in these our dayes the change of the Law (of single life) may bee thought necessary, that those which cannot attaine to the perfect degree of chastity, may bee permitted to live in the second degree of chaste marriage."

Looke upon our Prayer in a knowne tongue, and Aquinas, that learned Schooleman, tells us, "It is manifest, that hee receiveth more benefit which prayeth and understandeth what he saith; For the mind of him that understandeth not, is without fruit and refection." And Lyra was of the same opinion, and withall gives a further reason: "If the people understand the prayer of the Priest, they are better brought to the knowledge of God, and they answere, Amen, with greater devotion †." And Cardinall Cajetan, who had often performed the publique Service in an unknowne tongue in the Church, yet contrary to his practice professeth;“It is better, by Saint Paul's Doctrine, for the edyfying of the Church, that publike prayers were made in a vulgar tongue, to be understood indifferently by Priests and people, then in Latin‡." And Gabriel Biel was so farre

from

* Constat quod plus lucratur qui orat, et intelligit quid dicit. Nam ille qui intelligit, reficitur et quantum ad intellectum, et quantum ad effectum, sed mens ejus qui non intelligit, est sine fructu refectionis. Aquin.

+ Si populus intelligit orationem Sacerdotis, melius redueitur in Deum, et devotiùs respondet, Amen. Lyr. in 1 Cor. xiv. ↑ Ex Pauli doctrinâ habetur, quod melius est ad Ecclesiæ edificationem, orationes publicas, quæ audiente populo dicuntur,

from approving the vocall prayer in an unknowne tongue, that on the contrary he gives seven speciall reasons, why it should be understood by the people. "First, because it stirreth up the mind to inward devotion. Secondly, it enlighteneth the understanding. Thirdly, it causeth a better remembrance of things spoken in the time of Prayer. Fourthly, it keepeth the thoughts from wandering. Fifthly, it causeth a more full performance of our dutie both in body and soule. Sixtly, there is a better redundance from the soule to the body, by a vehement affection and devotion. Seventhly, it is better for the instruction of our brethren." And which is observable, the Rhemists themselves, in their Annotations upon Saint Paul's Epistle touching prayer in an unknown tongue, make this confession : "When a man prayeth in a strange tongue which himselfe understandeth not, it is not so fruitfull for instruction to him, as if hee knew particularly what he prayed *."

66

Looke upon their Worship of Images, and their owne Erasmus tells us, Tutiùs, It is more safe to remoove Images out of Churches, then to pray to them, that the minde may be altogether free from superstition. For no man can bee free from shew of superstition, that is prostrate before an

cuntur, dici lingua communi clericis et populo, quam dici Latinè. Cajet. Com. in cap. 14. 1. ad Cor. v. 17. Oportet, quòd vocalis oratio innotescat populo, &c. In Can. Miss, lect. 62. * Rhem. Testam, in Annot. 1 Cor. xiv.

Image, and doth looke on it intentionally, and doth speake unto it, and kisse it; nay, although he doth but (only) pray before an Image*.". And saith Cassander, "It were best in these times to invite men to worship the true Image of God, in releeving the pooret." And a little before hee resolves in Biel's words: "Their opinion is more sound, which say, that an Image, neither as it is considered in itselfe, as wood and stone, neither as it is considered in the nature of a signe or representation, is to be adored."

Looke upon their Invocation of Saints.

"Tutiùs

et jucundiùs loquor ad meum Jesum. I speake more safely and more sweetly to my Saviour, then to any of the holy Saints of God:" (saith Austen) And Cassander professeth this of himselfe : "I in my prayers use not to invocate Saints, but I direct my prayers unto God himselfe, and that in the name of Christ: For this I hold most safe."

Lastly, looke upon their doctrine of Merits: Dangerous (saith Bernard) is the habitation of those that trust in their owne merits. Againe he proclaimes our doctrine for the safest way in the sole confidence of Christ's merits: Ubi tuta? what safe rest or securitie can the weake soule finde, but in the wounds of our Saviour? As hee is mighty to save,

* Ut facilius est, ita tutius quoque omnes Imagines è Templis summovere, &c. Erasm. in Catechesi.

+ Cass. Consult. de Imaginibus.

Chem. part 3. Exam. Trid. Concil.

so dwell I there with more safetie*. And Fryer Walden accordeth with the Protestants in the same beleefe : "I repute him," (saith he) "the sounder Divine, and more consonant to the holy Scriptures, who doth simply deny such merit, and (with the qualification of the Apostle) confesseth, that simply no man meriteth the kingdom of heaven, but by the grace of God, or will of the giver, as all the former Saints (untill the late Schoolemen) and the universall Church hath writtent." And for conclusion of this point, Cardinall Bellarmine, who doth labour and sweat by subtilty of wit, to maintaine merits of condignity and congruity, at last confidently resolves; "For feare of vaine glory, and by reason of the uncertainty of our works, Tutissimum, &c. It is the safest way to place all our trust in the only merits and favour of God." And from these severall confessions, I may infer, that the Protestant faith is more certaine, more safe and sure, more comfortable, and every way more profitable, then the Romish doctrine, by the testimony of our Adversaries themselves, For wee protest against free

* In Ps. qui habitat ser. 1. Ubi tuta firmaque infirmis securitas et requies, nisi in vulneribus Salvatoris? tanto illic securior habito, quantò ille potentior est ad salvandum. Bernard, in Cant. Cantic. Serm. 61.

† Reputo igitur saniorem Theologum, fideliore Catholicum, et Scripturis sacris magis concordem, qui tale meritum simpliciter abnegat, &c. Wald. Tom. 3. de Sacramental. tit. 1. c. 7. ↑ Propter incertitudinem propriæ justitiæ, et periculum inanis gloriæ, tutissimum est, &c. Bellar. de Just. lib. 5. c. 7.

will, against the Communion in one kinde, against Prayer in an unknown tongue, against the worship of Images, against the doctrine of Merits; all which are received for principall articles in the Church of Rome, and yet are acknowledged by the Romanists to want that assurance, that comfort, that benefit, that safetie for the soules of the faithfull, which the Reformed Churches teach and professe in a different doctrine at this day,

SECT. XII.

OUR ADVERSARIES CONVICTED BY THE EVIDENT TESTIMONIES OF THE ANCIENT FATHERS, EYTHER RIDICULOUSLY ELUDE THEM, OR PLAINLY REJECT THEM..

It is no wonder that many Romanists are Testes veritatis, Witnesses of God's truth in the bosome of a corrupt Church; but it may seeme strange, that such men should establish the antiquity of our doctrine by their owne confessions, and decline the certainty and safety of their owne. And that it may yet further appeare, that these are not forced, or feyned allegations, wrested to another sense, then their owne men delivered them;