confidence and application of Gods promises are the acts onely of hope and charity that justifying faith is the Catholicke faith a generall assent to the articles of the Apostolicke Creed that particular personall applying faith is but presumption and fantasie Againe they teach that justification is ascribed by the Apostle to faith onely by way of beginning inchoative because assent to the truth of God is that first vertue which the chaine of all other vertues whereby wee are compleatly justified for common doth follow 3. That Charity is the forme of Faith and that to it the act of Justification is much more reasonably ascribed then to faith 4. That Saint Pauls justification whereby wee stand before the barre of God is nought but our conversion and sanctification by our inherent righteousnesse 5. That the fulfilling of Gods Law to us in this life is both possible and easie that if God did command us any thing which were impossible hee should bee both unjust and a tyrant 6. That not onely manyidoelfulfill the Law without all mortall sinne but sundry also doe supererogat by doing more then is commanded by performing the counsels of perfection of chastity poverty and obedience 7. That our good workes doe truely deserve and merit eternall life 8. That our obeying the counsels of perfection doe purchase a degree of glory above the ordinary happinesse All this lately is printed by the faction neither that onely but which to us seemeth marvellous when great popular grumblings and sundry publicke challenges hath beene made against the authours of such writs These whom Canterburie hath employed to apologise for the worlds full satisfaction hath not yet beene pleased to disavow any of those writers nor to expresse the least signe of their indignation against any of their abominations but rather by sweetning all with excuses seeme to vent their desire to have all swallowed downe In the doctrine of the Sacraments from Bellarmins third tombe they tell us first that the sacraments of the old testamenr differ from the new that the one confers grace the other foresignes grace to bee conferred that the same distinction must be holden betwixt Iohns and Christs baptimse 2. They tell us that all baptised infants as well reprobat as elect are in baptisme truely regenerat sanctified justified and put in that state wherein if those who are reprobate and thereafter damned should die they would be infallibly saved And on the ot her hand they avow that all those who die in their infancy without baptisme by whatsoever misse by whosoevers fault are certainly damned so farre as men can judge For baptisme is the onely ordnary meane which God hath appointed for their salvation which failing salvation must be lost except we would dreame of extraordinary miracles of the which we have no warrant 3. That the manifold ceremonies of Papists in baptisme and all other sacraments are either to be embraced as pious ancient rites or no to be stood upon as being only ceremoniall toyes For their tenets in the sacrament of the supper wee shall speake anone of them in the head of the masse 4. They tell us that our dispute about the five bastard sacraments is a plaine logomachy 5. They tell us that not only infants after their baptisme but even men baptised in perfect age who before baptisme gave a sufficient count of their faith yet they may not bee esteemed full Christians while they have received confirmation by the imposition of hands and that alone by a Bishop About the orders they tell us that they agree with Papists in their number that the reason why they want their Acolits sub-deacons and the rest is but their Churches poverty Which can scarce well maintaine the two orders of Priests and Deacons But which in their questions is worst of all they side here with the Papists in giving to all the Protestant Churches a wound which our enemies proclame to be mortall fatall incurable They tie the conferring of ordours by a full divine right to the office of Bishops they avow that the lawfull use of all ordination and outward ecclesiasticke jurisdiction is by God put in the hands of their persons alone Other reformed Kirkes therefore wanting Bishops their Ministers must preach celebrate the Sacraments administer discipline not only without a lawfull warrand but also against the ordinance of God When they are put in minde of this great wound given by them to all other reformed Churches they either strive to cover it with the fig-tree leaves of an imagined case of necessity which never was or else plainely to passe over it as immedicable No marvaile if the Bishops of England refuse to admit without a new ordination these who has beene ordained in Holland or France and they make no scruple to admit without new orders these who has beene ordained at Rome 6. In Matrimony they will keepe not only the Popish Sacramentall words and signes the Popish times of Lent and other dismall daies except the Bishops give their dispensation but also they will have the whole matrimoniall causes ruled by the Popes 〈◊〉 yea which is more they avow that the Cannon-law by Acts of Parliament yet unrepealled stands in vigour amongst them Except in some few things which are directly opposit to some late lawes of the land and that Cannon-law they will have extendit as far downe as the very Councell of Basile And as far up as the constitutions of the first Popes Which divers of the Papists themselves acknowledge to bee supposititious yet our men will defend them all and with them the Canons of the Apostles the constitutions of Clemence and all such trash In the sacrament of pennance they 〈◊〉 first that auricular confession was evill abolished and is very expedient to be restored 2. That God hath given a judiciall power of absolution to every Priest which every one of the people is obliged to make use of especially before the communion by confessing to the Priest all their sins without the concilement of any 3. That God in the Heaven will certainly follow the sentence of the Priest absolving on earth g 4. Beside a private confessor it were very expedient to have in every congregation a publick penitentiarie who in the beginning of Lent on ashe-wednesday might in the Kirk sit in his reclinatory and sprinkling dust on the head of every parishioner enjoyn them their Lent-pennance whereby they may truly satisfie Gods judgement for their sins and in the end of lent or Shrif-thursday before Pasche give his absolution to those who have fully satisfied Extreame unction if reports may be trusted is already in practice among them but howsoever they avow in Print their satisfaction with the Papists in this point if so be the ceremony be no made absolutely necessary Anent the Monastick life consider how farre our
materiall for the rest he avoweth himselfe to be for peace and 〈◊〉 and all to be so but Puritans and Jesuites 〈◊〉 the 〈◊〉 doth nourish up in a faction 〈◊〉 p. 18. I like S. Ambrose Lombard Roffensis Harding who advise in this argument to forbeare the 〈◊〉 nation of the 〈◊〉 of presence and to cloath our 〈◊〉 with 〈◊〉 general expressions As I like not those that say he is 〈◊〉 there so I 〈◊〉 not those that say his body is not there For S. Paul saith it is there 〈◊〉 the Church 〈◊〉 England saith it is there and the Church of God ever said it is there and that truly substantially essentially We must beleeve it is there We must not know how it is there It is a mysterie they all say The presence they determined the 〈◊〉 of his presence they determined not They said he is there but the Lord knows how b 〈◊〉 answer pag. 137. Think you it 〈◊〉 the Priest should takeinto his 〈◊〉 the holy mysteries without lowly reverence and that it is an innovation to do so Our 〈◊〉 about the 〈◊〉 c Heylens antid 〈◊〉 6. 〈◊〉 2 〈◊〉 〈◊〉 of our 〈◊〉 as by the Lords owne 〈◊〉 it 〈◊〉 〈◊〉 to the 〈◊〉 in the legal by Christs 〈◊〉 it is to by us 〈◊〉 in the holy A 〈◊〉 it was in figure a 〈◊〉 〈◊〉 in fact 〈◊〉 so by consequence a 〈◊〉 〈◊〉 the commemorations or immediately upon the post fact a Sacrifice there was among the Jewes a Sacrifice 〈◊〉 must be amongst the Christians and if a Sacrifice must bee there must be Priests also to do and altars whereupon to do it for without a Priest and an Altar there can be no Sacrifice There was a bloudy Sacrifice then an unbloudy now a Priest derived from Aaron then from Melchisedeck now an Altar for Mosatcall Sacrifices then for Evangelicall now The Apostles in the institution were appointed Priests by Christ where they received a power for them and their Successors to celebrate these holy mysteries Hoc facite is for the Priest who hath power to consecrate Hoc 〈◊〉 is both for Priest and people Ibid pag. 17. He maintained at length that in the Lords Supper there is a true proper corporall visible and externall Sacrifice Our changes in the Communion d White on the Sabbath pag. 97. Such Traditions are those that follow the deliverie of the Communion to the people in both kinds Montag orig pag. 396. Vbi 〈◊〉 in Scripturis infantes baptizari aut in coena Domiui sub utraque specie communicantes participare de his 〈◊〉 profiteri Nihil tale docet Scriptura Scriptura 〈◊〉 non praedicat Andrews stricturae pag. 5. It cannot be denyed but roserving the Sacrament was suffered a long time in the Primitive Church in time of persecution they were permitted to carrie away how great a part they would and to keep it by them and to take it at times to comfort them but for the sick it was alwayes sent them home were the distance never so great and against the time of extremitie it was thought not amisse to have it reserved that if the Priest should not then be in state to go to the sick partie and there to 〈◊〉 it for him yet at least it might be sent him as in the case of Serapion Pokling as we have heard made it one of the matters of that Churches glorie that they yet 〈◊〉 retaine in their 〈◊〉 the old Repositories The tyrannous 〈◊〉 of the Canterburians are as many and 〈◊〉 as these of the 〈◊〉 Clergie a Samuel Hoards Sermon pag 7. By the Church I meane the Churches Pilots who sit at the sterne Heads and members divide al bodies Ecclesiasticall and civill what ever is to bee done in matters of direction and government hath alwayes beene and must bee the sole prerogative of the heads of these bodies unlesse we will have all Common-wealths and Churches broken in peeces Ibid. pag. 8. The key of jurisdiction which is a power of binding and loosing men in foro exteriori in the courts of justice and of making lawes and orders for the government of Gods house is peculiar to the heads and Bishops of the Church Ibid. p. 31. What was Ignatius and Ambrose if we look at their authoritie more than other Bishops of the Church That libertie therfore which they had to make new orders when they saw 〈◊〉 have all other Prelates in their Churches Edward Boughanes Serm. pag. 17. Submit your selves to those that are put in authoritie by Kings so then to Bishops because they are put in authoritie by Kings if they had no other claime But blessed be God they hold not only by this but by an higher tenure since all powers are of God from him they have their spirituall jurisdiction what ever it be S. Paul therefore you see assumes this power unto himselfe of setting things in order in the Kirk before any Prince become Christian 1 Cor. 11. 34. The like power hee acknowledgeth to be in 〈◊〉 1. 5. and in all Bishops Heb. 15. 17. Ibid. pag. 18. Kings make lawes and Bishops make canons This indeed it was of necessitie in the beginning of Christianitie Kings made lawes for the State and Bishops for the Kirk because then there was no Christians Kings either to authorize them to make such laws or who would countenance the when they were made But after that Kings became nourishing sathers to the Church in these pious regular times Bishops made no Canons without the assent confirmation of Christians Kings such are our Canons so made so confirmed Chounei collect p. 53. Reges membra 〈◊〉 filios Ecclesiae se esse habitos rejecisse contempsisse non 〈◊〉 audivimus obediunt simulque regnant Jura quibus gubernari se permittunt sua sunt vitalitatem nativam ex praepositis Ecclesiae tanquam ex corde recipiunts 〈◊〉 ex ipsis tanquam ex capitibus derivant Sam. Hoards p. 9. Nor did they exercise this power when they were in Counsell only but when they were asunder also speaking of Apostles as they are paterns to all Bishops b Our Church Sessions our weekly Presbyteries our yearly generall Assemblies whereof by our standing lawes we have been in possession are close put downe by our book of Canons and in their roome Church-Wardens officiall Courts Synods for Episcopall visitation and generall Assemblies to bee called when they will to be constitute of what members they please to name are put in their place c So is their booke entituled Canons and Constitutions Ecclesiasticall ga hered and put in forme for the government of the Church of Scotland and ordained to bee observed by the Clergie and all others whom they concerne d Whites Examination of the dialogue pag. 22. By the Lawes of our Kingdome Canons of our Church many learned persons are appointed to be assistants unto Bishops in our nationall Synods in which al weightie matters concerning religion are determined nothing is or may be concluded
of his tongue and harp as a third marrow should come to perswade yet that none of you shall ever bee moved by all their oratorie to espouse the quarrels of so unhappy men If I faile in my faire undertaking let me bee condemned of temeritie and no houre of your leasure be ever again imployed in taking notice of any more of my complaints But till my vanity bee found I will expect assuredly from your Honours one hearing if it were but to waken many an able wit and nimble pen in that your venerable House of Convocation Numbers there if they would speake their knowledge could tell other tales then ever I heard in an out-corner of the Isle farre from the secrets of State and all possibilitie of intelligence how many affaires in the World doe goe It is one of 〈◊〉 〈◊〉 〈◊〉 of the World how many of the English Divines can at this time be so dumbe who could well if they pleased paint out before your eyes with a Sun-beame all the crimes Ispeake of 〈◊〉 that head and members It is strange that the pilloring of some few that the slitting of Bastwickes and 〈◊〉 nose the branding of Prinnes cheeke the cutting of Lightouns eares the scourging of Lylburne through the City the close keeping of Lincolne and the murthering of others by famine colde vermine stinke and other miseries in the caves and vaults of the Bishops houses of inquisition should bind up the mouthes of all the rest of the learned 〈◊〉 wont not in the dayes of hottest persecution in the very Marian times to be so scant of faithfull witnesses to the truth of Christ we can not now conjecture what is become of that zeale to the true Religion which we are persivaded lyes in the heart of many thousands in that gracious Kirk we trust indeed that this long lurking and too too long silence of the Saints there shall breake out at once in some hundreths of trumpets and lampes shining and shouting to the joy of all the reformed Churches against the campe of these enemies to God and the King that quickly it may be so behold I here first upon all hazards doe breake my pitcher doe hold out my lampe and blow my trumpet before the Commissioners of the whole Kingdome offering to convince that prevalent faction by their owne mouth of Arminianisme Poperie and tyrannie The main scope and delineation of the subsequent Treatise CHAP. I. OUr Adversaries are very unwilling to suffer to appeare that there is any further debate betwixt them and us but what is proper unto our Church doth arise from the Service Book Canons Episcopacie which they have pressed upon us with violence against all Order Ecclesiasticall and Civill In the mean time lest they become the sacrifices of the publike hatred of others in a subtle Sophistication they labour to hide the 〈◊〉 wrongs and assronts which they have done openly to the Reformed Religion to the Churches of ENGLAND and all the Reformed Churches in the main and most materiall questions debated against the Papists ever since the reformation for such as professe themselves our enemies and are most busie to stirre up our gracious Prince to armes against us do wilfully dissemble their knowledg of any other controversie betweene them and us but that which properly concerneth us and rubbeth not upon any other Church In this their doing the Judicious may perceive their manifold deceit whereby they would delude the simple and many wittie worldlings do deceive themselves First they would have the world to think that wee obstinately refuse to obey the Magistrate in the point of things indifferent And therefore unnecessarily and in a foolish precisenesse draw upon ourselves the wrath of the King Secondly when in our late Assemblies the order of our Church is made known and the seeds of superstition heresie idolatrie and antichristian tyranny are discovered in the service Booke and Canons they wipe their mouth they say No such thing is meant and that wee may upon the like occasion blame the service Booke of England Thirdly when by the occasion of the former quarrellings their palpable Poperie and Arminianisme are set before their eyes and their perverse intentions desires and endeavours of the change of Religion and lawes are upon other grounds then upon the service Booke and Canons objected against them they stop their eares or at least shut their mouths and answer nothing This challenge they still decline and misken they will not let it be heard let bee to answer to it And for to make out their tergiversation for to dash away allutterly this our processe they have bin long plying their great engine and at last have wrought their yondmost myne to that perfection that it is now ready to spring under our wals By their flattering calumnies they have drawne the Prince againe to arms for the overthrow of us their challengers and for the affrighting by the terrour of armies on foot all others elswhere from commencing any such action against them As for us truly it were the greatest happinesse we do wish for out of Heaven to live peaceably in all submission and obedience under the wings of our gracious Soveraigne and it is to us a bitternesse as gall as wormwood as death to be necessitate to any contest to any contradictory tearms let be an armed defence against any whom hee is pleased to defend Yea certainly it were the great joy of our hearts to receive these very men our mortall enemies into the arms of our affection upon any probable signes in them of their sincere griefe for the huge wrongs they have intended and done to their Mother church and Country But when this felicity is denied and nothing in them doth yet appeare but induration and a malicions obstinacie going on madly through a desperate desire of revenge to move a very sweet Prince for their cause to shed his own bloud to rent his own bowels to cut off his own members what shall wee doe but complain to GOD and 〈◊〉 to the Worlds eyes the true cause of our sufferings the true grounds of this Episcopall warre or rather not Episcopall but Canterburian broyle for wee judge sundry Bishops in the Isle to be very free of these mischiefs and believe that divers of them would gladly demonstrate their innocency if so be my Lord of Canterbury and his dependants were in any way to receive from the Kings justice some part of their deserveings Howsoever that wee may give a testimony to the truth of GOD which wee are like at once to seale with our bloud wee will offer to the view of all Reformed Churches and above the rest to our neerest and sibbest sister of England as it were in a Table divers of these errours which our party first by craft and subtilty but now by extreame violence of fire and sword are labouring to bring upon us to the end that our deare brethren understanding our sufferings in the defence of
men are from Popery they tell us first that the putting downe of the Monasteries in England by Henry the eight let be by other Protestant Princes else-where was a worke exceeding impious and very prejudiciall both to the Church and Crowne 2. That the Monks for the paterne of their orders have the Prophets and the Apostles and specially Iohn the Baptist 3. That their habits to their very tree-shoone hath Scripture warrant 4. That the Virgine Mary was truely a Nunne and that the Nunnes this day are much to bee commended for the following of her paterne 5. That the present Carthusians Franciscans and the rest of the Fraternities are very good and holy people worthy in their very orders of Monastick life of our imitation 6. That their barefooted processions through the streets that their Canonicall houres of devotion at midnight in their Cloisters that in great festivall Eves their going at Mid-night with confluence of people to Towne-churches is all commendable service In the head of Purgatorie and prayer for the dead thus farre long agoe are they proceeded first they avow openly Limbus Patrum telling us that the Saints before Christ were not onely not in heaven but truely in an infernall place even in a lake where in one nooke the godly were in peace and the wicked in torments that Abrahams bosome was here betweene which and hell a certaine gulfe made but a tolerable distance that Iacob Samuel and David and other of the ancients were mourned for at their death because their soules went not to heaven but truely to a kind of hell their minde in these things as their custome is they propone in the words of some Father that by the shelter of their authoritie they may keep off their owne head the indignation of the people Again they tell us that Christ before he opened heavens gate to any soule he went first downe and loosed the soules in prison yea if yee beleeve M. Maxwell who hath written much for the drawing of our Church the factions way hee went downe to the lowest hells and delivered thence a number of Pagans such as Aristotle Plato Socrates and a world of mo Our maine pillers against purgatory they hew downe with the popish axes when wee reason that Scripture makes no mention of any third place betwixt Hell and Heaven they reply that there are many things whereof Scripture makes no mention When we reason that Scripture makes mention expressely of two places for soules after death they use the popish distinction that after the resurrection there is but two eternall places but that before the resurrection there may be three temporall 4. When papists urge upon us prayer for the dead they will not contradict them yea they commend oblations in the Lords Supper and prayers there for the dead in particular CHAP. 6. Anent their Superstitions IN the Church of Rome the Canterburians use to professe corruptions of two kinds errours and superstitions as for heresies or Idolatries they are loath that any such crimes should be laid to the charge of their mother church how many and how grievous errors they finde Rome guilty of they had need to declare for in the most of those wherein the protestants place the chief of the Romish errours you have heard them plainly take their part readily it will prove no otherwise when wee come downe to trie them in the particular heads wherein papists are reputed most superstitious The superstitions which in papists are most remarked in their private carriage are these four In their frequent saining of themselves with the signe of the crosse In wearing about their neck a crucifix or some such toy of an image or relique In saying their praiers on their beads In abstaining from flesh on friday wednesday lent or some great festivalls Eave Our men are farre from disproving of any of these practises For the first they avow that saining with the signe of the crosse at rising or lying down at going out or comming in at lighting of candles closing of windowes or any such action is not only a pious and profitable ceremony but a very Apostolicke tradition 2. They avow expressely the carrying of these holy trincats about their neck in cases of silver or gold 3. The saying of their prayers yea their Ave Maries upon their beeds is to them an holy 〈◊〉 worthy of praise and imitation 4. Wednesday Friday and Lent-fasts are to them not only lawdable practises of the ancient Church but also traditions come from Christ and the Apostles which for Religions cause all are obliged to embrace The popish publick superstitions are very many but of these which that whole Church doth allow very few comes to my minde which stand much against the stomack of our men Those that come first to my thoughts are all pleasantly digested Protestants wont to deride the popish conceats of their holy ground of their consecrate walls and the sanctuarie of their Chancels their turnings towards the East their manifold toyes in Baptisme and the Lords supper joyned with the sacramentall Elements their gesticulations in time of publicke service their hallowing above the Sabboth a multitude of Festivals their pilgrimages their processions and many such their practises In this behold the minde of our men they tell us first that Kirk-yards by prayers and conspersion of holy water must be made holy ground that before these episcopall consecrations no Christian buriall may bee made therein but after that the Bishop hath used the pontificall ceremonies thereupon no Heretick no Schismaticke no Excommunicate person may bee brought there no worldly no common action there performed without the profanation of the holy place Again they shew us that the church by the bishops anointing some stones thereof with oyl and sprinkling others with water and using from the Roman pontificall some mo prayers some mo ceremonies upon it becomes a ground more holy That before these consecrations though the people of God for many yeares have met into a Church for divine service yet it is no more holy than a 〈◊〉 a 〈◊〉 a tolbooth but after these consecrations there is such holinesse in the walls that even when there is no divine service men at their comming in and going out must adore and all the time of their presence stand discovered and never so much as sit downe were the service never so long except upon great infirmitie 3. That the Chancell and the Altar must not onely bee dedicate with prayers and unctious but with lighted Candles burning Incense and many other such toyes that it must bee divided from the Church with vailes to keep not only the bodies but the eyes of the Laicks from beholding the arke and throne wherein the body of the Sonne of God doth sit as in a chaire of state that none but Priests must enter there that with their triple low adorations at
avowedly sets out in the twentie ninth yeare and those new pieces never heard of which in the thirtie one yeare are set out by M. Aylward under the name of the English Martyrs as also that writ of Overall which Montagu puts out with his owne amplifications in the thirty six yeare These and the like pieces must in reason be ratherfather'd on those who put them forth then upon their pretended authors who readily did never know such posthume children or else did take them for such unhappy bastards as they were resolved for reasons known to themselves to keep them in obscurity and never in publike to avow them as their owne In this Canon there are two parts most principall which the papists call the Heart and Head thereof The prayers of consecration and of oblation this head the English strikes off this heart they pull out of their Booke that the wicked Serpent should not have any life among them But our men are so tender and compassionate towards that poore Beast that they will again put in that Heart and set on that Head The consecration and oblation they will bee loth 〈◊〉 want Consider then these mens changing of the English booke towards both those the two incomparable worst parts of the whole Masse First the English scrapes out all mention of any consecration for however we delight not to strive with the papists any where about words yet in this place while they declare expressely that by consecration of the Elements they doe understand not the sanctification of the Elements by the word and prayer but a secret whispering of certaine words upon the Elements for their very Transubstantiation Consecration in this place being so taken by the papists the English rejects it and will have nothing to do therewith but our men being more wise and understanding their owne ends put up in their rubrick in capitall letters formally and expressely their praier of consecration 〈◊〉 The Papists to the end that their consecratory words may bee whispered upon the elements for their change and no wayes heard of the people who perchance if they heard and understood them might learne them by heart and in their idlenesse might pronounce them over their meales and so which once they say was done Transubstantiate their ordinary food into Christs body for the eschewing of these inconveniences they ordaine the consecration to bee made in the outmost corner of the church so far from the eares of the people as may be and for the greater security they ordaine their priests in the time of consecration both to speake low and to turne their backs upon the people For to remedy these wicked follies the English expressely ordained their Communion Table to stand in the body of the Church where the Minister in the mids of the people might read out openly all the words of the Institution But our men to returne to the old fashion command the table to be set at the East end of the Chancell that in the time of the consecration the priest may stand so farre removed from the people as the furthest wall of the Church can permit and as this distance were not enough to keep these holy words of 〈◊〉 from the prophane eares of Laicks our book hath a second Rubrick enjoyning expressely the priest in the time of Consecration to turne his backe on the people to come from the North end of the Table and to stand at such a place where bee may use both his hands with more decencie and ease which is not possible but on the West side alone for on the South side the commoditie is just alike as in the North. On the Eastnone can stand for the Table is joyned hard to the Wall and whosoever stands at the West side of the Altar his Back is directly to the people that are behind him They say for this practise many things first That in the good holy Liturgie of Edward the sixth the Priest was ordained to stand with his back to the people Againe that alwayes in the ancient church the priests stood in the uppermost end of the church divided from the people behind them with railes and vailes and other distinctions 3. That Scripture is the ground of this practice for so it was in the Jewish Church the Priest when hee went into the Sanctuary to pray and offer incense for the people they stood without and never did heare what he spake nor saw what he did If from this practice wee would inferre with Bellarmine that the priest in the consecration might speake in latine or in a language unknown to the people since God to whom he speaks understands alllanguages the elements upon which the consecratorie words are murmured understands none and the people for whom alone the vulgar language is used is put backe from the hearing of the consecration we know not what in reason they could answer But this weknow that the maine ground whereupon we presse the use of the vulgar language not onely in the consecration as they call it but in the whole service of God I meane the warrant of Scripture they openly denie and for it gives no ground but the old tradition of the Church 3 When our priest is set under the East wal within his raile his backe upon the people he is directed to use both his armes with decency and ease what use here can be made of the priests armes except it be for making oflarge crosses as the masse Rubricks at this place doth direct We doe not understand only we bave heard before that they avow the lawfulnesse of crossing no lesse in the supper than in Baptisme 4. The prayer which stands here in the English booke drawne from the place wherin it stood of old in the Masse to countenance the transubstantiation of the bread and wine into Christs body and blood but standing in this place before the consecration it is clear of all such suspition Our men are so bold as to transplant it from this good ground to the old wicked soyle at the backe of the consecration where it wont to stand before in the old order of Sarum 5. In the next English prayer we put in the words of the Masse whereby God is besought by his omnipotent spirit so to sanctifie the oblations of bread and wine that they may become to us Christs body and bloud from these words all papists use to draw the truth of their transubstantiation wherefore the English reformers scraped them out of their Booke but our men put them fairely in and good reason have they so to do for long agoe they professed that about the presence of Christs body and blood in the Sacrament after consecration they are fully agreed with Lutherans and papists in all things that is materiall and needfull as for the small difference which remaines about the formalitie and mode of presence it is but a curious and undeterminable question whereabout there would bee
y Satan like an Angell of light stirring up in the heart of immort fied persons a spirituall pride in a high conceit of their 〈◊〉 the assurance of their election illumination conversion imaginary sense of their adoption c. z Pag. 82. Salus 〈◊〉 satis certa quāvis ipsis ignota ex gratia 〈◊〉 sua misericordia det Deus 〈◊〉 〈◊〉 suavissimam 〈◊〉 spei 〈◊〉 〈◊〉 non expectamus * Stricturae wee thinke it not safe for any man peremptorily to presume himselfe predestinate A demonstration of Canterburies Arminianisme in the highest degree a Pag. 3. 〈◊〉 if you bee so 〈◊〉 as not to apprehend that yet must the publishing of this libell 〈◊〉 in conclusion on my Lord high treasurer the Bishop of London at whose house the booke was licentiat which is so high a language against authority against the practice of this Realme for licentiating of bookes against the honour of the Star-chamber on whose decree that practice is founded c. b Pag. 18. Non video 〈◊〉 in 〈◊〉 quare cum quae est ex Deo per 〈◊〉 eandemque actionem bonitatis à seipso emanantem recta 〈◊〉 fidei in Christum resipiscentiae obedientiae perseverantiae sit causa salvationis perversa quae 〈◊〉 hominibus est damnationis in eadem unitatis ratione electinis reprobationis 〈◊〉 causae 〈◊〉 Arminianisme is consonant to the Articles of England and not contrary to the Proclamation c Nec videantur sensum articulorum 〈◊〉 〈◊〉 in literali grammaticali nedum in 〈◊〉 verborum sensu transgredi The faction once suspected of Luthcranisme But at last 〈◊〉 was 〈◊〉 to be their marke f His fifth Sermon through the whole To make way for their designes they cry downe the Pope Antichristianisme a Caeterum agendo quam nihil agent 〈…〉 disputatione ista de antichristo liquido constare poterit quia si causam hanc obtinuerimus esse romanum pontificem antichristum de reliqua controversii dubitandi no erit 〈◊〉 locus quia de Antichristo Doctrina quin perniciosa sit et impia dubitari non potest b Illa mihi imprimis quaestio quae est de antichristo dignissima semper est 〈◊〉 in qua docti determinanda omnes tum ingenii tum industriae nervos contenderent illa enim de veritate quam nos in hac causa singulari Dei beneficio tenemus si inter omnes semel conveniret de reliquis statim controversiis actum esset debillatumque neque aliquid in posterum periculi foret quemquam omnino Christianum cui sua cara esset salus detecto jam antichristo agnitoque 〈◊〉 c Pelag. rediv. 2. tab pag. 39. As for the Protestant arguments taken out of the Apocalypse to prove the Pope to be the Antichrist 〈◊〉 calleth them deliramenta dotages And the Appealer to shew more zeale to the Popes cause straineth further aad tearmeth them Apocalypticall phrensies d P. 53. Many 〈◊〉 in our Church especially when the greatest heat was stricken betweene us and Rome have affirmed the Pope to be the Antichrist yet to them that calmely seriously consider it it may not without good reason be disputed as doubtfull e Pag. 128. I have yet one thing more to say to you in this point St. Iohn hath given it for a rule that every spirit that confesseth not that Jesus Christ is come in the slesh is not of God but is that spirit of Antichrist whereof yee have heard So that unlesse you can make good as I thinke you cannot that the Pope of Rome confesseth not that Jesus Christ is come in the flesh you have no reason to conclude that hee is that Antichrist g Star-chamber speech pag. 32. the first place is changed thus from Root out that Babylonish and Antichristian Sect which say of Jerusalem into this forme of words Root out that Romish and Babylonish Sect of them which say This alteration is of sosmall consequence that it is not worthy the speaking or if there be any thing of moment in it it is answered in the next where the chiefe thing hee sayes is that hee was commanded to alter it by the King for to remove scandall from the Papists They are content to have the h 〈…〉 i 〈◊〉 〈◊〉 of the 〈◊〉 pag. 183. A primacie of order was never denied to St. Peter that Rome had 〈◊〉 〈◊〉 〈◊〉 other Churches the Protestants grant and that not only because the Roman 〈◊〉 was ordine primus first in order and degree which some one must be to avoid confusion but also c. Ibid. pag. 154. 〈◊〉 saith indeed that in the Church of Rome there did ever 〈◊〉 the principalitie of an 〈◊〉 〈◊〉 this no man denies Ibid. pag. 133. No man of learning doubts but the Church of 〈◊〉 had a powerfull 〈◊〉 within its own 〈◊〉 Montag Antid p. 51. Damus à 〈◊〉 ad 〈◊〉 Augustini in 〈◊〉 Romana Apostolicae 〈◊〉 〈◊〉 〈◊〉 princ patum Ibid. pag. 57. Quae ratio 〈◊〉 〈◊〉 singulorum in suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep scoporum cadem erat in provinciis 〈◊〉 in recte autem quis negat 〈◊〉 〈◊〉 cautum per 〈◊〉 〈◊〉 〈◊〉 ut 〈◊〉 ille 〈◊〉 nec hoc 〈◊〉 〈◊〉 cui tot per occidentem ubi fides universalis at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in rebus ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quicquid 〈◊〉 suo 〈◊〉 confirmaret 〈◊〉 ratum 〈◊〉 〈◊〉 legis vim essicaciam per 〈◊〉 un versal mobtincret Ibid. pag. 80. Monarchae sunt 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monarchae in suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metropolitae 〈◊〉 〈◊〉 augustiores 〈◊〉 〈◊〉 per unam 〈◊〉 Catholicam Praecipuae 〈◊〉 parti Christiani orbis hoc est cunctis ad 〈◊〉 〈◊〉 cum 〈◊〉 quadam non 〈◊〉 〈◊〉 praesuit Pontisex 〈◊〉 〈◊〉 obstaret illa 〈◊〉 ambitio etiam hedie 〈◊〉 k Cant. relat pag. 183. The Roman Prelate was ordine primus first in order or degree which some one must bee to avoid confusion 〈◊〉 antid p. 116. Certum est ratione vinculi 〈◊〉 inter 〈◊〉 〈◊〉 ord 〈◊〉 〈◊〉 inter Patriarchas universalis 〈◊〉 curam ad 〈◊〉 sed m const 〈◊〉 Ibid. pag. 51 〈◊〉 〈◊〉 ordinata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constitu a. 〈◊〉 multi 〈◊〉 ut 〈◊〉 eluceat harmonia conservetur ab 〈◊〉 〈◊〉 est origo 〈◊〉 Vnde ab illum ord 〈◊〉 beat si 〈◊〉 〈◊〉 Pontiser Inter 〈◊〉 sacerdotes 〈◊〉 societas quoad 〈◊〉 〈◊〉 executionem non fieri 〈◊〉 Inde 〈◊〉 per consensum 〈◊〉 ani orbis 〈◊〉 〈◊〉 à Romano 〈◊〉 〈◊〉 Ibid. pag. 158 Illi 〈◊〉 principatum 〈◊〉 super 〈◊〉 anti quitas tribui l Pokling 〈◊〉 p. 50. Miserable were we if he that now 〈◊〉 Archbishop of Canterbury could not derive his succession from St. 〈◊〉 St. Augustine 〈◊〉 St Gregory St. Gregory from St. 〈◊〉 What a comfort is it to his Grace that he can say 〈◊〉 〈◊〉 Apostolorum I
antiquity hath also taught us Let this therefore be acknowledged to be the doctrine of our Church White against the 〈◊〉 p. 95. avowes it as the doctrine of England that all infants baptised have the holy spirit are made the children of God by adoptiō pressing that of S. 〈◊〉 of all infants baptised Quid dicturus est de infantibus parvulis qui plerique accepto in illa aetate gratiae sacramento qut 〈◊〉 dubio pertinerent ad vitam aeternam 〈◊〉 〈◊〉 si continuo ex hac vita 〈◊〉 sinuntur crescere nonnulli etiā apostatae sunt Albeit this same White makes this tenet in his conserence with Fisher to be the judgement only of Papists and Lutherans pag. 176. They differ from Lutherans and 〈◊〉 first in that they 〈◊〉 the grace of sanctification only to the elect 2. In that they deny externall baptisme to be alwayes effectuall at the very 〈◊〉 time when it is administrate w Cant. relat p. 56. That baptisme is necessary to the salva tion of infants in the ordinare way of the Church without binding GOD to the use and means of that Sacrament to which hee hath bound us it is expresse in Saint John Chap. 3. Except a man be born again by water he cannot enter no baptisme no entrance nor can infants creep in any other ordinare way And this is the 〈◊〉 opinion of all the ancient Church infants are to be baptised that their salvation may be certain for they which cannot helpe themselves must not be left only to extraordinare helps of which we have no assurance and for which we have no warrant at all in Seripture 〈◊〉 p. 66. I can shew you of none saved ordinarly without the sacraments in regard of our Saviours exception in the 3. of Iohn Except a man be born againe of the water and the spirit he cannot enter into the kingdome of heaven Montag orig p. 397. Adeo huic usui inserviunt aquae ut si tollatur lavacrū aquae alieni a Deo soedere promissionis aeternae excludantur illi in tenebras exteriores cum edicto divino 〈◊〉 sit nisi quis renatus fuerit ex aqua spiritu sancto non introibit in regnum coelorum 〈◊〉 hoc elusum a novatoribus sed Christi divinitatem ab haereticis negatam 〈◊〉 utrumque in contemptum Dei dispendium animarum x Samuel Hoards sermon supra puts crosse in baptisme and sindry other ceremonies of it among his rituall traditions Montag 〈◊〉 pag. 16. vestis alba oleum sal lac chrisma additamenta quaedam sunt ornatus causa Ib. p. 15. Cum concilio quodam nupero non veremur profiteri ceremonias à majoribus hominibus religiosissimis usurpatas quod ad varios pietatis usus valeant exercitia quaedam fint quibus mens externarū rerum sensu significatione ad divinum cultum 〈◊〉 Deum attrahitur in Ecclesia retinendas ubi abrogatae fuerant restituendas esse statuimus Andrews stricturae p. 13. Chrisme salt candles 〈◊〉 signe of the crosse 〈◊〉 and the consecration of the water those being all matter of ceremony are therefore in the Church power on good reasons either to retaine or to alter y Andrews 〈◊〉 p. 11. The whole matter about the five Sacraments is a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z Pokling altare p. 65. And because the competents were persons of full age they received also confirmation by imposition of hands 〈◊〉 pleni 〈◊〉 inveniantar zz Andrewes 〈◊〉 pag. 12. The five orders is a point not 〈◊〉 the standing on while the revenues of the Church were able to maintaine so many degrees it cannot be denyed but that there were so many but by the Churches owne order neither by commandement nor example of Scripture but what is this to the present estate of the Church scarce able to maintaine two c. 〈◊〉 antid sect 3. p8 Let the Bishops stand alone on Apostolicall right and no more then so and doubt it not but some wil take it on your word then plead accordingly that thingsof Apostolicall institution may be laid aside When Bishop Andrews had learnedly asserted the 〈◊〉 order to be of Christs institutiō I have heard that some who were then in place did secretly interceed with King 〈◊〉 to have had it altered for feare forsooth of offending our neighbour Churches 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 p. 195. Dixi abesse ab 〈◊〉 〈◊〉 aliquid quod de jure divino sit culpa 〈◊〉 vestra non 〈◊〉 〈◊〉 injuria temporum non enim tam propitios habuisse Reges Galliam vestram in Ecclesia reformanda quam habuit Britannia nostra Interim ubi dabit meliora Deus hoc quoque quod jam abest per Dei gratiam suppletum iri Relatum inter hereticos Aerium qui Epiphanio credat vel Augustino necesse est fateatur tu qui 〈◊〉 Aerium quo nomine damnas An quod se 〈◊〉 consensui universalis Ecclesiae Idem qui sentit an non itidem se opponit ac eo nomine damnandus erit Montag 〈◊〉 p. 138. 〈◊〉 jus autoritatem ita credimus annexam Episcoporum personis ut a nemine non episcopo ordinato consecrato possit aut debeat adhiberi 〈◊〉 ordinationem vel 〈◊〉 omnem pronunciamus quae non a legitimo canonico more 〈◊〉 quod 〈◊〉 〈◊〉 se 〈◊〉 〈◊〉 non missi ingerant caelesti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viderint 〈◊〉 quid sint responsuri olim summo sacerdoti cujus partes usurpant 〈◊〉 nostros non aliorum 〈◊〉 vocationes Yea not only they tye ordination and jurisdict on to the person of Bishops but of such Bishops who must of necessity shew the derivation of all their power from the Pope as was shown before a Dew p. 184. By his favour I must tell him that neither the law of God nor of the King disallowes the use of the old Canons and Constitutions though made in the time of Popery and by the Pope or Popish Prelats which are not contrary to the law of God or the King If hee desire proofe of this let him consider whether the Statute 25. Hen. 8 19. do not say as much as I affirme which having regulated divers things touching the exercise of Ecclesiasticall jurisdiction At last the statute concludes with this 〈◊〉 Provided also that such Canons constitutions ordinances and synodals provinciall being already made not repugnant to the lawes and customes of this Realme nor to the hurt of the Kings prerogative royall shall now still be used and executed as they were before the making of this Act till such time as they be viewed searched or otherwise ordered by the said two and thirty persons or the more part of them according to the tenour of this present Act. It followes then that till these thirty two persons determine otherwise old Canons may bee still executed and retaine their ancient vigour and authority and when that will be I know not but as
chappels there was not yet consecrate notwithstanding of divine service in them for some score of years past g Pokl alt p. 141. Was not the altar the chiefest place which with most ceremony devotion was hallowed was there not a feast annuall kept in joyfull remembrance of the dedication of every Church Doth not S. Austine say Novit sanctitas vestra fratres corsecrationem altaris celebrareus in quo unctus vel benedictus est lapis as he cites the place in his Sunday Quenscoole p. 198. In the collegiat Church of Wolverhampton in the countrey of Stafford the altar cloaths therof were consecrate 11. Octob. 1635. As soon as the Priests come to the Church each of them made a low congie at their first entring in at the church door after that three congies a peece towards the altar so they went unto the chancell where a bason with water a towel was provided for the Priests to wash in where also was incense burning after they returned making three 〈◊〉 a peece After the sermon every one of them had a paper in his hand which they tearmed a censer so they went up again to the altar as they went they made 〈◊〉 congies a peece the Communion being ended they washed their hands and returned giving three congies as before Ib. 220. There are divers high 〈◊〉 solemnly dedicated of late in divers 〈◊〉 of Cambridge and Oxford adorned with tapers candlesticks Crucifixes basons crosses rich altar-clothes crimson cushions rich hangings Pokl alt p. 24. Optatus saith that Erant Ecclesiae ex auro argento quam plurtma ornamenta ib p 80. At the upper end of the Chancell was a place railed in whereunto none were permitted to enter but the Priests The Canon is cleare Nulli omnium qui sit in Laicorum numeroliceat intra sacram altare ingredi A dispensation indeed there was for the Emperor to enter inhither when he would Creatori dona afferre but stay there he might not Laurence p. 10. Beyond these railes duo cancelli which distinguished the body of the Church from the Oracle none out of orders came A more awfull reverence was commanded to this part being barred from common view Ib. p 29 We have the Grecians triple prostrations from their Liturgies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. p. 12. The same God is thorow all the parts of the Church but not in the same manner thorow all the parts therof for as they are different degrees of sanctitie in them so is there a different dispensation of his presence in them Ib. p. 15. This followes upon the consecration as there was a greater communication of the divine presence in those places than in others so was there a greater communication of the same presence in some part of the temple of Solomon than in others And as that distinction in holy places continued after Christ so did the reason of that distinction too The whole indeed is the house of God for albeit the Lord be without these wals yet is he more within as we are not presumed to be so much abroad as at home though the Church conceived him to be present in all parts of this house yet it concerved him to be present more in one part of it than another in respect of that 〈◊〉 dispensation of his presence to that place of the Church as of old to that place of the temple which was within the 〈◊〉 we having an altar here answerable to a mercy 〈◊〉 there as also in respect of that union 〈◊〉 this place and 〈◊〉 humane nature 〈◊〉 Star-Chamber speech p. 47. The altar is the greatest place of Gods residence upon 〈◊〉 I say the greatest 〈◊〉 greater than the pulpit for 〈◊〉 it is hoc est corpus meum but in the pulpit is is 〈◊〉 hoc est verbum meum and a greater reverence no doubt is due to the body than to the word and so in 〈◊〉 answerable to the 〈◊〉 where his body is usually 〈◊〉 then to the seat whence his word uses to be proclaimed h Vide supra cap. 5. 〈◊〉 i 〈…〉 I was shewed a Latine determination 〈◊〉 in one of our universities 〈◊〉 to prove that looke what ceremonies were used about the altar before the reformation by power and force of any generall custome though past over in deep silence by our Liturgie are notwithstanding commanded us by a kind of impliâ—◠〈◊〉 even unto us that live under the discipline of the English Liturgie 〈◊〉 authour therein onely leaves him as a man most able to justifie that writ 〈◊〉 are his words as for your Sally on the author of the latin determination I leave him to himselfe He is of age to do you reason in this as well as in that other quarrell you have against him k Vide supra cap. 5. B. l 〈◊〉 Bughen serm pag. 9 We 〈◊〉 not think 〈◊〉 enough that we stand at the 〈◊〉 except wee say it also with the 〈◊〉 〈◊〉 with a loud voice nor is it enough 〈◊〉 us to stand up at the gospel but at the name of Jesus not as if we were ashamed of what we did but neither is it 〈◊〉 to be bare in time of divine service kneell on our 〈◊〉 〈◊〉 commands letanie are 〈◊〉 Shelfoord pag. 20. Let us learne of our Cathedrall Churches for there our reverend Fathers the prelats maketheir reverence to God in this wise both at their entry and their returne wherefore to follow their good holy patterne we are to do the like both at our comming into Gods house and at our going out Ib. p. 22 The fifth office of holinesse is to rise up from our seats when the articles of our faith are read wee also doe more reverently to stand up at the reading of the Psalmes before after and behind the holy Lessons We are also to stand at the reading of the Gospel The reason that the old Lyturgick writers gives of this superstitious standing at the Creed Gospel more than at the reading of the lessons Epistles is because these Epistles among which they put the Revelation the Pentateuch and sundry other parts of the old restament contains more base doctrine than the Gospel which comes behind them as the Master comes after his servant which goes before to make way m Couzins devotions they offend against the fifth command that obeyes not the precepts of the ecclesiastick Governors The precepts of the Church are first to observe the festivals and holy dayes appointed in the Church calendar vide supra cap. n Whits examinat p. 118. The injunction maketh no difference betwixt Sunday and the other holy dayes concerning working in harvest no speciall priviledge is given it more than the 〈◊〉 For King Edwards statute repeated by Queen Elizabeth saith It shall be law full to every husband-man labourer fisher-man c. upon the holy dayes aforesaid in harvest or at any other time of the yeare when necessity shall require to labour ride fish or work any kind