by a true conversion to God when the baptism of water is not contemned but rather desired and yet through some necessity men die without it as S. Ambrose testifieth of Valentinian the yonger· I haue lost him Ambr. orat de obitâ—â— Val. ent iunioris Mark 1.4 Luke 3.3 saith he whom I was to regenerate but he hath not lost the grace which he hoped for This true conversion penance is also called baptism in the Scriptures for it is said that S. Iohn preached baptism of penance vnto remission of sins And according to this doctrin the ancients did handsomly distinguish three kinds of baptism which they called Sanguinis flaminis fluminis that is the baptism of blood of the Spirit of water Lastly he said that although baptism were not a necessarie mean ordained by God for Salvation of Infants yet it hath the necessitie of a command to Pastors Mat. 28.19 as is evident by our Saviours words to the Apostles Goe and teach all nations baptizeing them c. Therefore although it were supposed that no hurt come to the children dying without baptism yet they who by their office are obliged to baptize commit a great sin when they wilfully neglect to obey Christs command which the Presbyterian Pastors manifestly do suffering so many children notwithstanding the many teares and cries of their parents to die without baptism And according to this observation King Iames answered well a Minister in Scotland who enquired of him if he thought baptism so necessarie that if it were omitted the child would be damned No said the King but I verily believe if yow being called to baptise a child in danger of death would refuse to do it that you would be damned This answer may be seen in the first dayes conference at Hampton-Court Where it is also shewed that such a neglect of baptisme is not only a damnable sin in the Minister but likwise that it is very daÌ„gerous for the child For who saith the Bishop of London hath any carâ— of religion and would not by all meanes be carefull that his child receive baptism Who would not rather assure his action vpon the promises of Iesus Christ then the omission of it vpon the secret iudgment of God Then whereas the Ministers do alleadge that Christs command extends only to publique and not to private baptism this is a meer fancy without any ground in Scripture where no such distinctioÌ„ is made yea it is against Scripture For do we not read that S. Paul was baptized privatly by Ananias and the Eunuch by S. Philip. Acts. 9.18 Acts. 8.38 But they who teach that Gods commandments are impossible to be kept and make dayly profession to break them may let this passe with the rest These and diverse other inconsequentiall errours of the Presbyterians concerning baptim he did manifest vnto me which for brevities sake I omitt Therefore to conclude this point I cannot believe the Presbyterian doctrin against the necessity ob baptism because iâ— is against our Saviours expresse words against the holy Fathers whole ancient Church because it is an ancient heresy condemned in the Pelagians because it is against the common instinct of Christians and is condemned by diverse famous Protestants so that King Iames the head of a famous Protestant Church iudged it damnable in the Ministers and his Prelats esteem'd it most dangerous to the infants For which dangerous doctrin and the cruel practise flowing from it I can find no other ground but Ministerial tradition from Geneva and that against the Scriptures and all the former authorities Florimond above cited sheweth Flor. Reym de orta haeres lib. 8. c. 11. c. how this tradition descended from Calvin and that Musculus Superintendent of Berne deposed a Minister named Samuel Hueber for having baptized a child in the night when it was in danger of death and Beza did assist to that censure Moreover he sheweth how in a Protestant Synod at Figear it was ordain'd that the Ministers should comfort the parents of children dying without baptism But all in vaine so that the Ministers of Poictou in an aslembly at Chastelrauld in the yeare 1599. were enforced to give way to Ministers to baptize in private houses that they might avoid the cryes of tender hearted mothers I have heard of some pittiful accidents that have fallen forth in our Countrey vpon this same occasion so that some mothers have almost gone out of their witts when the Ministers suffered their children to die without baptism And I knew a Protestant father who for this same reason took great indignation at all Presbyterian Ministers Such a strong impression hath God made of this truth in the hearts of the simple people who in many other things have suffered themselves to be too simply misled to abandon the truth By all which it may be fâ—en how the Presbyterians make void and destroy the Sacrament of baptism CHAP. XXI Of the reall presence of Christs body in the holy Sacrament which is denyed by the Presbyterians AS the Presbyterians by denying both the effect and necâ—ssity of bapism do in effect quite take away that so holy and necessary a Sacrament so I conceived if it be true that Christs body be really present in the Eucharist as the Catholiques beleeve that the Presbyterians who deny the reall presence and do give vs nothing but signes and tokens of Christs body do also destroy this other most excellent Sacrament The Catholiques belief in this point Concil Triden sessio 13 c. 1. is clearly set down by the Councel of Trent where it is said The holy Synod doth openly and simply professe that in the holâ— Sacrament of the Eucharist after the consecration of bread wine our Lord Iesus Christ true od true man is truly really suhstantially contain'd c. Our first Scott sh Confession speaks not so clearly For after some ambiguity of words by which it would seem to graunt the reall presence it acknowledged that hrists body is only in the heavens For it saith that the holy Ghost by true faith 1. Scottish confes art 21. carrieth vs above all things that are visible c and maketh vs to feed vpon the body blood of Christ Iesus which is in the heavens And yet notwithstanding the far distance of place which is betwixt his body now grorifyed in the heavens and vs now mortall in this earth yet we assuredly beleeve c. The late Gonfession of Westminster albeit it vseth also some ambiguous expressions yet it affirmeth that Christs body is not corporally or carnally in with or vnder the bread wine Confess Vvest chap. 29. n. 7. And it s knowen also that the Presbyterians do zealously maintaine that Christs body is only in the heavens and that it is impossible even to the omnipotency of God to make a body to be present in two places at once And therefore according to them Christs body cannot be
sin so they belieue that it is not necessary for salvation that children dying without that Sacrament may be saved VpoÌ„ this dangerous doctrin followeth a most dangerous practise Fot they believing baptism not to be necessary suffer many children to die without it and they have also made a law abrogating all private baptism Our first Reformers shew their minde clearly The Scotiâ—h Confession c. of baptism Confess Vvestminst chap. 28. n. 5 Cal. in Antido to Concil ad sess 6. c. 5. lib. 4. instit c. 16. sect 24. 25. cont art Parisiens p. 307. F or Râ—yon de â—ortu progressu haeres lib. 8. c. 11. when they say in their first Confession That baptism isnoto of such necessity that the want of it can be hurtfull to the Salvation of children And they deny also the profitt of it when they subioyn that many have ben baptized and yet were never inwardly purged The same is almost repeated by our new Presbyterian Reformers in their late confession at Westminster where they say that grace and salvation are not so necessarly annexed vnto baptism that no person can be saved or regenerated without it or that all that are baptized are vndoubtedly regenerated These doctrines and practises are dâ—rived from Calvin the first Foundator of Presbytery who taught that the children of the faithfull are holy from their mothers womb are already sanctifyed and have remission of their sins and that they have need of baptism not as of a help necessary but as of seale ordain'd by God to seale in them the grace of adoption And if they die they may be saved without baptism And according to this doctrin he made a law in Geneva that the children to be baptized should expect sermon and he suffered a child to dye without baptisme because it was brought a little late to the Church as Florimond Reymond testifyeth Now I found the opposite doctrin to witt that baptism is necessary for the salvation of infants to be most firmly founded in Gods word to haue been strongly and zealously defended by the holy Fathers and the ancient Church and to be conforme to the general instinct of Christians Therefore the Presbyrian doctrin which is contrary must be against all those And besids I found it to be an auncient heresy and to be so dangerous and pernicious an errour that diverse famous Protestants have abandonned it All which points I shall briefly touch 1. Our Saviour saith clearly in the Scripture vnles a man be borne again of water and of the Spirit he cannot enter into the kingdom of God Iohn v. 5. Which place the holy Fathers and the ancient Church vnderstood of baptism Aug. lib. 1. de pecc mer. remiss c. 30. S. Augustin sheweth that this place was so expresse convincing that it confounded the Pelagians who denyed original sin and made them acknowledge the necessity of baptism although not for the remission of original sin which they denyed yet for the attayning of the kingdom of heaven But yet to maintain their errour they foolishly imagined that children might be saved without baptism although without it Vrb. Reg. 1. parte oper in Caetechismo minori fol. 104. 105. 107. they could not enter into heaven Vrbanus Regius a famous Protestant in Germany saith that the right beleeving Fathers and Christians vnderstood this place of baptism And to beleeve saith he that none either man or child can be saved without baptism both the Scripture and the authority of the auncient Church compelleth vs. For the Fathers we shall bring S. Augustin who writeth thus to S. Hierome Aug. epist. 20. ad Hier. Whosoever saith that such children shall have life in Christ who depart this life without participatien of the Sacrament of baptism that man questionlesse gainsayeth the preaching of the Apostles and condemneth the whole Church where such hast is made to runne with children because it is beleeved without doubt that otherwise they cannot at all be quickned in Christ And in another place he saith most earnestly Aug. lib. 3. de origine anâ—mae cap. Do not beleeve do not say do not tea h that children preveened by death before they receive baptism can attayn remission of their original sin if you desire to be a Catholique And that this was not only the belief of S. Augustin but also of the other holy Fathers as of S. Cyprian Nazianzen S. Hierom Câ—nt 3. c. 4. Cent. 4. c. 4 Aug. epist 90 92. S. Ambrose S. Hilarius c. the Centurists themselves do acknowledge yea the Carthaginian Milevitan Councels as S. Augustin testifieth professed the same and condemned their opinion who think that children can be saved without baptism And that the necessity of baptism is conforme to the generall instinct of Christians may appeare by the former testimony of S. Augustin where he sheweth that Christians make such haste and are so earnest to have their children baptised because they believe that otherwise they cannot be quickned in Christ Therefore the Presbyterian doctrin which denyeth the necessity of baptism gainsayeth the Scriptures Fathers and â—s against the common belief of Christians Moreover it was condemned Aug. lib de haeres c. 69. as an old heresy in the Pelagians For they denyed also that baptism was necessary for the remission of original sin There is indeed this difference between them the Presbyterians that they denying original sin thought it not necessary for the remission of it albeit they esteem'd it necessary for the attayning the kingdom of heaven But the Presbyterians graunting original sin believe that baptism is neither necessary for the remission of it nor for obtaining of heaven and so their errour in this point is greater then that of the Pelagians For they promise the kingdom of heaven to children dying without baptism which the Pelagians presumed not to do it being so clearly against the Scriptures That diverse famous Protestants have abandonned this errour and do hold that Salvation is not promised to the children of the faithfull dying without baptism Breirly sheweth in the Protestants Apology Prot Apol. trac 3. sect 4. n. 11. where he cites for this purpose the Confession of Auxburg Vrbanus Regius Hosmanus Bilson Bishop of Winchester and others King Iames also in the conference at Hampton-Court maintain'd that baptism was necessarie by the necessity of command albeit he did not think it necessarie by the necessitie of means All which considerations were more then sufficient motives to make me abandon the Presbyterian opinion and to embrace the Catholique belief concerning the necessity of haptism for the Salvation of infants But finding that the Presbyterians have principally two exceptions against the ancient Catholique doctrin I proposed them to a Catholique for my greater satisfaction First said I the Presbyterians do alleadge that the necessity of baptism is against the power of God by tying him to the ordinary means 2. They
practice of the whole Church against whose custome to dispute as S. Augustin affirmes is most insolent madnesse Therefore without or rather against all reason do you detest the Ceremonies of the Catholique Church No religion can be without Ceremonies and we see in the Scripture that all great mysteries are accompanyed with sublime significative Ceremonies as our Saviours Nativity Baptism Transfiguration Resurrection Ascension the Descent of the holy Ghost c. Our saviour also at all great solemn actions vsed many Ceremonies as at the raising of Lazarus the cureing of the man who was both deaf dumb Mark 7.33 and vpon many other occasions all which Ceremonies serve as Ornaments of religion presenting an external Maiesty to the senses and making the spiritual mysteries to be more clearly vnderstood to be received with greater reverence and to be more deeply imprinted in the hearts of the beholders The same might be easily verifyed of the Catholique Ceremonies Therefore you who vnder pretext of spirituality are profest Enemies to all Ceremonies do not take heed that you take all order decency from the Church service of God that you oppose the practice of Christ his Apostles and of the whole Primitive Church and do render the sublime mysteries of the Christian religion contemptible You renounce also to vse your words the Popes 5. bastard Sacraments But that is only proper to adulteresse Churches to have bastard Sacraments The Catholique Church has none but lawfull Sacraments instituted by her heavenly Spouse Iesus-Christ of admirable vertue grace as we have seen all these 5. to be But indeed you have made even those two which you keep bastard Sacraments by robbing them of all vertue and grace We shall only speak a word of your other Detestations which follow in this Section because some of them have been touched above First vnder the name of the Pope you detest the iudgment of the Catholique Church as cruel against infants dying without Baptism and for the absolute necessity of Baptism But this was also the iudgment of the Primitive Church yea of Christ himself who has said Iohn 3.5 vnlesse one be borne again of water the Spirit he shall not enter into the Kingdome of Heaven And therefore is not cruel as has been shewed above at more length Whereas your iudgment is both false and cruel against many children dying with Baptism excluding them from heaven Yea not only your Iudgment is cruel but also your practice suffering many children to dye without Baptisme Confer Hampton-Court for which cruelty King Iames affirmed that your Ministers who were guilty of it would be damned You accuse next the Catholique Church of blasphemy for beleeving the Reall Presence or Transubstantiation which you wisely make all one question and for teaching that the wicked receive the body of Christ But they are not blasphemous who do beleeve Christs words expressed by 3. Evangelists and one Apostle and who follow the constant doctrin of the holy Fathers of the auncient Church as the Catholiques do in this matter as has been shewed above And if the wicked did not receive the body of Christ how could they be guilty of it as the Apostles affirmes the vnworthy receivers of it to be But you are rather guilty of blasphemy even in the iudgment of Protestants who will not beleeve Christs clear words and deny thereby his Omnipotency Luther your first Apostles gives this Iudgment of you We censure as heretiques aliens from the Church of God the Zuinglians all Sacramentaries Luth. cont Lovanien Thes 27. who deny the body blood of Christ to be received with the Carnal Mouth in the Eucharist And a famous Doctor of his Church continues the same opinion of you for speaking of this same matter he saith the sect of the Calvinists is grown to such blasphemy and madnesse Conrad Shlussel Theol. Calvin l. 1. c. 3. that they dare call in question Gods omnipotency Then you accuse the Pope Catholique Church for Dispensations in solemn Oaths and Periuries But these are either vain or false allegations For it is certain that the Church may dispense sometimes with the bond of oaths as she may loose from punishments and free men from the bonds of sins according to that power which Christ gave to her saying whatsoever thou shall loose on earth Math. 16 shall be loosed in heaven c. But it must be for a iust cause and without the iust preiudice of others as Becan shewes Becan de ur iustitia quest 88. q. 11 or else the dispensation is not valid Periuries or false oaths need no Dispensations as you mistake or calumniate but must be only taken away by true Repentance as other sins are purged It is strange that you should deny the lawfull power of dispensing to the whole Catholique Church such as S. Paul vsed with the incestuous Corinthian and yet appropriate it to every one of your selves and should obiect that falsly as a crime to others whereof yourselves are so deeply guilty For it is known how many oaths vowes your first Reformers did either break or dispense with at their own hands and if we will beleeve King Iames Basilicon Doron p. 41. you are not behind with any in these enormities You accuse also falsly the Pope Catholique Church for dispensing in degrees of Mariage forbidden by the word of God that is by the Law of Christ vnlesse you will have the Ceremonial Law of the Iewes to be the Law of Christ and to oblige all Christians whence it would follow that if a man died without issue Deuter. 25.5 his brother should marie the Widow which yourselves do not observe but deny that it ought to be done The Church is so far from dispensing in degrees forbidden by the eternal Law of God that she has made Lawes forbidding dissolving Mariages in degrees not prohibited by the Eternal Law of God which serve as out-works to guard the divin Law She dispenseth indeed sometimes vpon good reason in her own lawes but never in the eternal Law of God which she professeth to be altogether indispensable Neither is the Pope and Catholique Church guilty of cruelty against the innocent divorced by forbidding them to marie vnlesse Christ himself and S. Paul be cruel and the Primitive Church which taught the same doctrine Luke 16.8 Our Saviour saith every one that putteth away his wife and marieth another committeth adulterie and he that marieth her committeth adulterie 1. Cor. 7.10 S Paul saith not I give commandment but our Lord that the wife depart not from her husband if she depart to remaine vnmaried or to be reconciled to her husband Whence it is clear that neither of the parties can marie so long as the other lives This was the doctrine of the holy Fathers and of the ancient Church S. Augustin proveth this in his bookes de adulterinis coniugijs
Venerable vnto thee the glory of whose Sepulchre was foretould by Esay And his Sepulchre shall be glorious c. The peregrinations also to visit the Sepulchres of S. Peter S. Paul and of other Saints were very frequent in the Primitive Church and are not blamed by some Protestants These devout Pilgrimages to visit holy places Saints reliques by which God his Saints are much honoured devotion augmented many benefits often obtaind are much more commendable then your intended warlik peregrinations with your Covenanting Armies to destroy these holy places Monuments of piety But you have come far short of your reckoning How much are you degenerated from the piety of your Ancestors who built diverse Hospitals in the way to Rome enriching them with revenues to receive the Pilgrins who were going to visit the bodyes of the holy Apostles Baron ad an num 845. ex Concilio Meldensi c. 15. as Cardinal Baronius testifyeth Then for Stations which you have made the people abiure with implicit faith they have put many of your best Ministerial heads to a stand not being able to shew what they are as is known by many experiences But albeit you ignorantly abiure them yet they are most ancient and commendable Tertullian makes mention of them Tert. in lib. de fugâ— in persecutione when he saith that the Church in time of persecution disciplinaticr est in ieiunijs Stationibus Orationibus that is more exercised in Fastings Stations and Prayers And in many other places he speaks of them They were nothing else but Vigils or dayly watches of people continually praying in the time of Solemn fasts Which were called Stations by a Similitude drawn from an Armie wherein there are alwayes some appointed to keep watch when others are at rest So in the Catholique Church which is the Army of the living God there are some ordain'd to stand watching praying for the rest What evil is in this or rather is there not great good in it But thereafter the Stations were not only vsed vpon fasting dayes but also vpon Sundayes Feasts as may be seen more amply in Cardinal Bellarmin lib. 2. de bonis operibus c. 22. And it is related in the life of S. Columbanus a great Apostle of our Nation that in the famous Monasterie which he founded at Luxovium in Burgundie there were so many religious persons that there were ever some in the Quire night day praying and praising God Such holy Stations are much better then your Kirk-Sessions and therefore you very inconsideratly abiure them SECTION XII Of holy Water Consecration of Bells solemn Vowes the sign of the Crosse the rest of the Covenant YOV subioyn next in your Covenant these words We detest his holy water Baptizing of Bells coniuring of Spirits crossing sauing anointing coniuring hallowing of Gods good Creatures with the Superstitious opinions ioyn'd therewith His worldly Monarâ—hie and wicked Hierarchie His three solemn Vowes with all his shavelings of sundry sorts His corrupted bloodie decrees made at Trent with all the subscribers and approvers of that cruel and bloudie Band coniured against the Kirk of God And finally we detest all his Vain Allegories Rites Signs Traditions brought in the Kirk without or against the word of God and Doctrine of this true Reformed Kirk c. To make now an end of your Covenant a little word shall be spoken of the particulars which you here abiure First you detest Holy water which the Devil also hates because he has found often the power and vertue of it Mention is made of holy water Numb 5. and 17. S. Clement shewes that S. Mathew did ordain the manner of consecrating it And S. Basil the great reckons it among the Apostolical Traditions As for the effects of it ClemeÌ„s lib. 8. Apostolicarum instit c. 35. Basil lib. de Spiritu S. c. 27. Epiph. haeres 30. Hieron in vita Hilarionis Bernard in vita Malachia S. Epiphanius shewes that Ioseph did dissolve incantations by holy water and S. Hierom doth testify the same of S. Hilarion Besides S. Bernard witnesseth that S. Malachias by holy water did cure a phrenetique man and a woman who was much vexed with a Cancer This is sufficient to shew that the vse of holy water is most ancient and profitable which might be shown also for other effects as of taking away venial sins But we proceed to the rest After your detesting of holy water you detest the Catholiques consecration of Bells to Gods service which is done by sprinkling of holy water vpon them and by vseing some other Ceremonies for which you call it baptizing of Bells whereby some are brought to think that the Catholiques do really baptize them So that M. Sutcliff accuseth them for abuseing thereby the Sacrament of Baptism To which D. Kellison answers that the said M. Sutcliff is very ridiculous if he think that the Catholique Church baptizeth Belles as she doth litle Infants or that she saith to the Bell I Baptize thee in name of the Father c. And therefore if he look into the Pontiflcal he shall find that this blessing of belles consisteth only in sprinkling holy water prayers other ceremonies by which the Bell is dedicated to Gods service And although the people in some places as in France call it baptizing of Bells yet this baptizing is only a Benediction or Dedication of the Bell. kellisons Reply to Sutcliff Thus the Doctor with much more to this purpose as may be seen in his Reply p. 348 This blessing hallowing of Bells is much better then your Reformers vnhallowing selling of them which Sacrilege God did visibly punish when at the beginning of your pretended Reformation he caused a ship loaden with the lead Bells and other Ornaments of some Churches which they were sending beyond seas to be sold to plump down suddainly on a very faire day in the road of Aberdeen whereby all the persons goods within it were lost as is known by the relation of some old creditable persons yet living That was indeed in some sense Dipping of Bells You abiure coniuring of Spirits or Exorcismes by which the Catholique Church invocating the name of Iesus-Christ of his Saints commands expells Devils out of persons possessed But you do this so much the more without reason Iust Mar. Dial. cum Tryph. Cypr. l. ad Demetrian Staphylus in absoluta Responsione that it was not only vsed efficaciously in the Primitive Church as S. Iustin Martyr S. Cyprian do testifie but also because you were never able to cast out any Luther indeed your first Apostle tryed to cast out a Devil from a certain woman a Disciple of his but that enterprise succeeded so ill with him that he himself was in great danger to be killed by the Devil and left behind him a very evil odour as Staphylus who was present doth relate You abiure also the sign of the Crosse which S. Basil
Sacrifice profitable not only for the sins of the living but also of the faithfull departed of which the Presbyterians do rob both the quick and dead p. 447. BLASPHEMOVS PRIESTHOOD q His PROFANE Sacrifice for the sins of the dead and the quick His r r They detest the Catholique Church for Canonizing of Saints and yet themselvs did Saint Covenanting sinners above p. 479 CANONIZATION of men Å¿ Å¿ They think it iustly no sin to call vpon men and desire their prayers and yet against all reason they would make the people beleeve that it is a sin to call vpon Angels and desire their prayers whereby they condemn the practice of Iacob and other Saints recorded in the Scriptures as may be seen p. 479. as also the practice of the holy Fathers and Primitive Church ibidem Where the same is also shewed concerning the Invocation of the Saints of Heaven His CALLING vpon Angels and t t Calvin doth honour S. Catharine and S. Christofer with the name of Monsters lib de vera Refor Ecclesiae S. George and S. Hippolitus with the name of Masques ibâ—d 3. Instit c. 20. par 24. 25. 27. S. Dominike with Hangman lib. de reform Eccles S. Medard and others with Beast ibidem And Luther durst affirm that Moyses his wisdome was hypocrisie and that S. Iames did deate Luth. in Psal 45. in cap. 22. Genes Saints departed WORSHIPING of Images Reliques and Crosses DEDICATING of Kirks Altars Dayes Vowes to CREATVRES y y Seing they commonly teach that their sins are not taken away in this life they must either be taken away in the next life and so they grant a Purgatory or else they cannot enter into Heaven And seing that Purgatory is for mortal sins for they acknowledge no Venial it can never purge them and never have an end See above pag. 491. and more fully p. 188. His PVRGATORY z z See the charitable custome of praying for the faithfull departed observed by the Primitive Church p. 491. which charity the Presbyterians want PRAYER for the dead 1 1 The prayers of the Presbyterians being all Extemporary it is no wonder some of them be void of sense as frequent experience has shewed Praying or speaking in a STRANGE LANGVAGE with his 2 2 How they have fallen backward into grosser Errors then their first Reformers by denying the Apostles Creed neglecting to say our Lords-prayer abolishing Glory to the father c. may be seen above cha 12. These backslidings are the Presbyterian Processions PROCESSIONS 3 3 They blaspheme the holy Litanies which S Basil calls the Oracles of the holy Spirit as may be seen above p. 494. BLASPHEMOVS Litanies and 4 4 They very vnreasonably renounce the Mediation or intercession of Angels and Saints to pray for them and yet give that same charge or office to the multitude of their Ministers p. 945. Multitude of Advocats or Mediators 5 5 Their confusions dissensions are very notorious and may be seen above ch 3. His Manyfold ORDERS 6 6 They abiure Auricular Confession and yet sometimes practise it But the Ministers wanting the strict obligation of secrecy they doe sometimes reveale publiquely without punishment what has been confessed to them privatly AVRICVLAR Confession 7 7 Their Repentance if it be according â—o their principles is presumptuous for it is a full assurance of the remission of their sins or conioynd with it and so it is also vain for in vain do they seek remission of their sins which they are assured by faith are already forgiven theÌ„ See p. 499. ch 17. p. 183. His DESPERATE and vncertain Repentance 8 8 They beleeve that which God never revealed to witt that every one of themselves is iust predestinate which faith may be seen above to be meer presumption and a groundlesse fancie ch 17. p. 183. seq His GENERALL and doubtsome Faith 9 9 They deny all Satisfaction or works of Penance for sins and so they teach men are not to make any Satisfactions for their sins p. 500. His SATISFACTIONS of men for their sins 10 10 They teach Iustification by faith only against the expresse words of Scripture Iames 2. v. 24. as may be seen above ch 17. p. 182. His Iustification by WORKS u How all Heretiques Idolatrize their own Errors as S. Hierom affirmes may be seen above p. 420. how the Presbyterians did Idolatrize their Covnant may be also seen there And it is notoriously known how they break abuse Holy Images Crosses and Reliques x The Barbarians or profest Enemies of Christ could hardly have made more havock and destruction then our first Scottish Reformers have made of so many Excellent Churches and religious houses in Scotland which were great Monuments and Ornaments of the Nation And now the poore Churches which they have built are not dedicated vnto the Creator 11 11 Albeit some were great sinners yet so soon as they took the Covenant they were esteemed Saints and all their sins forgiven them though indeed they becam no better This is a greater Opus Operatum which the Presbyterians ascribed to their Covenant then that which the Catholiques assign to the holy Sacraments as may be seen above p. 202. 203. OPVS OPERATVM 12 12 They do not only abiure works of greater perfection not coÌ„manded but counselled but also they neglect works of duty commanded teaching hat the Commandments are impossible to be kept p. 502. 5â—3 VVorks of SVPEREROGATION 13 13 They teach that all their works are evil and therefore are demerits which may be iustly renounced p. 504. 505. 4. They often give and sell pardons from their stoole of Repentance or else all the great people must be Saints only the poore must be sinners For it is very rarely seen that any person of condition doth sit vpon their stoole of Repentance See p. 506. MERITS 14 14 They bragged that they should never leave off till they went with their Covenant Covenanting Armie to destroy the walls Citie of Rome p. 507. 508. PARDONS 15 Peregrinations and 16 16 The English Independents did call ordinarly the Presbyterian K rk-SessioÌ„s Bawdy-Courts For by them the fines were imposed vpon the fornicators But now that power is taken from them and given to the Civil Magistrate These Sessions are not so good as the Catholiques Stations above p. 508. STATIONS 17 17 They do not consecrate their Communion Wine and albeit the Ministers say a long prayer at the beginning by which they would seem in some measure to hallow that which is present which is but a small quantity yet the rest is brought sometimes out of the Tavern and vsed without any benediction See of Holy water above p. 510. 511. His HOLY Water 18 18 See above how at the beginning of their pretended Reformation they vnhallowed many Bells p. 511. 512. Baptizing of Bells Coniuring of Spirits CROSSING