it selfe but their ayme mainly was to have these Treaties abused as plausible means to advance their own greater designe This for a time while their mysteries lay vailed was not well perceived the most of men did suspect no more in all their seeming favours towards the Lutheran party then that a kind of Lutheranisme had beene there uttermost intension hoping that the motion of their violent minds might have consisted here without any further progresse But it was not long while every common eye did observe their bowle to roll much beyond that 〈◊〉 They published incontinent a number of the Romish errours which to the Lutherans were ever esteemed deadly poyson the Popish Faith the Trident'ne Justification merit of Works Works of Sup 〈◊〉 Doctrinall Traditions Limbus Patrum the sacrifice of the Masse Adoration of Images Monastick Vows Abbeys and Nunneries the authority of the Pope a re-union with Rome as shee stands Finding it so wee were driven to this conclusion that as ordinarily the spirit of defection doth not permit any Apostates to rest in any midde tearme but carrieth them along to the extreams of some palpable madnesse to some strong delusion for the recompence of the first degrees of their fall from the love of the Truth so also our Faction was carried quite beyond the bounds both of Arminius and Luther yea of their owne so much once beloved Cassander and Spalato and all the Lists of that which they were wont to call moderation to drinke of the vilest abominations and the lowest dregs of the golden Cup of that Romish Whore For now Canterburie and his followers are not ashamed to proclaime in print their affection to popery both in grosse and retail Let no man in this cast up to me any slander till hee have heard and considered the probation of my alleageance Popery is a body of parts if not innumerable yet exceeding many Their is scarce any member great or smal in this monster wherto the faction hath not kythed too passionate a love But for shortnesse I will shew first their affection to the whole masse of Popish errours their respect to the Church of Rome and to the Pope the head thereof than in particular to the most principall and abominable parts of that Chaos As for the whole of that confused lumpe that they may winne the more easily to the embracement of it they cast downe in the entry the chiefe wall they remove the mayne impediment whereby Protestants were ever keeped there from What ever wee speake of some very few private men yet all Protestant Churches without exception made ever the Popes Antichristianisme their chiefe bulwarke to keepe all their people from looking backe towards that Babylonish Whore No Church did make greater state of that Fort than the English and no man in that Church more than King Charles blessed Father Hee was not content himselfe to believe and avow the Pope that great Antichrist but also with Arguments invincible drawn mainly from some passages of the Revelation cleared now as light by the Commentary of the Popes practices to demonstrate to all Neighbour Princes and States of Christendome in a monitory Treatise this beliefe for that expresse end that from this truth cleerly proved they might not only see the necessity hee had to keepe himselfe and his Subjects for evermore from returning to Rome but they also by this one argument might be forced to cast off the yoke of the Pope when they saw him clothed with the garments of Antichrist It was the the continuall song of all the Bishops and Clergie in England till Doctor Lad got absolute credit wjth the Duke of Buckingham that the Popes Antichristianisme was an engine of such efficacie as was able of it selfe alone if well manadged to overthrow the wals of Rome For this I give but two witnesses two late English Bishops both of them deponing before all England to King James and hee accepting their testimony Abbots of Salisbury in his dedicatory Epistle to King James before his treatise of Antichrist and Downame of Derry in the first paragraph of his booke dedicated also to K. James upon that same subject Notwithstanding my Lord of Canterburyi For making the way to Rome more smooth spareth not to cause raze downe to the earth this fort Montague and White his non-such Divines as wee heard them stiled at his Graces direction by his Herauld Heylene will have the Kings unanswerable arguments proponed by him even to sorreine Princes not onely counted-weak but 〈◊〉 frensies This word doth feately cite from their Appeale Christopher Dow is licentiat by Canterbury to affirme that howsoever our Divines at the beginning of the Reformation in the heat of dispute did upbraid the Pope with antichristianisme yet now that heat being cooled the matter to men in their sober bloud appeares doubtfull his Graces Herauld appointed to speake for his Lord by the State doth correct this simple dow and puts the matter out of all doubt assuring by good scripturall proofe by a text miserably abused that the pope is not was not and cannot bee Antichrist And that in this matrer there may hereafter betwixe rhe Canterburians and Rome remaine no shadow of Controversie their man Shelfoord comes home to Bellarmine well nere in omnibus making Antichrist one single man a Jew preaching formall blasphemies against Christs natures and person thre yeeres and an halfe killing by his hands Enoch and Elias and least any footstep of this belief should ever appeare in the Church of England Canterbury confesseth that the place of the publick liturgie wherein it was imported was changed by his own hand This scarre-crow being set aside at once the Pope the Cardinals and all their Religion began to looke with a new face Anent the Pope they tell us first that the reformers did him pittiful wrong in spoiling him not onely of those things he had usurped but of many priviledges which were his owne by due right and should have beene left to him untouched Againe they will have us to believe that the See of Rome was truely Peters Apostolick Chaire that Peter was truely a Prince among the Apostles that the Pope is Peters onely successour that within the bounds of his owne Patriarchat hee is a Prince hee is a Monarch Thirdly that order and unity doe necessarily require one Bishop to have the inspection and superioritie ouer all Bishops and that this prerogative by good Ecclesiasticall right is due to the Pope Fourthly that all the authoritie which the English Bishops have this day specially his Grace of Canterbury is derived to them from the Pope and Peters Chaire That if this derivation could not be clearlie demonstrate the Clergie of England might justly refuse all obedience to their Bishops jurisdiction Fifthly that divers of the late Popes have beene very good men yea among the best of men that those of them who have beene verie monsters
of men yet for that veneration which their high and eminent place in the Church of God doth require all the stiles of Honour in Justice is due to them even holinesse it selfe in abstracto that to refuse them this or their other titles is but brain-sick puritanisme Sixthly That the dignity of the Episcopall office specially the Bishop of Rome his eminencie was as far above the dignitie of the Emperors and Kings as the soule is above the body or God above the creature yea that the stile of GOD was but the Popes due Seventhly that Emperours and Kings dld but their duety in giving reverence yea adoration unto the Pope with great summes of money by way of tribute Eighthly that the temporall Principalities which the Pope enjoyeth this Day in Italie or elsewhere are buthis just possessions which none ought to envy him Ninthly that the restitution of the Popes ancient authority in England and yeelding unto him all the power that this day he hath in Spaine or France would bee many wayes advantageous and in nothing prejudiciall to the King 10 The old constitution of the Emperour whereby all the westerne clergie is so farre subjected to the Bishop of Rome that without him they are disabled to make any Ecclesiasticall law and obliged to receive for lawes what hee doth enjoyne was very reasonable yea if the King would be pleased to command all the Church men in his dominions to be that far subject to the Pope they would be unreasonable to refuse present obedience Onely by all meanes my Lord of Canterburies prerogative behoved to bee secured his ancient right to the patriarchat of the whole Isle of Britaine behoved to be made cleare that to his rod the whole clergie of the Isle might submit their shoulders as to their spirituall head and Monarch from whom to Rome there could bee no appeale in any cause which concerned onely the Churches of the Kings dominions for in causes more universall of the whole Catholicke Church willingly they are contented that the Patriarch of Britaine and all others should submit to their grand Apostollcke father of Rome Every one of these pontificall positions since the midst of Henry the eights raigne would have beene counted in England great paradoxes yet now all of them are avowed by Canterburie himselfe in that very booke which the last 〈◊〉 at the Kings direction hee set 〈◊〉 for to satisfie the world anent their suspition of his Popery or else by D. Montagu in his bookes yet unrepealed and cleanged of all suspition of Poperie by M. Dow under the seale of his Graces licensing servant This much for the Pope About the Cardinalls they tell us that their office is an high and eminent dignity in the Church of God for the which their persons are to be handled with great reverence and honour that their office is a 〈◊〉 due to high graces and 〈◊〉 that some of them though the greatest enemies that ever the reformed Churches have felt such as 〈◊〉 that spent all his time in opposing the truth and advancing Antichristianisme and Barromaeus a bloudy persecutor of our religion and one of the fathers of Trent that even such men are so full of grace and piety that it is a great fault in any Protestant to break so much as a jest on their rid hattes Where the head and shoulders are so much affected it is hard to restraine charity from the 〈◊〉 of the body These good men vent their passion no lesse towards the body of the present Church of Rome then towards the Pope and the Cardinails For first his grace avowes over and over againe that the Papists and we are of one and the same religion that to speake otherwaies as the Liturgie of England did all King Iames dayes were a matter of very dangerous consequent and therefore he consesseth his helping that part of the liturgie which puts a note of infamy upon the Popish religion least that note should fall upon our owne religion which with the Popish is but all one 2. They will have us to understand though wee and the Papists differ in some things yet that this very day there is no schisme betwixt Papists and Protestants that Protestants keepe union and communion with the Church of Rome in all things required for the essence of a true Church and necessary for salvation that though they communicate not with some of her doctrines and practices yet this marres not the true union and communion of the two Churches both in faith and 〈◊〉 That these who passe harder censures upon Rome are but zelots in whom too much zeale hath burnt up all wisedome and charity 3. That the points wherein the two Churches doe differ are such as prejudge not the Salvation of either party that they are not foundamentall and albeit they were so yet the truths that the Papists doe maintaine are of force to hinder all the evill that can come from their errours 4. That the Popish errours let bee to bee fundamentall are of so small importance as they doe not prejudge either faith hope or charity let be salvation Fistly That a generall repentance for all unknowne sinnes is sufficient to secure the salvation not only of these who have lived and died in the Popish tenets before the Councell of Trent but even to this day not onely their people but their most learned Clergie Popes Cardinalls Jesuits living and dying in their bitter oppositions and persecutions of Protestants are in no hazard of damnation though they never come to any particular acknowledgement of their sinfull opinions or practises following thereupon Sixtly They teach us that Papists may not in reason bee stiled either idolaters or hereticks or shismaticks His grace in that great large folio set our the last yeare to declare to the world the farthest that his minde could bee drawen for to oppose Popery is not pleased to my memory in his most vehement oppositions to lay to then charge any of these three crimes neither doe I remember in all the search my poore lecture hath made that any of his favourits in their writtes these twelve yeares bygone hath layed to the charge of Rome in earnest either idolatry heresie or shisme but by the contrary hath absolved them clearly in formall tearmes all those three crimes Of idolatry because they teach not the giving of 〈◊〉 to any image or any creature Of heresie because their errours taketh no part of the foundation away but are onely excesses and additions consisting with all 〈◊〉 trueth Of shisme because they goe on in the practice of their forbeares without introducing any late novations 7. They declare it were very good wee had present peace with Rome as shee stands her errors being but in opinions which charity ought to tolerate that the Church of England would gladly embrace this peace that Cassander and the
like who further this reconciliation are the men of the world most worthy of praise that the Jesuits and Calvinists both puritanes who hinder this peace are the most flagitious and intollerable persons of this age All this and much more of such stuffe you may see printed not onely with allowance but with applause by the chiefe of that faction his Grace himselfe Montagow the first of the three none-suches Pottar in that his much beloved piece put out as hee saith at the command of authoritie Shelfoord in his pious sermons printed by the university of Cambridge Presse at the direction of the Vice-chancellour D. Beel dedicated to the Lord Keeper of England adorned with many triumphing Epigrammes both Latine and English by a number of the Fellows and although called in yet no censure to this day for all the eomplaints against it to our hearing hath beene put either on the Author or Printer or Licencer or Adorners or any Doctrine contained therein but the worst that Burton could pick out of it is all defended by Dow and Heylen at his Graces speciall direction and subscribed licence as we shall heare anon I hope now that all true Protestants pondering the passages I have brought besides many moe wherewith themselves from their owne readings are acquainted will not onely absolve my alledgeances of rashnesse and slander but also wonder at the incredible boldnesse of those men who in these times wherein the Prince and State are by so many and deep tyes obliged and according to their obligations hath so oft declared themselves passionately zealous for the maintainance of Protestant orthodoxie that yet they should bee so peart as to print in the royall city and that after the long and great grumblings of the people and formal challenges of divers of the learned to reprint their clear affection to the Pope and Cardinalls and the whole Romish religion albeit truely this their ventorious boldnesse seemes not more marveilous then their ingenuity commendable For they have said nothing for the Pope or Rome but that which conscience would pouse any man upon all hazards to avow who was so perswaded in the particular heeds of controversies betwixt Papists and Protestants as they confesse themselves to be to the end therefore that we may see the former strange enough passages not to have dropped from their pennes by any inadvertance but upon plaine designe and deliberate purpose we will set downe in the next roome the affection they professe to the speciall heads of Popery very consonant to that which they have already said of that which wee count the whole lumpe and universall masse 〈◊〉 Antichristianisme The speciall heads of Popery are moe then I have leasure to relate or you can have patience to heare enumerate Take notice therefore but of some prime articles which Protestants use most to detest in Papists foure by name their idolatries their heresies their superstitions their abomination of desolation the masse If from their owne mouths I make cleare that in these foure they joyne with Rome against us it is like none hereafter shall wonder of any thing that yet they have done or said for the advancement of the popish party and the subverting of the Protestant Churches either at home or over sea but rather embrace their sobriety and moderation who being minded as they professe doe not breake out in many moe both words and deeds for the destroying of the Protestant schisme and bringing all backe to the Catholick Apostolick mother Church of Rome and unto the feet of his Holinesse the vicar of Christ the successor of Peter under whose obedience our holy and blessed antecestors did live and die CHAP. IIII. The Canterburians joine with Rome in her grossest idolatries THE acts of Romes Idolarry be many and various None more open to the eie of beholders then these five their adorations of altars images relicts sacramentall bread and Saints departed For the first their worshipping of the stocke or stone of the altar if wee would impute it unto the Canterburians they will deny it alluterly and avow that they may well worship God before the altar but to worship the altar it selfe to give to it that worship which is done before it to give to it any religious worship any 〈◊〉 any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any adoration they dodetest it as palpable idolatry So his Grace so Pocklingtoune so Heylene so Lawrence so 〈◊〉 do oft professe But that you may see how little faith those mens prorestations doe deserve and that all may know either their desperate equivocating or else their spirit of giddinesse which makes them say and unsay the same things in the same pages consider all of the five named authors for all their deniall printing with approbation and applause as much worshipping and adoration even of the altar as any Papists this day living will require Begin with his Grace you shall finde him in his Star-chamber speech for all his deniall yet avowing within the bounds of two pages once twice thrice the giving of worship to the altar and that such worship which is grounded upon that place of Scripture Venite 〈◊〉 which we suppose none will deny to be divine adoration But we must understand that the King and the Church of England here as in all things must bear the blame of his graces faults that the King and his most noble Knights of the Garter must bee patrons to this practice and the English Liturgie the enjoiner of it But his Grace and those that have the government of the Church must bee praised for their moderation in not urging this practice upon all their brethren D. Pocklingtoune with his Graces licence 〈◊〉 the bending of the body and the prostration even to it 〈◊〉 comes up at last to his Masters backe and tels us that the adoration before the altar is the honour of the altar it selfe and that falling downe and kissing of the altar for the honouring of the altar was a very commendable practice Laurence as he prints with Canterburies licence but undoubtedly by an impudent lie at the Kings speciall commandement doth maintaine not onely veneration but religious worshipping adoration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all not only by a relative and transient worship as he speakes but also which is a degree of madnesse beyond any thing that ever I have marked in any 〈◊〉 he will have a Divine adoration given to the altar it selfe without any relation or mentall abstraction because of the union of Christs body with it which sits there as in a chaire of Estate even as without scruple or relations or mentall abstractions wee give to the humane nature of Christ for that personall union of the Godhead with it Divine adoration whereof in it selfe it is not capable For the adoration of the communion elements which Protestants count an Idolatrie so horrible that for it alone they would not faile
and my preducessours have 〈◊〉 〈◊〉 〈◊〉 Sunday at the beginning Our Diocesan can derive himselfe the Successour of an Apostle otherwise we should have taken his call for the voice of a stranger and not have here appeared It is St. 〈◊〉 resolution 〈◊〉 Episcoporum ab ipsa sede Petri is that which among other things by 〈◊〉 named keep us in the bosome of the Church and subjects us to our Bishops jurisdiction m Montag orig Eccles. pag. 114. Patrum nostrorum vel avorum memoria duo summi Pontisices viri 〈◊〉 doct 〈◊〉 Hadrianus sextu Bellarmini avunculus Marcellus secundus An id pag. 47 〈 ◊〉 〈◊〉 Pontisex Maximus 〈◊〉 〈◊〉 scio vocatum 〈◊〉 〈◊〉 Papam Pastorem 〈◊〉 quid si hec Orig. p. 417 Certis quibusdam titulis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 viri 〈◊〉 etiam 〈◊〉 honorarunt isto honorum 〈◊〉 〈◊〉 non est 〈◊〉 〈◊〉 sed nec 〈◊〉 reprehendere aut 〈◊〉 derogare id quod solent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indigitare certissimus est character 〈◊〉 adorator cum 〈◊〉 portan Paulo al cui 〈◊〉 〈◊〉 Sexto 〈◊〉 〈◊〉 caeteris si qui sunt n Montag 〈◊〉 pag. 166. Est 〈◊〉 〈◊〉 ut recte observat Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 itaque ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesu Christi ut Dei atque hominum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summus à Christianis omnibus Divino instituto debetur honor reverentia singusaris ibid. p. 40. Fatetur ultro 〈◊〉 aliquo modo in 〈◊〉 supra regiam 〈◊〉 〈◊〉 cum vetusti orthodoxis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian in apologia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid pag. 161. Allusum est a pussimo rege ad illud Exodi Constitui te Deum Pharaonis communicat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu Pontificio seu Civili sui ipsi is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dii 〈◊〉 quis vingatur ob hanc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merito quos locum ille suum 〈◊〉 inter 〈◊〉 sustinere o Montag antid pag. 40. Non est mirum si Constantinus olim 〈◊〉 Carolus alii 〈◊〉 de equis descenderint venientes exceperint religionis antistites Christianae venerationemque exhibuerint Quid 〈◊〉 〈◊〉 〈◊〉 non ita pridem lot Sultanos tautam observantiam exhibuisse tam ampla 〈◊〉 persolvi se Non minora quondam principes populi Christiani Christianis 〈◊〉 〈◊〉 Ramanis 〈◊〉 exhibuerunt exhibebunt 〈◊〉 ad pristinos illos mores si tantum revertatur exempla pietatis 〈◊〉 ibid. pag. 158. Adoravit Johannem Justinus sic Constantinus inferiores Joanne sacerdotes adoravit autem dicit autor ille tuus dans gloriam Deo p Montag antid pag. 95. Habeat ille suas sibi opes facultates fundos habeat latisundia principatum dom nium per Ecclesiae terras Petri possessiones obtineat dummodo contentus 〈◊〉 〈◊〉 liberalitate alienam non invadat possessionem q Cant. relat pag. 202. Hee that is not blinde may see if hee will of what little value the Popes power in France and Spaine is this day further then to serve the turns of their Kings therewith which they doe to their great advantage r Montagantid pag. 156. Quod è codice allegatur Theodosiano decernimus ne quid tam 〈◊〉 Gallicanis quam alierum 〈◊〉 contra 〈◊〉 veterem liceat 〈◊〉 viri venerabilis 〈◊〉 urbis 〈◊〉 authoritate tentare sed illis omnibusque legis loco sit quisquid sanxit sanxeritve sedis 〈◊〉 authoritas Quicquid 〈◊〉 pontifici saith Montagow arrogatur id totum edicto debetur Theodofiano vel vetustae consuetudini quicquid autem per rescriptum 〈◊〉 imperatoris ad occidentales 〈◊〉 solos pertinebat nec 〈◊〉 quibus juxta veterem 〈◊〉 Pontifex praesidebat ut 〈◊〉 Decernat imperator de 〈◊〉 is 〈◊〉 Rex Angliae de 〈◊〉 suis Francorum de Gallicanis quod olim Theodosius decrivit dicto 〈◊〉 omnes obediantes s Cant. relat pag. 171. It is 〈◊〉 that in 〈◊〉 〈◊〉 times in the Church government Britaine was never subject to the Sea of Rom for it was one of the six dioces of the West Empire and had a Primat of its own Nay 〈◊〉 Capgraw and 〈◊〉 〈◊〉 tell us that Pope 〈◊〉 the 〈◊〉 in the Councel at Bari in 〈◊〉 accounted my worthy 〈◊〉 S 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and said He was as the 〈◊〉 and Apostolick of the other world 〈◊〉 comparem veluti 〈◊〉 〈◊〉 orbis Patriarcham Now the Britains having a Primate of their 〈◊〉 which is greater then a Metropolitan yea a Patriarch if ye will he could not be 〈◊〉 from to Rome t 〈…〉 Their minde to the Cardinalat w Montag ap pag. 56. 〈◊〉 〈◊〉 potuit $$Para$$. x 〈◊〉 Alt. p 34. The 〈◊〉 〈◊〉 in his jearing 〈◊〉 〈◊〉 Cardinall Baromaeus whereas if he 〈◊〉 to read his life he may not be 〈◊〉 that the Cardinall was a man of 〈◊〉 〈◊〉 and spent the greatest part of his life in fasting prayer 〈◊〉 preaching 〈◊〉 and doctrine and did 〈◊〉 both impiety and vanity both in word and deed Me thinkes his 〈◊〉 should check him for his scornfull usage of a man who had the report of so vertuous and pious a Bishop They affect much to bee joyned with the Church of Rome as she stands y Cant. relat p. 36. the Church of Rome Protestants set not up a different Religion for the Christian Religion is the same to both but they differ in the same Religion and the difference is in certain grosse corruptions to the very endangering of salvation which each side saith the other is guilty of Star chamber speech p. 36. My second reason is That the learned make but three Religions to have been of old in the world Paganisme Judaisme and 〈◊〉 and now they have added a fourth which is 〈◊〉 Now if this ground of theirs be true as it is generally received perhaps it will bee of dangerous consequence sadly to 〈◊〉 that the 〈◊〉 religion is rebellion though 〈◊〉 clause passed in the 〈◊〉 through 〈◊〉 〈◊〉 in King 〈◊〉 〈◊〉 this reason well 〈◊〉 is taken from the very foundation of Religion it self ibid. page 34. His Majesty 〈◊〉 commanded 〈◊〉 to make the alteration and to see it printed z 〈◊〉 pag. 3. 06. We dare not communicat with Rome either in her publick 〈◊〉 which is 〈◊〉 〈◊〉 with grosse superstition or in these corrupt and ungrounded opinions which shee hath added to the faith These make up the 〈◊〉 but not the Church of Rome In them our communion is dissolved but 〈◊〉 have still a true and reall union with that and all other members of the Church universall in faith and charity ibid. p. 74. To depart from the Church of Rome in some 〈◊〉 and practices we had just and necessary cause though the Church of Rome 〈◊〉 nothing
necessary to salvation There is great difference betwixt shisme from them and reformation of our selfe It is one thing to leave communion with the Church of Rome and another to leave communicating with her errors whosoever professeth himselfe to forsake the communion of any one member of Christs body must confesse himselfe consequently to forsake the whole And therefore we forsake not Romes communion more nor the body of Christ whereof we acknowledge the Church of Rome to be a member though corrupted If any Zelots 〈◊〉 proceeded among us to heavier censures their zeale may be excused but their charity and wisdome cannot be justified Cant. relat p. 192. The Protestants have not lest the Church of Rome in her essence but in her errors not in the things which constitute a Church but only in such abuses and corruptions which work toward the dissolution of a Church Can. 〈◊〉 1. p. 249. The foundation is 〈◊〉 whole in the midst of their superstitions 〈◊〉 answer p. 124. Suppose a great Prelate in the high Commission Court had said openly That we and the Church of Rome differed not in fundamentalibus yet how commeth this to be an innovation in the doctrine of England for that Church telleth us in the 19. article That Rome doth 〈◊〉 in matters of Faith but it hath not told us that she doth erre in fundamentalibus 〈◊〉 old religion after the beginning It is the charitable profession of zealous 〈◊〉 that under the Popery there is much Christian good yea all that under the Papacy there is true Christianity yea the kernell of Christianity Neither doe wee censure that Church for what it hath not but for what it hath Fundamentall truth is like the 〈◊〉 wine which if it be mixed with twenty times so much water 〈◊〉 his 〈◊〉 Rome as it is Babylon we must come out of it but as it is an outward visible Church we 〈◊〉 did nor would 〈◊〉 Maskel Popery is 〈◊〉 but fundamentall truth is an antidote A little quantity of antidot that is soveraigne will destroy much poyson Pottar p. 62. The most necessary and fundamentall truths which constitute a Church are on both sides unquestioned ibid. By fundamentall points of 〈◊〉 we understand these prime and capitall doctrines of Religion which 〈◊〉 up the holy Catholick Faith which 〈◊〉 constitutes a true Church and a 〈◊〉 Christian. The Apostles 〈◊〉 taken in a Catholick sense that is as it was 〈◊〉 opened in some parts by occasion of emergent 〈◊〉 in the other Catholick creeds of Nice 〈◊〉 Epbesus Chalcedon and 〈◊〉 is said generally by the Schoolmen and Fathers to comprehend a perfect 〈◊〉 of fundamentall truths and to imply a full rejection of fundamentall 〈◊〉 ib. p. 109. It seemed to some men of great learning and judgement such as Hooker and 〈◊〉 that all who prosesse to 〈◊〉 〈◊〉 Lord 〈◊〉 are 〈◊〉 and may be 〈◊〉 though with errors even fundamentall Hereticks do imbrace the principles of 〈◊〉 and 〈◊〉 onely by misconstruction Whereupon 〈◊〉 opinions albeit repugnant indeed to Faith yet are held otherwise by them and maintainedas consonant to the Faith a Cant. relat pag. 361. Holcat Non omnes error in his quae fidei sunt est aut 〈◊〉 aut 〈◊〉 In things not necessary though they bee divine truths if about them men differ it is no more then they have done more or lesse in all ages and they may differ and yet preserve that one necessary Faith intire and charity also if they be so well 〈◊〉 for opinions which fluttereth about that one soules saving Faith there are dangerous differences this day Pottar pag. 38. It is a great vanity to hope or expect that all learned men in this life should absolutely consent in all the 〈◊〉 of the divine truth so long as the faith once delivered to the Saints and that common faith containing all necessary verities is keeped So long as men walke charitably according to this rule though in other things they be otherwise minded the unity of the Church is no wise violated for it doth consist in the unity of faith not of opinions in the union of mens hearts by true charity which easily tolerateth unnecessary differences Some points of religion are 〈◊〉 articles essentiall in the object of Faith Dissention in these is pernitious and destroieth unity Other are secundary probable obscure and accidentall points 〈◊〉 in these are tolerable Unity in these is very contingent and variable As in musicall consort a discord now and then so it bee in the discant and depart not from the ground sweetens the harmony so the variety of opinions and rites in divers parts of the Church doth rather commend then prejudice the unity of the whole Montag Antigag pag. 14. Truth is of two sorts among men manifest and confessed truth or more obscure and involved truth Plainly delivered in Scripture are all these points which belong unto Faith and manners hope and charity I know none of these contraverted inter partes The articles of our creedare confessed on both sides and held plaine 〈◊〉 The contraverted points are of a larger and inferiour alloy Of them a man may bee ignorant without any danger of his 〈◊〉 at all A this way or that way without 〈◊〉 of 〈◊〉 〈◊〉 Cant. 〈◊〉 about the 〈◊〉 The 〈◊〉 〈◊〉 of Rome 〈◊〉 and in the very kinde and nature are 〈◊〉 〈◊〉 hay and stuble yet the Bishop thought that 〈◊〉 as were 〈◊〉 by education or long custome or overvaluing the Soveraignty of the 〈◊〉 Church and did in 〈◊〉 of heart imbrace 〈◊〉 〈◊〉 by their generall 〈◊〉 and 〈◊〉 in the 〈◊〉 of Christ attended with charity and other vertues 〈◊〉 〈◊〉 at Gods hand 〈◊〉 pag. 235. Though there be some difference among us in ceremonies and 〈◊〉 which 〈◊〉 〈◊〉 yet still our head Christ by 〈◊〉 stands upon our body and the substance of the Gospel is intire and whole among us by 〈◊〉 the articles of the Faith the volume of the New-Testament and the practice thereof by Faith and good workes ibid. 239. There bee 〈◊〉 which 〈◊〉 our agreement What then Among the Greekes there were divers 〈◊〉 and yet 〈◊〉 but one language they 〈◊〉 together in the maine So though Papists have a letter more then wee and we one letter for another yet we hold together in the 〈◊〉 Paul could beare 〈◊〉 differences expecting Gods reformation 〈◊〉 you be otherwise minded God shall 〈◊〉 For the present let us be patient and after 〈◊〉 God will shew where the 〈◊〉 heth Why should we presume so 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 wee are in our none-age and know 〈◊〉 in part Have not better men then we 〈◊〉 〈◊〉 Have not 〈◊〉 Fathers and slyding Schoolists been alwaies borne with in 〈◊〉 of Religion b Pottar pag. 77. We hope well of these holy 〈◊〉 who 〈◊〉 ages lived and 〈◊〉 in the Church of Rome for though they 〈◊〉 in 〈◊〉 sinfull 〈◊〉 yet because they did it ignorantly through 〈◊〉 not knowing them either to be 〈◊〉
William Wats in his sermon of apostolicall mortification Giles Widowes in his schismaticall Puritan Edward Boughen in his Sermon of order and 〈◊〉 Mr. Sp. of Queenes Colledge in Cambridge in his Sermon of Confession Samuel Hoards an his sermon at the Metropoliticall visitation Mr. Tedders in his sermon at the visitation of the B. of Norwitch all subscribed by the hands of my L. of Canterburies Chaplane Bray Oliver-Baker or some others THE PREFACE IT is fallen out much beside our expectation that the storme of war should now againe begin to blow when we did esteeme that the mercy of GOD and justice of our Prince had setled our Land in a firme Peace for many generations at least for many days and ever while some appearance of provocation should have arisen from us for the kindling of 〈◊〉 wrath of our enraged enemies whose fury though we know well not to be quite extinguished yet we did surely think itwould not break forth in haste in any publick and open flame till some new matter had bin furnished or some probable colour of a new quarrell could have beene alledged against us When we have scattered that cloud of calumnies which bytheir 〈◊〉 and pens they had spread abroad of our rebellion and many other odious crimes when by our frequent supplications informations 〈◊〉 declarations and other writs we have cleared 〈◊〉 the justice of our cause the innecency of our proceedings to all the ingenuous mindes of the I le and to so many of our neighbour nations as have bin desirous to 〈◊〉 of our affairs when our gracious and just Prince in the very heat of his wrath 〈◊〉 alone by 〈◊〉 〈◊〉 even while armes were in his hand hath beene moved with the unanimous consent of all his English Counsel of all his Commanders whole army to acknowledge us good and loyall subjects And after a full hearing of our cause in his campe to professe his satisfaction to pronounce us free of those crimes which before were falsly blazed of us to send us all home in peace with the tokens of his favor with the hearty embracements of that army which came against us for our ruine When we in a generall assembly of our Church with the kwowledge full consent of his Majesties highCommissioner whole 〈◊〉 have justified our opposition to the innovation of our Religion Lawes by the Prelates our excommunication of them therefore the renewing of our Covenant and all the rest of our Ecclesiasticall proceedings when our States in Parliament were going on in a sweet harmony to confirm the weaknesses set right the disorders of our Estate and that no farther then cleare equity reason law yea the very words of the pacificatory edict did permit when our whole people were minding nothing but quietnesse having cast their 〈◊〉 under the feet of our reconciled King put all their castles canons in his hand without any security but the royall Word received heartily all those fugitives who had taken armes in the Prelates cause against theirCountry having no other mind but to sit down with joy and go about our own long neglected businesse praising God blessing the King The martiall minds among us panting for languor to be imployed over sea for the honor of the crown in spending their bloud against the insolent enemies of his Majesties house While these are our onely thoughts It was more then marveilous to us 〈◊〉 〈◊〉 the dumbe and obscure whisperings and at once the loud blasts the open threats of a new more terrible cruell war then before should come to our ears that our Castles should be filled with strangers be provided with extraordinary victuals and munition 〈◊〉 against a present assault or long siege Many of our Nobles tempted to leave our cause numbers of assays made to break the unity of all our Estates And at last our Parliament commanded to arise the commissioners therof after a long wearisome journy to Court for the clearing of some surmised mistakes about moods forms of proceeding refused presence A 〈◊〉 in England indicted as the rumour goeth to 〈◊〉 that nation our dearest neighbors with whom our cause is common to imploy their means and armes against us that so our old nationall and immort all wars may be renewed to make sport to Prelates a bridge for the Spaniard or French to come over sea and sit downe masters of the whole I le when both nations by mutuall wounds are disabled for defence against the force of 〈◊〉 enemy so potent as either France or Spain are this day of themselvs without the assistance which too like shall be made them by the Papists of the I le and many moe who will not faile to joyne for their own ends with any apparent victor We admire how it is possible that intestine armes without any necessity should be taken up at this season when all the forces the whole 〈◊〉 can spare are most earnestly called for by the tears of his Majesties only sister by the bloud and long desolation of her most miserable Subjects by the captivity and banishment of all 〈◊〉 hopefull Children Prince Charles lying daily under the hazard of the French Kings mercie at 〈◊〉 〈◊〉 Prince Robert of the Emperors at Vienne the rest of that royall bloud lying so many yeares with their Mother 〈◊〉 in a strange Country Pitty would command us to put up all our homeward quarrels though they were both great and many let be to 〈◊〉 any where 〈◊〉 reall can be sound Yea hope would allure us to try 〈◊〉 if ever our Armes on those spitefull Nations the hereditary enemies of our Religion and of our Ile when 〈◊〉 hath made them contemptible by the cleere successe he giveth daily 〈◊〉 every one that riseth against them Bannier with a wing of the Swedish Army dwelling in spite of the Emperor all this yeare in the heart of his Countries a part of Weymers forces with a little helpe from France triumphing on the Rhene for all that Baviere Culen the Emperor or Spaniard can doe against them That very strong and great Armado all utterly crushed in our eyes by the Hollanders alone without the assistance of any The very French not the best sea-men having lately beaten oftner then once the Spanish navies in the Mediterran the Spanish Empire labouring of a dangerous fever both at home and abroad the Portugallians in spite of Philip crowning Iohn of Braganza for their King the Catalonians putting themselves in subjection to the French Crown Naples and West-flanders brangling the Fleet of the States almost domineering in the Westindian seas Shall we alone sit still for ever shal we send always 〈◊〉 but base contemtible derided 〈◊〉 to these 〈◊〉 Princes shal we feed 〈◊〉 〈◊〉 〈◊〉 with their scornfull promises which so 〈◊〉 〈◊〉 have sound to our great disgrace 〈◊〉 false yea rather then to beat them by that aboundance of power which we have if God will give us an
such a cause may be the more willing at this time to contribute for our assistance from God the helpe of their earnest Prayers and for ever hereafter to condole with the more hearty compassion any misery which possibly may befall us in such a quarrell Albeit truly our hopes are yet greater then our 〈◊〉 if we could become so happy as once to get our plea but entred before our Prince for wee can hardly conceive what in reason should hinder our full 〈◊〉 of a favourable decision from that Sacred mouth whose naturall equity the World knows in all causes whereof he is impartially informed since our whole action is nought but one formall argument whereof the Major is the verdict of our judge the Minor shall be the open and avowed Testimony of our party need wee feare that either our Judge or party will be so irrationall as to venture upon the deniall of a conclusion whereof both the premisses is their own open profession Our Major is this Who ever in the Kings Dominions spreads abroad Popery or any doctrine opposite to the Religion and Laws of the Land now established ought not to be countenanced but severely punished by the King This Major the King hath made certaine to us in his frequent most solemne asseverations not only at his Coronation both here and in England in his Proclamations both here and there but also in his late large Declaration oftimes giving out his resolution to live and die in the reformed Protestant Religion opposite to all Popery to maintaine his established Laws and in nothing to permit the enervating of them Yea this resolution of the King is so peremptory and publikely avowed that Canterbury himselfe dare not but applaud thereto in his Starre-chamber Speech who can see me more forward then hee for the great equity to punish condignely all who would but mint to bring in any popery in this Isle or assay to make any innovation in Religion or Lawes Wee believe indeed that the man doth but juggle with the World in his faire ambiguous generalities being content to inveigh as much against popery and innovation as we could wish upon hopes ever when it comes to any particular of the grossest popery wee can name by his subtile distinctions and disputations to slide out of our hands But wee are perswaded what ever may be the juggling of sophisticating Bishops yet the magnanimous ingenuity the Royall integrity of our gracious Soveraigne is not compatible with such fraudulent equivocations as to proclaime his detestation of popery in generals and not thereby to give us a full assurance of his abhorring every particular which all the orthodox Preachers of this Isle since the Reformation by Queene Elisabet and King James allowance have ever condemned as popish errours Our Major then wee trust may be past as unquestionable Wee subjoine our Minor But so it is that Canterbury and his dependars men raised and yet maintained by him have openly in their printed bookes without any recantation or punishment to this day spread abroad in all the Kings dominions doctrines opposite to our Religion and lawes especially the most points of the grossest poperie In reason all our bickering ought to be here alone This Minor I offer to instruct and that by no other middes then the testimony of their own pens If I doe so to the full satisfaction of all who know what are the particular heads of the reformed Religion and what the tenets of Popery opposite thereto what are the lawes standing in all the three dominions and what the contrary maximes of the Turkish empire where with Machiavelists this day every where are labouring to poyson the eares of all Christian Princes for enervating the laws and liberties of their Kinngdomes I hope that reason and justice which stand night and day attending on either side of King Charles throne will not fail to perswade the chearfull embracement of the conclusion which follows by a cleare and naturall necessity from the forenamed premisses to wit that Canterbury and his dependars in all the three dominions ought not to be countenanced by the King but severely punished Let be that for their pastime a bloody and hazardous war should be raised in so unseasonable a time for the undoing of that countrie and Church which God hath honoured with the birth and baptisme both of his Majesties owne person and of his renowmed father and to the which both of them as all their hundreth and six glorious Predecessors are endebted before God and the World all their Prerogatives both of nature 〈◊〉 and estate so much as any Princes were ever to their mother Church and native country CHAP. II. The Canterburians avowed Arminianisme ARminianisme how great and dangerous an innovation of the reformed Religion it is we may learne by the late experiences of our neighbours when that weed began to spread among them The States of Holland have declared in many passages of their Dordracen Synod that they found it a more ready meane to overthrow both their Church and State then all the engines policies armes which the Pope and Spaniard in any bygone time had used against them The Church of France the other yeare when Amirot and Testard and some few of their Divines were but surmised to incline a little towards some small twigs of one article of Arminius was so affrighted that they rested not till in a generall Assembly at Alenzon they did run together for the extinguishing of the first sparkes as it were of a common fire When P. Baro in Cambridge began to run a little on this rock how carefull was my Lord of Canterbury and the Bishops then in their meeting at Lambeth for the crushing of that Cockatrice in the 〈◊〉 when that serpent again in the same place began to set np the nose in the writtes of Thomson how carefull was the Bishops then by the hand of their brother of Salisbury Doctor Abbots to cut of the head of that monster But what speake wee of the Churches reformed The very Synagogue of Rome whose conscience is enlarged as the Hell to swallow downe the vilest morsels of the most lewd errours that Antichrist can present yet did they sticke much at this bone when the Jesuit Molina began to draw out these dregs of Pelagianisme from the long neglected pits of some obscure Schoolmen what clamours were raised there not only by Alvarez and his followers but also by numbers of Prelats and some great Princes till the credit of the Jesuits in the Court of Rome and the wisdome of the Consistory prognosticating a new rent in their Church did procure from the Pope a peremptory injunction of silence to both sides on all highest paines hoping if the Dominicans mouthes were once stopped that the Jesuits by their 〈◊〉 arts and silent policies would at last worke out their intended point which indeed since that time they have wel-neare fully gained But to King Charles eye no
evidence useth to be so demonstrative as that which commeth from the learned hand of his blessed Father Would wee know how gracious a plant Arminianisme and the dressers of it will prove in England or any where else advise with King James who after full tryall and long consultation about this emergent with the Divines of his Court especially the late Archbishop Abbots gave out at last his Decree in print and that in Latine not only for a present declaration to the States of Holland of his minde against Vorstius and a cleere confession of his Faith in those points to the Christian World but above all to remayne a perpetuall Register for his Heires and Succ essors of his faithfull advise if after his death 〈◊〉 Kingdomes should be ever in danger to be 〈◊〉 with that wicked seed In that Treatise his Majesty doth first avow all them to be grosse Lyers who do not blush to affirme that any of the Arminian Articles even that most plausible one of the Saints 〈◊〉 are consonant with the Doctrine or Articles of the Church of England He styleth Bertius for such a slander a very impudent and brazen-faced man Secondly Hee pronounceth these Doctrines of Arminius to be Heresies lately revived and damnable to the Hels from whence they come Thirdly That Bertius for the very title of his booke The Saints apostasie deserved burning Fourthly That Arminius and his Scholars were to be reputed pests enemies to God proud 〈◊〉 hereticall Atheists Fifthly Hee affirmeth that their toleration would not faile to bring upon the heads of their Tolerators let be favourers Gods malediction an evill report slander and infamy with all the Churches abroad and certaine Schisme Division and Tumults at home Shall wee then make any doubt of King Charles full contentment that wee avow Arminianisme to be such a dangerous innovation of our Religion as the reformed Churches abroad and his Father at home hath taught us to count it where ever it is found Notwithstanding this bitter root amongst us was setting up the head of late very boldly in all the prime places of our Kingdome wee have had since the reformation many bickerings about the Church Government and Ceremonies but in matters of Doctrine neverany Controversie was knowne till some yeares agoe a favourable aire from the mouth of Doctour Lad at Court began to blow upon these unhappy seeds of Arminius No sooner was those Southwinds sensible in our climate but at once in S. Andrews Edinburg Aberdeen and about Glasgow that weed began to spring amaine Doctour Wederburn in the new Colledge of Saint Andrews did stuffe his Dictates to the young Students in Divinity with these errours This man upon the feares of our Churches censure having fled the Countrey was very tenderly embraced by his Grace at Court and well rewarded with a faire Benefice in England for his labours But to the end his talents should not lye hid although a man very unmeet either for preaching or government hee was sent downe tous without the knowledge of our Church by Canterburies only favour to be Bishop of Dumblane for this purpose mainly that in the Royall Chappell whereof that Bishop is alwayes Dean hee might in despite of all our Presbyteries weave out the web he had begun in Saint Andrews So quickly there was erected a society of twenty foure Royall Chaplains who were thought fittest of the whole Clergie of the Kingdome to be allured with hopes of favour from Court to preach to the State the Deans Arminian tenets In Edinburgh Master Sydserfe did peartly play his part and for the reward of his boldnesse had cast in his lap in a trace the Deanry of E. dinburgh the Bishoprick of Brechen and last of 〈◊〉 with full hopes in a short time of an Archbishops cloake In the North Doctour Forbes the only Father of the most of those who fell away from the Doctrine of our Church came too good speed in his evill labours and for his pains was honoured with the first seate in the new erected Chaire of our principall Citie Others about Glasgow made their preaching of the Arminian errours the pathway to their assured advancement In our generall Assembly wee found that this cockle was comming up apace in very many furrows of our field Some of it we were forced albeit to our great griefe to draw up and cast 〈◊〉 the dyke which at once was received and replanted in England in too good a soyle Wee confesse that it happened not much beside our expectation that our Arminians after the censure of our Church should at Court have beene too graciously received and sheltered in the Sanctuary of his Grace at Lambeth But this indeed did and doth still astonish us all that any should have been so bold as to have stolne King Charles name to a printed Declaration wherein not only our generall Assembly is condemned for using any censure at all against any for the crime of Arminianisme But also Arminius Articles are all-utterly slighted and pronounced to be of so obscure intricate a nature that both our Assembly was too peart to make any determination about them and that many of our number were altogether unable by any teaching ever to winne so much as to the understanding of the very questions Yea those Articles are avowed to be consonant and in nothing to be opposite to the confession of our Church and are freely absolved of all poperie Because indeed for this is the onely reason some learned papists finde divers of Arminius points to bee so absurd that their stomacks cannot away with them and some of the Lutheran divines agree with the Arminians in certaine parcels of some of their Articles They must bee strangers in these questions who are ignorant in how many things the Dominicans and all Papists agree with Arminius and in how many the Lutherans disagree from him However wee were and are amazed to see Canterbury so malapeart as to proclaime in the Kings name beside many other strange things the Articles of Arminius to bee so far above the capacitie of our generall Assembly that it deserves a Royall reproofe for minting to determine any thing in them and that they are no wayes contrarie to the doctrine of onr Church neither any ways popish and that for a reason which will exeeme from the note of Poperie every errour which is so grosly absurd that some learned Papists are forced to contradict it or some grosse Lutheran can get his throat extended to swallow it downe This boldnesse cannot in any reason be imputed to our gracious Soveraigne For how is it possible that he upon any tolerable information should ever have suffered himselfe to be induced to write or speak in such a straine of these thinge which so lately by his learned Father was declared in print and that in Latine to be no lesse then heresies worthy of burning yea damnable to the very infernall
to separate from the Church of Rome though she had no other fault their minde is plaine by the practice which his Grace maketh 〈◊〉 in his State answer to defend we doe passe their adoration in the act of communicating 〈◊〉 wee thinke it strange to see men who once were counted moderate and wise by the touch of his Graces panton to become so insolent as to hisse and hout at the doctrine and practice of the best reformed Churches as vile and monstruous who in the act of receiving hath thought meet to sit or stand rather than to kneele We speake onely of these their new adorations which against the constant practice of the English Church they are now begun to use without the act of receiving a number of low cringes towards these elements when they take the paten in their hand a low inclinabo before the bread when they set it downe another when they take up the chalice a third when they setit downe a fourth That these avowed adorations before the elements without the act of receiving are directed by them not only as they say to the person of Christ whom they make there essentially present but also unto the elements themselves we prove it by no other reason but their former confession Their adoration before the altar is done as they confesse unto the altar much more their adoration before the elements without the act of receiving must bee unto the elements For I hope they will bee loath to affirme that there is in the altar any worthinesse or aptitude or any other cause imaginable which can make it capable of adoration but the same causes are in the elements in a farre higher degree The relation to Christs Body and Person which they make the only foundation of those worships being much more true more neare more cleare in the elements then in the altar howsoever the Popish prostrations and adorations before the hostie which to all Protestants are so abominable idolatries are absolved by these men not onely by the clearing of Papists of all idolatry every where but particularly by their impatience to have the adoration of the elements to be called Popish For in our book of Canons when in the copie sent up to the King the adoration of the bread Chap. 6. was styled by our Bishops the Popish adoration my Lord of Canterburie on the margine with his owne hand directeth to scrape out the word Popish as we can shew in the authentick manuscript of that booke now in our hands Concerning images behold their assertions first they tell us that the pullers downe of images out of their Churches were but lowns and knaves pretending onely religion to their prophane covetousnesse that they were truly iconoclasticke and iconomachian hereticks 2. That those who doe pull downe or breake or offereth any indignity to a crosse to a crucifix to a Saints image are but madfooles that those injures reflect upon Christ and the Saints and are revenged sundry times with plagues from heaven 3. That the Church of England they take that Church commonly by a hudge mistake for their owne prevalent faction therein doth not onely keepe innumerable images of Christ and the Saints in the most eminent and conspicuous places of their Sanctuaries but also daily erect a number of new long and large ones very curiously dressed and that heerein they have reason to rejoice and glory above all other reformed Churches 4. That these their manifold images they use not onely for ornament but also to bee bookes to the Laicks both for their instruction and kindling of their affections to piety zeale charity imitation of the Saints 5. That towards the Images of Christ and the Saints the hearts of the Godly ought to bee affected with a pious devotion with a religious reverence and that this reverence may very lawfully bee expressed with an outward religious adoration yea prostration before the Image as well as before the altar with the eies of the adorer fixed upon the Image 6. That the Popish distinction of duleia and latreia is good and well grounded that the onely abuse of Images is the worshipping of them with latreia that the Papists are free of this fault that all their practice here is but iconoduly not idolatrie that all our controversie with them about the worshipping of relicts and so much more of images for to images they professe a farre lesse respect then to reliques is but the toying of children the striving about shadowes that long agoe both sides are really agreed though some for their owne pride and greed delight to keep this contraversie about ambiguous words still upon foot Concerning reliques they teach first that the 〈◊〉 of them about in cloaths by devout people is tollerable Next that those bones or that dust of the deceased Saints ought justly to bee put in a casse of silke or of gold that they may bee well hung about our necke and oft kissed that they may bee layed up amongst our most pretious jewels 3. That in those reliques there is 〈◊〉 found so much grace holinesse vertue that all who touches them are sanctified by that touch 4. That to these relicts a great honour yea a relative worship is due albeit not a latria or divine adoration Fifthly That pilgramages to the places where those relicts stand are very expedient that Protestants doe reprove onely these pilgramages towards the Churches of the Saints which are made for greed or superstition that Papists doe disallow all such as well as we 6. That all the controversie which here remaines betwixt Papists and Protestants is about just nothing even about goates woll and the shadow of an Asse About the invocation of Saints whereof the learned of the Papists are so ashamed that they disavow their owne practice thereof yet our men tell us first that the Saints in heaven are truely our mediators with God of intercession as Chtist is of redemption Againe that wee ought carefully to keepe the Saints festivalls to this end that wee may be partakers of their intercession 3. That albeit for common their intercession bee universall yet that sundry times they descend to particulars They remember the estates of their friends and acquaintance as they left at it their death they are informed of many new particulars by the Angels which hath been upon earth and by the Saints which after their death hath newly come to the heaven and that according to their particular informations they frame their intercession 4. If we were certaine that the Saints in heaven knew our estate it were no fault at all but very expedient to make our prayers to them that they might interceed with Christ for us And though we bee not certaine of their knowledge yet all the fault that is in our prayers to them is onely some idlenesse and curiosity but no impiety at all
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
their approaching That it is a favor for the King or the Emperour to win near that place for the short time of his offering 4. That none of the ceremonies of the popish baptism neither their salt their spitle nor exsufflation are superstitious 5. That a number of the Masse toyes which yet are not in practise in England yea all the guises of the Masse which can be proven to be ancient are all to be embraced 6. That who ever in the publick prayers hath their face toward the North South and West must be publickly called upon to turne themselves ever towards the East 7. That in the Church not onely in the time of prayer but at the reading of the ten commands all must fal on their knees but when the creed is read all must stand upright on their feet when the epistle commeth all may sit downe but when the gospell beginneth all must again arise during the time of sermon all must stand discovered That to these and all such pious practises we are oblidged by the sole example of the bishops or some sew of them even before the inacting of any Law either of church or state 8. That the conscience is oblidged not only to keep religiously the greater festivities of Yule pasch pentecost and the rest which are immediately referred to the honour of the Trinitie but also a number of the festivals of the blessed Virgin of the Saints and Angels Those must not bee polluted with any worke or secular affaire as wee desire to bee helped by these glorified persons intercession Yet Christs Sunday must bee no Sabboth bowling balling and other such games may well consist with all the holinesse it hath yea no law of God no ancient Canon of the Church doth discharge shearing of Corne taking of fish or much other husband labour upon that day but by the contrary acts both of church State do warrand such labour yea there is so great Jewish superstition in the Land about Christs Sunday that all preachers must bee obliged in their very pulpits to proclame the new book of sports for incouragement of the people to their gaming 's when the short houre of divine service is ended and that under no lesse paine than ejection from the Ministerie 9. Pilgrimages to Saints Reliques and bare-footed processions to their Churches are preached and printed Those Throats which are so wide as to swallow downe all these it seemes they will not make great bones in all the other trash which in the Romish Church we challenge as superstitious CHAP. VII The Canterburians embrace the Masse it selfe OF all the pieces of popery there is none so much beloved by papists nor so much hated by Protestants as the Masse since the reformation of Religion the Masse hath ever beene counted the great wall of division keeping the parties asunder who ever could free that ditch whose stomack could digest that morsell no man of either side was wont to make any doubt of his name but that with consent of all hee might passe for a true papist and no waies in any reason stand for a moment longer in the catalogue of protestants If then I bee able to demonstrate the Canterburians minde to be for the Masse I hope no man of any understanding and equity will require of me any further proofe of their popery but with good leave of all I may end my taske having set upon the head therof this cape-stone In the mouth of both sides reformed and Romish preaching and the Masse goe for reall opposites the affection of Papists to their Masse maketh them value our preaching at the lesser rate the affection of Protestants to preaching maketh the Masse to them the lesse lovely Our faction to make roome for the Masse so farre as they dare so fast as they can are crying downe preaching They tell us first that much of the preaching which now is at London and over England is not the word of God but of the Devill because indeed the best and most zealous preachers in their sermons doe oft taxe Arminianisme and Popery and the waies whereby his Grace is in use to advance both This to him and his followers is doctrinall Puritanisme much worse than disciplinarie yea it is sedition taught by the Devill 2. They tell us that the most of preachers though voyd of the former fault are so ignorant idle impertinent clamorous fellowes that their silence were much more to be wisht than their speech Because indeed grave and gracious Ministers are not either able or willing to stuffe their Sermons with secular learning and imploy extraordinarie paines for to gather together a Masse of tinkling words as Andrewes was and his admirers are wont to doe for to spoyle preaching of that life spirit and power which ought to shine into it 3. That the preaching which themselves approve and praise is but sermonizing in pulpits no necessary part of the Ministeriall charge but a practice to bee used of some few of singular learning eloquence and that only at rare and extraordinary times as the Bishop or the Star-chamber Court shall be pleased to give licence 4. That the onely ordinary profitable and necessary preaching which God hath appoynted and the Church laid upon the backe of Pastours as their charge for which their tithes and stipends is due to them is nothing but the distinct and cleare reading of the Service Booke As for sermonizing in pulpits when so it is permitted it ought to be very short and after the popish form without any prayer at all either before or after That the custome of English preachers who before Sermon pray for the help of the Spirit of God to themselves and their hearers or after Sermon crave grace to practice what hath beene spoken is all but idle yea intollerable novations to bee abolished Neither this onely but that the most able Pastors are not to bee suffered so much as in their private studies to recommend their soules to God in their owne words but in their very private prayers are to bee tyed precisely to the words of the Service Booke 5. That the sermonizing which themselves permit must bee in the greatest Townes in the most solemne times but once a day that the practice of hearing two Sermons in one day is to be corrected that one in a month is abundant and all the English Canons doe require 6. That over all England Lecturers whose Sermons wont to be the farre best must be presently silenced as those whose calling the Canons Ecclesiasticall of England cannot permit In a word that Sermons are the great occasion of the division and heart-burnings which now trouble the Church and State of the presumption and pride and most sins among the people That therefore it were verie good to returne to the old fashion in the dayes of popery before the 19. yeare of Henry the eighth where there was
his fingers cleane contrarie maximes Lastly they teach us in the matter of resistance first that doe the Prince what hee will he may never be resisted by any or all his Subjects that not onely a private man must give over all defence though most innocent of his owne life against the prince his unjust violence but the whole State can doe nought without rebellion against GOD but flee or suffer when the prince whether by himselfe or his Officers doth destroy the true religion established by all Lawes and the liberties of the Land deare bought of old and peaceably brooked in many ages also the lives of many thousands of the best Subjects without the pretence or colour of any just cause Againe that all this subjection must be used not onely to our native King but to any forraine usurper who can get footing among us and it were the Kings of Spaine as their predecessors the hereticall Gothish Kings got footing in the Roman Empire That even against them the States of a Land with a good conscience could use no defence though before their eyes they should see them execute the cruell tyrannies of Nebuchadnezzar put out the eyes of the King kill 〈◊〉 Children lead himselfe and his Nobles away to a far land in fetters Though with Nero for their mere pleasure they should set the royallcitie in a faire fire or execute the plot of 〈◊〉 by murthering all the seed of the Iewes all zealous protestants up and downe the land in one day Such maximes exceedingly opposite to the honour of God the safetie of the Kings person and Crowne the welfare of the people these men cause to bee printed and let them goe athort without any censure at these times when by royall decreets they have pulled into their hands the full commandement of all the presses and the absolute jurisdiction over all the Book-sellers shops in the Kingdome and 〈◊〉 frequently theirzeale against any bookes that give but the least touch to their mitres by inflicting no lesse censure than fire upon the books pilloring and nose-slitting on the Authors and whipping thorow the streets on the carriers All these extraordinarie prerogatives whereby the faction advanceth supreme Magistrates so neere unto God and their favourites so far above the skies seeme to flow not from any love they carrie either to their crowns or the royall heads that beare them but meerely out of their selfe-respect to their owne ambition and greed that Soveraignty being advanced to an unmeasurable height may be a statelier horse for them to ride upon in their glorious triumphings above all that is called God For otherwise yee may see how farre they depresse all Soveraignes when they are layed in the ballance with themselves they tell us that the King can bee no more the head of the Church than the boy that rubs their horse heeles 2. That the heart whence the native life and vigour of the Ecclesiastick Lawes doth flow is alone the Bishops and not the King 3. That Kings and Emperours ought to reverence yea to adore Bishops and to pay them tributes 4. That everie Bishop is a Prince and a Monarch as farre in dignitie above the greatest secular Prince as the soule above the body or God above man FINIS Revised according to the ordinance of the generall Assembly by me Mr. A. Jhonston Clerk thereto Edinb 1. of April 1640. Wee did expect nothing lesse then war Wee have committed no 〈◊〉 that 〈◊〉 be 〈◊〉 with any goodly colour 〈◊〉 the 〈◊〉 of the late 〈◊〉 Compassion hope and all reason call now for peace at home 〈◊〉 at last we may get some order of our 〈◊〉 a 〈◊〉 The Canterburian faction 〈◊〉 veth not so well of England that armes in their favour ought to be taken against Scotland Wee 〈◊〉 to instruct by the 〈◊〉 of our partie their unsupportable crimes Arme 〈◊〉 〈◊〉 taken in so evill a cause can not but end in an 〈◊〉 〈◊〉 In this 〈◊〉 of time very poore 〈◊〉 without presumption may venture to speake to Parliaments An offer de serving 〈◊〉 audience The silence of the 〈◊〉 Divines is 〈◊〉 Our adversaries de cline to answer ou greatest challenge The scope of the treatise All our 〈◊〉 but one 〈◊〉 〈◊〉 The Major thereof a Neither shall We ever give way to the authorizing of any thing whereby any innovation may steale or 〈◊〉 into the Church 〈◊〉 shall preserve that unitie of doctrine and discipline established in Queen 〈◊〉 Reigne whereby the Church of England have stood and flourished since 〈◊〉 〈◊〉 the 〈◊〉 of England 1628. and therefore once for all we have thought sit to declare and hereby to assure all our good people that we neither were are nor ever by the grace of God shall be stained with Popish superstition 〈◊〉 by the contrary are resolved to maintain the true Protestant Religion already professed within this our ancient Kingdome We neither intend innovation in Religion or Laws Proclam 〈◊〉 8. 1638. 〈◊〉 all our good Subjects of the least suspition of any intention in us to innovate any thing either in Religion or Laws and to satisfie not only their desires but even their doubts Wee have discharged c. Proclam Septemb. 22. 1638. and to give all his Majesties people full assurance that hee never intended to admit any alteration or change in the true Religion professed within this Kingdome and that they may be truly and fully satisfied of the reality of his intentions and integrity of the same his Majesty hath been pleased to require and command all his good Subjects to subscribe the Confession of Faith formerly signed by his deare Father in Anno 1580 and it is his Majesties will that this be insert and registred in the Books of Assembly as a testimony to posterity not only of the sincerity of his intertions to the said true Religion but also of his resolution to mayntain and defend the same and his Subjects in the profession thereof Proclam Decemb. 13. 1638. b If any prelate would labour to bring in the superstitions of the Church of Rome I doe not only leave him to Gods iudgment but if his irreligious 〈◊〉 can be discovered also to shame and severe panishment from the State and in any just way no mans hands should be sooner against him then mine The Minor The conclusion 〈◊〉 a great and dangerous innovation of 〈◊〉 King James judgment of 〈◊〉 a Declarat contra 〈…〉 p. 15. 〈…〉 b Ibid. p. 12. 〈…〉 c Ibid. pag. 18 〈…〉 d Ibid. pag. 12. 〈…〉 e Ibid. pag. 14. 〈…〉 f Ibid. pag. 15. 〈…〉 The great increase of Arminians in Scotland by Canterburies mean The Kings name stolne by 〈◊〉 to the defence of 〈◊〉 g Large Declar. pag. 74. According to their weake and 〈◊〉 power they did determine 〈◊〉 〈◊〉 Predestination Universall Grace irresistibility of Grace concurrance of Free Will with Grace totall and finall perseverance in Grace and other
Church of England the Priest and the people are called upon for externall and bodily worship of God in his Church Therefore they which do it not innovat and yet the government is so moderate God grant it be not too loose that no man is constrained no man questioned only religiously called upon 〈◊〉 〈◊〉 b Pockling altare p. 160. I shall intreat the pious and 〈◊〉 Reader to consider with meet reverence what is recorded among the statutes of that most noble order in his Sunday no Sabbath at the end if wee doe not onely bend or bow our body to his blessed board or holy altar but fall slat in our faces before his footstooll so soon as ever wee come in sight thereof what Apostle or Father would condemn us for it and not rather be delighted to see the Lord so honored c Antidot 〈◊〉 preface to the King altars were 〈◊〉 so sacred that even the barbarous souldiers honoured them with affectionate kisses Ibid pag. 86. The altar being thought to be 〈◊〉 sacred had a farre greater measure of reverence and devotion conferred upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reverend salutation of the table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he and 〈◊〉 〈◊〉 both pag. 142. commends that exhortation of the 〈◊〉 of 〈◊〉 in the fifth councell Ado emus primum 〈◊〉 altare Idem in his answer to 〈◊〉 pag. 〈◊〉 If you look 〈◊〉 unto the use and practice of the ancient Church you 〈◊〉 raisse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honor to the altar a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ad d pag. 25. we finde in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a honor due to the altar and in Tertullian ad geniculariaris a kneeling to the altar and in the fifth councel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adoration of the altar and in the synoldals of Odo 〈◊〉 altaribus 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in another divine altaria and in the life of 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting my self to the earth and worshipping the 〈◊〉 ground the Grecians triple prostrations tria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the altar in the old 〈◊〉 e Ibid. Although they gave a religious reverence to these places yet they determine 〈◊〉 〈◊〉 reverence in God not in the place the throne is honoured for the King he that 〈◊〉 cts the house for the owners sake respects not the house but him f ibid. pag 30. So much they said but to justifie the practice of our Church I need not say so much for as although the humane nature of Christ receive all from the 〈◊〉 yet we adore the whole suppositum in grosse which consists of the humane as well as of the Divine So because of Gods personall presence in the place wee 〈◊〉 〈◊〉 without abstraction of his person from the place to wit the altar 153. Altars have beene in all ages so greatly honoured because they are the seats and chaires of Estate where the Lord 〈◊〉 to place himselfe amongst us Quid est enim altare as Optatus speaks nisi sedes 〈◊〉 〈◊〉 Christi As much adoration of the elements they grant as the Papists require g Apologie des 〈◊〉 reformes par loan Daille chap. 20. h 〈◊〉 remedy of profainnesse pag. 1 2 8. away with these monsters of opinion and practice in this sacrament Christ Jesus is here really tendered to us and who can who 〈◊〉 take him but on his knees i 〈◊〉 moderate answer p. 137. 〈◊〉 bowing towards the communion table be offensive to you at the administration of the Sacrament I would 〈◊〉 know upon what reasons 〈◊〉 stomack that men should use their greatest reverence in so great an action thinke you 〈◊〉 〈◊〉 the Priest should take into his hands the holy 〈◊〉 without lowly reverence or that it is an innovation so to do In the matter of images their full agreeance with Rome k Montag orig 〈◊〉 162. Imagines illae per ecclesias constitutae quae 〈◊〉 〈◊〉 iconoclastarum ibid. p. 174. sub praetextu reformatae 〈◊〉 Deum 〈◊〉 〈◊〉 per 〈◊〉 〈◊〉 eversis 〈◊〉 〈◊〉 templis sa 〈◊〉 redactis infiscum lones c. l 〈◊〉 〈◊〉 p 28. 〈◊〉 est omnino quod affirmas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caesaris imago in numilmate 〈◊〉 meletii character in pala annuli quod 〈◊〉 〈◊〉 Caesarem in 〈◊〉 suo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in archerypum transit ea 〈◊〉 quo modo si quis sancti 〈◊〉 imaginem 〈◊〉 afficiat illum ego 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suae temeritatis peaenas dare Studley in his glasse for 〈◊〉 about the end tels us that he knew a Churchwarden for the taking downe of a 〈◊〉 which he conceived to have been by his neighbours idolized to have had his swine 〈◊〉 with 〈◊〉 and thereafter the man in desperation to have drowned himselfe Whence he exhorts all men to beware so much as to censure their antecessors of idolatry for 〈◊〉 such monuments of their devotion m 〈◊〉 〈◊〉 pag. 24. debemus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asservamus enim diligenter cum cura 〈◊〉 〈◊〉 〈◊〉 virginis sanctorum 〈◊〉 innumeras imagines praesertim vero Jesu etiam in templorum cryptis 〈◊〉 in parietibus non adoramus Ib. p. 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sunt apud nos quod aliquoties dicendum 〈◊〉 imagines in 〈◊〉 per stallos ut vocant Canonicorum per fenestras ambones vasa vestimenta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pocking 〈◊〉 pag. 87. In my Lord of 〈◊〉 private Chappel are to be seen 〈◊〉 the altar most richly furnished close to the wall under the East window many goodly pictures which cannot but strik the beholders with thoughts of piety and devotion at their entrance into so holy a place as the picture of the 〈◊〉 and likewise of the holy Apostles together with a fair crucifix and our blessed 〈◊〉 and S. Iohn set up in painted glasse in the east window just over the holy table or sacred altar So that I must say That who so lives in this Diocie must be condemned of great impiety that will desert his Lord and not follow him giving a precedent of such devotion so conformable to the rubrick of our Church Heylens answer pag. 174. For your particular instances in the Cathedrals of Durham Bristow Pauls c. the most that you except against are things of ornament which you are greeved to see now more rich or costly nor they have been formerly 〈◊〉 altare page 24. Our Churches by Gods mercy are a glory to our religion beautified with goodly glasse windowes ibid page 87. A faire Crucifix and our blessed Lady and St. Iohn set up in painted glasse in the East window just over the sacred altar n Widowes schismaticall puritan page 10. Church pictures are an externall beauty of the Church a memory of honour to the dead and Saint Gregory cals them 〈◊〉 mens books Pockling altare page 87. There are to be
yet I am sure it hath not beene done b Femall glory pag. 128. With this pious and gratefull ordinance I conclude the visitation of our incomparable Lady 〈◊〉 meanes the act of the late Councell of Basile which ordained a festivall for that visitation c 〈◊〉 altar pag. 52. There is mention madeof the dedication of Churches unde 〈◊〉 An. 〈◊〉 12. and under 〈◊〉 154. under Calixtus 221. And before them all in Saint Clemence his Epistles These testimonies of Roman Bishops the Centurists doe suspect Where the doctrine and decrees of Popes and those in the first and best times are confirmed by the doctrine and constant practice of the holy Catholicke Church it 〈◊〉 great boldnesse in three or foure men to condemne and to brand their authority with the ministery of iniquity d Laurence Sermon pag. 18. the Apostles in their Canons and these too which are undoubtedly theirs Montag apart pag. 390 Ex antiquissimis illum 〈◊〉 principem primariae authoritatis 〈◊〉 erat Apostolorū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nimerum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non preteribo quem licet delicatuli nescio qui ex 〈◊〉 parte contendentium falsi postulant tanquam falsarium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nos tamen ipsius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quosvis suscipere patrocinium audemus doctissimum post virum Turrianum e White on the Sabboth in the preface There might also my reverend good Lord be a very profitable use of some private of pasturall collation with their 〈◊〉 for their direct on and information in 〈◊〉 spirituall duties such as was private confestion in the ancient Church Now the Presbyterian censures by their paralogisme taken from abuse have with such loud and impetuous declamations filled the cares and possessed the mindes of many people that they are exceeding averse from this soveraigne and ancient medecine of consolation prevention and curing of the 〈◊〉 of the soule He approueth that of Gerardus Privata coram Ecclesiae ministro confessio quam auricularem vocant quamv is non habeat expressum peculiare mandatum 〈◊〉 non fit absolutae necessitatis tamen cum plurimas praester utilitates disciplinae Ecclesiasticae 〈◊〉 sit non postrema publico Ecclesiae consensu recepta ideo nequaquam timere vel negligenda vel abolenda 〈◊〉 piè in vero Dei timore praesertim ab 〈◊〉 qui ad sacram synoxin accedunt usurpanda M. Sp. Sermon printed with approbation p. 18. Confesse as the Church directs confesse to God confesse also to the Priest if not privately in the 〈◊〉 since that is out of use 〈◊〉 saith a devout Bishop it is almost quite lost the more pitty f Dew p. 35. It cannot be denied but that the Church of England did ever allow the private confession of sinnes to the Priest it were very strange if our Church ordaining Priests and giving them power of absolution and prescribing the forme to be used for the exercise of that power upon confession should not allow of the private confession M. Sp. Sermon page 16. Since the Priest can in the name of God forgive us our sinnes good reason we should make our confession to him Surely God never give the Priest this power in vaine he expects we should make the best use of it we can He requires we should use the meanes we can to obtaine that blessing now the onely meanes to obtaine this absolution is our confession to him 〈◊〉 p. 19. If we confesse in humility with griefe and sorrow for them if we confesse them faithfully not concealing any Ibid p. 15. There is another confession that would not be neglected He that would be sure of pardon let him seek out a Priest and make his humble confession to him for God who alone hath the prime and originall right of forgiving sins hath delegat the Priests here upon earth his judges and hath given them the power of absolution so that they can in Gods name forgive the sinnes of those that confesse to them But is not this Popery would some say Now take the counsell that is given in the eight of Iob Aske the Fathers and they shall tell thee aske then S. 〈◊〉 on Esay and he will tell thee that heaven waites and expects the Priests sentence here on earth For the Priest 〈◊〉 〈◊〉 on earth and the Lord followes the servant and when the servant bindes or looses here on earth clave non errante the Lord confirmes it in heaven words saies he so cleare for the judiciall and formall absolution of the Priest that nothing can be said more plaine h Pockl. alt pag. 57. The Bishops made an addition to the Ecclesiastick canon that in every Church a penitentiarie should be appointed to admit penetents in the Church after they have done publick pennance This kind of confession 〈◊〉 abolished in the Church of 〈◊〉 how beit the confession whereof Tertullian and Cyprian speaks was never abolished but did ever continue in the Greek Church and in the Latine likewise And to this purpose a solemne day was set apart for taking of publick pennance for open faults by imposition of hands and sprinkling of ashes namely Ashwednesday This is the godly discipline whereof out Church speaketh and wisheth that it might be restored And as Ashwednesday was appointed for penetents to receive absolution This absolution they took upon their knees by the imposition of the Priests hands Ibid. p. 63. and 67. The Competents beginning on Ashwednesday in sackcloth and ashes to humble themselves they were all Lent long purged with fasting and prayer They were to stand barefoot on sackcloth and watch on good Fryday all night How fand a thing it is saith 〈◊〉 to thinke to carry away with us the 〈◊〉 of sinne and not first of all to pay for our commodity The Merchant before he deliver his wares will look to your coyne 〈◊〉 soulptilis ne rasus that it be neither washed nor shaved and doe not thinke but the Lord will looke well to your repentances and turne it over and over before ye receive The Church caused those to take so strict pennance that by their great humiliation they might make some amends for that liberty which some took to sin Ibid. p. 24. Our Churches are a glory to our religion To the 〈◊〉 elongeth the 〈◊〉 lavaiorie and 〈◊〉 〈◊〉 heating confessions Shalfoord p. 126. If the Just shall transgresse while they are within the law they are bound to make satisfaction by pennance which is Ibid. pag. 〈◊〉 The law is oft broken by sins of omission and commission I answer as it is oft broken of us so it is as oft repaired and satisfied and so all is made whole againe and so he is 〈◊〉 quo 〈◊〉 he riseth againe so oft as he falleth either in number or vertue our sins of commission are repaired by repentance our sins of omission are supplied by prayer i Montag antig pag. 267. That sacramentall unction is not to be used to the
of work at their free wils and pleasure Ib. on the Sabbath p. 217. In the new testament we read of no prohibition concerning abstinence from secular actions upon the Lords day more than upon other dayes Et quod non prohibetur ultro permissum est The Catholike Church for more than 600 yeares after Christ gave licence to many Christian people to work upon the Lords day at such houres as they were not commanded to be present at the publike service by the precept of the Church In S. Jeroms dayes the devoutest Christians did ordinarily work upon the Lords day In Gregory the Greats time it was reputed antichristian doctrine to make it a sin to work on the Lords day Helenes answer p. 111. His Majestie having published his declaration about lawfull pastimes on the Sunday gives order to his Bishops that publication thereof be made in all their severall Diocesses the Bishops hereupon appoint the Incumbent of every Church to read the declaration to the people and finding opposition to the said appointment presse them to the performance of it by vertue of that Canonicall obedience which by their severall oaths they were bound to yeeld unto their Ordinaries but seeing nothing but contempt upon contempt after much patience and long suffering some of the most perverse have been suspended as well 〈◊〉 beneficio 〈◊〉 〈◊〉 for an example to the rest o Vide supra caput 5. w. They cry downe so far as they can all preaching a Cant. Star-chamber speech pag. 47. But in the pulpit it is at most Hoc est verbum meum and God hold it there at his word for as too many men use the matter it is Hoc est verbum Diaboli this is the word of the devill in many places witnesse sedition and the like to it b And. Posthuma pag. 32. Ex quo nuper hic apud nos vapularunt canes muti exclusi sunt clamatores 〈◊〉 as molesti ex quo pessimus 〈◊〉 mos invaluit ex quo pruriginoso 〈◊〉 editus 〈◊〉 〈◊〉 bic quicquidlibet effutiendi Ecclesia in tonstrinam versa est non plus ibi ineptiarum quam bic Theologia in battologiam canes 〈◊〉 latrantes mutati in catulos 〈◊〉 〈◊〉 fere scias 〈◊〉 opt ādum fit illudne 〈◊〉 an bi latratus absoni illudne jejunium an baec nausea c Shelfoord pag. 91. Beside these ten kinds of preaching which are able to stop the mouth of all itching 〈◊〉 professours there is yet another kind of preaching not fit for every Minister but for extraordinary and excellent men called by God and the Church to reforme errors and abuses to promulge to the world new Lawes Canons And as this kind is to be performed by extraordinary men 〈◊〉 it is not alwaies so needfull but when necessity required for when things are setled there needs no more setling but only preserving We ought not to have many 〈◊〉 or many Evangelists nor many Apostles Were people now to be called and converted to the Gospel then not 〈◊〉 this kind of preaching but miracles also were needful when much needlesse and some unsound teaching by tract of time had sued into the ark of Christs Church by the 〈◊〉 Priests thereof 〈◊〉 in the 19 year of King Henry the eighth began licences to be granted by the Court of Star-chamber to preach against the corruptions of the time but now the corruptions are 〈◊〉 the ancient true doctrine of the primitive Church by setled articles is restored Therfore this extraordinary kind is not now so necessary except it be upon some 〈◊〉 crimes breaking forth among people d Shelfoord pag. 35. The principall part of the Ministers office is the true understand 〈◊〉 distinct reading and decent Ministrie of the Church service contained in the Book of Common Prayer This is the pith of godlinesse the heart of religion the spina or 〈◊〉 the backbone of all holy faculties of the Christian body Ibid. pag 39. Were 〈◊〉 〈◊〉 as the Canons 〈◊〉 aptly that is by just distinctions and by a sensible Reader observing all the rules of reading with 〈◊〉 fit 〈◊〉 the matter and with due attention of the hearer there would bee much profit and edifing Jbid. pag. 76. Gods Minister 〈◊〉 thy Preacher and the divine service of the church book is his sermon In this service this sermon is contained whatsoever is necessary for salvation Ibid. p. 78. The 〈◊〉 reading is preaching yea a lively effectuall kind of preaching e Heylens answer pag. 165. Whereas formerly you used to mangle and cut short the Service that you might bring the whole worship of God to your extemporary prayers and Sermons now you are brought againe to the ancient usage of reading the whole prayers without any diminishing in regard of preaching As for your other cavils about the using of no prayer at all after Sermon the innovation here is on your part who have offended all this while not only against the Canon but act of Parliament by bringing in new formes of your owne devising As for the forbidding of any prayer before the Sermon if any such be it is but agreeable unto the Canon which hath determined so of it long ago The Preachers in King Edwards dayes used no forme of prayers but 〈◊〉 exhorting which is now required in the Canon f Couzins devotions in the preface Let no prayers be used but these which are allowed by the Church what prayers 〈◊〉 ever any man hath framed for himselfe let him first acquaint these that are wise learned 〈◊〉 them before he presume to use them and that men may not think those rules are to be applied to publike praiers only not to privat let them weigh those words in the councell of 〈◊〉 Quascunque 〈◊〉 preces c. When we speak to the awfull 〈◊〉 of God we would be sure to speak in the 〈◊〉 and pious language of the Church which hath ever been guided by the holy Ghost not to lose our selves with confusion in any sudden abrupt or rude dictates which are 〈◊〉 by private spirits ghosts of our own in regard whereof our very Priests Deacons themselves are in their private and 〈◊〉 prayers enjoyned to say the morning evening devotions of the Church and when at any time they pray there is a set forme of words prescribed to them to use that they also might now it is not lawful for them to pray of their own heads or suddenly to say what they please themselves g Pokling 〈◊〉 Our Saviour in 〈◊〉 〈◊〉 on the Sabbath preached but once a day for immediatly after he went to dinner 〈◊〉 answer 〈◊〉 168. If in the great cities and 〈◊〉 Sermons are 〈◊〉 to the 〈◊〉 time of the day or as 〈◊〉 owne phrase is to an 〈◊〉 onely assuredly it is neither 〈◊〉 nor strange nor need 〈◊〉 bee offended at it if by that meanes the people in those place cannot heare but one sermon in the day it being not many but good
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