books of Canonicall Scripture the Catholick exposition of many sentences of Scripture the apostles creed the baptisme of infants the observation of the Lords day and some other feastivals as Easter Pentecost c. baptizing and administration of the Supper in holy assemblies the service of the Church in a knowne language the delivering of the Communion to the people in both kindes the superioritie of Bishops over Priest and Deacons in Iurisdiction and power of ordination and triumph above all other reformed churches that they do embrace doctrinall traditions for which in Scripture there is no ground And of this kinde they reckon out some of great importance such as are the baptisme of infants the sanctifying of the Sabbath the Apostles Creede the giving of the cup to the people praying in a known tongue our knowledge of Scripture to be Scripture the names and number of the Canonicall Bookes and their distinction from Apocrypha of this kinde they maintaine large as many as Rome For at the first word theâ— speake to us of six hundreth (c) Montag orig pa. 396. Vbi iubentur in Scripturis infantes baptizori aut in coena Domini sub utraque specie communicantes participare 600. sunt ejusmodi in rebus sacris à deo institutis ecclesiae mandatis usurpaatis ab ecclesia de quibus possumus profiteri nihil tale docet Scriptura Scriptura haec non praedicat among these traditions which we must embrace with an undoubted faith They reackon up the authoritie of the Bishopes above the Priests prostration before the altars worshipping towards the East crosse iâ— Baptisme crossing of our faces at all occasions the standing of a crucifix upon the altar and whaâ— else they please to urge for which they can get no Scripture warrant To this head they referre the verie customes of the Popish church in latter times for which they have no scribe in any writeâ— let be in any Father (d) Montag orig page 276. Nihil est memoriae proditum quod ego quidem sciam hac dei apud vetustiores sive historicos sive patres prohabile tamen est hanc receptam ecclesiae consuetudinem de traditione vetustiore an t scriptis etiam patrum vetustioribâ— nunc deperditis dimanasse Montag apar page 389. Ad me quod attinet quid à sanctis patribus per illa tempora inventum primo usurpatum nulla traditione priore commendatum nullo usu veterum ne quidem vestigiis leviter impressis consignatum per tot aunorum decursum ad nostra usque tempora sine contradictione descenderit non video cur non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vim suam obtineat authoritatem Absit enim ut universalis ecclesia vel in rebus de facto ecclesiasticis ritibus tam diu aberraverit Ibid. page 382. Meminerimus Tertullianum olim statuisse cum applausu de hujusmodi consuetudinibus si legem expostules scriptam nullam invenies sed traditio a praetenditur auctrix consuetudo confirmatrix fides observatrix Et Irenaeus quid autem si neque Apostoli reliquissâ—nt nobis Scripturas nonne oporteret ordinem sequi traditsonis Idem antig page 42. That author sayes no more then is justifiable touching traditions for thus hee sayes The doctrine of the Church is two wayes delivered unto us first by writing then by tradition from hand to hand Both are of alike value of force unto pietie Yea all the injunctions of the Bishopes must be Ecclesiastick traditions whereto the conscience must submit no lesse then to the precepts of God (e) White in his examination of the dialogue presseth not only this testimonie of Austine Etiamsi Scripturae authoritas non subesset totius tamen orbis in hanc partem consensus instar precepti contineat nam alia multa quae per traditionem in Ecclesiis observantur authoritatem sibi scriptae legis usurpaverunt but also that of Eusebius Quicquid in sanctis Episcoporum consiliis decernitur id universum divinae voluntati debet attribui And this of Bernards Sive Deus sive homo vicarius Dei mandatum quodcunque tradiderit pari profecto obsequendum est cura pari reverentia suscipiendum ubi tamen Deo contraria non praecepit homo In the meane time Scripture must bee stiled the booke of hereticks (f) Montag orig page 353. Eusebius de Severianis hereticis loquens ait Hilege Prophetis Euangâ—liis utantur socrarum Scripturarum sensus sententias ut nostri salent purtani novatores pro suo arbitratu interpretantur Chounaei Colect page 31. Sensum Scripturarum ex patribus ecclesiae deductum traditum conseruatum in ecclesia approbatum quidni pro tali traditione agnoscamus in cujus veritate acquiescendum à qua minimè discendendum sit Montag orig page 318. Neque enim insanire solent sine Scripturis haeretici mirificè easdem ad suos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solent applicare defendendos persuadendosque a Lesbian rule (g) Montag apar page 382. Non ut nostri novatores deâ—dirant quibus quicquid est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideo refigendum est â— vel ut amant loqui reformandum ad Dei verbum hoc est ad Lesbiam plane regulam â—ipsorum cerebrositatem amussitandum In no controversies no not in Sermons any use may bee made of it except so farre as we can backe our deductions from Scripture by consent of the ancient Fathers or present church (h) Pocklingtoun altare page 129. The godlie and learned Fathers of our church give strict charge to private preachers that they preach nothing in their preachings which they would have the people religiously to believe and observe but that which is agreeable to the doctrine of the old and new Testament and that which the catholick fathers and ancient bishops have formerly taught and collected from thence White upon the Sabboth page 12. The holy Scripture is the fountaine and living spring containing in all sufficiencie and aboundance whatsoever is necessarie to make Gods people wise unto salvation The consentient and unanimous testimonie of the true Church of Christ in the primative ages thereof is the canalis or a conduit pipe to derive and convoy to succeding generations the celestiall water contained in the holy Scripture Ibid. From Meisnerus hee sayeth Iniuriam nobis facit Beeanus scribendo nos docere solam Scripturam esse normam iudicem contraversiarum fidei imò spiritum sanctum seu judicem supremum praesupponimus ecclesiam ceu iudicem inferiorem libenter admittimus ideoque soli Scripturae officium iudicandi absque omni distinctione non assignamus Idem page 14. The ecclesiasticall storie reporterh of Nazianzen and Basille that in their studying the holy Scriptures they collected the sense of them not from their owne judgement or presumption but from the testimonie and authoritie of the
Burtoun he was rewarded with the losse of his eares and perpetuall prison The booke which he inveighed against let bee to bee recalled is openly excused in print at his Graces direction as containing no evill but only innocent retorications (n) Heylens answer page 123. As for the book in tituled the Femal glory you finde not in it that I see by your collections any thing positively or dogmatickly delivered contrarie unto any point of doctrine estabished and received in the Church of England Some swelling language there is into it and some Apostrophees I perceive by you to the virgin Mary which if you take for invocations you mistake his meaning no invocation hitherto in point of doctrine Yea M. Dow with his Graces licence pronounceth that book to bee free of all poperie and that upon this reason because the author professeth his tracing the steps of Doctor Montagow whom all England must know to be above all suspition of poperie (o) M. Dow page 54. In all these panegyrick straines of Rhetorick for such for the most part they seem rather than positive assertions Stafford hath not deviat so much to the one extreame as M. Burtouns marginall hath to the other in scoffing and calling her the new great goddesse Diana And if it bee true that he hath not digressed in any particular from D. Montagu the B of Chichester as M. Burtoun makes him affirme I dare boldly say M. Burtoun will never be able too finde the least point of Poperie in it For it is well know that Bishop hath approved him self such a champion against Rome that they who have tryed his strength durst never yet come to a second encounter CHAP. V. The Canterburians avovv their embracing of the popish heresies and grossest errours THE nature of heresie is so subtilized by our faction that so farre as in hew lyes it is now quite evanished in the aire and no mo heresies are to be found on the earth With the Socinian Remonstrants they exeeme all tenets controverted this day among any Christians from being the Subject of heresie For they tell us that the belief of the doctrines uncontraverted by all is sufficent for salvation (a) Pottar cites from Causabon these words Put by controversies these things wherein al sects universally doe agree are sufficient for salvation And howsoever some of them will be content to count the Sociniam Arianisme and Macedoniansme to bee true heresies yet as wee shew before all of them do cleare the Popish errours of this imputation Alwayes not to strive for words our assertion is that the grossest of the Roman errours which in the common stile of Protestants wont to go for heresies are maintained by the Canterburians for catholicke trueth For to cleare this cast over the books of Bellarmine and see if his grossest tenets be not by them embraced In his first tome his errours about the Scriptures imperfection and doctrinall traditions seemes to be most weightie In his second beside these alreadie named his defence of the monastick vowes of Limbus Patrum and Purgatorie are verie palpable In the third his ascribing too little too the Sacramenst of the Old Testament and too much too the Sacraments of the New his making all infants in baptisme too be regenerat and all non-baptized too bee damned his corporall presence of Christs bodie on the altar his sacrifice of the Masse auricular confessiō extreame unction are very grosse corruptions In the last tome his errours about faith justification merit free-will are among the chiefe In all those consider how farre our partie is long agoe declined to the left hand Begin with Scripture and traditions The reformed churches in the harmonie of their confessions lay all down one common ground They joine with Rome in setting up traditions in prejudice of Scripture for their mutuall consent the Scriptures absolute perfection wiehout the help of any doctrinall tradition Hold me once this piller the whole edifice of the reformation must fall To batter downe this fort the Papists plant two engines One that there is diverse Apostolicke and ancient traditions both rituall and dogmaticall which beside Scripture with a divine faith must be firmely beleeved An other that Scripture must not be taken in any sense by us but that wherein the ancient fathers of the church have understood it or the present church do take it In both these very dangerous corruptions our partie joynes with Rome They glorie (b) Heylens antid Lincoln page 8◠sect 2. Things that have beene generally in the Church of Christ are generally conceaved to have been derived-from Apostolical tradion without any speciall mandat left in Scripture for the doing of them Praying directlie towards the East is conceaved to bee of that condition why may wee not conclude the like of setting up the altar along the wall Many things come into our minde by a successionall tradition for which wee can not finde an expresse command wich yet we ought to entertaine ex vi Catholicae consuetudinis of which traditions there are many which still retaine their force among us in England This Church the Lord bee thanked for it hath stood more firme for apostolical traditions than any other whatsoever of the reformation Samuel Hoards sermon page 15. Wee yeeld that there are apostolical traditions rituall and dogmaticall which are no where mentioned or enjoined in the Scriptures but delivered by the word of mouth by the apostles to their followers for some of which these are reputed the number of Canonciall books The Apostles creed the baptisme of infants the fast of Lent the Lords day the great feastivals of Easter and Whitson day beside these we confesse there are and have bene many ancient Ecclesiastick traditions from which as foundations grew those noted practices of not fasting on the Sunday of adoring towards the East prostration before the altar of signing the baptized with the crosse of exorcifing the partie baptised and putting a white garment upon them of receiving the Eucharist fasting of mixing water with the wine of sending it to such as were absent of eating the consecrat bread in the Church or carrying it home of crossing themselve◠when they went out or when they went in when they went to bed or whe◠theyr ose when they sat down to meat when they lighted Candles or had any businesse of moment to doe that ceremonies and rites of this nature are unde◠the power of the Church to ordaine we generally grant to our adversaries White on the Sabboth page 97. The reformed Churches reject not all traditions but such as are spurious superstitious and no consonant to the holy Scripture but genuine traditious agreeablee to the rule of faith derived from the apostolicall times by a successive current and which have the uniforme testimonie of poins of antiquitie are received and honourd by us Now such are these which follow the historicall tradition concering the number integritie dignitie and perfection of the
them value our preaching at the lesser rate They cry downe so far as they can all preaching the affection of Protestans to preaching maketh the Masse to them the lesse lovely Our faction to make rowme for the Masse so far as they dare so fast as they can are crying downe preaching They tell us first that much of the preaching which now is at London and over England is not the Word of God but of the Divell (a) Cant Starchamber speach pag. 47. But in the pulpit it is at most Hoc est verbum meum God hold it there at his word for as too many men use the matter it is Hoc est verbum diaboli this is the word of the divel in many places witnesse sedition and the like to it because indeed the best and most zealous preachers in their sermons do oft taxe Arminianisme and Poperie and the wayes whereby his Grace is in use to advanee both This to him and his followers is doctrinall Puritanisme much worse than disciplinary yea it is sedition taught by the Divell 2. They tell us that the most of preachers though voyd of the former fault are so ignorant idle impertinent clamorous fellowes that their silence were much more to be wisht than their speach (b) And posthuma pag. 32. Ex quo nuper hic apud nos vapularunt canes muti exclusi sunt clamatores isti odiosi ac molesti ex quo pessimus iste mos invaluit ex quo pruriginoso cuipue odious patefactus hic quicquid libet effutiendi Ecclesia in tonstrinam versa est non plus ibi ineptiâ—rum quam hic Theologia in battologiam banes non latrantes mutari in catulos oblatrantes haud ferè scias quid optandum sit illud ne si lentium an hilatratus absoni illud ne jâ—junium an haec nausea Because indeed grave and gratious Ministers are not either able or willing to stuffe their sermons with secular learning and imploy extraordinar paines for to gather together a Masse of tinkling words as Andrewes was and his admirers are wont to do for to spoile preaching of that life spirit and power which ought to shine into it 3. That the preaching which them selves approve praises is but sermonizing in pulpits no necessar part of the Ministeriall charge but a practice to be used of some few of singular learning eloquence and that only at rare and extraordinar times as the Bishop or the Star-chamber-court shall be pleased to give licence (c) Shelfoord pag. 91. Beside these ten kinds of preaching which are able to stop the mouth of all itching eared professors there is yet another kinde of preaching not fit for every Minister but for extraordinarie and excellent men called by God and the Church to reforme errors and abuses to promulge to the world new Lawes and Canons And as this kinde is to be performed by extraordinarie men so it is not alwayes so needfull but when necessitie required for when things are setled there needs no more setling but only preserving Wee ought not to have many Moseses or many Euangelists nor many Apostles Were people now to bee called and converted to the Gospel then not only this kinde of preaching but miracles also were needfull when much needlesse and some unsound teaching by tract of time had sued into the ark of Christs Church by the Prelats and Priests therof Then in the 19. year of King Henrie the eight began licences to be granted by the Court of Starchamber to preach against the corruptions of the time but now the corruptions are removed the ancient and true doctrine of the primitive Church by setled articles is restored Therefore this extraordinarie kinde is not now so necessarie except it bee upon some notorious crimes breaking foorth among people 4. That the only ordinar profitable and necessar preaching which God hath appointed and the Church laid upon the back of Pastours as their charge for which their tithes and stipends is due to them is nothing but the distinct and cleare reading of the Service Booke (d) Shelf p. 35. The principall part of the Ministers office is the true understanding distinct reading deceÌ„t Ministrie of the Church service contained in the book of CommoÌ„ Prayer This is the pith of godlinesse the heart of religion the spina or vertebrae the backbone of all holy faculties of the ChristiaÌ„ body Ib. p. 39. VVere these read as the Canons directs aptly that is by just distinctions and by a sensible Reâ—der observing all the rules of reading with pronunciation fit for the matter and with due attention of the hearer there would bee much profite and edifying Ibid. pag 76. Gods Minister is thy Preacher â—nd the divine service of the church Book is his sermon In this service this sermon is contained whatsoever is necessar for salvation Ibid p. 78. The very reading is preaching yea a lively and effectuall kinde of preaching As for sermonizing in pulpits when so it is permitted it ought to be very short and after the popish form without any prayer at all either before or after That the custome of English preachers who before Sermon pray for the help of the Spirit of God to themselves and their hearers or after Sermon crave grace to practice what hath beene spoken is all but idle yea intollerable novations to be abolished (e) Heylans answere pag. 165. VVhereas formerly you used to mangle and cut short the service that you might bring the whole worship of God to your extemporarie prayers and sermons now you are brought againe to the ancient usage of reading the whole prayers without any diminishing in regard of preaching As for your other cavils about the using of no prayer at all after Sermon the innovation here is on your part who have offended all this while not only against the Canon but act of Parliament by bringing in new formes of your owne divising As for the forbidding of any prayer before the Sermon if any such be it is but agreeable unto the Canon which hath determined so of it long ago The Preachers in King Edwards dayes used no forme of prayers but that exhorting which is now required in the Canon Neither this onely but that the most able Pastours are not to be suffered so much as in their private studies to recommend their Souls to God in their owne words but in their very private prayers are to be tyed precisely to the words of the Service Booke (f) Couzins devotions in the preface Let no prayers bee used but these which are allowed by the Church what prayers so ever any man had framed for himselfe let him first acquaint these that are wise and learned with them before hee presume to use them and that men may not think those rules are to be applyed to publick prayers only and not to private let them weigh those words in the councell of Carthage Quascunque sibi preces c VVhen wee
new pieces never heard of which in the thirtie one yeare are set out by M. Aylward under the name of the English Martyrs as also that writ of Overall which Montagu puts out with his own amplifications in the thirtie six year These and the like pieces must in reasoÌ„ be rather fathered on those who put them foorth then upon their pretended authors who readily did never know such posthume children or else did take them for such unhappie bastards as they were resolved for reasons known to them selves to keepe them in obscurity and never in publick to avow them as their owne In this Canon there are two parts most principall which the papists call the Heart and Head thereof (Å¿) Innocent lib. 4. cap. 1. Ecce nunc ad summam Sacramenti verticem accedentes ad ipsum cor divini sacrificii penetramus The prayers of consecration and of oblation this head the English strikes off this heart they pull out of their book that the wicked serpent should not have any life among them But our men are so tender and compassionat towards that poor Beast that they will againe put in that Heart and set on that Head The consecration and oblation they will bee loath to want Consider then these mens changing of the English book towards both those the two incomparably worst parts of the whole Masse First the English scrapes out all mention of any consecration for however we delight not to strive with the papists any where about words yet in this place while they declare expressely that by consecration of the elements they do understand not the sanctification of the elements by the word and prayer but a secret whispering of certaine words upon the elements for their very Transubstantiation (t) Durand lib. 6. Dicimus illud non conserari sed sanctificari differt autem inter haec nam consecrare est consecratine transubstaÌ„tiare sancti ficare est sanctum reverendumesficere ut patet in aqua benedicta Consecration in this place being so taken by the papists the English rejects it and will have nothing to do therewith but our men being more wise and understanding their owne ends put up in their rubrick in capitall letters formally and expressely their prayer of consecration 2. The Papists to the end that their consecratorie words may bee whispered upon the elements for their change and no wayes heard of the people who perchance if they heard and understood them might learne them by heart and in their idlenesse might pronunce them over their meales and so which once they say was done transubstantiat their ordinarie food into Christs bodie For the eshewing of these inconveniences they ordaine the consecration to bee made in the outmost corner of the church so far from the ears of the people as may be and for the greater securitie they ordaine their priests in the time of consecration both to speake low and to turne their backs upon the people For to remeed their wicked follies the English expressely ordained their communion Table to stand in the body of the church where the Minister in the mids of the people might read out openly all the words of the Institution But our men to returne to the old fashion command the table to beset at the East end of the Chancell that in the time of the consecration the priest may stand so far removed from the people as the furthest wall of the church can permit and as this distance were not enough to keep these holy words of consecration from the profaine eares of Laicks our booke hath a second Rubrick injoining expressely the priest in the time of consecration to turne his back on the people to come from the North end of table and to stand at such a place where hee may use both his hands with more decencie and ease which is not possible but on the Westside alone for on the South side the commoditie is just alike as in the North. On the East none can stand for the Table is joined hard to the Wall and whosoever stands at the West side of the Altar his back is directly to the people that are behinde him They say for this practise many things first That in the good holy Liturgie of Edward the sixth the priest was ordained to stand with his back to the people (u) Heylens antid pag. 45. and 46. The Church of Rome injoyneth the priest to stand in medio altaris with his face to the East and backe to the people But the Church of England at the north side of the Table albeit in King Edwards Lyturgie the priest was appointed to stand at the mids of the altar Againe that alwayes in the ancient church the priests stood in the uppermost end of the church divided from the people behinde them with railes and vailes and other distinctions (x) Supra saepe 3. That Scripture is the ground of this practise for so it was in the Jewish church the priest when wee went into the Sanctuarie to pray and offer incense for the people they stood without and never did heare what he spake nor saw what he did (y) Pâ—kling alt pag. 99. The people might see the priest going into the Sanctuarie they might heare the noise of his bels himself his gesture his actions they saw not yet all this was done in medio Ecclesiae but not among the people in the outward or inward Court whereunto only the people were permitted to come If from this practice wee would infer with Bellarmine that the Priest in the consecration might speake in latine or in a language unknowne to the people since God to whom he speaks understands all languages the elements upon which the consecratorie words are murmured (z) Scottish service the words of consecration may bee repeated againe over more either bread or wine understands none and the people for whom alone the vulgar language is used is put back from the hearing of the consecration we know not what in reason they could answer But this we know that the maine ground whereupon wee presse the use of the vulgar language not onely in the consecration as they call it but in the whole service of God I meane the warrant of Scripture they openly deny and for it gives us no ground but the old tradition of the church ( ) VVhite on the Sabbath pag. 97. Such traditions are those that follow the Service of the Chruch in a known language 3. When our priest is set under the East wall within his raile his back upon the people he is directed to use both his armes with decencie and ease what use heere can be made of the priests armes except it be for making of large crosses as the masse rubricks at this place doth direct We do not understand only we have heard before that they avow the lawfulnesse of crossing no lesse in the supper then in baptisme 4. The prayer which stands heer in
was consonant with the articles of England must be throwne backe from Bertius on the Kings face and that in as disgracefull a way as it was first given Montagew and Whitâ— with his Graces permission did give that venerable Prince long agoe the lye at home in English affirming the perfect agreeance of the Arminian Apostasie with the doctrine of England But this affront contents not his Grace except this barbarous medecine under the shelter of his Archiepiscopall name be lie his Majestie over-sea and over the whole world where the Latine is understood Beside this shamefull inconvenience another dangerous evill will necessarily follow from this Apologie to wit That the Arminian Doctrine may not onely be tolerated in England which yet if King Iames may be trusted cannot faile to draw downe upon England a curse from God shame from abroad horrible shisme at home but also since their grossest articles are declared in print and in Latine under the shaddow of Canterburies name to be fully consonant to the very litterall sense of the Articles of England all the members of that Church may be compelled presently without more delay to embrace those doctrines and that any man is permitted in England to beleeve in peace the Antiarminian Articles wherein Queene Elizabeth and King Iames did live and dye it is of meere favour and the Princes mercie who readily by the Archbishops intercession is diverted from pressing the profession of those articles according to the first and most litterall sense which now is clearely avowed to bee after Arminius yea Molina his minde CHAP. III. The Canterburians professed affection towards the Pope Poperie in grosse The faction once suspected of Lutherianisme IT was the opinion of many among us for a long time that the innovating faction did minde no more then Arminianism But at once those who touched their pulse neerer did finde a more high humour working in their veynes With Arminius errours they began incontinent to publish other Tenets which to all meere Arminians were ridiculous follies The Elements of the Lords Supper began by them to be magnified above the common phrase of Protestant Divines a corporall presence of Christs humanity in and about the Elements to be glanced at a kinde of omnipresence of Christs flesh to be preached a number of adorations before those Elements and all that was neere them both the Altar Bason Challice and Chancell to be urged many new Ceremonies which for many yeares had beene out of use to bee taken in a great bitternesse of spirit against all who ran not after these new guyses to appeare This made us thinke they intended to steppe over from Arminius to Luther In this conception wee were somewhat confirmed considering their earnest recommendation to the reading of young Students the late Lutheran Divines such as Hutter Meisner Gerard with their crying downe both in private and publick of Calvine BeZa Martyr Bucer and the rest of the famous writers both ancient and late of the French Belgick Churches Their giving it out also that their martyred Reformers Crammer Ridley Latimer were of Luthers Schoole from him had learned those things wherin the English church did differ froÌ„ the other reformed of Calvins framing But most of al by my lord of Canterburies great diligence under hand to promove and reward that late negotiation of M. Duries with the Churches over Seâ— for the extenuating of the Lutheran errours and procuring with their Churches not onely a Syncretisme which all good men did ever pant for but also a full peace in tearmes so generall so ambiguous so flidderie that were very suspitious to many otherwise very peaceable mindes But at last Popery was found their mark Those considerations moved us to thinke that the factious motion might possibly end at Lutheranisme without any further progresse But it was not long while every common eye did observe their bowle to roll much beyond that marke They published incontinent a number of the Romish errours which to the very Lutherans were ever esteemed deadly poyson the Popish Faith the Tridentine justification merit of workes workes of Supererogation doctrinall traditions Limbus Patrum the Sacrifice of the Masse adoration of images monastick vowes Abbeyes and Nunries the Authoritie of the Pope a reunion with Rome as shee stands Finding it so we were driven to this conclusion that as ordinarily the Spirit of defection doth not permit any Apostates to rest in any middle tearme but carrieth them along to the extreames of some palpable madnesse to some strong delusion for the recompence of the first degrees of their fall from the love of the Trueth so also our Faction was carried quite beyond the bounds both of Arminiuâ— and Luther yea of their owne so much once beloved Cassander and Spalato and all the lists of that which they were wont to call moderation to drinke of the vilest abominations and the lowest dregs of the golden Cup of that Romish Whoore For now my Lord Canterburie and his followers are not ashamed to proclaime in print their affection to Poperie both in grosse and retaile Let no man in this cast up to me any slander till he have heard and considered the probation of my allegations Poperie is a body of parts if not innumerable To make way for their designes they cry downe the Popes Antichristianisme yet exceeding many There is scarce any member great or small in this monster whereto the faction hath not kythed too passionate a love But for shortnesse I will shew first their affection to the whole Masse of popish errours their respect to the Church of Rome and to the Pope the Head thereof than in particular to the most principâ—ll and abominable parts of that Chaos As for the whole of that confused lump that they may winne the more easily to the embracement of it they cast downe in the entry the chiefe wall they remove the maine impediment whereby Protestants were ever kept therefrom What ever wee speake of some very few private men yet all Protestant Churches without exception made ever the Popes Antichristianisme their chiefe bulwark to keepe all their people from looking back towards that Babilonish Whoore. No Church did make greater state of that fort then the English no man in that church more thâ—n King Charles blessed Father Hee was not content himselfe to beleeve and avow the Pope that great Antichrist but also with arguments invincible drawn mainely from some passages of the Revelation cleared now as light by the Commentary of the Popes practises to demonstrate to all Neighbour Princes and States of Christendome in a monitorie Treatise this his beliefe for that expresse end that from this truth clearly proved they might not onely see the necessitie he had to keep himselfe and his Subjects for evermore from returning to Rome but they also by this one argument might be forced to cast â—ff the yoake of the Pope when they saw him cloathed with the garments of Antichrist
autâ—m dicit author ille tuus dans gloriam Deo 8 That the temporall principalities which the Pope enjoyeth this day in Italie or elswhere are but his just possessions which none ought to invy him (p) Montag antid pag. 95. Habeat ille suas sibi opes facultates fundos habeat latifundia principatum dominium per Ecclesia terras Petri possessiones obtineat dummode contentus vetuctiorum principum liberalitate alienam non invadat possessionem 9. That the restitution of the Popes ancient authority in England and yeelding unto him all the power that this day he hath in Spaine or France would be many wayes advantageous and in nothing prejudiciall to the King (q) Cant. relat pag. 202 Hee that is not blinde may see if hee wil of what little value the popes power in France and Spaine is this day further then to serve the turns of their Kings therewith which they doe to their great advantage 10 The old constitution of the Emperour whereby all the westerne clergie is so farre subjected to the Bishop of Rome that without him they are disabled to make any Ecclesiasticall law and obliged to receave for lawes what he doth enjoyne was very reasonable Yea if the King would be pleased to command all the church men in his dominions to be that far subject to the Pope they would be unreasonable to refuse present obedience (r) Montag antid pag. 156. Quod è codice allegatur Theodosiano decernimus ne quid tam Episcopis Gallicanis quaÌ„ aliarum provinciarum contra consuetudinem veterem liceat sine viri venerabilis Papae urbis alternae authoritate tentare sed illis omnibusque legis loco sit quicquid sanxit sanxeritve sedis apostolicae authoritas Quicquid hic pontifici sayeth Montagow arrogatur id totum edicto debetur Theodosiano vel vetustae consuetudini quicquid autem per rescriptum tribuitur imperatoris ad occidentales credo solos pertinebat nec omnes quibus juxta veterem consuetudinem Pontifex praesidebat ut Patriarcha Decernat imperator de Gâ—rmanis episcopis Rex Angliâ— de Britannis suis Francorum de Gallicanis quod olim Theodosius decrevit dicto erunt omnes obedientes Onely by all meanes my Lord of Canterburies prerogative behoved to bee secured his ancient right to the patriarchat of the whole Isle of Britaine behoved to be made cleare that to his rod the whole clergie of the Isle might submit their shoulders as to their spirituall head and Monarch from whom to Rome there could bee no appeale (Å¿) Cant. relat pag. 171. It is plaine that in these ancient times in the Church government Britaine was neever subject to the Sea of Rome for it was one of the six diocies of the West Empire and had a pâ—â—mat of its own Nay Iohn Capgraw and William Mabinnesburrie tell us that Pope Vrbâ—n the second in the Councel at Bari in Apuleia accounâ—ed my worthie predecessor S. Anselme as his owne Compeer and said Hee was as the patriarch and apostolick of the other world quasi comparem veluti Apostolicum alterius orbis Patriarcham Now the Britains having a primate of their own which is greater then a Metropolitan yea a patriarch if yee wil he could not be appealed from to Rome in any cause which concerned onely the churches of the Kings dominions for in causes more universall of the whole catholicke Church willingly they are contented that the Patriarch of Britaine and all others should submit to their grand Apostolicke father of Rome (t) Montag Antid pag. 57. Rectè cautum erat olim per canones vetustae Ecclesiae ut Romanus ille primus Episcoporum cui tot per occidentem suffraganei adherebant suam sententiam rogatus adhiberet ubi fidei Ecclesiae universalis vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in rebus ad politiam spectantibus agitabatur supra Everie one of these pontificall positions since the midst of Henrie rhe eights raigne would have beene counted in England great paradoxes yet now all of them are avowed by Canterbuerie himself in that verie booke which the last yeare at the Kings direction hee set forth for to satisfie the world anent their suspition of his Poperie or else by D. Montagu in his books yet unrepealed and cleanged of all suspition of Poperie by M. Dow under the seal of his Graces licencing servant This much for the Pope About the Cardinalls they tell us that their office is an high and eminent dignitie in the Church of God Their minde to the Cardinalat for the which their persons are to be handled with great reverence and honour (w) Montag ap pag. 56 Penitere non potuit Baronium eruditissimuÌ„ laboriosissimum virum industriae suae ac deligentiae Cardinalitiame niminde merito quidem suo adeptus suscepit dignitateÌ„ ibid. pag. 75. Virum illustri adeo nominis celebritate eminentissima dignitate coÌ„stitutum honestum probum preterea in vita privata rigidem severum ac tantum non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nusquam nisi honorificentissime compellavi that their office is a reward due to high graces and vertues that some of them though the greatest enemies that ever the reformed Churches have felt such as Baronius that spent all his time in opposing the trueth and advancing Antichristianisme and Barromaeus (x) Pokling Alt. pag. 34. The Linchonshire Minister it his jearing veine flouteth Cardinal Baromaeus whereas if he list to read his life he may not be ignorant that the Cardinall was a man of exemplarie holinesse and spent the greatest part of his life in fasting prayer almes-deeds preaching exhoration and doctrine and did detest both impietie and vanitie both in word and deed Me thinkes his conscience should checke him for his scornfull usage of a man who had the report of so vertuous and pious a Bishop a bloudy persecutor of our religion and one of the fathers of Trent that even such men are so full of grace and pietie that it is a great fault in any protestant to break so much as a jest on their red hattes Where the head and shoulders are so much affected it is hard to restraine charitie from the rest of the bodie These good men vent their passion no lesse towards the bodie of the present Church of Rome then towards the Pope and the Cardinalls Foâ— first his grace avowes over and over againe that the Papists and wee are of one and the same religion They affect much to be joyned with the Church of Rome as shee stands that to speak otherwayes as the Liturgie of England did all King Iames dayes were a matter of very dangerous consequent and therefore he confesseth his helping that part of the liturgie which puts a note of infamie upon the popish religion least that note should fall upon our owne religion which with the popish is but all one (y) Cant. relat p 36 The Church of Rome
Protestants set not up a differeÌ„t ReligioÌ„ for the christian Religion is the same to both but they differ in the same Religion and the difference is in certain grosse corruptions to the very endangering of salvation which each side saith the other is guiltie of Star-chamber speach pag. 36. My second reason is That the learned make but three Religions to have beene of old in the world Paganisme Iudaisme and Christianitie and now they have added a fourth which is Turcisme Now if this ground of theirs be true as it is generally neceived perhaps it will be of dangerous consequence sadly to avow that the popish religion is rebellion though this clause passed in the â—iturgie through inadvertrance in King Iames time this reason well weighed is taken from the very foundation of Religion it selfe ibid. pag. 34. His Majesty expresly commanded mee to make the alteration and to see it printed 2 They will have us to understand though wee the papists differ in some things yet that this very day their is no schisme betwixt papists and Protestants that protestants keep union and communion with the Church of Rome in all things required for the essence of a true Church necessarie for salvation that though they communicate not with some of her doctrines and practices yet this marres not the true union and communion of the two Churches both in faith and charitie That these who passe harder censures upon Rome are but zelots in whom too much zeale hath burnt up all wisedome and charitie (z) Pottar p. 3. 66. Wee darre not communicat with Rome either in her publicke Liturgie which is manifestly polluted with grosse superstition or in these corrupt and ungrounded opinions which she hath added to the faith These make up the poperie but not the Church of Rome In them our communion is dissolved but wee have still a true and reall union with that and all other members of the Church universall in faith and charitie ibid. pag. 74. To depart from the Church of Rome in some doctrines and practices wee had just necessarie cause though the Church of Rome wanted nothing necessarie to salvation There is great difference betwixt shisme from them and reformation of our selfe It is one thing to leave communion with the Church of Rome and another to leave communicating with her erros whosoever professeth himselfe to forsake the communion of any one member of Christs bodie must confesse himself consequently to forsake the whole And therefore wee forsake not Romes communion more nor the body of Christ whereof wee acknowledge the Church of Rome to bee a member though corrupted If any Zelots hath proceeded among us to heavier censures their zeal may bee excused but their charitie and wisedome can not hee iustified Cant. relat p. 192. The Protestants have not left the Church of Rome in her essence but in her errors not in things which constitute a Church but only in such abuses and corruptions which worke toward the dessolution of a Church 3 Thar the points wherein the two Churches doe differ are such as prejudge not the Salvation of either partie that they are not foundamentall and albeit they were so yet the truths that the papists doe maintaine are of force to hinder all the evil that can coÌ„me from their errours (†) Cant. relate pag. 249. The foundation is and remaineth whole in the mids of their superstitions Heylens answere pag. 124. Suppose a great Prelat in the high Commission Court had said openly That wee and the Church of Rome differed not in fundamentalibus yet how commeth this to be an innovation in the doctrine of England For that church telleth us in the 19. article That Rome doth erre in matters of Faith but it hath not told us that she doth erre in fundamentalibus Halls old religion after the beginning It is the charitable profession of zealous Luther that under the poperie there is much Christian good yea all that under the papacie there is true Christianity yea the kernell of Christianitie Neither doe wee censure that Church for what it hath not but for what it hath Fundamentall truth is like the Maronian wine which if it bee mixed with twentie times so much water holds his strength Rome as it is Babylon wee must come out of it but as it is an outward visible Church wee neither did nor would Butterfields Maskell Poperie is poyson but fundâ—mentall truch is an antidot A little quantitie of antidot that is soveraigne will destroy much poyson Pottar pag. 62. The most necessarie and fundamentall truths which constitute a Church are on both sides unquestioned ibid. By fundamentall points of Faith wee understand these prime and capitall doctrines of Religion which make up the holy Catholick Faith which essentially constitutes a true Church and a true Christian The Apostles Creed taken in a Catholicke sense that is as it was further opened in some parts by occasion of emergent heresies in the other catholicke creed of Nice Constantinople Ephesus Chalcedon and Athanasius is said generally by the Scholemen Fathers to comprehend a perfect catalogue of fundamentall truths to imply a full rejection of fundamentall heresies ibid. pag. 109. It semeed to some men of great learning and judgement such as Hooker and Morton that all who professe to love the Lord Iesus are brethren and may be saved though with erros even fundamentall truths to imply a full rejection of fundamentall heresies ibid. p. 109 It seemed to some men of great learning and judgement such as Hooker and Morton that all who professe to love the Lord Iesus are brethren and may be saved though with errors even fundamentall Heretickes doe imbrace the principles of Christianitie and erre only by misconstruction Whereupon their opinions albeit repugnant indeed to Faith yet are held other wise by them and maintained as consonant to the Faith 4 That the popish errours let bee to bee fundamentall are of so small importance as they doe not prejudge either faith hope or charitie let be salvation (a) Cant relat pag. 361 Holcat Non omnis error in his quae fidei sunt est aut infidelitas aut haeresis In things not necessarie though they bee divine truths if about them men differ it is no more then they have done more or lesse in all ages and they may differ and yet preserve that one necessary Faith intire and charitie also if they be so well minded for opinions which flattereth about that one souls saving Faith there are dangerous differences this day Pottar pag. 38. It is a great vanitie to hope or expect that all learned men in this life should absolutely consent in all the particles of the divine truth so long as the Faith once delivered to the Saints and that common faith containing all necessary verities is keeped So long as men walke charitably according to this rule though in other things they be otherwise minded the unitie of the Church is no wise
challenges of divers of the learned to reprint their clear affections to the pope and Cardinalls and the whole Romish religion albeit truely this their ventorious boldnesse seemes not more marveillous then their ingenuitie commendable For they have said nothing for the pope or Rome but that which conscience would pouse any man upon all hazards to avow who was so perswaded in the particular heads of controversies betwixt papists and protestants as they professe themselves to bee to the end therefore that wee may see the former strange enough passages not to have dropped from their pennes by any inadvertance but upon plaine designe and deliberate purpose wee will set downe in the next rowme the affection they professe to the speciall heads of poperie very consonant to that which they have alreadie said of that which wee count the whole lumpe and universall masse of Antichristianisme The speciall heads of poperie are moe then I have leasure to relate or you can have patience to hear enumerate Take notice therefore but of some pryme articles which Protestants use most to detest in papists foure by name their idolatries their heresies their superstitions their abomination of desolation the masse If from their own mouth I make clear that in these foure they joyne with Rome against us it is like none hereafter shall wonder of any thing that yet they have done or said for the advancement of the popish party and the subverting of the protestants Churches either at home or over sea but rather embrace their sobrietie and moderation who being minded as they professe doe not break out in many moe both words and deeds for the destroying of the protestant schisme and bringing all back to the Catholick Apostolick mother Church of Rome unto the feet of his holinesse the Vicar of Christ the successor of Peter under whose obedience our holy and blessed antecessors did live and die CHAP. IIII. The Canterbuerians joine with Rome in her grossest idolatries THE acts of Romes Idolatrie be many and various None more open to the eye of beholders then these five their adoration of altars images relicts In the midst of their denyall yet they avow their giving of religious adoration to the very altar sacramentall bread and Saints departed For the first their worshipping of the stocke or stone of the altar if wee would impute it unto the Canterburians they will deny it allutterlie and avow that they may well worship God before the altar but to worship the altar it self to give to it that worship which is done before it to give to it any religious worship any cultus any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any adoration they do detest it as palpable idolatrie So his Grace so Pocklingtoune so Heylene so Lawrence so Montagu do oft professe But that you may see how little faith those mens Protestations do deserve and that all may know either their desperat equivocating or else their spirit of giddinesse which makes them say and unsay the same things in the same pages consider all of the five named authours for al their denyall printing with approbation and applause as much worshipping and adoration even of the altar as any Papists this day living Begin with his Grace you shal finde him in his Star-chamber speach for all his denyall yet avowing within the bounds of two pages once twyse thryse a) Pag. 47. A great reverence is due to the body and so to the throne where his body is usually present Ibid. pag. 49. Domino altari ejus to the Lord your God and to his altar for there is a reverence due to that too Ibidem pag. 45. Therefore according to the Service-book of the Church of England the priest the people both are called upon for externall and bodily worship of God in his Church Therefore they which doe it not innovat and yet the government is so moderat God grant it be not too loose that no mā is constrained no man questioned onely religiously called upon venite adoremus the giving of worship to the altar and that such worship which is grounded upon that place of Scripture Venite adoremus which we suppose none will deny to be Divine adoration But wee must understand that the King and the Church of England heere as in all things must beare the blame of his Graces faults that the King and his most noble Knights of the garter must be patrones to this practice and the English Lyturgie the enjoiner of it But his Grace and those that have the government of the church must bee praised for their moderation in not urging this practice upon all their brethren (b) Pockling altare pag. 160. I shall intreat the pious and judicious reader to consider with meet reverence what is recorded among the statuts of that most noble order non satis benè Deo atque altari reverentiam exhibuisse visi sunt ut Deo ejus altari proni facti debitum impenderent honorem quoties praetergredietur summum altare in honorem Dei debita genu flexione reverentiaque consalutabit Idem in his Sunday no Sabbath at the end If wee doe not onely bend or bow our body to his blessed board or holy altar but fall flat in our faces before his footstool so soone as ever we come in sight thereof what Apostle or father would condemne us for and not rather be delited to see the Lord so honoured D. Pocklingtoune with his Graces licence proclamed the bending of the bodie and the Prostration even to it Heylene comes up at last to his Masters back and tels us that the adoration before the altar is the honour of the altar it self and that filling downe and kissing of the altar for the honouring of the altar was a very commendable practise (c) Antidot Lincolne preface to the King altars were esteemeed so sacred that even the barbarous souldiours honoured them with affectionat kisses Ibid. Pag. 86. The altar being thought to be more sacred had a far greater measure of reverence and devotion conferred upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reverend salutation of the table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he and Pocklingtoun both page 142. commends that exhortation of the patriarch of Constantinople in the fifth counsell Adoremus primum sacrasanctum altare Idem in his answere to Bourtoun page 137. If you look higher unto the use and practice of the ancient Church you can not misse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honour to the altar a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad ad geniculationem aeris Dei Laurence as he prints with Canterburies licence but undoubtedly by an impudent lee at the Kings speciall commandement doth maintaine not only veneration but religious worshipping adoration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all (d) page 25. We finde in Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a honour due to the altar and in Tertullian ad geniculari aris a kneeling to the altars and in the
then any of the race of Adam that God did meditate fiftie ages upon the work of her perfect creation that shee did live all her dayes without mortall sin yea without all actuall sin yea without all originall (d) Anthonie Stafford Female glorie page 3. Others of these first and purer times not without admiration observe that God was almost fiftie ages in the meditation of the structure of this stately palace Montag apar page 301 Magno procul dubio opere templum illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aparabatur nec una de multis mater Domini in hunc mundum processit è materno utero Ibid. page 338. Vicunque conceptam in originali peccato vixisse tamen immunem à mortali peccato cum Augustino putaverim Staffords Femal glorie in his proemiall verses for Eves offence not hers she did begin to learn repentance ere she knew to sin Idem page 20. She sent forth many a sigh for sin not having committed any and bewailed that of which she was utterly ignorant idem page 8. The apostles sometimes were obscured with the fog of sin but her brightnesse nothing vitious could lessen much lesse alutterly extinguish that she is now advanced above all the Angells to the highests created perfection that is possible to the daughter mother and spouse of God and that her very bodie is alreadie translated to the heavens (e) Femal glorie page 28. Nothing in her was wanting but the Dietie it self Idem in the preface Whether we regard her person or her divine gifts she is in dignitie next to God himself Ibid. Great Queen of Queens daughter and mother and the spouse of God Idem page 210. Her assumption by many of the Fathers by all the Romish Church and some of the reformed is held for an undoubted 3. That God hath made her to bee true Ladie and empresse of the Catholike Church of all the earth and of the heaven and that all these honours she hath abtained by her due deservings and merits (f) Montag apar page 312. Dominam profecto indicat Mariae nomen nam revera facta est domina omnium creaturarum Damasaenus ait cum conditoris omnium effecta fuerit mater Ibid. page 302. Certe nulli Sanctorum dedit Deus plura nulli majora nullum ne omnibus quidam Sanctis tanta hoc est elogia matris Dei Deus impertivit qui titulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnes omnium creaturarum dignitates illud unicum privilegium supergreditur Recte ait B Thomas beata virgo ex hoc quod est mater Dei habet quandam dignitatem infinitam Ex his licet colligere inquit Baradas sanctissimam virginem infinitam haberè quondam dignitatem ex Deo qui è Bonaventura recitat majorem mundum Deus facere potest majorem autem matem quam est mater Dei Deus facere non potest Fem gl page 21. She undoubtedly deserved to be rapt up if it were possible a storie higher than was S. Paul Ibid. page 80. Certainly all the ancient Fathers with one consent affirme that she deserves to be Empresse of all others who humbled her self below them all 4. That all the Angels and Saints in heaven let bee men upon earth are obliged to adore her and bow their soules unto her (g) Femal glorie In the Panegyrirk To whom do bow the fouls of all the just whose place is next to Gods to whom the hierachie do throng and for whom heaven is all one song Ibid page 3. Truely our belief may easily digest this that his omnipotencie would make her fit to bee Empresse of this lower world Ibid. page 17. There were no doubt some of Gratitudes children who lay prostrat before did homage to their dearest Lady Ibidem pag. 32. The Saints glorious Empresse 5. That she knoweth all things perfectly heere beneath upon the earth For in the face of God in the glasse of the Trinity she doth behold all creatures (h) Femal glorie panegyrick Whose place is next to GOD and in her face all creatures and delytes do see as darling of the Trinity 6. That it is but prophane puritans who refuse to say the Ave Maries and to follow the example of their pious predecessors who wont so to pray (i) Ibid. pag. 220. The Puritans of this land are those I mean they reject all testimonies of her worth as haile Marie full of grace c. They abhorre to hear her called Domina because forsooth they challenge to themselves a greater measure of knowledge but a lesser of piety than did their antecessors by disclaming wordes and phrases familiare to antiquity Of one thing I will assure them till they bee good Marians they shall never be good Christians 7. That the devotions of the present Monks Nunnes and Princes who have enrolled their names in the sodality of the virgin Mary is worthy of imitation (k) pag. 23. My arithmetick will not serve mee to number all those who have registrate their names in the sodality of the rosarie of this our blessed Lady The Princes of this Isle have not beene defective in doing her all possible honour and in consecrating chappels and temples to her memory Many holy orders also are of this sodality as the Benedictins the Cistertians the Franciscans the Cartusians and many others If all those testimonies and examples of great worth and pious people will not move us to honour her wee shall be judged both unworthy of this life here ignorant of that better to come 8. That the old pious ceremonie of burning of waxe candels in all the Churches of England through the whole cleare day of her purification ought to be renewed (l) Ibid. pag. 153. This day the celebration whereof is instituted by the Church is called Candlemas as much as to say the day of lights on which while masse was singing very many tapers were burning in the Church Montag orig pag. 157. Diem ab illa solemnitate celebrem vocant praesentationis nos angelice the purification of our Lady vel communi sermone potius Candlemasday adistributione vel gestatione cereorum ardentium Couzins did put all this in practise in the cathedral of Durham mede burn in day light some hundreths of wax candles Peter Smart for preaching against him was deposed and imprisoned but Couzins for his devotion advanced from a poore prebend to a Provost of a Colledge and a royall Chaplaine in ordinar 9. That the Christians obtained that famous victory over the Turkes in Lepanto by her intercession at their prayers with Christ her Sonne (m) Femal glory pag. 226. The originall of the sodalitie of the blessed virgin is derived from the battell of Naupactum gained by Iohn of Austria and the Christians which victorie was attributed to her intercession with her Son All this his Grace hath permitted under his eye to be printed at London without any censure and when this doctrine was challenged by
the expresse words of that Apostle may not without aspersion of poperie be even openly and publickely maintained if there be no sense obtruded upon them which may crosse S. Pauls doctrine which M. Burtoun can never prove that they did whom he charged with that assertion but rather by swetning all with excuses seeme to vent their desire to have all swalllowed downe In the doctrine of the Sacraments In the doctrine of the Sacraments see their Poperie from Bellarmins third tombe they tell us first that the sacraments of the old testament differ from the new that the one confers grace the other fore-signifies grace to be conferred that the same distinction must be holden betwixt Iohns and Christs baptisme (ſ) Montag orig p. 72. de circumcisione quae ritur quam gratiam conferat primo ponitur non eo quod sit verum sacramentum veteris politiae in statu legis naturae ideo esse operativū illius gratiae qua ab luuntur peccata ut sit in baptismo novae legis 2 Si quaeratur an ut baptismus sic circumcisto quae figurat baptismum olim peccata visua sacramentali ex instituto divino opere operato vel opere operantis aut alio quovis modo abolere mundare poterat qua de resunt diversae sententiae Hereafter he hath brought at length the Fathers to prove that Sacramenta veteris testamenti non causabant gratiam sed eamsolum per passionem Christi dandam esse significabant nostra vero gratiam continent digne suscipientibus conserunt he closes manes sunt illa disputiones acerba contentiones nonnullorum qua apud scholasticos doctores nonnullos ventilantur quas sopitas optamus nos Ibem p. 390. Baptismus Ioannis rudimentarius ait Damascenus imperfectus isagogicus Cyrillus ut lex vetus itaque novum baptisma post illud necessarium inquit Augustinus post Iohannem baptizabat Paulus post haereticos non baptizat Ecclesia Christi baptismo actu remittebantur peccata non remittebantur actu post Iohannis Then in his own words quid ergo An dabat gratiam baptismus ille sic visum non nullis perperam omino nam ubi tum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptismatis Christi Sacramentorum novifederu quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratiam conferre quam significant preparatiore hoc agebat non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in spectantum cum re ipsa in Domini baptismo illud fiat ab hac sententia quae est communis omnium antiquorum si Calvinus recesserit cum sequacibus aetatem habent ipsi respondeant privati cujuscunque hominis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est communi protestantium sententiae ascribendum Obtineat ergo per me Tridentinae synodi canon primus sessionis septimae Si quis dixerit baptismum Iohannis habuisse eandem vim cum baptismo Christi anathemasit 2. They tell us that all baptised infants as well reprobat as elect are in baptisme truely regenerat sanctified justified and put in that state wherein if those who are reprobat and there after damned should die they would be infalliblie saved (t) Montag apeal p. 35. We are taught in the Liturgi earnestly to beleeve Iest it should be left to mens charity that Christ hath received favourably these infants that are baptised And to make this doctrine the more sure against novellists it is again repeated in the Catechisme that it is certainly true by the word of God that children being baptised have all things necessarie for salvation and if they die before actuall sin shall be undoubtedly saved according whereunto all antiquity hath also taught us Let this therefore be acknowledged to be the doctrine of our Church Whit against the dialogue p. 95. avowes it as the doctrine of England that all infants baptised have the holy Spirit and are made the children of God by adoption pressing that of S. Austine of all infants baptised Quid dicturus est de infantibus parvulis qui plerique accepto in illa aetate gratiae sacramento qui sine dubio partinerent ad vitam aeternam regnumque coelorum si continuo ex hac vita emigrarent sinuntur crescere nonnulli etiam apostatae sunt Albeit this same Whyt makes this tenet in his conference with Fisher to be the judgement only of Papists and Lutherans p. 176. They differ from Lutherans and Pontificians first in that they restraine the grace of sanctification only the elect 2. In that they deny externall baptisme to be alwayes effectuall at the very instant time when it is administrate And on the other hand they avow that all those who die in their infancie without baptisme by whatsoever misse by whosoevers fault are certainly damned so far as men can judge For baptisme is the only ordinary meane which God hath appointed for their salvation which failing salvation must be lost except we would dreame of extraordinarie miracles of the which we have no warrand (w) Cant. relat p. 56. That baptisme is necessare to the salvation of infants in the ordinare way of the church without binding God too the use and means of that Sacrament to which hee hath bund us it is expresse in Saint Iohn chap. 3. Except a man be born againe by water he cannot enter no baptisme no entrance nor can infants creep in any other ordinary way And this is the received opinion of all the ancient Church infants are to be baptised that their salvation may be certain for they which can not help themselves must not be left only to extraordinary helps of which we have no assurance and for which we have no assurance and for which we have no warrant at all in scripture Shelfoord p. 66. I can shew you of none saved ordinarly without the sacraments in regard of our Saviours exception in the 3 of Iohn Except a man be born again of the water and the spirit he can not enter into the kingdome of heaven Montag orig p. 397. Adeo huic usui inserviunt aquae ut si tollatur lavacrum aquae alieni a Deo faedere promissionis aeternae excludantur illi in tenebras exteriores cum edicto divino statutum sit nisi quis renatus fuerit ex aqua spiritu sancto non introibit in regnum coelorum Scio hoc elusum à novatoribus sed Christi divinitatem ab haereticis negatam scio utrumque in contemptum Dei dispendium animarum 3. That the manifold ceremonies of papists in baptisme and all other sacraments are either to be embraced as pious ancient rites or not to be stood upon as being only ceremoniall toyes (x) Samuel Hoards sermon supra puts crosse in baptisme and sundrie other ceremonies of it among his rituall traditions Montag antid p. 16. vestis alb aoleum sal lac chrisma additamenta quaedam sunt ornatus causa Ib. p. 15. Cum concilio quodam nupero non veremur profiteri
is mention made of the dedication of churches under Euaristus anno 112. under Hyginus 154. under Calixtus 221. And before them all in S. Clemence his epistles These testimonies of Romane Bishops the Centurists do suspect Where the doctrine and decrees of Popes and those in the first and best times are confirmed by the doctrine and constant practice of the holy catholicke church it seemeth great boldnesse in trhee or foure men to condemne and to brand their authoritie with the misterie of iniquitie Which diverse of the papists themselves acknowledge to be supposititions yet our men will defend them all and with them the Canons of the apostles the constitutions of Clemence and all such trash (d) Laurence Sermon p. 18. the Apostles in their Canons and these to which are undoubtedly theirs Montag apar p. 390. Ex antiquissimis illum facile principem primariae authoritatis quia erat Apostolorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clementem nimirim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non preteribo quem licet delicatuli nescio qui ex utraque parte contendentium falsi postulant tanquam falsarium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nos tamen ipsius tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra quosvis suscipere patrocinium audemus post doctissimum virum Turrianum In the sacrament of pennance they teach first that auricular confession was evil abolished and was verie expedient to be restored (e) White on the Sabbath in the preface There might also my reverend good Lord be a verie profitable use of some private forme of pasturall collation with their flock for their direction and information in particular spirituall duties such as was privat confession in the ancient Church Now the Presbyterian censures by their paralogisme taken from abuse have with such loud and impetuous declamations filled the eares and prepossessed the mindes of many people that they are exceeding averse from this soveraigne and ancient medicine of consolation prevention and curing of the maledies of the soule He approveth that of Gerardus Privata coram Ecclesiae ministro confessio quam auricularem vocant quamvis non habeat expressum peculiare mandatum ac proinde non fit absolutae necessitatis tamen cum plurimas praestet utilitates disciplinae Ecclesiasticae pars sit non postrema publico Ecclesiae consensu recepta ideo nequaquam temere vel negligenda vel abolenda sed piè in vero Dei timore praesertim ab illis qui ad sacram synaxin accedunt usurpanda M. Sp Sermon printed with approbation p. 18. Confesse as the church directs confesse to God confesse also to the Priest if not privat in the eare since that is out of use Male aboletur sayeth a devout Bishop it is almost quite lost the more pitie 2. That God hath given a judicial power of absolution to every priest which every one of the people is obliged to make use of especially before the communion by confessing to the priest all their sins without the reconcilement of any (f) Dow p. 35. It can not bee denyed but that the Church of England did ever allow the private confession of sinnes to the Priest it were very strange if our church ordaining Priests and giving them power of absolution and prescribing the forme to bee used for the exercise of that power upon confession should not also allow of that private confession M. Sp. Sermon p. 16. Since the Priest can in the name of God forgive us our sinnes good reason we should make our confession to him Surelie God never gave the Priest this power in vaine he expects we should make the best use of it we can He requires we should use the meanes we can to obtaine that blessing now the onely meanes to obtaine this absolution is our confession to him Ib. p. 19 If we confesse in humilitie with griefe and sorrow for them if we confesse them faithfully not concealing any 3. That God in the heaven will certainly follow the sentence of the priest absolving on earth (g) Ib. pag. 15. There is another confessiō that would not be neglected Hee that would be sure of pardon let him seek out a priest make his humble confession to him for God who alone hath the prime and originall right of forgiving sins hath delegat the priests heere upon earth his judges hath given them the power of absolution so that they can in Gods name forgive the sinnes of those that confesse to them But is not this poperie would some say Now take the counsell that is given in the eight of Iob Aske the Fathers and they shall tell thee aske then S. Chrysostome on Esay and hee will tell thee that heaven waites and expects the priests sentence heere on earth For the priests sits judge on earth and the Lord followes the servant and when the servant bindes or louses heere on earth clave non errante the Lord confirmes it in heaven words sayes hee so cleare for the judiciall and formall absolution of the priest that nothing can be said more plaine 4. Beside a private confessor it were very expedient to have in every congregation a publik penitentiarie who in the beginning of Lent on ashe-wednesday might in the Kirk sit in his reclinatorie and sprinkling dust on the head of every parishioner enjoyn them their lent-pennance whereby they may truly satisfie Gods judgement for their sins in the end of lent or Shrif-thursday before Pasche give his absolution to those who have fully satisfied (h) Pockl. alt pag. 57. The bishops made an addition to the ecclesiastick canon that in every church a penitentiarie should bee appointed to remit penitents in the church after they have done publick pennance This kinde of confession Nectarius abolished in the church of Constantinople howbeit the confession whereof Tertullian and Cyprian speaks was never abolished but did ever continue in the Greek church and in the Latine likewise And to this purpose a solemn day was set apart for taking of publick pennance for open faults by imposition of hands and sprinkling of ashes namely Ashwednesday This is the godly discipline whereof our church speaketh and wisheth that it might be restored And as Ashwednesday was appointed for putting notorious sinners to open pennance so Thursday before Easter is appointed for penitents to receive absolution This absolution they took upon their knees by the imposition of the priests hands Ib. p. 63 67. The Competents beginning on Ashwednesday in sackcloth ashes to humble themselves they were all Lent long purged with fasting and prayer They were to stand barefoot on sackcloth and watch on good Fryday all night Howfond a thing it is sayeth Tertullian to think to carrie away with us the pardon of sin not first of all to pay for our commoditie The merchant before he deliver his wares will look to your coyne ne sculptilis ne rafus that it be neither washed nor shaved and doe not
and Prayer for the dead thus farre long agoe are the proceeded first How neere they approach to purgatorie prayer for the dead they avow openly Limbus patrum telling us that the Saints before Christ were not onely not in heaven but truely in an infernall place even in a lacke where in one nook the Godly were in peace and the wieked in torments that Abrahams bosome was here betweene which and hell a certaine gulfe made but a tolerable distance that Iacob Samuel and David and other of the ancients were mourned for at their death because their souls went not to heaven but truely to a kinde of hell their minde in these things as their custome is they propone in the words of some Father that by the shelter of their authoritie they may keep off their own head the indignation of the people (q) Montag orig pag. 286. His qui in carcere erat spiritibus hoc est defunctis suo fato inferno addictictis praedicavit quo in loco Puritani novatores spiritum non animam Christi intelligunt Ibid. apar p. 476. Communem esse patrum sententiaÌ„ aliorumque doctissimorum scriptorum nostrae aetatis confessionis sanctorum animas ante Christi resurrectionem non fuisse in Coelo Olim inquit Chrysostomus ad infernum deducebat mors sed nunc assumit ad ChristuÌ„ Ideo dicebat olim Iacob Deducelis senectutem meam ad infernum cum lachrymis Ideo olim lugebantur mortui at nunc cum Psalmis hymnis efferuntur Hyeronimi testimonia sunt innumera ante adventum Christi omnes ad inferos ducebantur inde Iacob ad inferos discensurum se dicit Iob pios impios in inferno queritur retineri Euangelium docet magnum chaos interpositum apud inferos revera antequam flammeam illam ratam igneam rompheam ad paradist fores Christus cum laâ—rone reseraret clausa erant coelestia Nota quoque ut Samuelem vere quoque in inferno fuisse credas ante adventum Christi quamvis sanctos inferni lege detentos locum esse ait qui lacus vocatur abyssus in qua non erant aqua in qua animo recluduntur sive in refrigerio sive ad poenas Again they tell us that Christ before he opened heavens gate to any soule he went first downe and loosed the souls in prison yea if yee beleeve M. Maxwell who hath written much for the drawing of our Church the factions way hee went downe to the lowest hells and delivered thence a number of Pagans such as Aristotle Plato Socrates and a world of mo (r) Montag apar pag. 476. Postquam eo descendit Christus inferorum claustra perfodit deripuit vastavit spoliavit vinctas inde animas liberando M. Maxwels demonstration pag. 9. Whether the places of Scripture wherein meÌ„tion is made of our Saviours spoiling of hell and leading captivity captive may perhaps bee understood of his powerful and merciful delivering from hell of some of the soules of vertuous Pagans as of their philosophers Lawgivers governours kings queens and other private persons renowned for their wisedome prudence fortitude temperance bounty chastity justice mercie and generally for their civill carriage and morall conversation such as were Hermes Trismegistus Zoroaster Socrates Plato Aristoele Pithagoras Homer Phocilides Theogrus Epictetus Cicero and such as were Hercules Theseus Cyrus Solon Lycurgus Aristides Simon Timotheus Epaminondas Tarrina Camilla Nicaula Panthea Penelope Artemisia and others the like for my owne part I doe professe such love to those vertuous wights for their vertues sake as I had rather condemne twenty such opinions as that of Limbus patrum then to damne eternally the soul of one Socrates of one Cyrus Our maine pillers against purgatorie they hew downe with the popish axes when we reason that Scripture makes no mention of any third place betwixt Hell and Heaven they reply that there are many things whereof Scripture makes no mention When we reason that Scripture makes mention expressely of two places for Souls after death they use the popish distinction that after the resurrection there is but two eternall places but that before the resurrectioÌ„ there may be three temporall (Å¿) Montag apar pag. 135. Obiiciunt nullus tertius locus indicatur in Scriptura praeter infernum damnatorum coelum Râ—sp Licet non indicaretur in Scripturis esse alium locum tertium non tamen inde sequeretur non fuisse tertium quia multa sunt quae non indicantur in scripturis Locus ille Matthaei 25. Loquitur non de loco aut statu animarum ante Christum sed de statu loco finali post finem saeculi cum duae tantum erunt absque dubio hominum societatis sempiterna 4. When Papists urge upon us prayer for the dead they will not contradict them yea they commend oblations in the Lords Supper and prayers there for the dead in particular (t) Andrews stristurae p. 56. Anent offering and prayer for the dead there is little to bee said against it it can not hee denyed but it is ancient Dow p. 56. That the ancient Church had commemorations oblations and prayers for the dead the testimonies of the Fathers ecclesiasticall stories and ancient liturgies do put out of all question Pâ—kling alt p. 83. Commends that Canon whereby a priest after his death was ordained to bee punished for making another priest his executour with this paine that at the altar for such a One non offeretur noc sacrificium pro dormitione ejus celebraretur CHAP. VI. Ament their Superstitions IN the church of Rome the Canterburians use to professe corruptions of two kindes Few of all Romes superstitions are against thier stomack errours and superstitions as for heresies or Idolatries they are loath any such crimes should bee laid to the charge of their mother church how many and how greivous errours they finde Rome guiltie of they had need to declare for in the most of those werein the Protestants place the chiefe of the Romish errours you have heard them plainlie take their part readilie it will prove no otherwise when wee come downe to try them in the particular heads wherein Papists are reputed most superstitious The superstitions which in Papists are most remarked in their private carriage are these four In their frequent signing of themselves with the signe of the crosse In wearing about their neck a crucifix or some such toy of an image or relique In saying their prayers on their beads In abstaning from flesh on fryday wednesday lent or some great feastivalls Eave Our men are farre from disproving of any of these practices For the first they avow that signing with the signe of the crosse at rysing or lying downe at going out or coming in at lighting of candles closing of windowes or any such action is not only a pious and profitable ceremonie but a verie Apostolick tradition (a) Samuel Hoards Sermon p.
15. Reckons out among his traditions the crossing of themselves when they went out or when they came in when they went to bed or when they rose when they set down to meat or lighted candles or had any businesses of moment to doe Montag apeal page 286. What hinders but that I may signe my self with the signe of the crosse in any part of my boody at any time when I goe to bed in the morning when I rise at my going out at my returning home the ancient Church so used it and so may wee for ought I know without just scandall or superstition 2. They avow expresly the carrying of these holy trincats about their neck in caisses of silver or gold (b) Montag antid p. 17. Ego certe illas reliquias fasâ—iis involvam auro includam circumgestandas admovebo labiis ac collo suspensas manibus oculisque crebro usurpatas intuebor Ibid. p. 24. Imagines praesertim Christi crucifixi asservamus diligenter cum cura sunt apud nos per fenestras ambones vasa vestimenta 3 The saying of their prayers yea their Ave maries upon their beeds is to them an holy Arithmetick worthie of praise and imitation (c) Female glory pag. 148. Among the other praises of his holy Nuns this is one You who ply your sacred Arithmetick and have your thoughts cold and cleare as the crystall beeds yee pray by And in his proemials Omnis terra revibrat aeve 4. Wednesday fryday and Lent-fasts are to them not only lawdable practices of the ancient church but also traditions come from Christ and the Apostles which for religions cause all are oblidged to embrace (d) Montag antid p. 164. Quadragesimale jejunium libenter ego concesserim ab Apostolis constitutum apud vetissimos Ecclesia proceres usurpatum Ibid. p. 9. Doceatur esse aliquid ab ipsis Apostolis institutum utpote jejunium quadragesimale Causam non dicamquin haereseos accuser si non ut ab Apostolicae authoritate sancitum propugnavero William Wats sermon page 50. Most precise and severe observers were they of Lent-fast which the whole primitive Church did believe to bee of Apostolicall institution so that they had their Saviours and his Apostles example for that strictnesse I passe their observation of Wednesdayes and Frydayes fast weckly which Epiphanius among many others assureth to bee of Apostolicall institution Couzins devotion It had also beene an ancient and religions custome to fast all the Frydayes in the yeare except those which fall within the twelve dayes of Christmasse The Lent which now is and ever hath beene reputed an apostolical constitution and wee adde out of Chrysologus that it is not an humane invention as they call it but it comes from Divine authoritie that wee fast our fouritie dayes in Lent p. 221. They embrace the grossest not onely of their private but also of their publick superstitions The popish publick superstitions are very many but of these which that whole Church doth allow very few comes to my minde which stand much against the stomack of our men Those that come first to my thoughts are all pleasently digested Protestants wont to deride the popish conceat of their holy ground of their consecrat walls and the sanctuary of their Chancels their turnings towards the East their manifold toies in baptisme and the Lords supper joyned with the sacramentall elements their hallowing above the Sabboth a multitude of Festivals their pilgrâ—mages their processions and many such their practises In this behold the minde of our men they tell us first that Kirk-yards by prayers and conspersion of holy water must be made holy ground that before these episeopall consecrations no Christian buriall may be made therein but after that the bishop hath used the pontificall ceremonies therupon no Heretick no Schismatick no Excommunicat person may be brought there no worldly no common action there performed without the profanatioÌ„ of the holy place (e) Laurence sermon p. 9. Christians distinguished their oratories into an aetriuÌ„ a Church yard a sanctuÌ„ a Church a sanctum sanctorum a Chancell they did conceive a greater degree of sanctitie in one of them than in an other and in one place of them than another churchyards they thought profained by sports the whole circuit both before and after Christ was priviledged for refuge none out of the communion of the Kirke permitted to lie there any consecrate ground preferred for interment before that which was not consecrat and that in an higher esteem which was in a higher degree of consecration and that in an higher which was neerest the altar Halls sermon at the consecration of a buriall place p. 38. Out of the consideration of the holy designation of these peculiare places came both the tittle and practice of consecration of cemiteries which they say is no lesse ancient than the the dayes of Calixtus the first who dedicated the first Cemmiteries albeit it was decreed by the counsel of Arles that if any Church were coÌ„secrated the Church yard of it should require no other hallowing but by simple conspersion p. 40. It is meer and necessary that those places should be set aside to this holy use by a due and religious dedication by prayers and holy actions tending thereunto if the Iews used these dedications how much more we Ib. in the preface an act worthy both of this common celebration and of that episcopall service of mine Again they shew us that the church by the bishops anointing some stones thereof with oyl and sprinkling others with water and using from the Roman pontificall some mo prayers some mo ceremonies upon it becomes a ground more holy That before these consecrations though the people of God for many years have meet into a Church for divine service yet it is no more holy then a barn a tavern a tolbooth but after these consecrations there is such holinesse in the walls that even when there is no divine service men at their comming in and going out must adore and all the time of their presence stand discovered and never so much as sit down were the service never so long except upon great infirmity (f) Tedders sermon p. 8. It is the consecration that makes them holy and makes God esteeme them so which though they be not capable of grace yet receive by their consecration a spirituall power whereby they are made fit for divine service and being consecrate there is no danger in ascribing holinesse unto them if we beleeve S. Bernard quis parietes istos sanctos dicere vereatur quos manus sacratae Pontificum tantis sactificavere mysteriis When we come to Church sayes the holy Fathers of the devotion of those primitive times corpora humi sternimus they that shewed the least devotion did bow all the time that they were there none presumed so much as to sit as being too bold and lazie a posture in Gods house but only for infirmitie or some other
in this as well as in that other quarrell you have against him 6. That who ever in the publick prayers hath their face toward the North South and West must be publickly called upon to turn themselves ever towards the East (k) Vide supra cap. 5. B. 7. That in the Church not only in the time of prayer but at the reading of the ten commands all must fal on their knees but when the creed is read all must stand upright on their feet wheÌ„ the epistle commeth all may sit down but when the gospel begineth all must again arise during the time of sermon all must stand uncovered That to these and all such pious practises we are oblidged by the sole example of the bishops or some few of them even before the inacting of any law either of Church or state (l) Edward Bugheus serm pag. 9. We may not think it enough that we stand at the Creed except we say it also with the Minister audibly with a lowd voice nor is it enough for us to stand up at the gospel but we must also bow at the name of Iesus not as if we were ashamed of what we did but with due and lowly reverence neither is it sufficient to be bare in time of divine service except we also reverently kneell on out knees when the commands and letanie are read Shelfoord p 20. Let us learn of our Cathedrall Churches for there our reverend Fathers the prelats make their reverence to God in this wise both at their entry and their returne wherefore to follow their good and holy paterne we are to do the like both at our comming in to Gods house and at our going out Ibid p. 22. The fifth office of holinesse is to rise up from our seats when the articles of our faith are read we also do more reverently to stand up at the reading of the psalmes before after and behind the holy lessons We are also to stand at the reading of the gospell The reason that the old Lytargick writters gives of this superstitious standing at the Creed and gospel more then at the reading of the lessons and epistles is because these epistles among which they put the revelation the penteteuch and sundry other parts of the old testament containes more base doctrine then the gospel which comes behind them as the Master comes after his servant which goes before to make way 8. That the conscience is oblidged not only to keep religiously the greater festivities of Yule pasch pentecost the rest which are immediatly referred to the honour of the Trinitie but also a number of the festivals of the blessed Virgin of the Saints and Angels Those must not be polluted with any work or seculare affaire as we desire to bee helped by these glorified persons intercession (m) Cousins devotions they offend against the fifth command that obeyes not the precepts of the ecclesiastick governours The precepts of the Church are first to observe the feastivals and holy dayes appointed in the Church calendar vide supra cap. Yet Christs Sunday must bee no Sabbath bowling balling and other such games may well consist with all the holinesse it hath yea no law of God no ancient Canon of the Church doth discharge shearing of corne taking of fish or much other husband labour upon that day but by the contrary acts both of church State do warraÌ„d such labour yea there is so great Iewish superstition in the land about Christs Sunday that all preachers must be oblidged in their very pulpits to proclame the new book of sports for incouragment of the people to their gaming 's when the short houre of divine service is ended and that under no lesse paine than ejection from the Ministere (n) Whits examinat p. 118. The injunction maketh no difference betwixt Sunday and the other holy dayes concerning working in harvest no speciall priviledge is given it more then the rest For King Edwards statute repeated by Queen Elizabeth saith It shall be lawfull to every husband man labourer fisher-man c. upon the holy dayes aforesaid in harvest or at any other time of the yeare when necessity shall require to labour ride fish or work any kinde of work at their free wils and pleasure Ibid. on the Sabbath p. 217. In the new testament we read of no prohibition concerning abstinence from secular actions upon the Lord day more then upon other dayes Et quod non prohibetur ultro permissum est The Catholick Church for more than 6â—0 year after Christ gave licence to many Christian people to work upon the Lords day at such houres as they were not commanded to be present at the publick service by the precept of the Church In S. Ieromes dayes the devotest Christians did ordinarly work upon the Lord-day In Gregorie the greats time it was reputed antichristian doctrine to make it a sin to work on the Lords day Helens answer p 111. His Majestie having published his declararion about lawfull pastimes on the Sunday gives order to his bishops that publication thereof be made in all their severall diocesses the bishops hereupon appoint the incumbent of every Church to read the declaration to the people and finding opposition to the said appointment presse them to the performance of it by vertue of that Canonicall obedience which by their severall oaths they were bound to yeeld unto their ordinaries but seeing nothing but contempt upon contempt after much patience and long suffering some of the most perverse have been suspended as well a beneficio as officio for an example to the rest 9. Pilgramages to Sants reliques and barefooted processions to their Churches are preached and printed (o) Vide supra caput 5. w. Those throats which are so wide as to swallow down all these it seemes they will not make great bones in all the other trash which in the Romish Church we challenge as superstitious CHAP. VII The Canterburians embrace the Masse it selfe OF all the pieces of Poperie there is none so much beloved by Papists nor so much hated by Protestants as the Masse since the reformation of Religion the Masse hath ever beene counted the great wall of division keeping the parties asunder who ever could free that ditch whose stomack could digest that morsell no man of either side was wont to make any doubt of his name but that with consent of all hee might passe for a true Papist and no wayes in any reason stand for a moment longer in the catalogue of Protestants If then I bee able to demonstrate the Canterburians minde to be for the Masse I hope no man of any understanding and equitie will require of me any further proofe of their popery but with good leave of all I may end my taske having set upon the head thereof this cape-stone In the mouth of both sides reformed and Romish preaching and the Masse go for reall opposites the affection of Papists to their Masse maketh
it For without a priest and an altar there can be no sacrifice There was a bloudie sacrifice than an unbloudy now a priest derived from Aaron then from Melchisedeck now an Altar for Mosaicall sacrifices than for Euangelicall now The apostles in the institution were appointed priests by Christ where they received a power for them and their successours to celebrate these holy mysteries Hoc facite is for the priest who hath power to consecrat Hoc edite is both for priest and people Ibid. pag. 17. Hee maintained at length that in the Lords Supper there is a true proper corporall visible and externall sacrifice 5. After the consecration and oblation they put to the Lords prayer with the Missals Preface audemus dicere Heere the Papists tell us that their Priest by consecration having transubstantiat the bread and by their memoriall of oblation having offered up in an unbloody sacrifice the body of Christ for the reconciliation of the Father doeth then close his quiet whisperings his poore pipings and becomes bold to say with a loud voice having Christ corporally in his hands Pater noster The English to banish such absurdities put away that naughty preface and removed the prayer it selfe from that place But our men to shew their Orthodoxie repone the prayer in the owne old place and set before it in a fair Rubrick the whole old preface 6. The first English prayer which stood before the consecration where the passages of eating Christs body and drinking Christs blood could not possibly by the very Papists themselves be detorted to a corporall presence yet now in our book it must change the place and be brought to its owne old stance after the consecration and oblation immediatly before the communion as a prayer of humble accesse The third part of the Masse I spake of was the communion Our changes in the communion see how heere out men change the English Booke The English indeed in giving the elements to the people retaine the Masse words but to preveene any mischiefe that could arise in the peoples minde from their sound of a corporall presence they put in at the distribution of both the elements two golden sentences of the hearts eating by faith of the Soules drinking in remembrance Our men being nothing affrayed for the peoples beliefe of a corporall presence have pulled out of their hands and scraped out of our Booke both these antidots 2. The Masse words of Christs body and blood in the act of communion being quite of the English antidots against their poyson must not stand in our Booke simplie but that the people may take extraordinar notice of these phrases there are two Rubricks set up to their backs oblidging every communicant with their owne mouth to say their Amen to them 3. The English injoines the Minister to give the people the elements in their owne hand ours scrapes out that clause and bid communicat the people in their own order which imports not onely their removall from the altar their standing without the raile as profaine Laicks far from the place and communion of the Priests but also openeth a faire door to the popish practice of putting the elements not in the profaine hands but in the mouths of the people 4. The English permit the Curate to cary home the reliques of the bread and wine for his privat use but such profanity by our Book is discharged The consecrat elements are injoined to bee eaten in the holy place by the Priest alone and some of the Communicants that day whose mouths hee esteemeth to bee most holy Yea for preventing of all dangers the cautele is put in that so few elements as may bee consecrat 5. Our Booke will have the elements after the consecration covered with a Corporall the church linnings were never called Corporals any where till transubstantiation was born neither carried they that name in England till of late his Grace was pleased by the pen of his man Pocklingtoune and the like to disgrace them with that stile 6. The English will have the Ministers and people to communicat in both kindes our booke injoines the Priest to receave in both kindes but the people onely in due order This due order of the people opposite to the communion of the Priest in both kindes may import the removall of one kinde from the people so much the more may wee feare this sacriledge from their hands since they tell us that our only ground for communicating of the people in both kindes is stark nought that for this practice there may well be tradition but Scripture there is none (d) VVhit on the Sabbath pag. 97. Such traditions are those that follow the deliverie of the communion to the people in both kindes Montag orig pag. 396. Vbi iubentur in Scripturis infantes babtiZari aut in caena Domini subutraque specie communicantes participare de his possumus profiteri Nihil tale docet Scriptura Scriptura haec non praedicat Andrews stricturae p. 5. It can not be denyed but reserving the Sacrament was suffered a long time in the primitive church in time of persecution they were permitted to carrie away how great a part they would and to keep it by them and to take it at times to comfort them but for the sick it was alwayes sent them home were the distance never so great and against the time of extremitie it was thought not amisse to have it reserved that if the priest should not then be in state to go to the sick partie and there to censecrat it for him yet at least it might be sent him as in the case of Cerapion Pokling as we have heard made it one of the matters of that Churches glory that they yet doe retaine in their Chanchels the old Repositories Also that in diverse cases the ancient church did lawfully give to the people the bread alone that the Sacrament after the publick communion was oft reserved to be sent to the sicke to bee taken at privat occasions and laide up in the church in a publicke repositorie Now it is well knowne and the Papists presse this upon us when they would rob the people of the cup that the wine was not sent to the sicke in a farre distance from the church nor taken home by the people to bee used with the bread in the times of strait nor set up in the Church in the ciboir or repositorie These changes of the English Liturgie which the Canterburians have made in some few pages lying together of the Scottish service if they be either few or small your self pronunce the sentence The last Chapter containing the Canterburian maximes of Tyrannie ONe of the great causes of Protestants separation from Rome is the tyrannie of the Romish Clergie whereby they presse upon the very conscience of their people a multitude of their own devices with the most extreame and rigorous censures which can be inflicted either upon bodies or souls And for the
the Apostles dayes to be fallible and subject to errour Wee did indeed in our Covenant promise to abstaine from the practise of these novations wherby yee had long keept our poore Church in a flaming fire till a generall Assemblie hath brought them to the touch stone of a new triall When the Assemblie of Glasgow had passed this tryall upon them according to our desire we embraced the Synodick Sentence and resolve to adhere thereto because we finde it agreeable to cleare reason else be sure that all the Assemblies of the world should never have obliged our consciences to have beleeved any thing which to us did appeare erroneous Such an inslaving of mens consciences was a part of your tyrannie among us No orders from your hands could be extorted till a man had sworne and subscribed simple obedience to all your decrees not only past but to come An expression of any condition of consonancie to the word of God or any other such limitation was a certaine note of Puritanisme and disaffection to the present government Yea such an infallibilitie ye wont to ascribe to a few of your Bishops let be generall Assemblies that ye made a Canon for the excommunication of all who should be bold to affirme the least errour in any of their workes whether of Canons Leiturgie Homilies◠or any thing else The Service-booke Episcopacie other corruptions which the King hath cōmanded us to abjure are still defended by our opposits that came through their holy hands What here ye cavill at our reiection of your manifold corruptions of the doctrine and discipline of our Church as if we did set up so many new articles of Faith as ye did lately errours which now we doe reiect is not worth a reply But that open declaration which here ye make of your great affection towards the articles of Perth Episcopacie bookes of Service and Canons and great disaffection to the very confession of Faith made by King Iames we cannot passe without observation The inclination of your mind to these articles we did truely suspect by many probable signes But that with your patron Canterburies permission ye should so soone have beene licenced to put these your thoughts in print wee did not expect Yee will we hope hereafter esteeme it no calumnie nor want of charitie in us to avow that notwithstanding our Assemblies ordinance and the Kings Majesties command with the consent of his Counsell to all this Nation to subscribe the abjuration of these novelties yet that our poore Church is in great danger to be pestered againe with them all since the like of you are countenanced to print even to this day such ample defences of all these corruptions and to give to the Service-booke so high a commendation that if it be true our refusing of it cannot be but a high sinne against God and as you told us before an intollerable insolence before the King whom ye teach to discipline us for that fault with a strange punishment Ye will have that rejected Booke resumed and stuffed with a new supplement of more Romish stuffe and then quickly thrust upon us with this peremptour alternative either quietly to beare that Yoake or presently to be banished the Land As for Episcopacie ye will have us embrace it with as great faith as we doe the Bookes of Canonicall Scripture Yee alleadge that Scripture is for neither of the two that Tradition is for both and that Tradition is to be received with no smaller assent then a divine and undoubted faith albeit Canterburie your patron permitt you to print all these things yet upon your word in this place we must take him for an arch-enemie to all poperie In your eight paralell 8. Parallell The Canterburiās offer many more disgraces to Kings thē their opposits ye object to us the excommunication of Kings This is but your slander We goe not so farre in following of Ambrose course with the Emperour Theodosus as Bilson alloweth Of our moderation in this point we have given good proofe For in all the troubles which your faction first and last hath moved our Princes to bring upon us ye cannot say without a manifest lie that ever any of us had the least thought of putting upon them any Church censure What ye might doe if Kings were turned your enemies we know not only now when they are your benefactours farre above your deserving we see how coursly ye serve them they must as profaine laicks be kept far aback with railes from that holy place where ye the Lords priests with your consecrate and anointed bodies doe stand at the Altar Emperours must light downe from their horse and adore you they must acknowledge their Crownes to be so farre subiect to your Miters as a bodie is to the Soule or a man to God Supra cap. 3. M. N. Readily so base persons might get a whip of your Spirituall rod if once ye were firmly established in your Episcopall Thrones as long agoe ye would have beene if these turbulent Puritanes who still have beene rocking and keeping your Chaires in motion had beene put out of the world What thornes Bishops have beene in the sides of Kings especially in England the Chronicles of that Nation doe record and above all other Bishops these of Canterburie the mischivous conspiracie of one of them with Henrie of Darbie against his great Benefactour Richard the second ought never to be out of King Charles eye No passage of the English storie is more worthie of his meditation 9. Paralel We are nothing opposite to the power of Parliaments but wee make Parliaments to be meere cyphers In the ninth Paralell your scoffing and railing veine floweth after the old manner ye obiect our annulling of the acts of Parliament by the decrees of our Assemblie and the extending of the power of our Synods to many secular affaires Doubtlesse ye are the men who by your shoulders most carefully will under-prop the decaying power of Parliaments It grieveth much your Soules to see Parliaments slighted in any of their due rights Alwayes remember your owne and your brethrens Tenets whereby ye make all Parliaments but meere ciphers the arbitrarie Counsels of the Prince to which by his Letters he hath right to call what Commissioners he will and hold back whom he pleaseth with whom or without whom as he thinketh meet it is his owne only right to make to interpret to abolish Lawes to publish them by himselfe alone and command them by a meere Proclamation to be received by all the Subiects without the consent or advice of any man further then is his pleasure to crave This your brethren oft in formall tearmes Supra cap. 8. E. E. F. F. G. G c. and your selfe in the same page sets downe in effect What ye speak of our encroaching upon Parliaments is no wayes true only some evill acts of your evidently corrupted Assemblies whereto ye had obtained by your familiar arts of fraud and force the ratification
violated for it doth consist in the unitie of faith not of opinions in the union of mens hearts by true charitie which easily tolerateth unnecessar differences Some points of religion are primitive articles essentiall in the obiect of Faith Dissension in these is pernitious and destroyeth unitie Other are secundary probable obscure and accidentall points Disputations in these are tolerable Unitie in these is very contingent and variable As in musicall consort a discord now and then so it bee in the discant and depart not from the ground sweetens the harmonie So the varitie of opinions and rites in divers parts of the Church doth rather commend then prejudice the unitie of the whole Montag Antigog page 14. Truth is of two sorts among men manifest and confessed truth or more obscure and involved truth Plainly delivered in Scripture are all these points which belong unto Faith and maners hope and charitie I know none of these contraverted inter partes The articles of our creed are confessed on both sides held plaine enough The contraverted points are of a larger and inferiour allay Of them a man may be ignorant without any danger of his soule at all A man may resolve or oppose this way or that way with out perrell of perishing Cant. relat about the end The coruptions of Rome materially and in the very kinde and nature are leaven drosse hay and stubble yet the Bishop thought that such as were misled by education or long custome or overvalving the Soveraignity of the Romane Church and did in simplicitie of heart imbrace them might by theyr generall repentance and Faith in the Merits of Christ attended with charitie and other verues finde mercie at Gods hands Shelfoord pag. 235. Though there bee some difference among us in ceremonies and expositions which destroy not yet still our head Christ by Baptisme stands upon our bodie and the substance of the Gospel is intire and whole among us by retaining the articles of the Faith the volume of the New-Testament and the practice there of by Faith and good workes ibid. page 239. There bee differences which hinder our agreement What then Among the Greekes there were divers Dialects and yet they had but one language they held together in the maine So though Papists have a letter more then wee and wee one letter for another yet wee hold together in the radix Paul could beare with differences expecting Gods reformation If you bee otherwise minded God shall revaile For the present let us bee patient and afterward God will shew where the errour lyeth Why should wee presume so much of our skill while wee are in our none-age and know but in part Have not better men then wee beene deceived Have not dissenting Fathers and slyding Schoolists been alwayes borne with in points of Religion Fiftly That a generall repenrance for all unknowne sinnes is sufficient to secure the salvation not only of these who have lived and died in the popish tenets before the councell of Trent but even to this day not only their people but their most learned Clergie Popes Cardinalls Iesuits living and dying in their bitter oppositions and persecutions of protestants are in no hazard of damnation though they never come to any particular acknowledgement of their sinfull opinions or practises following thereupon (b) Pottar page 77. Wee hope well of these holy soules who in former ages lived and died in the church of Rome for though they died in many sinfull errours yet because they did it ignorantly through unbeliefe not knowing them either to bee errours or sins and repented in generall for all their unknowne trespasses wee doubt not but they obtained pardon of all their ignorances Nay our charitie reacheth further to all these that this day who in simplicitie of heart believe the Romane religion and professe it But we understand only them who either have no sufficient meanes to finde the truth or else as after the use of the best meanes they can have all things considered finde no sufficient motives to convince their consciense of errours Chomley his defence of Hall I dare bee bold to say that the church of Rome had not for many hundreth yeares before the councel of Trent so good a forme of doctrine as the Tridentin catechisme doth containe Sixtlie They teach us that papists may not in reason be stiled either idolaters or hereticks or schismaticks His Grace in that great large folio set out the last yeare to declare to the world the fartherst that his minde could be drawen for to oppose poperie is not pleased to my memorie in his most verhement oppositions to lay to their charge any of these three cirmes neither doe I remember in all the search my poore lecture hath made that any of his favourits in their writtes these twelve yeares bygone hath layed to the charge of Rome in earnest either idolatrie heresie or shisme but by the contrary hath absolved them clearly in formall termes of al those three cirmes (c) Shelfoord p. 300 I am not in the minde that all images are idols but only when they are worshipped for gods This the word idolatria signifieth the wotshipping of images with latria that is divine worship as it is used by Divines Cant. relat pag. 299. They keepe close to that which is superstition and in the case of images come near to idolatrie Montag apar page 79. Et certè quamdiù palam non deficiunt à pietate cultu Dei proprio ad idolatriam etiam moribus impii vita contaminati tolerantur in Ecclesia non minus quam milvus corvus immunda animalierant in arca Ecclesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulari At nullus in arca erat idololatres quia Christianam pietatem quatenus Christianam idololatres execratur Montag pag. 309. Dei cultum latriam quam appellant nec possumus alicui creaturae nec debemus sive humanae sive angelicae quamvis excellentissimae impendere Hoc fatibitur Bullingerus Pontificius tota schola non insanientium adversariorum nolunt enim illi quovis modo cuicunque creaturae latriam nequidem cultu relativo exhiberi Montag Antigag page 319. You say that images must not have latria so we let your practice and doctrine goe together and wee agree Dow against Burton obiecteth that my lord Canterburie did raze out the publicke booke of fasts this sentence Thou hast delivered us from superstition and idolatrie wherein we were utterly drowned his chief answere is That men may bee good Protestants and yet not damne all their forefathers who lived before the reformation as hee must doe who saith of them they were wholly drowned in idolatrie which though M. Burton perhaps will not yet some men may thinke it to be a reason sufficient for the leaving out of that sentence Of idolatrie because they teach not the giving of latria to any image or any creature (d) Cant relat page 306. Non omnes error in his que fidei