiae tinctum

atque depictum habens imaginem quasi Christi vel sancti alicujus non enim satis memini cujus imago fuerit cum ergo hoc vidissem in ecclesiâ Christi contra authoritatem scripturarū hominis pendere imaginem scidi illud magis dedi consilium custodibus ejusdem loci ut pauperem mortunm eo obvolverent atque efferrent Ierome in Ezek l. 4. c. 16. nos unam habemus vivam unam veneramur imaginem quae est imago invisibilis omnipotentis Dei. Amphiloc citat à pat concil Constantinop An. 754 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. de mor. Eccl. c. 34 novi multos esse sepulchrorū picturarum adoratores c. Ep. 109. ad Ian. in primo praecepto prohibetur coli aliqua in figmentis hominum Deisimilitudo non quia non habet imaginem Deus sed quia nulla imago ejus coli debet nisi illa quae hoc est quod ipse L. de fid symb tale simulacrum Deo nefas est Christiano in templo collocare but you must understand that that was joyned to the glory of his God-head in so much that his Apostles could not behold the glory of his flesh in the mount much more glorious is it now having put off mortalitie who is therefore able with dead and livelesse colours and a shadowed picture to expresse those bright and shining beames of so great glorie Epiphanius as zealous as either for entring into a Church at Anablathra and finding there a vaile hanging at the doore died and painted and having the image as it were of Christ or some Saint seeing this that contrary to the authoritie of Scriptures the image of a man was hung upin the Church of Christ he cut it and the vaile and gave counsell to the Keepers of the place to wrap and burie some poore dead man in it and he intreated the Bishop of Ierusalem to give charge hereafter that such vailes as that was being repugnant to Christian religion should not bee hanged up in the Church of Christ S. Ierome in his Comment upon the sixteenth of Ezekiel teacheth that Christians never acknowledge nor worship any image of the invisible and omnipotent God save one to wit his Sonne In the fift age Amphilochius Bishop of Iconium instructeth us what account the Church made of images in these words Wee have no care to figure by colours the bodily visages of Saints in tables because wee have no need of suchthings But by vertue to imitate their conversation and S. Austine treating of the catholique Church professeth that hee knew many worshippers of graves and pictures and withall addeth the Church censure of them but the Church saith hee condemneth them and seeketh every way to correct them as ungracious children and in his 109. Epistle to Ianuarius C. 11. hee writeth that in the first Commandement any similitude of God devised by man is forbidden to bee worshipped not because God hath not an image but because no image of him ought to bee worshipped but that which is the same thing that hee is as for drawing him after the similitude of a man hee utterly disliketh it saying it is unlawfull for a Christian to erect any such image and place it in the Church for as else-where hee argueth images prevaile more to bow downe the unhappy soule in that they have a mouth eyes eares Psal 113. Conc. 2. plus enim valent simulacra ad curvandam infaelicem animam quòd os babent oculos habent aures habent nares habent manus habent pedes habent quam ad corrigen●am quòd non loquantur non videant c. God li. 8. tit 12. prohibemus basilicam alicujus imagine obscurari Greg. Regis l. 7 ep 109. ad Seren praetereà judico dudum ad nos pervenisse quòd fraternit as vestra quosdam imaginum adoratores aspiciens easdem ecclefiae imagines confregit atque projecit quidem zelum vos ne quid manufactum adorari possit habuisse laudavimus sed frangere easdem imagines non debuisse judicamus idcirco enim pictura in ecclesia adhibetur ut ' hi qui liter as nes●iunt saltem in parietibus videndo legant quae legere in codicibus non valent Vid. Concil Nic. 2. Act. 6. Zonoras hist Tom. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostrills hands and feet then to correct it in that they neither heare nor see nor smell nor handle nor walke In the sixt age The Emperour Iustinian setteth downe a law made by Theodosius and Valentinian which forbiddeth Churches to bee obscured with any images or painted tables In the seventh age When Images began to be set up in the Churches Serenus Bishop of Marsilis brake them downe which fact of his though Gregorie disliked because he thought that images might profitably be retained as lay-mens books yet in this hee commended his zeale that hee would by no meanes suffer them to bee worshipped In the seventh age There was a Councell held at Constantinople Anno 754. whereinlt was decreed by 338. Bishops in this manner Wee doe declare that all images of what nature soever made by the wicked art of the Painter be cast out of Christian Churches whosoever from this day forward shall dare to set up any images of God either in the Church or in a private house if hee be a Bishop let him bee deposed if he be a lay-man let him bee accursed Zonoras saith that in the hearing of all the people they openly forbad the worshipping of Images H. de orthodox fid l. 4. c. 17. orat de imag calling such as adored them idolater And in the yeare 794. Charles the great called a Councell of 300. Bishops of France Italie and Germany in which the second Synod of Nice which decreed the erecting and worshipping of images is refuted and condemned yea and some of the patrones of images as namely Durand and Gregorie the second professedly inveigh against all Images and Pictures made to represent the Deity or Trinitie it is unpossible saith Damascene that God who can neither bee seene by man nor circumscribed should be expressed in any shape or figure nay saith hee it is extreame madnesse and impietie to make a representation of the Godhead Ep. Greg. ad Leo. Imper. de imag in and Gregorie the second giveth this reason to Leo the Emperour why they painted not God the Father Quoniam quis sit non novimus because wee know not who hee is and the nature of God cannot be painted and set forth to mans sight In the eighth age Rhem. cont Hinc Laud. c. 20. Hincmarus Archbishop of Rhemes tells us that not long before his time a generall Synod was called in Germanie by Charles the great and therein by the rule of Scriptures and Fathers the Councell of Nice indeed saith he a wicked Councell touching images which some would have to bee broken in pieces and some to bee worshipped was utterly rejected In this age in the yeare

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