it seems for he doubted of hell of the resurrection and of God surely Gregory the IX was none he called Christ an Imposter Yet the Pope pretends Christ's name titles himself by him will be Christ's Vicar beare Christ's name above all men affect Christs titles above all men his attribute of Holinesse Men on earth Saints in Heaven are but called holy Peter is no more his Predecessor sanctus Petrus Christ's Mother is no more sancta Maria holy Peter holy Mary God's selfe rests in it too every person holy Father sayes Christ John 17. The sonne sanctus Dei God's holy one Mark 1. the Spirit the holy Ghost The Pope likes not this positive degree he will be stiled Sanctissimus the most holy 't is not likely that iniquity is in this man this most holy man Lutherans and Calvinists charge him with much both his person and his doctrine but they are lyars hereticks all Sacriledge and Symony Incest and Adultery setting of Subjects against Soveraignes King against King Murther and Massacre infinite iniquities sic that holy Father Pope should doe such things they are not Calvin's calumnies nor Luther's lyes but confest by their owne Writers nor doe Popes thus in person onely that craves some pardon But 't is their Doctrine too their Churches Doctrine That a Priest of Jesuit may forsweare deny his parents defraud his friend betray his country kill his King fie that holy Mother Church should teach such things This theame some may say sits not this place neither the Pope is not here c. In his Sermon upon Quadragessima page 122. line 10. page 124. line 37. the Licenser hath quite expunged these following lines How then is the Popedome in the Devils gift if Kingdomes be not Satan gives it and it is a kind of Kingdome Regnum sacerdotale a priestly Kingdome The Pope a Melchesedeck King and Priest wears a Crowne beares a sword both Regallities three Crownes multa diademata Christ does Revel 19. and he is his Vicar two swords Ecce duo gladij hic Popes are Kings betters Cardinals Kings Peers is the Pope the Devils creature and not Kings But the Popedome is not Satans gift neither Aeneas Sylvius himselfe sometimes a Pope writes that one got the Popedome fraude diabolica we beleeve it moe then one Silvester the Nccromancer Boniface 7. Gregory 7. all fraude diabolica by devillish machinations that does not prove the Devill made them or construe it if you will by the Devils meanes it will not serve so neither so Kings come often to their Crownes by devillish meanes and yet God gives them God may be the author of an act whereof Satan may be in the meanes God gave his Sonne to death for us yet the Devill had his hand in it John sayes the Devill put in Iudas heart to betray Christ God destroyes Ahaz but the Devill was his meanes a lying spirit in the mouth of all the Prophets God would afflict Iob the Devill was his instrument 't is plaine in the story For the poynt as I would not belye so I would not rob the Devill of his right the Popedome is of God but the Papacy is of Satan To be a Prince and Bishop yea I will yeeld him highest Bishop too God gives him that but his universall Prelacy and presumption over Princes the Devill gives him that his power is from God but his pride is from the Devill Satan is yet more frank The Pope Patrissall playes satan some here craves not prostraction onely least happily you say that 's but civill reverence and yet saving his reverence 't is more then the greatest Monarch craves in all our Westerne Kingdome I say he craves not prostraction onely but adoration too Worship divine worship what else meant the cry of the Cicilian Ambassadours prostrate before him Tu tollis peccati mundi misereri nostri O thou that takest away the sinnes of the world have mercy upon us c. Ibid. page 172. line 4. this is deleted by the Licenser Was not Iudas an Apostle Origen sayes he was the Gospell sayes he was among the twelve Apostles not Disciples onely but Apostles Saint Matthew reckons him here is then a place put for the Papists which they never yet observed for their Apostolicall Traditions here is Traditio Apostolica indeed Here I observe it not what doe they else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trechery their occupation Treason the Pope's trade best they leave it 't is Iudas act and brings a sort of them to Iudas end it will strangle the Papacy it selfe at length In his second Sermon upon severall occasions page 293. l. 10. the Licenser deletes And there 's a man in Rome the Pope will be as God the Sonne for he is his Vicar Ibid. page 495. l. 22. Gods Peere that 's little will be his superior will be worshipt Paul sayes above all that is called God Who is that even the Pope c. This Monster c. Let every soule be subject to the higher Powers Paul bids be the Clergy exempt they are not bound to the Lay barre Thou shalt not make an Image nor bow downe to it thou shalt doe both Gods lawes are strait the Pope will dispence with them break thy Oath marry thy wives sister thine owne sister thine Aunt keep a Concubine be a Catamite or Sodomite kill a King though a catholike the Pope will absolve thee Hold we the Pope arrogant in the title of Christs Vicar he is more his power it seems is above Christs Page 296. bids God a Bishop be the husband unius of one Wife the Popes bids nullius marry not at all forbids the Cup at the Communion of the Lord though Christ have ordained it Scripture Gods Word sayes Sylu Perer hath none authority but from the Pope I must end the Pope is Omnipotent Gods Attribute yet one cals this Pope so He can doe all things yea he is all things Gods peculiar too so he is Gods Peere behold the man is become like one of us Idem page 301. There 's a people in Affricke curse the Sunne because it fireth them there 's a Pope to curse the Starres Mars Venus Iupiter and Mercury because he lost at dice gamesters here curse Cards and Dice bite them teare them that 's all at most banne one another tame Protestants and base spirited learne of holy Father Pope to curse the Heavens and God why wrong I our brave spirits as hereticall as the Pope was not Christ God his passions wounds nayles blood and death yea heart and soule black mouthed blasphemy what dares it not doe against Heaven in execrable Oathes The Law c. page 338. The Popes Mint can coyne words too to his Forge nothing comes amisse in its Scriptures Fathers Counsels yea if it needs be hee in a word writes too In spite of all Gramarians if the Pope say but. Fiatur page 344. Balaak of Spaine heires Balaam of Rome to curse Israel his brothers
Fathers I knowing with what love and care you were pleased to comply your self in this work the which besides the merit of charity hath been most gratefull to his most Christian Majesty who in this doth with great satisfaction acknowledge the good will of his Majesty of great Brittain in the person of his Minister in these Occurrences which he well polisheth If in any occasion I can serve your Excellence you shall find me most ready to render you proofs of my devotion and observance beseeching you to continue the favourable effects of your benignity towards our Fathers And with this I end augurating unto you all compleat felicity Your Excellencies most devout and most humble Servant in Christ Fryar Joseph of Paris Capucine From Paris the 23. of Novemb. 1634. By this Letter it is evident what a Professed Patron this Secretary was of popish Priests and Fryars and what correspondency he held with them The third is a Letter to Secretary Windebank from Father Phillips the Queens Confessor to inform him of Sir William Hamiltons departure from Paris towards Rome where he resides as Our Agent to the Pope and of Con the Popes Nuncioes departure from Rome towards England a pregnant evidence of his privity and compliancy with this Negotiation Right Honourable YEster night after your Honours departing from Hampton-Court I received this inclosed The Gentleman who sent it to me from Paris writeth that Sir William Hamilton departed from thence the third of June that is our 24. of May so that now he must be neer unto Rome He writeth also that Seignior Georgio Gâ—â—es whom the Pope doth send to the Queen was to depart from Rome about the twentieth of May if he have heard of Sir Williams hasty going it may be he will stay till his arrivall which I could wish because he both can and would help him better at the beginning then any other I know I rest ever Your Honours most humble and devoted Servant R. PHILLIPS From Hampton-Court the 9. of June 1636. The fourth is a Letter of Master Thomas Windebank writ to the Secretary his Father from Rome thus endorsed with his own hand 6. Septemb. 1626. Tom from Rome recei 22. our stile SIR MY most humble duty remembred c. In my last of the sixt of this present I have given an account of my arrivall at Rome and of the favour Sir William Hamilton was pleased to doe me to invite me to his house this note that he did it with so much earnestnesse that I could not avoid the receiving of that honour I have been to visit the Cardinal Barbarino who having had notice of my arrivall here sent to visit me first He is so obliging and curteous to all our Nation that I the lesse wonder at the honour he doth me to take notice of me but I hope his favour will stay there I see no reason I should think otherwise c. Your most obedient Son THO. WINDEBANK Rome Sept. 10. stilo novo 1636. The fift is a Letter from his Son Tom from Rome thus endorsed by the Secretary Tom from Rom Rec. 30. Sept. our stile Wherein thus he writes SIR MY most humble duty remembred c. Sir William Hamilton hath been pleased to put so great an Obligation upon me as to invite me to his house for the time that I am in Rome I would very willingly have avoided the putting him to such an inconvenience but he pressed it so far that I could not refuse the receiving of that favour the Cardinal Barbarino I understand HATH LONG EXPECTED ME HERE hauing had notice of my being in Italy and I am afraid THAT OUT OF RESPECT TO YOU he will put some honour upon me but I will avoid all engagements as much as with civility I may Your most obedient Son THO. WINDEBANK Rome Sept. 6. stilo novo 1636. These two Letters cleerly manifest his Son 's being respect and great entertainment at Rome both by Sir William Hamilton our popish Agent there and Cardinal Barbarino The sixt is a Letter of his said Son from Padoa thus endorsed by Master Secretary 16. March 1637. Tom from Padoa Rec. 8. April our stile SIR I Gave advice in some of my former of a Trunk I sent from Livorno into England unto Master Richant to be delivered unto you but have not as yet received any news of the arrivall of it I sent not the keys as not desirous it should be opened untill my comming home because few of the things in it are mine but the CARDINAL BARBARINES TO MASTER CON he told me there was no haste in the delivery of them so that I might doe it my self Your most obedient Son THO. WINDEBANK Padoa 26. March stilo no. 1637. Here his Son becomes an Instrument to convey popish Trinkets from Cardinal Barbarino at Rome to Con the Popes Nuncio then in England The seventh is a Letter from the Lord Scudamore to Secretary Windebank from Paris informing him of a Statue sent from Cardinal Barbarino from Rome to be transported to him into England Right Honourable HEre is come to Paris one Master Chambers with the Statue from Cardinal Barbarino another the servant of him that made the Statue comming along in company to take it forth but no where upon any tearms till it be in England Upon Munday next Master Chambers intends to set forwards for Deepe c. Your Honours to command JOHN SCUDAMORE Paris June 16. 1637. The eighth is a Letter written to him from his Son Christopher Windebank from Rome informing this Secretary how many Friends and Servants he had there who much respected and honoured him for his sake among others Panzani who had been here a Nuncio and Father John agent to the English Benedictines in Rome which he thus endorsed Kit from Rome Most dear Father I Salute you c. especially not being in any place my self where I am not looked upon by all those who professe themselves SERVANTS of your most Illustrious Honour HERE IN ROME your most Illustrious Lordship hath many amongst the which Sir William Hamilton Seignior Gregorio Panzani and Father John kisse your hands c. Your most obedient Son CHRIST WINDEBANK From Rome the 15. of April 1639. If we compare these Letters with the forementioned Instructions of this Secretary to his Son Thomas at Paris concerning Ludovicus â Sancta Maria Franciscus de Sancta Clara his Book and Father Leander it is past all controversie that he held most strict and constant intelligence with the Pope Cardinal Barbarino the Popes Nuncio's Priests Jesuits and contributed all possible assistance to them in their confederacy of reducing us back to Rome The reallity whereof and this Archbishop's cognizance of it was thus attested to the Archbishop himself by Andreas ab Habernfield and Sir William Bosel in the Plot they sent him from the Hague found in his chamber in the Tower endorsed with his own hand SEcretary Windebank a most fierce Papist is the
Justice of peace within that City and an inhabitant of S. Edmonds Parish there took just offence at some pictures in one of the glasse-windows in that Church near unto his seat and ever in his eye in which window was contained in old rude rusty painted glasse the History of the Creation not as it is related by Moses in the first Chapter of Genesis but after the Painters fancy who in this window consisting only of four panes had made no lesse then seven picturs of God the Father in form of a little old man clad in a blew and red coat with a pouch by his side about the bignesse of a Puppet and preposterously placed the fourth daies work of creation before the third and made that to be done on the fifth day which was created on the sixth and in one place he had represented God the Father creating the Sunne and Moon and squaring them out with a pair of compasses in his hand as if he had formed them by some Geometricall rules and the help of a Compasse To these pictures M. Sherfield and others had seen Ema Browne and other old women make low curtesies who being demanded why they made such curtesies answered that they made them to their Lord God and to God the Father in the Glasse-window which was proved by divers witnesses upon oath Wherupon M. Sherfield being perswaded in point of conscience that these Idolatrous Pictures were directly forbidden by the second Commandement and many expresse Texts of Scripture prohibiting any representations of God the Father condemned thus by the Homilies of our Church against the Perill of idolatry Part. 3. â— 40. which determine that The Image of God the Father the Sonne and Holy Ghost either severally or the images of the Trinity be by the Scriptures expresly forbidden and condemned as appears by these places Deut. 4. Isay 40. Acts 17. Rom. 1. there cited at large By these and many other places of Scripture it is evident that no Image either ought or can be made to God For how can God a most pure spirit whom man never saw he expressed by a grosse body or visible similitude or how can the infinite Majesty and greatnesse of God incomprehensible to mans minde much more not able to be compassed with the sense be expressed in a SMAL and LITTLE IMAGE as this of God the Father was How can a dead and dumbe Image expresse the living God c. Wherefore an Image of God is not only a lye but a double lye also But the Devill is a lyar and the Father of lyes Wherefore the lying Images which he made of God to his great dishonour and horrible danger of his people came from the Devill Wherefore they be convict of foolishnesse and wickednesse in making of Images of God or the Trinity for no Image of God ought or can be made yea and once to desire an Image of God commeth of infidelity thinking not God here present except they see some signe or Image of him And to be abolished out of Churches by the resolution of Queen Elizabethe Injunctions the Canons and Oxthodox Writers of our Church the Statutes of our Realme and King James his own resolution in sundry of his Works moved the Parish at a Vestry where were six Justices of Peace present that he might have liberty to take down this offensive scandalous Window being a burthen to his conscience an occasion of much superstition and idolatry to ignorant people and the Church it self a Donative as they conceived belonging to the parishioners and to set up a new window of white glasse in its place whereupon it was unanimously ordered by the Vestry about January 1629. and the Order entred that if M. Sherfield thought fit he might take downe the painted old glasse of this Window and set up new Whereupon not long after he did with his staffe breake or picke out some of those peeces of glasse representing God the Father which amounted not to above the value of six pence the whole glasse window not being worth forty shillings when it was new intending to new glaze the same Whereupon by the Archbishops means and instigation an Information was exhibited against him in the Star-chamber by the Kings Attorney Generall for breaking these idolatrous pictures and that in opposition of the Church-government established by law among us This cause was prosecuted with all rigour and at last brought to a hearing on the 8 of February 1632. where this Archbishop then Bishop of London as was proved by the Oathes of Master Tomlins a Barrister of the Temple M. Joseph Caryll Lecturer at Lincolnes Inne and the testimony of M. Robert Nicholas a Member of the Commons House a Commissioner in that cause shewed himselfe very violent against M. Sherfield made a long speech in defence of Images in Churches contrary to our Homilies justified the picturing of God the Father in forme of an old man out of that place of Daniel where God is called The ancient of dayes which the Earl of Dorset refuted being an expression only of Gods eternity declaring him to be before all times and notwitstanding it was proved by four witnesses that those pictures were adored by divers persons yet the Archbishop was so violent against Mr. Sherfield that for breaking of these idolatrous pictures according to the doctrine of our Church in the Homilies against the perill of Idolatry Queen Elizabeth Injunctions and the statute of 3 4 E. 6. ca. 10. which were pleaded for his justification he agravated his offence to the utmost from his Office his Age his profession and divers other circumstances instead of mittigating it fined him a thousand pound to the King sentenced him to be removed from his Recordership in that City to make a publick acknowledgement of his great fault in the Parish-church where this was done and in the Cathedrall at Salisbury and to be bound to his good behaviour some of the Temporall Lords excused his fact spake much against Images and thought it fit to impose no fine upon him This Archbishop then concluded his speech against M. Sherfield in justification of Images with these words I have been the willinger to render this ancount at this time because some are ready to slander Vs as maintainers of POPISH SVPERSTITION and I know not what This sentence gave great incouragement to the setting up of superstitious idolatrous Pictures Images and Crucifixes in our Churches and discouraged most men from opposing the intended introducing of them which followed thereupon in sundry places To this we shall adde the Archbishops tyrannicall sentence and proceedings against M. John Workeman a godly painfull Minister Lecturer in the City of Glocester for preaching against Images in Churches This pious Minister being Lecturer in S. Stephens Church in that City was prosecuted for preaching publickly in a Sermon there That Pictures or Images were no more ornaments to a Church then Stewes to a Common wealth That for a man to
have any Image of any Saint especially of our Saviour in his house is unlawfull and that if any man kept such pictures in his house if it were not flat Idolatry yet it was little better This was the maine charge against him to which was added that he used some harsh expressions against lacivious mixt dancing especially on the Lords day citing only the words of the Waldenses in their censure against Dancing borrowed frō Vincentius Belvacensis Gulielmus Peraldus two Popish Writers of great note and justified by Bishop Babington in his exposition upon the seventh Commandement and that he prayed for the States of Holland the King of Sweden and other Generals beyond the seas in his prayer before he prayed for the King that now is over us which was but according to the usuall course of all or most Ministers who first prayed for the whole Catholick Church in generall next for the Protestant Churches and Princes beyond the seas and then for the Church and King of England and agreeable to the forme of the very Common-prayer-book in the prayer for the whole state of Christs Church c. which runs thus We beseech thee also to save and defend all Christian Kings Princes and Governours which comprehends all foreine Princes in the first place and especially thy servant Charles our King c. who is remembred last of all but yet in a more speciall manner But these two last particulars though mentioned in his sentence were no inducements to it but only the first passage against Images which M. Workman justified out of divers of our owne English Authors and the very Homilies against the perill of Idolatry Part. 3. p. 41. to 631. which determine thus That no Jmage of God or the Trinity or of Christ may or ought to be made that such Images are not only defects but lyes and teach nothing of God or Christ but lyes and errours That Images placed publickly in Temples cannot possibly be without danger of worshipping and idolatry wherefore they are not publickly to be or suffered in Temples and Churches c. We infer and say for the Adversative that all our Images of God our Saviour Christ and his Saints publickly set up in Temples and Churches places peculiarly appointed to the true worship of God be not things indifferent nor tolerable but against Gods law commandment taking their own interpretation and exposition of it First for that all Images so set up publickly have bin worshipped of the unlearned and simple sort shortly after they had been publickly so set up and in conclusion of the wise and learned also Secondly for that they are worshipped in sundry places now in our time also And thirdly for that it is impossible that Images of God Christ or his Saints can be suffered especially in Temples and Churches any while or space without worshipping of them and that Idolatry which is most abominable before God cannot possibly be escaped and avoided without the abolishing and destruction of Images and Pictures in Temples and Churches for that Idolatry is to Images specially in Temples and Churches an inseparable accident as they tearm it so that Images in Churches and Idolatry go alwayes both together and that therefore the one cannot be avoided except the other specially in all publick places be destroyed Wherefore to make Images and publickly to set them up in the Temples and Churches places appointed peculiarly to the service of God is to make Images to the use of Religion and not only against this precept Thou shalt make us manner of Images but against this also Thou shalt not bow downe to them nor worship them for they being set up have been be and ever will be worshipped c. That it is not possible if Images be suffered in Churches and Temples either by the preaching of Gods Word or by any other means to keep the people from worshipping of them and so to avoid idolatry c. What can we do I say or bring to passe to the stay of Idolatry or worshipping of Images if they be allowed to stand publickly in Temples and Churches And if so many so mighty Emperours by so severe Lawes and Proclamations so rigorous and extreame punishments and executions could not stay the people from setting up and worshipping of Images what will ensue thinke you when men shall commend them as necessary books of the Laymen Let us therefore of these latter dayes learn this lesson of the experience of ancient Antiquity That Idolatry cannot possibly be separated from Images any long time but that as an unseparable accident or as a shadow followeth the body when the Sunne shineth so Idolatry followeth and cleaveth to the publick having of Images in Temples and Churches And finally as Idolatry is to be abhorred and avoided so are Images which cannot be long without Idolatry to be put away and destroyed Besides the which experiments and proof of time before the very nature and origine of Images themselves draweth to Idolatry most violently and mens nature and inclination also is bent to Idolatry so vehemently that it is not possible to sever or part Images nor keep men from Idolatry if Images he suffered publickly c. For if the origine of Images and worshipping of them as it is recorded in the eight Chap. of the Book of Wisdom began of a blind love of a fond father framing for his comfort an Image of his Sonne being dead and so at the last men fell to the worshipping of him whom they did know to be dead how much more will men and women fall to the worshipping of the Image of God our Saviour Christ and his Saints if they be suffered to stand in Churches and Temples publickly For the greater the opinion is of the majesty and holinesse of the person to whom an Image is made the sooner will the people fall to the worshipping of the said Image Wherefore the Images of God our Saviour Christ the Blessed Virgin Mary the Apostles Martyrs and other of notable holinesse are of all other Images most dangerous for the perill of Idolatry and therefore greatest heed to be taken that none of them be suffered to stand publikely in Churches and Temples For there is no great dread least any should fall to the worshipping of Images of Annas Caiphas Pilate or Judas the Traitor if they were set up But to the other it is already at full proved That Idolatry hath been is and is most like continually to be committed Now as the Nature of mari is none otherwise bent to worshipping of Images if he may have them and see them then it is bent to whordome and Idolatry in the company of an harlot And as a man given to the lust of the flesh seeing a wanton harlot sitting by her and imbracing her it profitteth little for one to say beware of fornication God will condemne fornicators and adulterers for neither will he being overcome with greater intisements of
his Consecrating of Churches and Chappels after the popish manner wherein the case stands briefly thus The Pope his Romish Prelates had in times of ignorance superstition for their own proper lucre introduced solemn consecrations of Churches Chappels with all furniture belonging to them appropriated these Fopperies to Bishops as a jurisdiction peculiar to them alone though we reade in Scripture that the Tabernacle all the furniture thereto belonging was consecrated only by Moses and the Temple at Jerusalem by King Solomon the chief temporall Magistrates not by Aaron or the High Priests as they were among the Romans by the Senate These formes of consecrations full of Ethnicall ridiculous superstitions exorcismes conjurations were contained only in Roman Pontificals Missals Ceremonials which were wholly abolished upon the reformation of Religion in King Edwards daies by the expresse statutes of 3 4 E. 6. cap. 1. 5. 5 6 E. 6. cap. 1. and after that by the statute of 1 Eliz. cap. 2. 8 Eliz. cap. 1. which abrogited all rites ceremonies and consecrations whatsoever but those comprised in the Books of Common Prayer and Ordination of Ministers where there is not one syllable to be found touching consecration of Churches or Chappels or Church-yards nor any forme of such consecrations reteined or prescribed which by these Acts were wholly discontinued abolished in our Church till this Papish Prelate to renue them and to assume a Papall power of making Churches Chappels Altars and their furniture holier then other places by his solemne consecrations of them as if the meere sequestring of them from a common or prophane to a sacred use were not a sufficient consecration of them without a Bishops Benediction and exercising of those creatures suspended thereunto We shall begin first with his consecration of Churches next of Chappels Anno 1630. St. Katherines Creed-church in London being repaired only by the parishioners not new built from the ground when Mountain was Bishop of London and the Church thought holy enough by him without any new consecration not requisite in such a case by the very Canon law this popish Prelate succeeding Mountaiue in the Bishoprick of London suspended this new repaired Church for a time from all Divine service Sermons and Sacraments till it was re-consecrated by himself of which he writ down this speciall memoriall with his own hand in his Diary read in the Lords House in manner following January 16. 1630. Sunday I consecrated S. Katherine Creed-church in London In what a popish ridiculous bedlam manner was thus attested upon oath by M. Willingham a parishioner there who then took special Notes of all the passages in short-writing thinking some good use might be made thereof in after-times the particulars whereof he thus expressed That the Archbishop then of London on the 16 of January 1630. being the Lords day came in the morning about nine of the clock in a pompous manner to Creed-church accompanied with Sir Henry Martin Dr. Rive Dr. Duck and many other High-commissioners and Civillians there being a very great concourse of people to behold this novelty the Church doores were garded with many Halberders at the Bishops approaching near the West door of the Church the hangbies of the Bishop cryed out with a loud voyce Open open ye everlasting doores that the King of glory may enter in and presently as by miracle the doores flew open and the Bishop with three or four great Doctors and many other principall men entred in and as soon as they were in the Church the Bishop fell down upon his knees with his eyes lifted up and his hands and armes spread abroad uttering many words and saying This place is holy and this ground is holy In the name of the Father the Sonne and the Holy Ghost I pronounce it holy and then he took up some of the earth or dust and threw it up into the aire as the frantick perseenting Jewes did when they were raging mad against Paul this was done in the great middle Isle several times as they came up Eastwards towards the Chancel which Chancel was then paved when they approached near to the Rayle and Lords Table unto which was an ascent of two or three steps the Bishop lowly ducked and bowed towards it some five or six times and returning went round about the Church in Procession on the inside thereof they saying the 100 Psalme and after that the 90 Psalme prescribed in the Roman Pontificall for this purpose p. 262. and then this Prayer Lord Jesu Christ who art the eternall Word of thy eternall Father God Almighty to be blessed for ever and diddest at first in the beginning of time create man out of the dust of the earth to restore and repair in him the ruine and fall of Angels and when as he by transgression had lost his originall state diddest according to thy threatning returne him againe unto his dust but so that he should not perish everlastingly but should in due time by an omnipotent power be raised againe out of the earth and therefore in assurance of the resurrection the bodies of men the work of thine own hands are in this place to be deposited in their sepulchres graves or vaults as in a repository or resting place untill the end of all things when that mighty Arch-angell shall sound his last Trumpet with Rise ye dead and come to judgement accept we beseech thee this our holy service who doe give and consecrate this beautifull Church unto thee and we separate it unto thee and thy Church AS HOLY GROVND not to be prophaned any more to common use this we beseech thee to accept at our hands for Christ Jesus sake c. Then was read aloud the 23 chapter of Genesis which being read then followed another prayer taken almost verbatim out of the Roman Pontificall beginning thus Merciful God the resurrection and the life of all that trust in thee wee most humbly intreat thee to vouchsafe us of thy grace that all those thy servants who from hence forth shall come into or be intered within the Circuit of this holy and sacred place now by our service HALLOWED unto thee may so lead their lives in thy feare that they may leave them in thy favour and that their bodies resting in their Sepulchres in this Church in peace untill thy comming unto Iudgment may rise again unto immortall life and live with thee for ever in those glorious mantions of eternity Heare us O Saviour for thy passion sake heare us O Father for thy Christs sake heare us O Sanctifying Spirit for thy comforts sake who livest and reignest one God c. Then The peace of God followed c. After all this the Bishop betook himselfe to sit under a cloath of State in an Isle of the chancell neare the Communion Table and taking a written book in his hand in imitation of the Roman Pontificall and the Councell of Trents Decrees therein cited pag. 247 c.
He pronounced many curses upon all those which should hereafter any way prophane that holy and sacred place by any Musters of Souldiers or keeping any prophane Law-courts or carrying burdens through it At the end of every curse which were some 20. or 30. in number he bowed himselfe lowly towards the East or Table saying Let all the people say Amen When the Curses were ended he then pronounced the like number of Blessings to all those that had any hand in the culture framing and building of that holy sacred and beautifull Church and pronounced Blessings to all those that had given any Challices Plate Ornaments or Vtensills and that should here-after give any At the end of every Blessing hee also bowed downe himselfe towards the East Saying Let all the people say Amen After this followed the Sermon which was worthily performed by Dr. Stephen Dennyson he taking for his theame the 19 of Luke 46. wherein he bitterly inveighed against setting up Pictures and Images in Churches saying it was Popish and heathenish Superstition and Idolatry Which Sermon after-wards when Bishop Laud came to the high chaire of Canterbury he remembred at Dr. Dennysons censure in the high Commission upon another occasion and passed a heavy Censure upon the said Dr. under which he hath ever since groaned After the Sermon which was but short the Bishop and two fat Doctors consecrated and administred the Sacrament with a number of bowings duckings and cringeings in manner following As first when the Bishop approached neare the Communion Table he bowed with his nose very neare the ground some six or seven times Then he came to one of the corners of the Table and there bowed himselfe three times then to the second third and fourth corners bowing at each corner three times but when he came to the side of the Table where the bread and wine was he bowed himselfe seven times and then after the reading of many praiers by himselfe and his two fat chaplins which were with him and all this while were upon their knees by him in their Sirplisses Hoods and Tippits he himself came neare the Bread which was cut and laid in a fine napkin and then he gently lifted up one of the corners of the said napkin and peeped into it till hee saw the bread like a boy that peeped after a bird-nest in a bush and presently clapped it downe againe and flew backe a step or two and then bowed very low three times towards it and the Table when he beheld the bread then he came neare and opened the napkin againe and bowed as before then he laid his hand upon the gilt Cup which was full of wine with a cover upon it so soone as he had pul'd the Cupp a litle neerer to him he lett the Cupp goe flew backe and bowed againe three times towards it then hee came neere againe and lifting up the cover of the Cupp peeped into it and seeing the wine he let fall the cover on it againe and flew nimbly backe and bowed as before After these and many other Apish Anticke Gesturs he himselfe received and then gave the Sacrament to some principall men onely they devoutly kneeling neere the Table after which more praiers being said this Sceane and Enterlude ended Mr. Hope likewise deposed the same that Mr. Willingham did in all particulars touching the manner of the Archbishops consecrating Creed-Church at which consecration he was present and tooke speciall notice thereof Upon which evidence the Committee of the house of Commons observed and urged before the Lords First that it appeared by the praiers used by the Archbishop that he consecrated this Church rather for a Churchyard or a burying place then for an Oratory or place of praier and preaching using the same praiers in substance as are prescribed in the Roman Pontificall at the consecration of a Church-yard to inter dead bodies in Secondly that the consecration of Churches after this sort is a meere Popish and Superstitious Ceremony prescribed onely by Popes and Popish Councels Canonists for their owne gaines and luchre and not by any Protestant Canons Synodes Authors witnesse Gratian De Consecratione Distinct 1. and the Glosses on it Summa Hostiensis lib. 3. Tit. De Consecratione Ecclesiae et Altaris Angelus De Clavasio his Summa Angelica Tit. Consecratio Ecclesiae Summa Rosella Tit. Consecratio Iuo Carnotensis Decretalium pars 3. De Ecclesia C. 8. to 38. Bochellus Decreta Ecclesiae Gallicanae lib. 4. Tit. 1. Iohannis De Aton Constitutiones Ecclesiasticae Tit. 1. De Consecratione Ecclesiarum with divers other Popish Canonists Thirdly that the forme and manner of consecrating Churches was no where to be found but in the Roman Pontificall set out by the Popes authority wherein it is at large described P. 209. to 280. Cap. De Ecclesiae Dedicatione seu Consecratione and not extant in the Booke of Common-praier or of the Ordinition of Ministers or in any other Records or Rituals of our Church which abollished the Roman Pontificall and Ceremony of consecrating Churches by the Statutes of 2. 3. E. 6. C. 1. 3. 4. E. 6. C. 10. 1. Eliz. C. 1. 8. Eliz. C. 1. Fourthly That the very forme the Archbishop used in consecrating Creed-Church was taken from the Roman Pontificall published by command of Pope Clement the eight found in this study P. 214. 217. 219. where the Bishop comming to the doore of the Church he is to consecrate Percutit illud semel cum inferiori parte baculi pastoralis super luminare dicens intelligibili voce Attollite portas Principes vestras et apperiamini portae aeternales et introibit Rex gloriae c. The very words the Archbishop now used and then entring the Church pronouneeth it holy and blessed in the name of the Father Sonne holy ghost After which he useth many Praiers Psalmes bowings Ceremonies and Vnus ex Ministris spargit cinerem per pavimentum in modum crucis as this Archbishop did who followed the Roman Pontificall in all the particulars he there practised exceeding it in his blessings and cursings which are not so fully expressed in the Pontificall and in his reconsecration of this Church upon the repairing onely of the wals in which case the forecited Canonists all accord it is not to be reconsecrated but the wal onely to be exorcised and sprinkled with holy water Fiftly That our owne Protestant Bishops and writers condemne the consecration of Churches Chappels and Church-yards by Bishops to make them holier then other places as a meere Popish Iewish ridiculous and absurd practise The first they instanced in was reverend Dr. Pilkington a fugitive for Religion in Queene Maries and Bishop of Durham in he beginning of Queene Elizabeth reigne in his Exposition of Aggens c. 1. v. 7. 8. cap. 2. v. 2. 3. where he determines thus IT IS POPISH TO BELEEVE that which the Bishops doe teach That place to be more holy then the rest which they have
Augustines time And if we doe not only bend or bow our bodie to this blessed Board or holy Altar but fall flat on our faces before his Footstoole so soone as ever we approach in sight thereof what Patriarch or Apostle would condemne us for it Which he thus further prosecutes in his Altare Christianum pag. 108. Humble and lowly Reverence towards the holy and most Sacred Altar where Christ is most truly and really present in the blessed Sacrament pag. 142. Was not the Altar set in Sacrario or Sancto Sanctorum whereunto the Priest ascended by certaine steps and degrees and when they did so ascend were there not Psalmes of degrees sang called for that cause Gradualls durst the Priests themselves ascend thither without doing lowly Reverence three severall times Veneration towards the Altar was then required and practised pag. 145. Priests in our Church at the Ordination kneell upon their knees before the holy Altar then is given imposition of hands before the holy Altar then the Bishop takes the holy Gospells from the holy Altar c. no Bishop was authorized before his Altar was consecrated pag. 153. To warrant and justifie the bringing them in and due honouring of them because they are the seats and Chairs of estate where the Lord vouchsafeth to place himselfe amongst us Quid est enim Altare nisi sedes corporis sanguinis Christi p. 159. To come home to our Countrie when the Author sees the Kings most Sacred Majestie and the honourable Lords of the most Noble order of the Garter performe most low and humble Reverence to Almighty God before the most holy Altar the Throne in earth of that great Lord from whom their honour proceedeth pag. 160. Deo atque Altari reverentiam exhibuisse visi sunt Domino Deo ejus Altari proni facti debitum impenderent honorem Summum Altare in honorem Dei debita genu-flexione reverentiaque consalutabit p. 175. Honour and Reverence of right belongs unto it in regard of the presence of our Saviour whose Chaire of State it is upon earth Nay he proceedes yet further p. 75. The Eucharist cannot be receaved among Heretiques for the Elements must be consecrated before they become partakers of that Eucharist this Heretikes could not then doe quia nec Altare nec Ecclesiam because they had neither Altar nor Church for of necessitie sayes St. Cyprian Eucharistia in Altari sanctificatur the Eucharist is consecrated upon the Altar If then this were true which this unadvised man would make the Vicar believe that there were no Altars nor Churches within 20. yeares after Christ it must needs follow that the holy Eucharist was not received by any of the holy Martyrs and blessed Saints of God in all the primitive Church or else that they did receive some kinde of Sacrament that was not consecrated for Eucharistia in Altari sanctificatur is a ground in which he sets his rest as the Fathers before him and his successors ever did P. 174. Saint Cyprian tells you that the use of Altars is to sanctifie the Eucharist upon and that without an Altar it cannot be consecrated and that therefore Heretiques have no Sacraments among them because they have no Altars Edmond Reeve in his Christian Divinity contained in the Divine Service of the Church of England seconds him in these words p. 132 to 137. Unto the due honouring of Gods holy name the place where Gods name is put is to be honoured also now also ought every one being come into Gods House to prostrate himselfe i. e. to make low obeysance towards Gods mercy-seat being in the uppermost part of the Temple pag. 133. A great Divine in our Church Mr. Dr. Laurence in his most weighty Sermons thus writeth Wee are no more Idolatrous by our prostration towards the Table of the Lord than the Iewes were by theirs towards the Tabernacle of the Lord or the mercy-seat pag. 134 Gods Board is to be accounted the peculiar seat of God within the Temple and therefore towards it unto God there we are to make low obeysance whensoever we come into Gods House for to pray Gods board is ever to have due reverence and God who is there perpetually is alwayes to be prostrated unto Should not Christianity teach us that no seat of any Person much lesse of any of the Layty should be above Gods mercy-seat the sacred Communion Table The sacred Communion Table is called an Altar and it is also called Gods mercy-seat Gods Board is ever to have due Reverence and God who is there perpetually is alwayes to be prostrated unto yea when as the Body and Blood of Christ in the blessed Sacrament is not upon the same Robert Shelford Priest in his Five learned and pious discourses printed at Cambridge 1635. determines thus p. 4. To this day all our Churches are called sanctuaties as in many other Regards so especially in regard of the Lords Table or high Altar at the upper end of them which is Iesus Christs mercy seat because there the memory of the everlasting sacrifice is made and presented to the holy Trinity pag. 15. Seest thou not the Son of Gods seat here the holy Altar at the upper end of this House Pag. 17. The 5. sort of Reverence beseeming Gods House is at the entring in before we take our seates to bend the Knee and to bow our Body to him towards the more usuall and speciall place of his residence or resemblance which is the high Altar or the Lords Table usually standing at the East end of Gods House Idque propter Christum qui est Lux Mundi Oriens nominatur Zach. 6. 12. ab oriente etiam expectatur venturus pag. 19. 20. The first reverence that you make because the house is Gods and not mans direct your aspect to Gods Table which Saint Paul calls the Lords Altar saying We have An altar whereof they have no right to eate which serve the Tabernacle this is the great signe of Gods residence in this holy place as the Arck was the signe of hs presence in his Tabernacle here the great sacrifice of Christs death for our salvation is in Remembrance represented to God the Father and can we remember so great a benefit and not reverence the Father Son and Holy Ghost for it I do not exhort you to give Divine worship to Gods Table but to worship God towards it for Gods Altar is not terminativum cultus but motivum only as Daniel being in Captivity turned his face towards Jerusalem when he prayed but prayed not to it thus if we come before God in his house with due reverence then will he hould out his Golden Scepter of grace to us as the great King Ahasuerus held out his to Queene Ester but if we slight God in his owne place and hee hould out his Iron Scepter to us then let us be wise and learned Let us learne of our Mother Churches for there our Reverend Fathers the Prelates and others make
the lower world The alone faire the alone lovely P. 32. Glorious Empresse Pag. 21. White spotlesse Soule illuminated with Revelations by the divine Object of her chast vowes Pag. 150. Womans dearest Mistresse Pag. 197. Our sweetest Lady P. 158. In all things the very figure and resemblance of Sanctity it selfe P. 148. 149. he thus approves of Nunneries and prayers on Beads to the Virgin before her Image with Christ in her Armes You who have lived spirituall Amourists whose spirits have triumphed over the flesh on whose cheekes solitude prayers fasts and austerity have left an amiable pale you who ply your sacred Arithmeticke and have thoughts cold and cleare as the Christall Beads you pray by you who have voud Virginitie mentall and corporall you shall not only have ingresse here but welcome Approach with comfort and kneele downe before the Grand Immaculate Abbesse of your Snowy Nunneries and present the all-saving Babe in her Armes with due veneration Never thinke more of the Faecunditie of Wedlocke since you see here that God himselfe is the fruit of Virginity P. 153 154. He thus commends the burning of Tapers and saying Masses on Candlemasse day in honour of the Virgin Mary This day is called Candlemasse as much to say the day of lights on which while Masse was singing very many Tapers were burning in the Church Innocentius thus propounds and solves the Question What is the reason that on this day we use so many lights in the Church The cause of this institution is twofold The first is that a heathenish custom may bee converted into a Christian Right or Ordinance and that which was performed by superstitious Idolaters in honour of Ceres and Proserpina may be turned into the praise and glory of the Virgin Mary The second is that they who by Grace are purified by this Ceremony may be admonished to imitate those prudent Virgins who as the Evangelicall parable testifieth came not without their Tapers lighted to the Nuptialls of Christ their Spouse Pag. 209. There is the Picture of her fabulous assumption into heaven cut in Brasse after the popish forme with men and women devoutly kneeling and praying to her and these verses written under the same What Honour could to this GREAT QVEENE be done More then be taken up to Heaven high And there have God for Father Spouse and Sonne The Angels wayte the world stand wondring by After which hee spends many pages to prove the Verity or probability at least of her Assumption into Heaven Soule and Body which saith he by many of the Fathers all of the Romish Church and some of the Reformd is held for an undoubted truth when as indeed it is a meere Popish ridiculous false Legend And to prove this hee makes her to be borne without sinne Pag. 212. Dammianus argues That as conceiving without sinne shee brought forth her sonne without paine a curse laid on all other women so might it well be that she who was without sin might overcome death the reward of it P. 119. 120. hee writes That the Virgin is not to bee considered as a meere Woman but as a Type or Idaea of an accomplisht piety Adding They erre not so much in my judgment in the adoring extreame as some too severe maintaines of the former doe in the neglecting They are so farre from praising her themselves that they most unjustly deprive her of the praise given her by others They reject all testimonies of her worth as Haile Mary full of Grace c. They abhor to heare her called Domina c. Concluding this point in these termes pag. 223. Of one thing I will assure them till they are GOOD MARIANS they shall never be good Christians while they derogate from the dignity of the Mother they cannot truely honour the Son pag. 228. 229. Erasmus stiles her His SAVIORESSE which he cites with approbation p. 230. to 237. He proceeds thus in her prayses All parts of the world have produced admirers of her worth Syria hath brought forth Ephâ—aim Antiochia Saint Chrysostome Capadocia Saint Basill and Saint Nazianzen Constantinople Germanus and Proclus Dalmatia Saint Hierome Germany Rupertus Albertus and Agrippa England Beda France Bernard Spaine Alphonsus Italy Aquinas and Bonaventure Africke Saint Cyprian and Saint Austine Greece Dionisius Areopagita c. To these succeede famous Christian Poets ancient and moderne who have written Pannegrricks upon her as Beda Gregorius Nazianzenus Innocentius Pontifex Actius Sanazarius Adam de Sancto Victore Alcimus Aâ—tus Antonius Muretus Aurelius Prudentius Baptista Mantuanus Clandiarus Franciscus Petrarcha Godfridus Viterbiensis Hieronymus Vide Paulinus D. Philippus Menzelins Rudolphus Agricola Sedulius Venantius Fortunatus To these I add many Emperours Princes and Princesses and a world of devoute great ones who have beene her prosessed admirers as Constantine the Great Charles the Great Pulcheria Augusta Henry the second Emperor Alphonsus the Chast in SPAINE Edwardus in Hungaria Bolislaus in Polonia Venceslaus in Bohemia All which are Canonized for Saints and have erected and dedicated Temples to her memory Neither have the Princes of this our Ile bin defective in doing her all possible honour and in consecrating Chappell 's and Tempells to her memorie Fredericke the third Emperour made the contemplation of her almost his onely foode Stephanus King of Hungarie called his Kingdome the Marian Family In this glorious Family whole Kingdoms and Common-Wealths have enrolled themselves My Arithmeticke wil not serve me to number all those who have registred their names in the Sodalitie of the Rosary of this our Blessed Lady the Originall of which is derived from the battaile of Naupactun gained by Iohn of Austria and the Christians which Victory was attributed to her intercession with her sonne The Colonian Sodallity first Instituted had out of Lovaine 4000. of Brabant 30000. out of Gueldria 4000. out of Holland and Zeland 7000. c. Many holy Orders also are of this Sodallity as the Benedictines the Franciscans and Carthusians and many others If all these Testimonies and examples of great worthy people will not move us to honour her we shal be judged both unworthy of this life and ignorant of that better to come For shame let not us alone deny her that honour and praise with all the world allowes her Pag. 247. Hee Invocates her saying O pardon Gracious Princesse my weake indeavours to sum up thy value c. And Pag. 248. Thou deservest a quire of Queenes here and another of Angells in Heaven to sing thy praise c. And I confesse my sweetest Lady Page 249. To give thee an estimation answerable to thy merit is a thing impossible I must therfore be content to do by thee as the Ancient Heathen did by the Images of the gods when by reason of their height they could not place the Crowns on their heads they humbly laid them at their feet In his Epistle to his Feminine Reader speaking of the Virgin Mary This is she who was on earth a
be said unto every particular member of hers in the Communion The Body of our Lord Iesus Christ which was given for thee c. if any one of them were absolutely reprobated 1. c. from all eternity unconditionally decreed to bee damned in Hell fire everlastingly The Booke intituled Gods love to mankind and Doctor Jack sons Divine Essence and Attributes part 1. are professedly written to justifie universall Grace and Redemption 23. That the Personall succession of Bishops is a true note of the Church and necessary That Peters Chaire was at Rome and he sate Bishop there and that it is the honour and happinesse of our Church that this Archbishop of Cant. that now is with our other Bishops and Ministers can derive them personall succession and Ordination from the Sea and Popes of Rome Dr. Pocklingtons Sunday no Sabbath P. 2. Ouâ— Diocesan can derive himselfe the successor of an Apostle it is Saint Austins resolution Successio Episcoporum ab ipsa sede Petri is that which among other things by him named keepes us in gremio Ecclesiae and Subjects us to our Bishops Jurisdiction Page 47. Their vanity may appeare that against all Antiquity make fooles beleeve Saint Peter was never at Rome making the succession of Bishops and truth of the Latin Churches as questionable as the Centurists orders Page 48. Reckon up your Priests who succeded one another after Saint Peter in his Chaire if you will bee esteemed Members of the Church Hereby we may by Gods mercy make good the truth of our Church For wee are able lineally to set downe the succession of our Bishops from Saint Peter to Saint Gregory and from him to our first Archbishop Saint Austin our English Apostle as Bishop Goodwin calls him downeward to his Grace NOW that sits in his Chaire Primate of all England and Metropolitan Which hee thus seconds in his Altare Christianum Page 45. Saint Peters Chaire in Rome succession of Bishops in the Church of England c. Page 47. Though saith Saint Austin you slanderously call the Chaire in other Churches Cathedram Pestilentiâ—ae what cause hath the Church of Rome giuen you to say so of it In qua Petrus sedet et in quâ hodie Anastasius sedet The very note whereby Heritickes were knowne from Catholikes was that Catholikes could shew their Churches and the very Chaires in them wherein there was not only a morrall succession in purity of Faith and manners but a locall succession of Bishops continued even from the Apostles times which Heretickes could not shew and therefore were hereby convinced to bee such and so put to shame and confounded Page 48. Hee recons up those that had succeded the Apostles Saint Peter and Saint Paul in the Church of Rome Page 49. Novatian is neither Bishop nor Member of the Church saith Saint Cyprian because hee cannot prove his succession according to Apostolicall Tradition If in all this time there were no materiall Churches then there could be no materiall Chaire wherein their Bishops were enthronized and if no Chaire then no reall Inthronization then no personall succession from the Apostles whereby the right faith was derived from God the Father to his Son nor from the Sonne to his Apostles nor from the Apostles to succeding Bishops Those that deprive us of the benefit of this Apostolicall Tradition pluck one speciall staffe out of our hands whereby we stay our selves from falling from the true Catholicke Church and beat all Heretickes out of our Communion Miserable were we if hee that NOW sitteth Arch Bishop of CANTERBVRY could not derive his succession from Saint Augustine St. Augustine from Saint Gregory Saint Gregory from Saint Peter for hee that remembreth whom he succeeds will doubtlesse endeavour and pray to be heire to their vertues as well as possessor to their places What a comfort is this to his Grace and to all those that receive consecration from him and to all those that they shall ordaine Page 51. Tell us when and from whence you come and what you make your selves to do in the Church that are no Sons of the Church We can with Saint Iraeneus point you to the time of your comming in You Cartwright and your brood came in as most Sabbatarians did under Archbishop Whitgift and your Ames and Brightman with your Laodiceans came in under Archbishop Bancroft and you Vicars and our Cotton with his fugitives came in or rather went out under Archbishop Abbot Page 144. I shall begin with my selfe I had my Ordination from Bishop Dove he had his Consecration from Archbishop Whitgift and the Archbishop his from the undoubted successours of Saint Peter Doctor Heylin his Moderat Answer to Mr. Burton Page 72. Write If you have any other Pedegree as perhaps you have from Wickliffe Hus the Albigâ—enses and the rest which you use to boast of keepe it to your selfe non tali auxilio the Church of England hath not need of so poore a shift Page 68. The next thing that offends you and you clamour as if that they claime a visible and perpetuall succession down from St. Peter to Pope Gregory from him by Austin the Monk first Archbishop of Cant. unto his Grace now being and sic de caeteris That Gregory sent Austin into England to convert the Saxons and made him first Archbishop of the English is generally delivered by all our writers Finally that my Lord the Archbishop that now is is lineally descended in a most faire and constant tenor of succession you shall easily finde if you consult the learned labours of Master Francis Mason de Ministerio Anglicano The Papists would extreamely thank you and think you borne into the World for their speciall comfort could you but tell him how to disprove that lineall succession of our Prelates which is there laid dowe By Mountague his Gagge page 49. The Church hath ever beene visibe In England especially how can this fellow impute invisibility to us who claime and prove a succession 25. That Sunday is no Sabbath nor of divine institution that the strict sanctification of it is Iewish superstitious and Rabbinicall That May-games Wakes Revells Dancing Interludes with other sports and pastimes are not only lawfull but convenient and necessary thereon not to be restrained but incouraged and the Kings Declaration to that purpose most pious and Religious That two houres only of it viz. The time of publik service and sermons are to be kept holy and that the residue may be spent in Recreations or ordinary workes of our calling That the Lords day Sabbath was never heard of in the world till Dr. Bounds daies That the Sabbath is not morrall THis is the subject matter of many whole late printed Books against the morallity and strict observation of the Lords-day Sabbath wee shall instance only in some few beginning with Doctor Pocklington in his Sunday no Sabbath where thus he most scandalously and prophanely writes page 6. What shall wee think then of Knox and Whittingham and their
Dedicated to the Archbishop and Licensed by Heywood his Chaplain August 26. 1634. cap. 16. p. 45. 46. determines thus Quaenam sit Romana Ecclesia Cum constet Romanam Ecclesiam in primariis temporibuss velut inter ignes Luna Minores caeteris Ecclesiis praeluxisse caeterisque Maechantibus castam pudicam veritatis conservatricem extitisse nec in pessimis usque eo degenerasse censemus ut in primariis fundamentalibus Religionis capitibus aberrasse videatur quidniquamvis in caeteris forsan vitiatam temeratam Ecclesiae tamen nomine honestandam censeam c. This passage Doctor Bastwick taking exception against at his censure in the High-Commission read it openly in Court where the Arch-bishop publikely justified it in his speech affirming That the Church of Rome was a true Church and that it never erred in fundamentalls in which we differ not but onely circa fundamentalia This distinction of his was afterwards thus justified in Print by Christopher Dome in his Innovations unjustly charged pag. 48. Nor is it an absurd distinction as he unreverendly and absurdly termed it that a great Prelate used in the High-Commission at the censure of Doctor Bastwick when he said That we and the Church of Rome differ not in fundamentalibus but circa fundamentalia pag. 49. The distinction is not absurd but it may most truely and fitly be said that we may and do differ about and not in fundamentals which Doctor Heylin likewise seconds in his Moderate Answer to Henry Burton p. 6. 124. 125. No difference between the Church of Rome and England in fundamentalls Suppose a great Prelate in the High-Commission 〈…〉 had said openly that we and the Church of Rome differ not in â—â—â—â—amentalibus yet how comes this to be an Innovation c. The Church of Rome hath done more against the Heretickes of this age than you or any of your Divines be he whom he will But for the Church of Rome it is a true Church and that we differ not from them in fundamentalls see the Reconciler Doctor Potter in his booke which he submitted to the Arch-bishops censure concludes thus pag. 62. 77. The most necessary and fundamentall truths which constitute a Church are on both sides unquestioned We hope well of those holy souls who in former ages lived and dyed in the Church of Rome c. Nay our charity reacheth further to all those this day who in simplicity of heart beleeve the Roman Religion and professe it Doctor Pocklingtons Altare Christianum pag. 114. Termes Rome by the name of Holy Church and applauds her canonized Popish Saints stiling them The Holy Saints and Martyrs of Jesus Christ whose names are written in heaven And our Protestant Martyrs Traytors Murderers Rebels and Hereticks The Archbishop himselfe was a professed maintainer of the truth and visibility of the faith and Church of Rome not only in his Speech in the high Commission at Doctor Bastwicks censure there and in his Speech in Star-chamber pag. 36. but likewise in his late Reply to Fisher Epist Ded. p. 16. And were not this so we should never be troubled with that idle and impertinent question of theirs Where was your Church before Luther For it was just there where theirs is now One and the same Church still no doubt of that one in substance but not one in condition of State and purity Their part of the same Church remaining in corruption and our part of the same Church under Reformation In the Reply it selfe pag. 370. 371. Rome but with all particular Churches and no more than other Patriarchall Churches was and is radix existentiae the roote of the Churches existence The Church of Rome and every other particular Church c. Indeed Apostolike she is as being the See of one and he a prime Apostle but not the onely Apostolike Visible I may not deny God hath hitherto preserved her And p. 376. Secondly if the Religion of the Protestants be in conscience a known false Religion then the Romanists Religion is so too for their Religion is the same Nor do the Church of Rome and the Protestants set up a different Religion for the Christian Religion is the same to both but they differ in the same Religion and their difference is in certain grosse corruptions I shall close up this with a publike Recantation drawn up and prescribed by Godfry Goodman Bishop of Glocester to one Mr. Ridler Minister of Little Deane about 7. miles from that City who having many Papists in his Parish and preaching in a Sermon there That Papists as Papists were damned and that the true Protestant Religion was the onely true and safe way to Salvation he was upon the complaint of some Papists convicted before this Bishop and by him enjoyned to make this following Recantation prescribed to him in writing in the Cathedrall Church at Glocester on Jan. 2. 1636. and for refusing to make it he was afterwards on the 5. of March next following suspended from his living IHS IN the Name of the Father and of the Sonne and of the Holy Ghost Amen Whereas I did deliver in a Sermon lately preacht in this Diocesse That if we are saved the Papists are damned I am right heartily sorry that I should deliver any such doctrine wherein I must acknowledge mine owne errour and my great fault and offence First against his Majesties Instructions thus rashly and unadvisedly to affirme That Papists are damned Secondly it is an offence against the laws of the Kingdome For in the eye of the Law we are still one with the same Catholike Church for were we of a distinct or severall Church Then our Church could claim no right or Title to those Priviledges Charters Foundations and Revenues which it enjoyes at this day for these were granted to Papists and for many hundred yeares possessed by them and since there hath beene no new Law for transferring them upon a different or contrary Church But this is made much more manifest by the expresse words of the Statute as it appeares by the Act of Parliament which was made upon the first breach with the Papists the words are these That they do not thereby intend to seperate themselves from Gods Catholike Church but onely for some politicall respects to preserve the Kingdome from Ruine This was made the 25. of Hen. 8. and it is in force at this day so that to make such a difference between these two Churches as is between damnation and salvation certainly is against the Common Lawes and the Statute Law of this Kingdome besides many acts of State which being above my element I will not presume to touch upon Thirdly against the Church of England It is imposible there should be any greater offence in regard of the affinity that is between both Churches for we have the same Holy Orders the same Church Service the same Ceremonies the same Fasts the same Festivals and we have generally the same Canon Lawes and therefore
glorified The first link whom he had predestinated c. they loosen by making the decree of predestination conditionall and uncertaine The second link whom he called c. they loosen by making the grace of vocation both universall and resistable The third link whom he hath justified c. they loosen by making the act of justification repealable and the habit of Faith amissible But St. Austin clincheth them all fast whom he hath predestinated them he hath called to wit with a calling according to purpose not others therefore but whom he hath so called he hath justified neither others but such whom he hath predestinated called and justified them he hath also glorified How can a man that is effectually called and justified finally fall away and depart from the living God who is locked in the middle of this chaine and fastened to Christ with the Adamantine links on the one side of predestination on the other side of glorificaon neither the antiquity of Basilides nor the wit of Pelagius nor the subtilty of the School-men nor industry of the Jesuits nor the vehemency of the Lutherans nor the sophistry of the Remonstrants shall ever cast such a grosse mist before the eyes I say not of faith but of reason as to perswade us that he can fall finally whom God hath predestinated to stand that he may be condemned whom God hath justified that he shall ever be a vessell of dishonour whom God hath glorified illo utique fine qui non habet finem as Saint Austin speaketh that he may be cast into hell whose name is written in heaven that he can be in danger of the second death on whom it hath no power at all but every regenerate Christian and true Beleever is effectually called and therefore predestinated is justified by faith and therefore saved from wrath hath part in the first Resurrection and therefore the second death hath no power over him is received into the Church of the first borne and therefore his name is inrolled in heaven Are not all that are born againe of water and the spirit the sonnes of God if sonnes then also heirs it is the Apostles consequence Are not all true beleevers lively members of Christs mysticall body which is the true Church if they are so they must continue so that Christs body be not maimed c. Saint Austin and Gregory make good the inference Saint Austin expresly denying that to be Christs body in truth and consequently those members to be members of his body in truth which shall not continue so for ever St. f Gregory thus Comenting upon the words of Solomon King Solomon made himselfe a bed or Chariot of the wood of Lebanon the wood of Lebanon is said never to corrupt or rot Solomon therefore made his bed or Chariot he meaning the spirituall Solomon Christ of the wood of Lebanon because according to the grace of his prescience he hath built a holy Church of Saints that shall continue so for ever P. 18. Indeed if this affection were grounded upon any thing in us or depending upon the liberty of our will our changeablenesse might make us suspect the constancy therof but sith all the graces and vertues that shine in the faithfull are but the reflections and glissonings of the beams of his grace which beginneth and consummateth all good in us working in us both the wil and the deed how should this heavenly fire of Gods love ever go out c. Mark the rayes of the visible sun how constant they are being not moved at all by the motion of the Object but immoveably flowing from the body of the sunne though blustering winds tyranize in the ayre and remove it a thousand times out of his place in an hour yet the sun beams keep to their object which they enlighten and stir not at all in like manner our affections are transported with every gale of prosperity and storm of adversity and our wils somewhat yeeld to every wind of temptation yet Gods affections like the beams of the sun remain immovable where they are once fixed for they depend not upon any qualities in us but upon his owne immutable essence who is more constant then we are inconstant more strong then we are weak more sufficient then we are insufficient we praise and dispraise with a breath frowne and smile with a look love and hate with a conceit but Gods affections are not like ours nor are his thoughts our thoughts neither are his wayes our ways for whom he loveth he loveth to the end though we be unmercifull yet he still abideth faithful he cannot deny himself Page 19. But I subsume all true beleevers are the elect of God how then can they perish if the election of all the faithfull be not as evident as the salvation of the elect in Scripture why doth Saint Paul stile faith the faith of Gods elect why doth St. Luke assigne election as the proper cause of faith as many as were ordained to eternall life beleeved as for the reprobates if we beleeve the ancient Fathers they are as farre â—om faith as from salvation all reprobates saith Saint f Gregory are without the â—â—unds of the Church although they seem to be within the pale of faith and as farre from â—â—e repentance as from faith God bringeth none of these saith Saint Austin to healthfull and spirituall repentance whereby a man is reconciled to God and as farre from Charity as from both for this gift of the holy Ghost saith the same Father is peculiar and proper to them who shall reigne with Christ The faith of hypocrits is resembled by our Saviour to seed sowne upon stony ground which because it had no root soone withered but true faith to seede sowne in good ground which took deep root downward in humility and grew upword in hope and spread by charity and brought forth fruits of good works abroad in great abundance it is the plant which our heavenly Father planteth in our hearts and shall never be rooted out it is the true Amaranthus that never fadeth but after all the flowers are blown away or fall with the leafe being watred at the root reviveth and serveth for winter garlands even so a grounded belief after the flowers of open profession of Christ are blown away by the violent blasts of persecution or temptation being moistened with the water of penitent teares reviveth againe and maketh winter garlands for Christs spouse Page 769. 1. Of the supposition when the righteous turneth away from his righteousnesse is not this supposition impossible can the righteous turne away from his righteousnesse and commit iniquity and doe according to all the abominations that the wicked doth I answer First vvhether he can doe so or no the Prophet here determineth not but in case he doe so he pronounceth his doome Secondly vvhatsoever interpretation vve make of this Scripture it favoureth not the Popish or Semipelagian tenet concerning
abused unto Superstition or superstitionsly used and so become offensive unto the best and dearest members of the church it were then much better to relinquish then to retaine them to abolish then to uphold them as Hezekiah did with the brazen Serpent when it was abused unto idolatry I say it were better in this ease to destroy then to enforce them if authority were so pleased c. Ibidem page 210. this clause is deleated A man may censure his brother for doing that which is indifferent for in evill intent as for example if a Minister should wear the Surplice not for decency or for obedience to authority but onely to vex oâ— assend some who are weake or serupulous thereof he deserves to be censured and blamed because as much as in us lyes we must offend none Ibidem page 267. this passage is crossed out Quest 2. What superstitious rites are to be abolished in Baptisme Answ Those rites which are used at this day by the Papists contrary to the institution of Christ and practice of the Apostles Now these rites are either before the administration of the Sacrament or in the time of the celebration of the Sacrament or after the celebration thereof First before the celebration of the Sacrament they have these ceremonies first the Priest breathes in the child's face that he may receive the holy Ghost secondly they have their exorcismes adjurations or conjurations whereby the devill is conjured adjured and commanded to depart from the soule of the Infant to be baptized and to give way unto the holy Ghost who now is at hand thirdly then the Priest reads certaine prayers belonging to this adiâ—ration and then fourthly he solemnly consecrates the Font wherein the water of Baptisme is Secondly the rites used by the Papists in the administration of the Sacrament are many First the Priest takes the child by the shoulders and turning his head towards the east dips his face once in the water with these words I baptize thee in the name of the Father Then he turnes the Infants head towards the north dipping him againe with these words And in the name of the Sonne lastly he bends his head unto the south dipping him the third time with these words And the name of the Holy ghost And thus by this threefold turning of the child is formed or made the crosse of Christ into whose death the Infant is baptized after the manner in the margent Secondly besides the Symboll of water in baptisme the Papists use salt which is put into the mouth of the child baptized which signifies wisdome and prudence of speech according to the advice of the Apossle Let all your words be seasoned with salt i. e. of divine wisdome Thirdly they then use spittle wherewith first the eares are touched which signifies that he that is baptized ought to have his eares open to heare the word of God and the the principles of Religion And secondly therewith also the mouth is touched together with the word Ephâ—ta signifying that he should be alwayes prompt and ready to speak of Religion and the word of God Fourthly then they make the signe of the crosse whereof they have a manifold use viz. first they make a crosse upon the childs brest signifying thereby that he ought to have and receive the faith of Christ crucified in his heart according to that of the Apostle With the heart man beleeeves unto righteousnesse Secondly they make a crosse upon the childs forehead which signifies that he must not be ashamed to confesse Christ because blushing appeares in the forehead according to that of the Apostle With the mouth confession in made unto salvation now this crosse is made with the Priests thumb Thirdly they make a crosse upon the eares of the Infant and this crosse is made with spittle signifying that the eares of his heart should be alwayes shut against the suggestions and temptations of Satan Fourthly they make a crosse upon the Infants mouth and this is made with spittle also signifying that the child should have his mouth alwayes shut least he should speak evill words Fifthly they make a crosse with spittle upon his nose also signifying thereby first that he should send forth a good smell and savour of Christ in his life and conversation and secondly that he should frequently offer unto God the fumes and incense of devout and holy prayers by which the devill may be smoked out of doors as Tobie did the evill spirit chap. 6. ver 16 17 Sixthly they make a crosse upon the childs brest and shoulder blades with their conjuring oyle signifying thereby that the party baptized should be strong and couragious in the resisting of Satan and resolute in bringing forth the fruits of repentance Thirdly after the Sacrament of baptisme is administred the Priest doth these things unto the party baptized viz. first he anoynts him with chryme or consecrated oyle which signifies the vertue or grace of the spirit of God which they have received by and in baptisme Secondly he then gives unto him a white garment which signifies a Sacramentall or Baptismall innocency or that how he is made pure innocent and immaculate both from the guilt and staine of sinne Thirdly he puts into his hand a wax taper lighted which signifies first the light of faith which is given in Baptisme and secondly that now he is translated out of the kingdome of darknesse into the kingdome of light Fourthly sometimes they give unto some milke and honey to taste whereby it signified a right or title to eternall life a figure whereof was the Land of Canaan which flowed with milk and honey All these and divers other superstitious rites the Papists superstitiously observe in the celebration of this Sacrament of Baptisme contrary to Christs institution and the Apostles practice and therefore there is great reason that they should be abolished If any think I falsifie the Papists by what I have said or desire to be more throughly informed concerning their practices additions and superstitions ceremonies in this Sacrament of Baptisme then let him well consider these Authors and testimonies which follow and he shall find all and a great deal more then I have set down Manipulus curatorum de Baptisme cap. 8. fol. 14. 15. Pupilla Oculi de Baptismo cap. 7. fol. 8. 9. Tertul. fol. 329. D. 335. D. G. 336. A. B. C. D. 337. A. 341. D. 342. C. E. 19. Passages purged out That the Church is not alwnyes visible IN Master Words Comentary upon Matthew page 173. in the printed copy this clause is blotted out A City that is set on a hill cannot be hid The Papists affirme the Church of Christ to be alwayes visible and would confirme it from this verse thus That which Christ ordained to be the light of the world is alwayes visible but Christ ordained the church to be the light of the world in this verse Therefore the Church is alwayes visible First the major proposition is
but so understood the argument concludes nothing viz. against us this onely thence following therefore as he hath decreed from all eternity to save for faith and to damne for unbeliefe so shall the execution of the decree be which is true but concernes not the Question in controversie Thirdly is followes not Christ will say come ye faithfull c. come for faiths sake as for the meritorious or impulsive cause for faith is the onely instrumentall cause and he intimates the impulsive cause when he saith Benedictos patris ye blessed of my Father where is shewne that their salvation did proceed from the free savour of God because God the Father of his free grace hath loved them in Christ Fourthly if the Kingdome of God be an inheritance then it comes or fals unto us because we are the sonnes of God by a free adoption But it is called an inheritance for he saith here Hereditatis jure possidete possesse this Kingdome by right of inheritence Therefore it fals not unto us for our works sake but because we are the adopted children of God in Christ Ibid page 358. on Matth. 25. 39. this sentence is purged out It is questioned between us and the Papists whether election or predestination on to life eternall be from Gods free grace or a foresight of mans good works and faith First it is agreed upon betwixt us and them that there are some elected and predestinated and this is cleere from Mat. 20. 16. 22. 14. 24. 31. Rom. 8. 30. Ephes 1. 4. And Secondly it is agreed betwixt us also that those who are elected and predestinated are elected to an eternall Kingdome as is plaine from Luke 12. 32. And Thirdly it is agreed upon betwixt us that those who are elected unto life eternall shall infallibly and certainly be saved and this is proved from Mat. 24. 22. 24. John 6. 29. 10. 21. Rom. 8. 24. 11. 29. This was assented unto by the best esteemed Divines in the Councell of Trent and thought to be catholike because it was consonant to the opinion both of Thomas Scotus and the most School-writers and also to the doctrine of Saint Paul and Catharinus himselfe could not deny it reade the History of the Councell of Trent lib. 2. page 211. 212. Yea Bellarmine himselfe doth affirme as much plainly De grat lib. arbit lib. 2. cap. 10. which is worth observing because elsewhere he contradicts himselfe teaching that the elect may fall from faith and salvation and utterly and eternally lose both Fourthly the Papists affirme that faith and works foreseen were the impulsive and moving cause of the decree of election unto life everlasting Fifthly we say that the impulsive and moving cause of the decree of election is only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and good will and free grace of God and this we confirme from these places Luke 12. 32. Iohn 15. 16. Rom. 11. 5. Ephes 1. 6 c. Ibid. page 305. on Matth. 20. 8. Every man received a penny c. The Rhemists upon Rom. 9. 2. alleage these words to prove That Predestination and Election is from a foresight of works they argue thus the Master saith call the labourers and give them their reward therefore God from all eternity hath ordained to give the kingdome of Heaven to those whom he foresaw should bring forth good fruits and works First our Rhemists doe not prove the position controverted between us and them for the Question is not Whether God have ordained to give Heaven to those whom he foresaw should bring forth good works for this we doubt not of because the Scripture plainly declareth it Rom. 2. 6. 10. 1 Cor. 2. 9 10. but the Question is this Whether this foresight of good workes were the cause of predestination and election for this we deny and this if they would doe any thing they should prove Secondly this place speaks not of predestination but of the execution of predestination Now it followes not works goe before the execution of predestination therefore before predestination it selfe Now that our Saviour speaks here of the execution of predestination is plaine from the very words for first it is said that some of the Labourers were hired in the morning and some at other houres and then afterwards when it was night the Lord of the Vineyard said to his Steward Call the Workmen Now this can no way be understood of predestination which was long before the first houre of the day Thirdly this place sheweth that good workes are the way to Heaven wherein we must walk but not that the decree of life hath respect to good works for good works goe before the possession of Heaven but not before the decree and ordination Fourthly Saint Ambrose out of this place frameth a strong contrary argument proving thereby that election is altogether of grace without any respect to works see before 2 Answ to Obj. 1. fol. 258. a. the last line c. Ibidem page 302. this is deleted Fourthly the Papists are faulty here who affirme that the decree of salvation came from the foresight of works and so they make them primus Motor Ibidem in the written copy fol. 245. Although we know not the reason why the Lord doth it but more particularly first we must acknowledge the Lord to be just in the election of the godly now the order of election is laid downe Rom. 8. 29 30. Ephes 1. 11. from whence and some other places the order may be expressed thus to wit First God decreed to make Christ the head of his Church Ephes 1. 22. then secondly he ordained and decreed that there should be a Church and here first he decreed to create man secondly to permit him to fall and thirdly to repaire and recover some from their fall and fourthly to endow them with grace and saving faith Secondly we must acknowledge the Lord to be just in the reprobation of the wicked Because the dissention of Divines is great in this point I will speak sparingly thereof and only lay downe the order of it as I conceive it to be and so leave it First God decreed to create man and secondly God foresaw that although man were created pure and immaculate yet if he were left unto himselfe he would fall and thirdly God leaves man unto himselfe and permits him to fall and fourthly determines to offer the meanes of rising againe namely Christ and mercy in him which he foresaw would be flighted and by many not received then fifthly for this contempt he justly reprobates them Ibidem fol. 319. 320. on Matth. 22. 14. It is affirmed by some that there is a universall election against which we urge this plaine place Many are called but few chosen which place sheweth that although the externall meanes of salvation be offered to many yet not all of them but some onely are elected and chosen unto life Huberus hereunto answers that there is first a general
most repugnant to Scripture and reason First Heaven must containe the body of Christ till all things be fulfilled Ergo it cannot be on the earth Secondly if the bread that Christ gave to his Disciples were turned into his owne body he must of necessity have two bodies the one held in the hand of the other Their distinction of a bloody and unbloody sacrifice will not serve the turne for without blood there is no remission of sinnes and if his body were offered for our sinnes in the Supper then why was it offered after on the Crosse either it was a perfect oblation or imperfect if they say imperfect O horrible blasphemy if they say perfect then why was not another made for as bono nil melius sic perfecto nil perfectius The Apostle cals the Gentiles fools prosessing themselves wise they become fools for they turned the similitude of the incorruptible God into the similitude of Beasts Birds and creeping things much more may we call the Papists fools that turne the similitude of God into the similitude of a peice of bread If the Aegiptians are worthily to be derided for worshipping a Cat for God then justly may we laugh at the Papists for worshipping a wafer cake for God If the Angel in the Revelation would not have John to worship him O doe not so worship God how much more doth it grieve the Angels to see a piece of bread worshipped for God wherefore let us spit at this abominable sacrifice and never give entertainment to it Doctor Taylor was angry with the Priest that began to say Masse at Hadley in Queen Maries dayes thou Devil who made thee so bold as to enter into this Church of Christ and to profane it with this abominable Idolatry the people pulled downe the Altar you that have been seasoned with his wholsome doctrine tread in his steps Let no Masse-monging Priest that will take upon him without Commission to offer up Christ forty or a hundred times be admitted into our Church remember that Christ can be but once offered to take away the sinnes of the world The deleting of such a notable passage as this discovers a professed designe to bring in Popery among us againe without the least opposition But this is not singular but seconded with others Ibid. page 305. Whereas they say the Masse is but a commemorative and applicatory Sacrifice to bring to our remembrance the sacrifice on the Crosse and to apply it to us that needeth not a sufficient commemoration and representation of it is to us in the Supper 1 cor 11. 26. and it is applyed to us by faith Rom. 3. 25 26. Act. 18. Page 244. No mortall man can offer up Christ as the popish Priests blasphemously presume Page 292. Here we have a club to beat downe the Masse Page 417. If the Martyrs in Queen Maries dayes would have gone to Masse if they would have acknowledged Masse with mentall reservation to themselves the reall presence of Christ in the sacrifice they might have been delivered but they would not they had rather have irons on their legs then the intolerable burden of an evill conscience in their soules they had rather have bodies in prison then soules in prison they had rather endure the paines of a materiall fire for a time then the torment of hell fire or ever this was greatly to be admired Page 418. We may scoffe at the Idolatry of the Papists a woman said unto a Priest in Queen Maries dayes that came to buy a Capon man canst thou make God Almighty and canst not make a Capon Ibid. page 263. When Christ saith doe this in remembrance of me If the Masse be a remembrance of Christ as they say it is comemorativum sacrificium then Christ is not there himselfe P. 270. Obj. although Christs death was necessary for the full confirmation and accomplishment of the New Testament yet it was begun to be declared in the sacrifice of his last Supper Matth. 26. 28 whereby it is plaine that the blessed Challis of the Altar hath the very sacrificall blood in it that was shed on the Crosse in and by which the New Testament was dedicated and doth consist Answ The New Testament was ratified by the blood of Christ at his death as appeareth by the whole discourse for the Testament is of no force till the Testator be de dead Ergo it could not be ratified at all by the Sacrament of his blood Page 291. there are sixteen lines crossed to the same matter that the Masse is no commemorative nor propitiatory sacrifice and may well be spared Judge then by these purgations what was intended by this Arch-Prelate and his confederates 43. Passages blotted out in defence of Priests marriage IN the Sermons of Doctor Clarke page 205. after as our Apostles this is obliterated The Papists except that mariage is a clogge to Christians and an encombrance to the practice of religions duties Saint Chrysostome controles that it is saith he no hinderance unto heavenly things yet doth the Pope condemne it And in Master Wards Comentary on Matthew fol. 1. this is deleted Honourable marriage is to be preferred before dishonourable whoredome and therefore ex ungue Leonem we may easily conjecture without breach of christian charity what to think of Popery that to all or any of their Clergy doth allow a dispensation for fornication but denies unto them the lawfull remedy of marriage In Doctor Jones his Comentary on the Hebrewes chap. 12. v. 14. this is deleted Saint Paul straines holinesse to marriage this is an holy bed Heb. 13. 4. men may be holy and honest men though they be married 44. Passages dashed out that the Virgin Mary was not without sinne originall and actuall brake not the Serpents head is not to be prayed to c. In Doctor Clarks ninth Sermon of the Nativity these words are deleted there 's a woman too Papists say without sinne Christs Mother for her why calleth shee then her sonne her saviour c. Ibidem page 338. l. 20. after never any sonne should follow One woman onely is exempt from sinne but onely by the man of sinne c. And p. 336. l. 20. after the right Puritane the Licenser hath deleted these lines 't is a hard posse that never comes in esse if one may live without sinne 't is mervaile never any did still they urge Christs Mother shee lived without sinne was borne without it some say conceived without it too that they say is not de fide and indeed it is not fit that every John Duns should encrease the Churches creed for he was the first that forged that paradox But if Christs Mother why not his Father too was he not the sonne of David then had the Psalmist spared this speech and I my paines at least in this poynt he might have in the peoples name said our sinne not my sinne in earnest sooth the Papist must correct Magnificat or grant our Lady was a sinner
within the Church least they should be polluted with the feet of those who passed by 8ly That none should touch the consecrated Altars Vessells Vestments or be enabled to keep them but consecrated persons 9ly That if the Altar of any Church were renewed or the walls new built or defiled with murther blood-shed or the meeting or burying of Hereticks therein that then it should be re-consecrated otherwise not 10. That no man whatsover should presume to build any Church before the Bishop of the City first came to the place fixed a Crosse thereon and the Patron informed him what stipend he would alow for the finding of Tapers Gardians to keep it Priests to Officiat in it agree to have it consecrated and to sprinkle the floore and Court thereof with holy water Of latter times many Ethnicall superstitious Exercismes Conjurations Vnctions Ceremonies Notions and frantick inventions have bin added by Popes and Prelates to these consecrations recorded at large in the Roman Caeremonialls Pontificalls Thomas Beacons Reliques of Rome Mr. Calfehill and others whereby it will appeare to be most Popish superstitious in the highest degree whatever is pretended to the contrary Whereupon it was exploded condemned by our Church State Bishops and other writers in the beginning of Reformation as Popish Jewish Superstitious and by forraigne Protestant writers See Aretij Problemata Locus 121 De Encaenijs as we have formerly proved Therefore it must needs be a Popish designe in this Archbishop to revive it now For his Argument that Churches cannot be called Holy unlesse consecrated by a Bishop it being his consecration that makes them so We answer 1. That Bishop Pilkinton and others define this very Doctrine of his to be Popery as we haye proved so doth Aretius too Secondly That the most Holy Place was so stiled though never consecrated 1 King 8. 6. 10. So Jerusalem is called very frequently the Holy City Matth 4. 5. c. 27. 53. though never consecrated And God told Moses the place whereon thou standest is holy ground Exodus 3. 5. though never consecrated by a Bishop Thirdly Our owne Homilies informe us That the Church is counted and talled Holy not of it selfe nor yet for its consecration by a Bishop but because Gods people resorting thither are holy and exercise themselves in holy and heavenly things Fourthly The hearing and preaching of Gods Word Prayer and receiving the Sacraments therin are sufficient of themselves to sanctifie and make it holy without any other consecration See 1 Tim. 45. Centur Mag 3. and 4. c. 6. Aretij Problemaia Locus 126. who resolves further against this superstition Vana est etiamilla superstitio quod dicunt Nisi dedicatur Templum non posse ibi preces haberi non exandiri orantes non rectè praedicari verbum Dei nec Sacramenta administrari quae sententia MANIFESTE JVDAISMUM RESIPIT Christus tamen praemonstravit Horam nunc esse ut veri adoratores nec in monteistonec Jerosolymis sed ubique lieorum Deum adorent in spiritu veritate Athanasius sane non erubuit preces habere populum ad audiendum verbum Dei convocare in Templum Alexandrinum majus quamvis nondum esset Dedicatione consecratum nondum enim jusserat Imperator Id nostri hodie magnum nefas ducunt Fifthly sanctification in its owne nature is nothing else but a sequestring of any thing from a common or ordinary use to a religious and sacred purpose And this may be done without a Bishops exorcisme or conjuration in which respect the first borne first fruits and oblations among the Jewes were termed Holy though never solemnly consecrated because appropriated and devoted unto God For his other Argument that if places bee not holy persons cannot be so and our Church allowes of the consecration of persons Ergo of places It is both a fallhood and absurdity For first it is God and his Spirit only that make persons holy not Prelates who never sanctifie places as they do persons Secondly Our Church allowes only of the Ordination not consecration of Bishops and Ministers confirmed by Statute many of whom ordained such are so far from being holy that they are most polluted and unclean but not of consecrating Churches utterly exploded by the Common Prayer Booke and book of Ordination comprising all the authorized Rites and Ceremonies of our Church whereof consecration of Churches is none And thus much in answer to his defence in generall for consecration of Churches Secondly For the particulars Objected our witnesses depose that his comming to Creed Church was pompous not decent that he fell downe on his knees to pronounce the place and ground holy in the name of the Father Sonne and Holy Ghost not to adore and pray to God which the Examples of Moses Aaron and Hezekiah warrant not who never fell down at the Tabernacle door not bowed the head and worshipped to consecrate either the Tabernacle Temple or Altar And whereas he objects that his pronouncing of the place holy as soon he entred into it was legall c. we answer 1. That himselfe avers that no Church or place is legally holy before it be consecrated and when he pronounced it holy upon his entrance to it hee had not consecrated it therfore by his own doctrine it was not legally holy when he pronounced it so Secondly If our Churches be legally holy by their consecration then the consecration of our Popish Prelates in times of Popery with superstitious Popish Ceremonies conjurations Exorcismes enoylings processions sprinklings with holy water made them so since most of them were onely consecrated in though none re-consecrated since the times of Popery And if such Popish consecrations make them legally and really holy then they are of as great efficacy at his owne or Bishop Andrewes his forme and no difference at all between them Thirdly For Iustinian he makes no mention at all in that Title of consecration of Churches and stiles them holy Churches only in respect of the holy duties publikely performed in them For his throwing up of dust two witnesses expresly depose it which must overballance his own bare negation and there is so little difference between dust and ashes that they are usually coupled together as Synonimaes in Scripture and Authors That he took his forme from Bishop Andrewes is only averred by himselfe nor proved by any witnesses but that it agrees with that in the Pontificall which we found in his Study even in terminis is most cleare and therefore we cannot but presume he derived it from thence However if Bishop Andrewes imitated the Pontificall and he Bishop Andrewes the charge is still alike both of them imitating and complying with the Pope herein He grants his prayer taken out of the Pontificall therefore no doubt the rest especially his frequent bowings and Jackanapes trickes at the Altar which he cunningly pretermits and answers not For Dr. Ienison he objected only his preaching against Images to him at his censure
gratifie the Queen and promote the Roman Catholick Cause therefore to shew his forwardnesse his hand must be first to this Priests discharge that so he might the more freely walk abroad to seduce his Majesties Subjects Seventhly for Panzanies Father Josephs Father Phillips with his sonnes and the Lord Scudamores Letters to Secretary Windebank though they are nothing to the Archbishop in point of charge simply considered in which sense we urge them not yet they are infallible evidences of Secretary Windebanks correspondency and intelligence with the Popes Nuncioes Priests Jesuits of Cardinall Barbarinoes and others respects to him and his Sonnes of his extraordinary protection of Priests Jesuits and that he was their instrument the onely end for which we produced them and being compared with his advancement of and intimacy with Windebank notwithstanding the frequent complaints to himselfe and the Counsell of his releasing protecting Priests Jesuits and with that generall good opinion the Priests and Papists had generally at Rome and in other forraigne parts of of the Archbishops owne reall endeavours to promote their Religion here and reduce us back to Rome testified by Sir Henry and Master Anthony Mildmay Master Challoner and others it will amount to a full proof of a confederacy between them to effect this dangerous Romish Designe notwithstanding all his evasions to accomplish which this Secretary was as active an instrument for him in the State as Mountague and other Prelats in the Church The fift thing objected to prove my reall intentions endeavours to introduce popery and reconcile us unto Rome is my intimacy and correspondency with divers dangerous Priests and Jesuits as Saint Giles Sir Toby Matthew Smith the Jesuit Leander Price the Bishop of Calcedon Doctor Smith and others one of which Saint Giles I am charged to have maintained in the University of Oxford sundry yeers to corrupt and seduce Schollers there my discouraging threatning and abusing Pursevants for their diligence in apprehending Priests and Jesuits my not committing Priests or discharging them when brought unto me by them my imprisoning Gray and calling him Priest-catching knave my connivance at the liberty that Priests and Jesuits had in the New-prison Clink and elswhere my causing many popish Books to be restored to the owners when seized contrary to the Statute that so they might be dispersed to seduce his Majesties Subjects some of which particulars are proved by papers under my owne hand seized by Master Prynne who ransackt my Study and Chamber others by the testimonies of Waddesworth Newton Deuxell Mayo Goldsmith Cooke Egerton Elizabeth Gray and Thatcher And out of my owne Book they alleage I never perswaded nor practised any persecution against popish Priests or Jesuits To this I answer in generall First that if the designe charged against me were onely to reconcile the Church of England and Rome together in a just and Cstristian way so farre as it might stand with truth and piety I hope no Christian can blame but rather commend me for such an enterprize Such a reconciliation between both Churches as this I confesse I have long desired endeavoured and published as much to the world in my Reply to Fisher p. 388. in these words I have with a faithfull and single heart laboured the meeting the blessed meeting of TRUTH AND PEACE in Christs Church which God I hope will in due time effect But other reconciliation then this to the prejudice of truth and piety I never attempted as my Epistle to that Book will manifest Secondly for my pretended intimacy correspondency with Priests and Jesuits I dare confidently affirme that never any man that sate in my place since the Reformation had lesse acquaintance familiarity correspondence with Priests and Jesuits then I some of my late Predecessors by name Archbishop Bancroft and Abbot never suspected of any inclination to popery have usually held intelligence with and received sundry Letters from Priests Jesuits in forraigne parts yea entertained some of them at their Tables and that no doubt for good purposes and the advancement of the Protestant Religion But I for my part never held correspondency nor received Letters from any of them and I blesse God for it for had I done it I must have suffered very deeply and my Chamber Study Closet being so diligently searched no doubt their Letters would have been seized and given in evidence by Master Prynne as well as others but no such Letters are or can be produced and to my knowledge I never entertained knowingly any Priest or Jesuit at my Table nor gave them any countenance though my Predecessors have usually done it to prove which I desire Master Dobson may be examined who being examined accordingly without Oath affirmed That he was an houshold servant to Archbishop Bancroft who received divers Letters of intelligence from Priests and Jesuits in forraigne parts and sometimes admitted them to his Table that he was after servant to Archbishop Abbot who for a moneth or two dieted one Julius Maria and another popish Priest as he taketh it the one a Spaniard the other an Italian at his Table in hopes of their conversion who faltered wish him in the end and were thereupon discarded That he was likewise a servant to this Archbishop and never saw Sir Toby Matthewes nor any other Priest or Jesuit to his knowledge at his Table Who being crosse interrogated Whether he knew Julius Maria and the other to be popish Priests He answered he did not certainly know them to be so but they were so reputed and professed Papists To which the Archbishop added That King James had conference with and extended favour to some Priests making good use thereof to set them at variance among themselves and induce them for to write one against another as Watson and Preston who wrote divers Books in defence of the Oath of Alleagiance and did good service therein whereupon my Predecessor Abbot granted Preston a kind of protection under his hand and Seale And why I might not doe as much as my predecessors in countenancing Sancta Clara were I guilty of it without any Guilt of TREASON or just Offence I yet know not any reason Thirdly I utterly deny that I held any correspondency with Sir Toby Matthew Smith Price Leander Sancta Clara or Saint Giles neither is there any cleer proofe thereof but admit I did yet there 's no proof at all that I knew them to be Seminary Priests and if I knew them not to be Priests no Law takes hold upon me though I harboured them which I never did Fourthly the witnesses produced to prove my intimacy with these Priests are persons of very meane condition against whom there have been many great complaints made heretofore at the Counsell-Table and against one or two of them of late for dishonest practises in seizing other mens goods and moneys under pretext of searching after Priests and Jesuits pretending the goods were theirs which complaints were referred to some Justices of Peace to
373. Rome justified by Laud and his complices to be a true Church not to have erred in fundamentals that men may be saved in it that her Religion is the same with ours and that our Bishops derive their succession from it p. 220 221 239 to 243 364 365 390 391 393 441 551 to 555. Rossetti the Popes Nuncio committed to Sir Toby Matthewes tuition by the Popes Bull p. 445 446. Master Ruly Bishop Lauds harshnesse towards him and why p. 391 392. S Sabbath Books written by Lauds instigation against the morality and strict sanctification of it sports works pastimes authorized and used by his meanes clauses for its sanctification morality the very name of Sabbath expunged opposers of its prophanation suspended prosecuted censured p. 128. to 155. 223. to 226 246. 337 338. 376 377. 382. 504 505 506 521. Sacraments ex opere operato convey not grace deleted p. 338 339. Sacrifice of the Masse Altar maintained passages against it deleted p. 201 202 225. 279. 339. 425. Saints Invocation and popish Saints justified passages against it deleted p. 213 214 293 425. Sales his popish Booke licensed by Lauds Chaplaine called in and burnt by Proclamation p. 186 187 188. the 513 514 515. popish poynts in it p. 191 195 to 215 Master Salisburies Sermon against popery and Arminianisme questioned by Laud p. 362. Satisfaction popish passages against it deleted p. 340. Second Service at the Altar enjoyned p. 378 379. Scriptures themselves expunged passages against their light and common peoples reading of them deleted p. 341. Shelfords popish Book opinions p. 186 196 199 209 210 225 226 c. Master Sherfields censure in Star-chamber for breaking an idolatrous popish Image and Lauds bitternesse against him for it p. 102 103 488 489 491 494 495. Doctor Sibthorps Sermon purged by Laud himselfe p. 245 246. 521 522. Sinne passages against living and continuing in it expunged p. 347. Skinner an Arminian made Bishop of Bristoll by Lauds meanes p. 354. Master Peter Smarts case and testimony p. 93 353 360 481 493 530. Smith a dangerous Jesuit and Smith Bishop of Calcedon intimate with Laud and Windebank who protected him p 448 to 456 557 to 562. Master Snellings censure in the High Commission by Lauds meanes for not reading the Declaration for sports p. 151 152. 504 505. Sparroes Sermon in justification of Confession p. 186 189 190 211. Anthony Staffords popish Booke Deifying the Virgin Mary justified by Laud p. 212 216 217 218 513 514 515 Doctor Sterne a popish and Arminian Divine preferred by Laud his defence of Confessions and Priests obsolution p. 193 396 359. Succession personall of Bishops made a Note of the Church and our Bishops lineally derived from Rome p. 220 221. Superstition passages against it deleted p. 294 295 296. Master Sparks testimony p. 183 184 243. T Baron Tanfields Order against Churchales p. 153. Tertullian mis-recited perverted by Laud for the use of Images who expresly condemnes all Images and the very art of making them p. 463 465. Master Thatchers testimony of Lauds favouring Priests c. p. 413. Master Thornes expulsion out of Oxford for opposing Arminianisme p. 174 175. Toleration of Papists passages against it deleted p. 245 246 342. Doctor Towers Letter to Sir John Lambe to prevaile with Laud to make him a Bishop and Orders for Lectures when made Bishop p. 354 378 379. Traditions justified p. 213. Transubstantiation and reall presence of Christs body in the Sacrament justified in new Books and by Laud himselfe passages against it deleted p. 35 202 203 204 322 323 324 332 333 342 514 515 526. Trent Councill magnified in printed Books p. 243. Master Bernard questioned for dispraising it p. 364. Treason against the Church and State as well as against the King c. held dangerous seditious Doctrine by Laud who questioned Master Bernard for it p. 364 365 366. Doctor Turners Letter of information to Laud against Doctor Prideaux in behalfe of Master Mountague p. 157 158. V Master Valentines suspention for not reading the Book for-Sunday-sports p. 382. Master Udney a Lecturer his permission by Abbot complained of to Laud p. 373. Veniall sins maintained in printed Books p. 211. Passages against them deleted out of orthodox Books p. 343. Veron his answer to Clampneyes p. 169 184. Master Vicars History of the Gun-powder Treason denied license p. 184. Vocation effectuall passages concerning it deleted p. 341 342. Vowes of Poverty and perpetuall Virginity Justiâ—â—cal and clauses against them deleted p. 222 225 325. Bishop Usher his strange speech to Sir Charles Coot and want of zeale to maintaine the Protestant Religion in Ireland Epist Dedic Very great with Laud Ibid. His Letter to Laud concerning the calling in of Bishop Downhams Book against the Arminians p. 172. concerning the Popes being Antichrist and the Papists brags of our Apostacy towards Rome p. 554. W Master Waddesworths testimony against Laud p. 449 559 561. Master Wakerlies testimony of Lauds carriage in purging the Kings Patents and ill opinions of the Protestant Churches p. 391 392. Wakes Churchales and Feasts of Dedication suppressed by the Judges revived by Laud and justifies their mischiefe and his pretences for them answered p. 128 to 149 505 to 507. Master Wallies testimony p. 184 109 110. Mr. Sam. Wards censure for preaching against popish Innovations and the encrease of popery by Lauds meanes p. 361. Mr. Rich. Wards Comentary on Matthew strangely purged p. 255 to 348. Dr. Weeks Lauds Chaplain denied by him yet proved under his hand a licenser of popish and purger of orthodox books p. 184 to 350. 357 528. Mr. Joh. White one of the Feoffees for Impropriations his testimony of Lauds carriage in this businesse p. 386 387. Master Thomas White his testimony touching the purging of Doctor Clarkes Sermons p. 254 255. Serjeent Wildes Speech at the beginning of Lauds Tryall p. 51 52. 53. Doctor Willets Works denied to be reprinted p. 134. Bishop Williams orders concernieg railing in Communion Tables p. 100. Master Willinghams testimony p. 109 110. 113 114. Mr. Th. Wilson suspended by Laud for not reading the book for sports p. 199 505 506. Wil-worship passages against it deleted p. 345 364. Secretary Windebank advanced by Laud intimate with the Popes Nuncioes Agents respected and his sons entertained at Rome by Cardinall Barbarino and others Panzani Father Joseph Father Phillips and his sons Letters to him a great protector enlarger of Priests Jesuits and Lauds instrument herein his imprisonment of Pursevants till they promised never to discover or prosecute Priests any more p. 443 to 452 554 to 562. Cardinall Woolseys charge for suffering innovations in Religion p. 458. Word of God passages for the reading hearing and diligent preaching of it deleted p. 345 346. See Preaching and Ministers Works passages that they merit not and are imperfect expunged p. 313 to 318 346 4â—5 Master Workmans censure in the High commission and Lauds most viollent barbarous proceedings against him for