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
5. That none ought to reprove our prayers unto our Angel keeper The Saint in heaven which the Papists doe most idolize is our blessed Virgine to whom it is well knowne they give much more false worship then true to the whole Trinity concerning her the Canterburians affirme first that she is created in another way then any of the race of Adam that God did meditate fifty ages upon the worke of her perfect creation that she did live all her daies without mortall sin yea without all actuall sinne yea without all originall That she is now advanced above all the Angels to the highest created perfection that is possible to be daughter mother and spouse of God and that her very body is already translated to the heavens 3. That God hath made her to bee true Lady and Empresse of the Catholike Church of all the earth and of the heaven and that all these honours shee hath obtained by her due deservings and merits 4. That all the Angels and Saints in Heaven let bee men upon earth are obliged to adore her and bow their soules unto her 5. That shee knoweth all thinges perfectly heere beneath upon the earth For in the face of God in the glasse of the Trinity shee doth behold all creatures 6. That it is but prophane puritans who refuse to say the Ave Maries and to follow the example of their pious predecessors who wont so to pray 7. That the devotions of the present Monks Nunnes and Princes who have enrolled their names in the sodality of the Virgin Mary is worthy of imitation 8. That the old pious ceremony of burning of wax candels in all the Churches of England through the whole cleare day of her purification ought to be renewed 9. That the Christians obtained that famous victory over the Turkes in Lepanto by her intercession at their prayers with Christ her sonne All this his Grace hath permitted under his eye to bee printed at London without any censure and when this doctrine was challenged by Burton hee was rewarded with the losse of his eares and perpetuall prison The booke which he inveighed against let bee to bee recalled is openly excused in Print at his Graces direction as containing no evill but only innocent retorications Yea M. Dow with his Graces licence pronounceth that booke to bee free of all Popery and that upon this reason because the author professeth his tracing the steps of Doctor Montagu whom all England must know to be above all suspition of Popery CHAP. V. The Canterburians avow their embracing of the Popish heresies and grossest errours THE nature of heresie is so subtilized by our faction that so farre as in them lies it is now quite evanished in the aire and no more heresies are to be found on the earth With the Socinian Remonstrants they exeeme all 〈◊〉 controverted this day among any Christians from being the Subject of heresie For they tell us that the beleefe of the doctrines uncontroverted by all is sufficient for salvation And howsoever some of them will bee content to count the Socinian Arianisme and Macedonianisme to bee true heresies yet as we shew before and all of them do clearethe Popish errors of this imputation Alwayes not to strive for words our assertion is that the grossest of the Roman errours which in the common stile of Protestants wont to goe for heresies are maintained by the Canterburians for Catholick truths For to 〈◊〉 this cast over the bookes of Bellarmine and see if his grossest tenets bee not by them embraced In his first tome his errours about the Scriptures imperfection and doctrinall traditions seemes to be most weighty In his second besides these already named his defence of the monastick vowes of Limbus Patrum and Purgatory are very palpable In the third his ascribing too little to the Sacraments of the old Testament and too much to the Sacraments of the new his making all infants in baptisme to bee regenerate and all nonbaptised to bee damned his corporall presence of Christs body on the altar his sacrifice of the Masse auricular confession extreame unction are very grosse corruptions In the last tome his errours about faith justification merit free-will are among the chiefe In all those consider how farre our party is long agoe declined to the left hand Begin with Scripture and traditions The reformed Churches in the harmony of their confessions lay all down one common ground for their mutuall consent the Scripures absolute perfection without the helpe of any doctrinall tradition Hogh me once this pillar the whole edifice of the reformation must fall To batter downe this fort the Papists plant two Engines One that there is divers Apostolicke and ancient traditions both rituall and dogmaticall which beside Scripture with a divine faith must be firmely beleeved An other that Scripture must not be taken in any sense by us but 〈◊〉 wherein the ancient Fathers of the Church have understood it or the present Church do take it In both these very dangerous corruptions our party joines with Rome They glory and triumph above all other reformed Churches that they doe embrace doctrinall traditions for which in Scripture there is no ground And of this kinde they reckon out some of great importance such as are the baptisme of infants the sanctifying of the Sabboth the Apostles Creed the giving of the cup to the people praying in a knowne tongue our knowledge of Scripture to be Scripture the names and number of the Canonicall bookes and their distinction from Apocrypha of this kinde they maintaine large as many as Rome For at the first word they speake to us of six hundreth Among these traditions which wee must embrace with an undoubted faith They reckon up the authority of Bishops above Priests prostration before the altars worshipping towards the East crosse in Baptisme crossing of our faces at all occasions the standing of a crucifix upon the altar and what else they please to urge for which they can get no Scripture warrant To this head they referre the very customes of the Popish Church in latter times for which they have no syllable in any writer let bee in any Father Yea all the injunctions of the Bishops must bee Ecclesiastick traditions whereto the conscience must submit no lesse then to the precepts of God In the meane time Scripture must bee stiled the booke of hereticks a Lesbian 〈◊〉 In no controversies no not in Sermons any use may bee made of it except so farre as wee can backe our deductions from Scripture by consent of the ancient Fathers or present Church In our most important controversies anent faith justification fulfilling of the Law merite c. they teach first that faith is no more but a bare knowledge and naked assent that in the nature of it there is no confidence no application at all that the soules
keeper pray for me it followeth nor we may say S. Gabriel pray for me d Anthony Stafford Female glorie p. 3. Others of these first and purer times not without admiration observe that God was almost fifty ages in the meditation of the structure of this stately Palace Mon. 〈◊〉 p. 301. Magno procul dubio opere templū illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aparabatur nec ut unade multis mater Domini in hune mundum processit è materno utero Ibid. p. 338. Utcunque conceptum in originali peccato ' vixisse tamen immunem à mortali peccato cum 〈◊〉 putaverim Staffords Female glorie in his proemiall verses for Eves offence ' not hers she did begin to learne repentance ere she knew to sinne Idem p. 20. She sent forth many a sigh for sin not having committed any and bewailed that of which she was utterly ignorant Idem p. 8. The Apostles sometimes were obscured with the fog of finne but her brightnesse nothing vitious could lessen much lesse alutterly extinguish e Femal glorie p. 28. Nothing in her was wanting but the 〈◊〉 it selfe Idem in the preface Whether we regard her person or her divine gifts shee is in dignity next to God himselfe Ib. Great Queen of Queens daughter and mother and the spouse of God Idem p. 210. Her assumption by many of the Fathers by all the Romish Church and some of the reformed is held for an undoubted truth f Montag apar p. 212. Dominum profecto indicat 〈◊〉 nomen nam revera facta est domina omnium creaturarum 〈◊〉 ait cum conditoris omnium effecta fuerit mater Ibid. p. 302. Certe nulli sanctorum dedi Deus plura nulli majora 〈◊〉 ne omnibus quidem ne sanctis tanta hoc est elogia matris Dei Deus 〈◊〉 qui titulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnes omnium creaturarum dignitates illud unicum privilegium supergreditur Recte ait B. Thomas beata virgo ex hoc quod est mater Dei habet quandam dignitatem infinitam Ex his licet colligere inquit Baradas sanctissimam virginem infinitam 〈◊〉 quondam dignitatem ex Deo qui 〈◊〉 bonaventura recitat majorem mundum Deus facere potest majus coelum Deus facere potest majorem autem matrem quam est mater Dei 〈◊〉 facere non potest Fem. gl p. 21. She undoubtedly deserved to be rapt up if it were possible a story higher than was S. Paul Ib. p. 80. Certainly all the ancient Fathers with one consent affirme that she deserves to be Empresse of all others who humbled her selfe below them all g Femal glorie In the Panegyrick to whom do bow the souls of all the just whose place is next to Gods to whom the Hierarchie do throng and for whom heaven is all one 〈◊〉 Ib. p. 3. Truly our beleef may easily digest this 〈◊〉 his 〈◊〉 would 〈◊〉 her fit to be 〈◊〉 of this lower world Ib. pa. 17 There were no doubt some of 〈◊〉 children who 〈◊〉 〈◊〉 before and 〈◊〉 〈◊〉 to their 〈◊〉 〈◊〉 Ibid. page 32. The 〈◊〉 glorious 〈◊〉 h Femal 〈◊〉 〈◊〉 Whose place is next to God and in his face all creatures and delights doe see as 〈◊〉 of the 〈◊〉 i Ibid. p. 220. The 〈◊〉 of this land are 〈◊〉 I mean they reject all testimonies of her worth as haile Mary full of 〈◊〉 c. They abhor to hear her called Domina because forsooth they chalenge to themselves a greater measure of knowledge but a lesser of piety than did their 〈◊〉 by 〈◊〉 words and 〈◊〉 familiar to antiquity Of one thing I will assure them till they be good 〈◊〉 they shall never be good Christians k page 23. My arithmetick will not serve me to number all those who have registrate their nam 〈◊〉 the 〈◊〉 of the 〈◊〉 of 〈◊〉 our blessed Lady The Princes of this 〈◊〉 have not beene defective in doing her all possible honour and in consecrating Chapels and Temples to her memory 〈◊〉 holy Orders also are of this 〈◊〉 as the 〈◊〉 the 〈◊〉 the Franciscans the Cartusians and many others If all those testimonies and examples of great worthy and pious people will not move us to honour her we shall be judged both unworthy of this life and ignorant of that better to come l Ib. p 153. This day the celebration whereof is institute by the Church is called Candlemes as much as to say the day of lights on which while masse was singing very many tapers were burning in the Church Montag orig p. 157. Diem ab illa 〈◊〉 〈◊〉 cant 〈◊〉 vel purificationis nos anglue the purification of our Lady 〈◊〉 〈◊〉 〈◊〉 Candlemes day à distributione 〈◊〉 〈◊〉 〈◊〉 Couzins did put all this in practice in the Cathedral of Durham made burne in day light some hundreths of wax candles Peter Smart for preaching against him was deposed and 〈◊〉 but Couzins for his devotion advanced from a Prebend to a Provest of a Colledge and a royall Chaplane in ordinary m Femal glorie p. 226. The originall of the sodality of the blessed virgin is derived from the battell of Naupactum gained by John of Austria and the Christians which victory was attributed to her intercession with her Son n 〈◊〉 answer p. 123. As for 〈◊〉 booke intituled the Femal glory you finde not in it that I see by your collections any thing positively or 〈◊〉 delivered contrary unto any point of doctrine established and received in the Church of England Some swelling language there is into it and some Apostrophees I perceive by you to the Virgin Mary which if you take for invocations you mistake his meaning no innovation hitherto 〈◊〉 of doctrine a 〈◊〉 cites from Causabon these words Put by controversies these things wherein all sects universally do agree are sufficient for salvation They joyne with Rome in 〈◊〉 up traditions in prejudice of Scripture b 〈◊〉 anti d. 〈◊〉 〈◊〉 〈◊〉 sect 2. Things that have been generally received in the Church of Christ are 〈◊〉 to have been derived from Apostolicall tradition without any speciall mandat left in Scripture for the doing of them Praying directly towards the East is conceived to be of 〈◊〉 condition why may wee not conclude the like of 〈◊〉 up the 〈◊〉 along the 〈◊〉 Many things come into our minde by a successionall tradition for which we cannot finde an 〈◊〉 command which yet 〈◊〉 ought to entertaine of which traditions there are many which 〈◊〉 retaine their force among us in England This Church the Lord 〈◊〉 thanked for it hath stood more firme for Apostolicall 〈◊〉 than any other whatsoever of the reformation Samuel 〈◊〉 sermon p. 15. We yeeld that there are Apostolicall traditions rituall and dogmaticall which are no where mentioned or 〈◊〉 〈◊〉 the Scriptures but delivered by word of mouth by the Apostles to their followers for some of which these are reputed the number of Canonicall books the Apostles creed the baptisme of 〈◊〉 the fast of
but by the common vote and counsell of the major part of the convocation which consisteth of many other learned Divines besides Bishops Andrews Sermon of Trumpets dedicated to the King by Canterburie As for the Churches Lawes which we call Canons or rules made to restraine or redresse abuses they have alwayes been made at Church Assemblies and in her owne Councels not elsewhere Heylens antid pag 29. I trow you are not ignorant that the Kirk makes Canons it is the work of 〈◊〉 men in their Convocations having his Majesties leave for their conveening and approbation of their doings His Majestie in the Declaration before the articles hath resolved it so and the late practice in King James his raigne what time the book of Canons was composed in the Convocation hath declared it so too e Whites Examination pag. 20. telleth us as it were from Eusebius Quicquid in Sanctis Episcoporum 〈◊〉 decernitur id universum divinae voluntati debet attribui And from Bernard Sive Deus five homo vicarius Dei mandatum quodcunque tradiderit pari profectò obsequendum est oura pari reverentia suscipiendum ubi tamen Deo contraria non praecepit homo f Book of Canons pag. 8. Whosoever shall hereafter affirm that the forme of worship contained in the booke of Common Prayer that the rites and ceremonies of the Church that the government of the Church by arch-Arch-Bishops Bishops and others that the forme of consecrating Arch-Bishops Bishops Presbyters and Deacons as they are now established under his Majesties authoritie doe containe in them any thing repugnant to the Scriptures or are corrupt superstitious or unlawfull in the service and worship of God let him bee excommunicate and not restored but by the Bishop of the place or Arch-Bishop of the Province after his repentance and publike revocation of such his wicked errours g Book of Canons pa. 37. In all this book of Canons wheresoever there is no penaltie 〈◊〉 set downe it is to bee understood that 〈◊〉 the crime or offence be proved the punishment shall bee arbitrary as the Ordinary shall think fittest h Canterhuries Starre Chamber speech in his 〈◊〉 to the King I shall rather magnifie your elemencie that proceeded with those offenders Burton Bastwick Prinne in a Court of Mercie as well as Justice since as the reverend Judges then declared yee might have justly called the offenders into another Court and put them to it in a way that might have exacted their lives i The world 〈◊〉 that numbers who have beene flying from Episcopall tyrannie out of England to the very new found lands never to returne have been by violence kept back and cast in their prisons and we see daily that numbers not onely of men but even of silly women are drawne back in Ireland from their flight out of the Kingdome to close prisons k Huntly in his Breviate reports as a known case among many other this one also that M. John Hayden a poor Devonshire Minister for preaching at Norwich a Sermon wherin he let fall some passages against setting up of images and bowing at the name of Jesus was apprehended like a Traytour with the Constables bils and halberds by D. Harsnet then Bishop and brought manacled to him like a Felon and committed to the common Jayle close prisoner above thirteene weeks where he was like to starve the Bishop having taken from him his horse papers and all thereafter he was sent by a Pursevant to London and kept two full Terms At last by the high Commission he was deprived of his orders therafter the high Commissioners imprisoned him in the Gate house common dungeon Canterbury sent him to be whipt to Bridewell and there kept him all the long extreme cold winter in a dark cold dungeon without fire or candle-light chained to a post in the midst of the roome with heavie 〈◊〉 on his hands and feet allowing him onely bread and water with a pad of straw to lye on And since on his reliefe hath caused him to take an 〈◊〉 and give band to preach no more and to depart the Kingdome within three weeks without returning and all this for preaching after his first unjust deprivation though 〈◊〉 exception was taken against his doctrine Thu much in the Breviate is printed of Hayden if the man be roguish as some indeed say he is I am utterly ignorant of his manners but hereof no man is ignorant that the Episcopall censures le ts slip in men who loves their cause manners of the most vile villains as appears well this day in many a black be presented to the Committee of Parliament for scandalous Ministers also that the cruelty of Bishops hath crusht to the verie death with povertie banishment cold and famine in prisons many whose lives were never spotted with the allegeance of any crime but opposition to their ungratious Lordships the Remonstrants can make it appeare by too too many examples l Sundry of our prime Earles and Lords did present a supplication to our King after his Coronation wherein the matter of their greatest complaint was so far as ever wee heard their challenging of the Bishops for what they had done and were likely to doe The double of this privie supplication being privily convoyed by an unfriend some two or three yeares thereafter out of my Lord Balmerinochs chamber was a ditty for which he was condemned to dye for an example to all other Noble Men to beware of the like rashnesse especially his Fellow-supplicants who are all declared to have deserved by that fault the same sentence of death Large Declaration pag. 14. Nor could they have found the least blemish in our justice if we should have given warrant both 〈◊〉 his sentence and execution whose life was now legally devolved into our hands Ibid. p. 13. We were graciously pleased that the feare and example might reach to all but the punishment only to one of them to passe by many who undoubtedly had been concluded and involved by our Lawes in the same sentence if we had proceeded against them m Studley about the end of his wicked story avowes that since by severe punishment the number of the unconformists have decayed that their cause cannot be from God n Canterburie in his Epistle to the King before the Star-Chamber speech having magnified the Kings mercie for saving the life of Burton and his companions is bold to advise the King not alwayes to be so mercifull in these words Yet this I shall be bold to say that your Majestie may consider of it in your wisdome that one way of government is not alwayes either fit or safe when the humours of the people are in a continuall change especially when such men as those shall work upon your people and labour to infuse into them such malignant principles to introduce a paritie in the Church or Common-wealth 〈◊〉 non satis sua sponte 〈◊〉 instigare Heylen in his moderate answer pag. 187. 〈◊〉 many reasons and
story was forged as that learned Knight Sir Vmphrey Lyne by the ocular inspection of that originall manuscript did since demonstrate but the onely reason of the calling of it backe as his Grace makes Heylen declare to us was the dinne and clamour which Mr. Burton then one of the Ministers of London made against it Conterbury himselfe is nothing afraid to lend his owne hand to pull downe any thing that seemes crosse to Arminianisme The certainty of Salvation the assurance of Election is such an eye-sore that to have it away hee stands not with his owne hand to cut and mangle the very Liturgie of the Church otherwise a sacred peace and a noli me tangere in England in the smallest points were they never so much by any censured of errour yet if any clause crosse Arminianisme or Poperie his grace doth not spare without dinne to expurge it did it stand in the most eminent places thereof in the very morning prayers for the Kings person Here was this clause fixed since the reformation who are the Father of thine elect and their seed this seemed to bee a publike profession that it was not unlawfull for King Charles to avow his certainty and perswasion that God was his Father and hee his adopted Childe elected to salvation His grace could not endure any longer such a scandalous speech to bee uttered but with his own hand scrapeth it out Being challenged for it by Master Burton and the out-cryes of the people he confesseth the fact only for excuse bringeth three reasons of which you may judge First he saith It was done in his Predecessours time Doth not this make his presumption the more intolerable that any inferiour Bishop living at the very eare of the Archbishop should mint to expurge the Liturgie Secondly Hee pretends the Kings command for his doing Doth not this encrease his guiltinesse that hee and his followers are become so wicked and irrespective as to make it an ordinary pranke to cast their owne misdeeds upon the broad back of the Prince Dare hee say that the King commanded any such thing motu proprio Did hee command that expunction without any information without any mans advise Did any King of England ever assay to expurge the publike Bookes of the Church without the advise of his Clergie Did ever King Charles meddle in any Church matter of far lesse importance without Doctour Lads counsell The third excuse That the King then had no seed How is this pertinent May not a childlesse man say in his prayers that God is the Father of the Elect and of their seed though himselfe as yet have no seed But the true cause of his anger against this passage of the Liturgie seemeth to have been none other then this Arminian conclusion that all faith of election in particular of personall adoption or salvation is nought but presumption That this is his Graces faith may appear by his Chaplains hand at that base and false story of Ap-Evan by Studley wherein are bitter invectives against all such perswasions as puritanick delusions yea hee is contented that Chouneus should print over and over again his unworthy collections not onely subscribed by his chaplain but dedicated to himself wherein salvation is avowed to be a thing unknown and whereof no man can have any further or should wish for any more then a good hope And if any desire a cleare confession behold himselfe in those opuscula posthuma of Andrewes which hee setteth out to the world after the mans death and dedicates to the King avowing that the Church of England doth maintaine no personall perswasion of predestination which Tenet Cardinall Peroun had objected as presumption White also in his answer to the dialogue makes mans election a mysterie which God hath so hid in his secret counsell that no man can in this life come to any knowledge let bee assurance of it at great length from the ninety seventh page to the hundred and third and that most plainly But to close this Chapter passing a number of evidences I bring but one more which readily may bee demonstrative though all other were laid aside By the Lawes and practises of England a Chaplains licencing of a booke for the presse is taken for his Lord the Bishops deed So Heylen approven by Canterbury teacheth in his Antidotum and for this there is reason for the Lawes give authority of licencing to no chaplaine but to their Lords alone who are to be answerable for that which their servant doth in their name Also the chaplaine at the licencing receives the principall subscribed copie which hee delivereth to his Lord to bee laid up in his episcopall Register William Bray one of Canterburies Chaplaines subscribed 〈◊〉 collectiones 〈◊〉 as consonant to the doctrine of the Church of England meet for the presse The authour dedicated the treatise to my L. of Canterbury it was printed at London 1636. into this booke the first article which by the confession of all sides draws with it all the rest is set downe in more plain and foul tearmes then Molina or any Jesuite sure I am then Arminius Vorstius or any their followers ever did deliver teaching in one These those three grosse errours 1. That mens faith repentance perseverance are the true causes of their Salvation as Misbeleefe Impenitencie Apostasie are of Damnation Doth Bellarmine goe so farre in his Doctrine of justification and merit 2. That those sinnes are no lesse the true causes of reprobation then of damnation 3. That mens faith repentance perseverance are no lesse the true causes of their eternall election then misbeliefe or other sinnes of their temporall damnation Let charity suppone that his grace in the midst of his numerous and weightie imployments hath been forced to neglect the reading of a booke of this nature though dedicate to himselfe albeit it is well known that his watchfull eye is fixed upon nothing more then Pamphlets which passes the presse upon Doctrines now controverted yet his grace being publikly upbraided for countenancing of this book by Doctor Bastwick in the face of the Starre-chamber and being advertised of its dedication to himselfe of the errours contained in it yea of injuries against the King of the deepest staine as these which strooke at the very roote of his supremacie and that in favour of Bishops When in such a place Canterbury was taxed for letting his name stand before a Booke that wounded the Kings Monarchicall government at the very heart and did transferre from the Crowne to the Miter one of its fairest diamonds which the King and his Father before him did ever love most dearely no Charity will longer permit us to believe but his Grace would without further delay lend some two or three spare howers to the viewing of such a piece which did concerne the King and himselfe so neerely Having therefore without all doubt both seen most narrowly sifted all the corners of
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
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
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
none or but few preachings that this is the only means to reduce the land to that old honest simplicitie equitie pietie and happinesse which was in our Antecessors dayes even to that old blindnesse wherein of necessity wee must give our soule to bee led by the light of Sir John the Priest our Father Confessor for all this behold on the margine their expresse declaration Preaching being thus far cryed down there will be the lesse adoe to get up the Masse For the word of the Masse is so lovely to them that they are delighted to stile their Service Booke by that name And least wee should thinke that it is but with the word of the Masse that they are reconciled they shew us next that they find no fault with the very matter of the Masse if you will give unto it a charitable and benigne interpretation Neither here doe they stand but goe on to tell us yet more of their minde that if transubstantiation onely were removed from the Masse they would make no question for any thing it hath beside And this but most falsly they give out for King James judgement Yea they goe on further to embrace transubstantiation it selfe so farre as concernes the word And how much the matter of it displeaseth them wee shall heare anon But to shew their minde more clearely towards the Masse consider the Scottish Liturgie This unhappy book was his Graces invention If he should denie it his owne deeds would convince him The manifold letters which in this pestiferous affaire have passed betwixt him and our Prelates are yet extant If we might bee heard wee would spread out sundrie of them before the Convocation house of England making it cleare as the light that in all this designe his hand hath ever been the prime stikler so that upon his back mainly nill he will hee would be laid the charge of all the fruits good or evill which from that tree are like to fall on the Kings Countries But of this in time and place onely now we desire to bee considered that to this houre his Grace hath not permitted any of his partie to speak one crosse word against that booke but by the contrarie lets many ofthem commend it in word and writ for the most rare and singular piece that these many ages hath beene seene in any Church for all gratious qualities that can bee found in any humane writ Heare how the personate Jesuite 〈◊〉 Nicanor that is as we conjecture by too probable signes his Graces creature Lesly of Dun and Conner extolls that Booke above the skies And yet we did undertake to shew into it the maine yea all the substantiall parts of the Masse and this undertaking to the satisfaction of our Nation was performed in our generall Assembly but to those men the judgements of nationall Churches are but vile and contemptible testimonies I have seene a parallel written by a preacher among us comparing all and every particular portion of the Masse as they are cleared by Innocent Durand Walfrid Berno and the rest of the old Liturgick Rationalists with the parts of our Liturgy as they may bee cleared by the late writs of the Canterburians which ends not till all the parts great and small of the Masse bee demonstrate in our Book either formally in so many words as the most considerable are and that in the very 〈◊〉 If you will joyne to our book the Canterburian commentars or virtually a necessity being laid uponus upon the same grounds which perswades to embrace what in those bookes is formally expressed to embrace also what of the Masse is omitted 〈◊〉 it shal be their pleasure in a new edition to add it This parallel is ready for the publick when ever it shall be called for For the present because those men make our gracious Soveraigne beleeve and declare also to the world in print that what we challenge in that book doeth strike alike against the Liturgie of England as if the Scots Liturgy were altogether one with the English and the few small variations which possibly may be found in the Scottish were not onely to the better but made for this very end that this new booke might better comply with the Scots humour which now almost by birth or at least by long education is become naturally antipathetick to the Masse to make this their impudent fraud so palpable that hereafter they may blush if it bee possible for such foreheads to blush at any thing ever againe before our King to make any such allegeance passing all the rest of that booke for shortnesse wee shall consider some few lines in some three or foure leafes of it at most wherein the world may see their malapart changing of the English liturgy in twentie particulars and above every one whereof drawes us beyond all that ever was allowed in England and diverse of them lead to those parts of the Masse which all protestants this day count most wicked If this be made cleare I hope that all equitable men will bee the more willing to free our opposition thereto of all imputations and specially of all intentions to meddle with any thing that concernes the English Church except so farre as is necessary for our present defence and future peace and makes cleerely fortheir good also For albeit we are confident the world would have excused us to have opposed with all vehemency the imposition upon us a Church and Kingdome as free and independant upon any other nation as is to bee found this day in Christendome without our consent or so much as our advice the heavie burden of foure forraigne books of liturgie canons ordination homilies ofa number ofstrange judicatories high commission episcopall visitations officiall courts and the like though they had bin urged in no other words in no other sence then of old they wont to be used in England For it is well known that those things have bin the sole ground and onely occasion of the 〈◊〉 schismes and heavie troubles wherewith almost ever since the reformation that gracious church hath beene miserably vexed But now all those things being laid upon us in a far worse sence as they are declared by the Canterburian imposers in their owne writs yea in farre worse words as all who will take the paines to compare may see wee trust that our immoveable resolution to oppose even unto death all such violent novations shall be taken by no good man in evill part let be to be throwne far against our intentions to the disgrace of our neighbour church or any well minded person therein We have with the English church nought to doe but as with our most deare and nearest sister wee wish them all happinesse and that not onely they but all other Christian Churches this day were both almost and altogether such as wee are except our afflictions We have no enemies there but the Canterburian faction no lesse heavie to her
no controversie did not the devilish humour of the Puritans and Jesuites make and entertaine it Yea they seeme to have come a step further to the embracing of the very mode of the popish presence for they 〈◊〉 of a corporall presence ibi that the body is there on the Altar and that essentially yea so grossely that for its presence there the Altar it selfe let be the elements must bee adored 6. They make an expresse rubrick for the priests taking of the patin and chalice in his hand in the time of consecration which taking not being either for his owne participation or distribution to others why shall wee not understand the end of it to be that which the Masse there enjoynes the 〈◊〉 and chalice their elevation and adoration for the elevation it waslong ago practised and professed by som of our Bishops and the adoration when the chalice and paten are taken in the priests hands is avowed by Heylin The practice of Wren does declare their intention this man as the Citizens of Ipswich complaines to the Parliament when he consecrat at their new Altar did alwayes turne his back on the people did elevate the bread and wine above his shoulder that it might be seene did set downe every one of the Elements after they were consecrate and adored lowly before them 7. In another rubrick of our consecration we have the cautels of the Masse anent the priests intention to consecrate expressely delivered unto us As for that wicked sacrifice of the Masse which the Canon puts at the back of the Consecration the English banisheth it all utterly out of their book but the faction to shew their zeal in their reforming the errours of the English Church their mother puts downe here in our booke first at the backe of the consecration their memento and prayer of oblation 2. That prayer of Thanksgiving which the English sets after the Communion in a place where it cannot be possibly abused as it is in the Masse for a propitiatory sacrifice of Christs body and blood they transpose and set it just in the old place where it stood in the order of Sarum at the back of the consecration before the Communion 3. The clause of the Missall which for its savour of a 〈◊〉 presence the English put out of this prayer may worthily receive the most precious body and blood of thy Son Christ Iesus they have here restored 4. That wee may plainly understand that this prayer is so transpianted and supplyed for this very 〈◊〉 that it may serve as it did of old in the Missall for a prayer of oblation of that unbloudie sacrifice by the priest for the sinnes of the world Behold the first eighth lines of it which of old it had in the Missall but in the reformation was scraped out by the English are plainly restored wherein we professe to make and over againe to make before 〈◊〉 divine Majestie a memoriall as Christ hath commanded This making not only the Papists but Heylene speaking from Canterburie expones farre otherwise then either Andrewes Hooker Montagu or the grossest of the English Divines for a true proper corporall visible unbloody sacrificing of Christ for which first the Apostles and then all Ministers are as truely priests though Evangelicall and after the order of Melchisedeck as ever the Sons of Aaron were under the Law and the Communion Table becomes as true and proper an Altar as ever was the brazen Altar of Moses 5. After the consecration and oblation they put to the Lords prayer with the Missalls preface audemus dicere Here the papists 〈◊〉 that their priest by consecration having transubstantiate the bread and by their memoriall of oblation having offered up in an unbloody sacrifice the body of Christ for the reconciliation of the Father doth then close his quiet whisperings his poore pipings and becomes bold to say with a loud voyce having Christ corporally in his hands Pater noster The English to banish such absurdities put away that naughty preface and removed the prayer it selfe from that place But our men to shew their Orthodoxie repone the prayer in the owne old place and set before it in a faire Rubrick the whole old preface 6. The first English prayer which stood before the consecration where the passages of eating Christs bodie and drinking Christs blood could not possibly by the very papists themselves be detorted to a corporall presence yet now in our book it must change the place and bee brought to its owne old stance after the consecration and oblation immediately before the communion as a prayer of humble accesse The third part of the Masse I spake of was the Communion see how here our men change the English booke The English indeed in giving the Elements to the people retaine the Masse words but to prevent any mischiefe that could arise in the peoples minde from their sound of a corporall presence they put in at the distribution of both the elements two golden sentences of the hearts eating by faith of the soules drinking in remembrance Our men being nothing afraid for the peoples beliefe of a corporall presence have pulled out of their hands and scraped out of our booke both these antidotes 2. The Masse words of Christs body and blood in the act of communion being quite of the English antidots against their 〈◊〉 must not stand in our booke simply but that the people may take extraordinary notice of these phrases there are two Rubricks set up to their backs obliging every Communicant with their owne mouth to say their Amen to them 3. The English enjoynes the Minister to give the people the elements in their owne hand ours scrapes out that clause and bid communicate the people in their owne order which imports not onely their removall from the Altar their standing without the Rail as prophane Laicks farre from the place and communion of the Priests but also openeth a faire doore to the popish practice of putting the elements not in the prophane hands but in the mouthes of the people this as the report goes they have well neer practised and no marvaile since already they professe that the people ought not with their fingers to touch these holy mysteries See in the Supplement D. Kellets Tenets 4. The English permit the Curate to carry home the reliques of the bread and wine for his private use but such profanity by our booke is discharged The consecrate elements are injoyned to be 〈◊〉 in the holy place by the priest alone and some of the Communicants that day whose mouths he esteemeth to be most holy Yea for preventing of all dangers the cautele is put in that so few elements as may be consecrate 5. Our Booke will have the elements after the consecration covered with a Corporall the Church Linnings were never called Corporalls any where till Transubstantiation was borne neither carryed they that name in England till of late his Grace was pleased by
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
Lent the Lords day the great festivalls of Easter and Whitson day beside these we 〈◊〉 there are and have been many ancient 〈◊〉 traditions from which as foundations grew those noted practices of not fasting on the Sunday of adoring towards the East 〈◊〉 before the altar of signing the baptised with the crosse of exorcising the party baptised and putting a white garment upon them of receiving the 〈◊〉 fasting of mixing water with the wine of sending it to such as were absent of eating the confecrate bread in the Church or carrying it home of crossing themselves when they went out or when 〈◊〉 went in when they went to bed or when they rose when they sate downe to meat when they lighted candles or had any businesse of moment to doe that ceremonies and rites of this nature are 〈◊〉 the power of the Church to ordaine we generally grant to our adversaries White on the Sabboth page 97. The reformed Churches reject not all traditions but such as are spurious 〈◊〉 and no consonant to the holy Scripture but genuine traditions agreeable to the rule of faith derived from the Apostolicall times by a successive current and which have the uniforme testimony of pious antiquity are received and honoured by us Now such are these which follow the historicall tradition concerning the number integrity dignity and perfection of the books of Canonicall Scripture the Catholick exposition of many sentences of Scripture the Apostles creed the baptisme of infants the observation of the Lords day and some other 〈◊〉 as Easter 〈◊〉 c. baptising and administration of the Supper in holy assemblies the service of the Church in a known language the delivering of the Communion to the people in both kindes the superiority of Bishops over Priests and Deacons in jurisdiction and power of ordination c 〈◊〉 〈◊〉 p. 396. 〈◊〉 〈◊〉 tur in Scripturis infantes batizari aut in coena Domini sub utraque specie communicantes participare 600. sunt ejusmodi in rebus sacris à Deo institutis 〈◊〉 mandatis usurpatis ab Ecclesia de quibus possumus pro 〈◊〉 nihil tale docet Scriptura Scriptura haec non aedicat d Mon. orig p. 276. Nihil est memoriae proditum quod ego quidem sciam 〈◊〉 〈◊〉 apud vetustiores sive historicos five 〈◊〉 probabile tamen est 〈◊〉 receptam 〈◊〉 〈◊〉 de traditione vetustiore aut scriptis 〈◊〉 〈◊〉 vetustioribus nunc deperditis dimanasse Montag apar 389. Ad me quod attinet si 〈◊〉 〈◊〉 sanctis patribus per illa tempora inventum primo 〈◊〉 nulla traditione priore commendatum nullo usu veterum ne quidem vestigiis leviter 〈◊〉 〈◊〉 per 〈◊〉 annorum decursum ad nostra usque tempora sine contradictione 〈◊〉 non video cur non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vim suam obtineat authoritatem Absit enim ut 〈◊〉 Ecclesia vel in rebus de facto Ecclesiasticis 〈◊〉 〈◊〉 diu aberraverit Ibid. p. 382. Meminerimus 〈◊〉 olim statuisse cum applausu de hujusmodi consuetudinibus si legem expostules scriptam nullam invenies sed traditio praetenditur autrix consuetudo 〈◊〉 fides observatrix Et Irenaeus quid autem si neque 〈◊〉 〈◊〉 nobis Scripturas nonne oporteret 〈◊〉 traditionis Idem antig p. 42. That author saies no more then is justifiable touching traditions for thus he 〈◊〉 the doctrine of the Church is two waies delivered unto us first by writing then by tradition from hand to hand Both are of alike value or force unto piety e White in his examination of the dialogue 〈◊〉 not only this testimony of 〈◊〉 Etiamsi Scripturae authoritas non subesset totius tamen orbis in hanc partem consensus instar praecepti obtinet 〈◊〉 alia multa quae per traditionem in 〈◊〉 observantur authoritatem sibi scriptae legis 〈◊〉 but also that of Eusebius 〈◊〉 〈◊〉 in sanctis 〈◊〉 〈◊〉 decernitur id universum divinae voluntati debet attribui And this of Bernards Sive 〈◊〉 〈◊〉 homo vicarius Dei mandatum quodcunque tradiderit pari profecto obsequendum est cura pari reverentia 〈◊〉 ubi tamen Deo contraria non praecipit homo 〈◊〉 〈◊〉 pag. 31. Sensum Scripturarum ex patribus doctoribus Ecclesiae 〈◊〉 traditum conservatum in Ecclesia approbatum quidni pro tali traditione agnoscamus in 〈◊〉 veritate acquiescendum à qua minimè 〈◊〉 sit f Montag orig p. 353. Eusebius de Severianis hereticis loquens 〈◊〉 〈◊〉 Prophetis 〈◊〉 utuntur sacrarum Scripturarum sensus sententias ut nostri solent puritani novatores pro suo arbitratu interpretantur Mon. orig p. 318. Neque enim insanire solent sine Scripturis haeretici mir 〈◊〉 casdem ad suos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solent applicare defendendos persusdendosque g Mont apar 382. Non ut nostri 〈◊〉 〈◊〉 quibus 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resipit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideo 〈◊〉 est vel ut amant 〈◊〉 reformandum ad Dei verbum hoc est ad Lesbiam plane regulam ipsorum cerebrositatem amussitandum h 〈◊〉 〈◊〉 p. 129. The godly and learned Fathers of our Church give strick charge to private preachers that they preach nothing in their preachings which they would have the people 〈◊〉 to beleeve and observe but that which is agreeable to the doctrine of the old and new Testament and that which the Catholick Fathers and ancient Bishops have formerly taught and collected from thence White upon the 〈◊〉 〈◊〉 12. The holy Scripture is the fountaine and living spting containing in all 〈◊〉 and abundance whatsoever is necessary to make Gods people wise unto salvation The 〈◊〉 and unanimous 〈◊〉 of the true Church of Christ 〈◊〉 the primitive ages thereof is the 〈◊〉 or a 〈◊〉 pipe to derive and convoy to 〈◊〉 generations the 〈◊〉 water 〈◊〉 in the holy Scripture Ibid. From 〈◊〉 he saith Injuriam nobis 〈◊〉 〈◊〉 〈◊〉 nos 〈◊〉 solam 〈◊〉 esse 〈◊〉 judicem 〈◊〉 siarum 〈◊〉 〈◊〉 〈◊〉 Spiritum 〈◊〉 p. 14. The Ecclesiasticall 〈◊〉 reporteth of 〈◊〉 and 〈◊〉 that in their studying the holy Scriptures 〈◊〉 collected the sense of them not from their owne judgement or presumption but from the testimony and authority of the ancients who had received the rule of the true intelligence of Scripture from the holy Apostles by succession In the doctrine of faith justification fulfilling of the Law merit they are fully Popish i 〈◊〉 pag. 46. This one faith is called by Divines the Catholike faith contained in the three Creedes of the Apostles Nice and 〈◊〉 The false faith is contrary to this the private faith or fancy rather by which men beleeve to be saved by themselves that which is the mother and nource to vice an enemy to all good life that this is not the Catholick faith shall appear because that faith hath not a special
sermons not much but profitable hearing which you should labor to commend Shelford p. 93. Better were it for our Church and people to have but one Sermon well premeditated in a moneth which is insinuated by the Canon than two on a day proceeding from a rolling braine and mouth without due preparation Heylens answer pag. 166. Your afternoone Sermon on the Sunday if performed by Lecturers are but a part of your new fashion and having no foundation in the Church at all it cannot be any innovation to lay them by and if the Curate performe his dutie in catechizing you have no reason to complaine for want of Sermons in the afternoone h Heylens answer 163. Why count yee the suppressing of Lectures for an innovation whereas the name of Lecturers and Lectures are in themselves a new and 〈◊〉 invention borrowed from the new fashions of Geneva i Shelford pag. 71 When men had more of inward teaching and lesse of outward then was there far better living for then they lived alwayes in feare of offending and as 〈◊〉 as they had done any thing amisse their conscience by by gave them a nip and a memento for it then they confessed their sins to God their Minister for spirituall comfort and counsell then they endevoured to make the best temporall satisfaction they could by almes prayers fasting other good works ofhumiliation but now outward teaching not 〈◊〉 〈◊〉 understood hath beaten away this Ibid. pag. 82. The besotted negligence of our delicate Puritans is that which makes them to run so after Sermons what doth this singularitie work in them but a contempt of government As weak stomacks cannot well digest much meat so the common people cannot governe much 〈◊〉 when they can not digest it well they vomit it up they wax proud and will contest with their Ministers At what time were most heresies broached Was it not in the primitive Church when there was most preaching 〈◊〉 thereafter they did slake it Ibid pag. 99. Preaching by reading is the ordinarie preaching ordained by God himselfe and his Church and this was the ordinarie preaching in our Church before King Henry the eighth They approve the Masse both for word matter k 〈◊〉 Sunday Missam facere coepi saith S. Ambrose he began the second service as our Church calleth it quidam cogunt sacerdotem 〈◊〉 abbreviet 〈◊〉 saith S. Augustine that is they make the Priest to curtaile Divine Service l Montag antid pag. 10. Missam ipsam non damnamus quoad vocem quin neque Missae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sano recto sensu intellectum m Pockling alt pag. 138. The King would like well enough of the Masse if the Priests would shrive her of 〈◊〉 n Montag antid pag. 10. De vocibus ne Missae quidem 〈◊〉 ne Transubstantiationis certamen moveremus o Pag. 28. I 〈◊〉 no Church 〈◊〉 celebrate the Sacrament with more puritie 〈◊〉 gravitie and none with more majestythan by thi Book Certainly it is purged from all 〈◊〉 which you call Superstition or the 〈◊〉 of the Masse it is restored to the ancient 〈◊〉 the least thing that 〈◊〉 to 〈◊〉 being thrust out of doores as Amnon did Tamar without hope of returne And if any superstitions would dare to enter the doore is so 〈◊〉 shut that 〈◊〉 must despaire of any entrie What needs all such uproare then without cause I shall 〈◊〉 my selfe to make good these particulars First that you shall never bee able to find any thing in that Booke contrarie to the Word of GOD. 2. That it containeth nothing contrarie to the practice of the primitive Church but which is most agreeable thereto 3. That all the points which you condemne are not contraverted betweene our Classicall Divines and 〈◊〉 but agreed upon on both sides 4. That there is nothing in it contrarie to our Confession of Faith in Scotland yea which is much yee shall not shew mee a 〈◊〉 Divine of any note who ever did condemne this Book of the least point of Poperie but on the contrarie did defend and commend it The Scottish Liturgie is much worse than the English Our alteration in the Offertorie p Durand Ration lib. 4. fol. 65. Ritus igitur 〈◊〉 transivit in 〈◊〉 〈◊〉 sacrificia 〈◊〉 populi 〈◊〉 sunt in observantimpopuli 〈◊〉 q Durand lib. 4 〈◊〉 64. Subsequens Dtaconus ipse patinam cum hostia pontifici 〈◊〉 pontifex seu sacerdos 〈◊〉 collocat super altare Ibid. fol 66 Sacerdos 〈◊〉 〈◊〉 manu targit repraesentans 〈◊〉 〈◊〉 14. 4. ponetque 〈◊〉 〈◊〉 super 〈◊〉 hostiae 〈◊〉 〈◊〉 in expiationem 〈◊〉 Our changes in the consecration r De missa lib. 2. cap 17. 〈◊〉 canonem ut summa reverentia semper Catholici retinuerunt it a incredibili furore haeretici hujus temporis lacerant s Innocent lib. 4 〈◊〉 1. 〈◊〉 nuno 〈◊〉 summam Sacramenti 〈◊〉 〈◊〉 ad ipsum 〈◊〉 divini sacrificii penetramus t Durand lib. 6. 〈◊〉 〈◊〉 non 〈◊〉 sed 〈◊〉 differt autem inter 〈◊〉 〈◊〉 consecrare est 〈◊〉 transubstantiare 〈◊〉 est sanctum reverendum efficere ut 〈◊〉 in aqua 〈◊〉 u Heylens antid pag. 45. and 46. The Church of Rome enjoyneth the Priest to stand in medio altaris with his face to the East and back to the people But the Church of England at the North side of the Table albeit 〈◊〉 King Edwards Lyturgie the Priest was appointed to stand at the midst of the 〈◊〉 x 〈◊〉 saepe y Pokling alt pag. 99. The people might see the Priest going into the Sanctuarie they might heare the noyse of his bels himselfe his gesture his actions 〈◊〉 saw not yet all this was done in medio 〈◊〉 but not among the people in the outward 〈◊〉 inward Court whereunto onely the people were permitted to come z Scottish Service the words of 〈◊〉 may be repeated againe over more either bread or wine White on the Sabbath pag. 97. Such traditions are those that follow the Service of the Church in a knowne language c. a Monr apeal p. 289. If men were disposed as they ought unto peace there needed bee no difference in the point of reall presence for the disagreement is only de modo 〈◊〉 the 〈◊〉 it self That there is in the holy Eucharist a reall presence is 〈◊〉 to on either side For Andrews professeth to Bellarmine Nobis vobiscum de objecto convenit de modo lis est Praesentiam inquam credimus non minus 〈◊〉 vos veram de modo praesentiae nil temere 〈◊〉 There is no such cause therefore saith he why in this point of the Sacrament we should be so distracted seeing we both confesse that which is enough This is my body and contend meerly about the mean how it is my body a point of faith undeniable though it be unsearchable and incomprehensible From Hooker he pronounceth that there is a generall agreement about that which is alone
or sinnes and repented in generall for all 〈◊〉 knowne 〈◊〉 〈◊〉 doubt not but they obtained pardon of all their ignorances Nay our charity 〈◊〉 further to all these this day who in 〈◊〉 of heart 〈◊〉 the Roman 〈◊〉 and 〈◊〉 it But we understand onely them who either have no 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 such as after the use 〈◊〉 the best meanes they can have 〈◊〉 things 〈◊〉 find no sufficient motives to Hall I dare bee bold to say 〈◊〉 〈◊〉 Church of Rome had years before the councel of 〈◊〉 to good a 〈◊〉 of doth 〈◊〉 c 〈◊〉 page 300. I am not in the 〈◊〉 that all images are idols but only when they are 〈◊〉 for gods This the the 〈◊〉 shipping of 〈◊〉 with 〈◊〉 that is divine worship as it is used by 〈◊〉 〈◊〉 〈◊〉 p. 299 They keepe close to that which is superstition and in the case of images come 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 p. 79. Et 〈◊〉 〈◊〉 palam non 〈◊〉 à pretate moribus in 〈◊〉 non 〈◊〉 quam milvus corvus 〈◊〉 animalierant in area 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulari At nullus in area erat idololatres quia 〈◊〉 〈◊〉 quatenus Christianam 〈◊〉 〈◊〉 Montag Orig. p. 309. 〈◊〉 cultum latriam quam appellant nec debemus sive 〈◊〉 sive 〈◊〉 quamvis excellentissimae impend re Pontificius 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 modo 〈◊〉 creaturae 〈◊〉 ne Montag Antigag p. 319 Yousay that images must not have 〈◊〉 so we let your practice and doctrine 〈◊〉 together and we agree Dow against Burton p. 142. When Burton objecteth that 〈◊〉 did 〈◊〉 out of the publick 〈◊〉 of fasts this sentence Thou hast delivered us from superstition and 〈◊〉 wherein we were 〈◊〉 drowned his chiefe answer is That men may be good Protestants and yet not 〈◊〉 all their sorefathers who lived before the reformation as he must doe who saith of them they were wholly drowned in idolatry which though M. 〈◊〉 perhaps will not yet some men may think it to be a reason sufficient for the leaving out of that sentence d 〈◊〉 page 306. Non omnis error in his quae insidelitas aut heresis Pottar p 102. Every so passionately in love with their owne opinions that they condemne all other differing from them to bee hereticall so there 〈◊〉 not a 〈◊〉 on earth who in the judgement of many other is not an 〈◊〉 ibid. page The Giant in Gath was a true man though much deformed with 〈◊〉 sing is and toes but if one lose any vitall part 〈◊〉 〈◊〉 a man no longer there is not so much danger in adding super 〈◊〉 as is in 〈◊〉 what is essentiall and 〈◊〉 that the Church shall never bee robbed of any 〈◊〉 necessary to the being of the Church the promises of Christ assureth us but that she 〈◊〉 〈◊〉 no 〈◊〉 truth wee have no warrant e Cant relat page 316. If any will bee a leader and teaching 〈◊〉 and adde 〈◊〉 to 〈◊〉 and bee 〈◊〉 in both 〈◊〉 without repentance must needs be lost while many that succeed him in the errour onely and notobstinacy may bee saved I say those howsoever 〈◊〉 are neither 〈◊〉 〈◊〉 nor hereticks before God and are therefore in a state of salvation Montag Apar p. 283. 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 qui constanter retinent doctrinam 〈◊〉 necenim ille haereticus dicetur qui per omnia Romanam fidem integerrimè prositetur ibid. p. 389. Schismatici singularitate rapti in transversum quales Scaliger 〈◊〉 Pareus 〈◊〉 opinatores quaero autem an quis ferendus fit homo novus terrae filius 〈◊〉 contempto spretoque consensu majorum suas phreneticas observationes 〈◊〉 serit f Shelford p. 238. Let us Christians leave off our divisions the Papists and we call upon one God our Father upon one Christ our Sav our 〈◊〉 holy Ghost our 〈◊〉 〈◊〉 and we have but one mean to unite us to this holy 〈◊〉 which is baptisme How then should we not be brethren O blessed 〈◊〉 raise up one to bid the people returne blessed be that peace-maker among men Nulla 〈◊〉 〈◊〉 pacem te 〈◊〉 omnes ibid. p. 296. Why judge we so eargerly others for holding of errours are any without them Some errours we may beare with charity 〈◊〉 me to judge that errours of Christians are not of intention but ignorance For I beleeve that 〈◊〉 and willingly 〈◊〉 〈◊〉 Protestant nor Lutheran would wrong their head Christ whom daily they professe Montag 〈◊〉 p 45 Citius inter bono quam inter Protestantes Papistas inaudita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuper inauspicato 〈◊〉 controversis inter 〈◊〉 questionibus conveniet sed 〈◊〉 〈◊〉 de 〈◊〉 istis quae penè 〈◊〉 sani 〈◊〉 in vita 〈◊〉 bus nobis 〈◊〉 cum prophani homines politici sub 〈◊〉 〈◊〉 religionis suas 〈◊〉 actiones enormiz desideria soleant 〈◊〉 Post mota 〈◊〉 〈◊〉 inter 〈◊〉 odiis decertatum vatinianis atque eo 〈◊〉 est 〈◊〉 〈◊〉 excessus ut ferre eos nequeant zelota 〈◊〉 〈◊〉 〈◊〉 I heologi qui non una cum ipsis velint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cassander vir usque ad miraculum eruditus 〈◊〉 modestia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab importunis utrinque censoribus Calvino nimirum propter editum 〈◊〉 aureum libellum de officio viri pii 〈◊〉 inter 〈◊〉 propter consultationem 〈◊〉 〈◊〉 〈◊〉 nemo quam fortunae 〈◊〉 subeite 〈◊〉 Fricius 〈◊〉 qui impudenter noluerunt esse 〈◊〉 ibid pag. 78. Hoc tempore 〈◊〉 〈◊〉 protestantium papistarum variantibus de fide ac pietate sententiis distraxerunt in diversum Christianum otbem si qui 〈◊〉 qui bellum malint 〈◊〉 qui velint odia exerceri im nortalia traducant illi nostram quae solet odiosius exagitari tepeditatem vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego filius illius pacifici 〈◊〉 qui 〈◊〉 utraque unum 〈◊〉 materie separationis neque certè arbitror ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abhorret nostrae Anglicanae Ecclesiae 〈◊〉 voluntas quod nonnulli 〈◊〉 〈◊〉 contendunt ibid. p. 245. In Pharisaeis ad vivum depictas imagines intueamur corum 〈◊〉 qui Pharisaica nobis institu ta in Christianismum retulere 〈◊〉 intelligo Jesuitas sive ut verius dicam utrinque puritanos honestatis etiam civilis reduvias pietatis carcinomata Christianismi dehonestamenta pacis concordiae alastoras pernities g Pottars Epistle to the King it was undertaken in obedience to your Majesties particular commandement In the midst of their deniall yet they avow their giving of religious adoration to the very stock or stone of the altar a Pag. 47. A great 〈◊〉 is due to the body and so to the throne where his body is usually present Ibid. pag. 49. Do mino 〈◊〉 〈◊〉 to the Lord your God and to his altar for there is a 〈◊〉 due to that too ibid. pag. 45. Therefore according to the Service booke of the
seen many goodly pictures which cannot but strike the beholders with thoughts of piety and devotion Montag Antig. page 318. The pictures of Christ of the blessed Virgin and Saints may be made had in houses set up in Churches respect and honour may be given to them the 〈◊〉 do it and use them for helpes of piery in rememoration and effectuall representing of the prototyp Ibid. page 300. Imager have three uses assigned by our Schooles instruction of the rude commonefaction of story and 〈◊〉 up of devotion these you and we also give unto them o Montag antid page 30. Christiani omnes adoramus Christum imagini simulachro non prosternimur coram imagine forsan quid ad rem vero Invitatio est mensam Dominicam 〈◊〉 〈◊〉 in genua procumbimus venerationem 〈◊〉 p Montag antid p. 16. 〈◊〉 illum cultum solens 〈◊〉 neque ego nomen a 〈◊〉 〈◊〉 rationem vel subjectum improbavero eum à 〈◊〉 soletis 〈◊〉 re non also 〈◊〉 quam quod 〈◊〉 subjectarum 〈◊〉 secundum 〈◊〉 minus 〈◊〉 se distinguantur pag. 27. Tantummodo taxamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usum 〈◊〉 non 〈◊〉 ullo pacto p. 24. 〈◊〉 ad Ecclesiae Romanae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Montag 〈◊〉 p. 40. Nolunt illi quovis pacto 〈◊〉 cuicunque 〈◊〉 ne 〈◊〉 cultu relativo exhiberi sed non constat quis Deo 〈◊〉 〈◊〉 debitus quibus terminis 〈◊〉 quis ille qui solus 〈◊〉 〈◊〉 quis ejus modus gradus mensura pattes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec illud agitur ut constare 〈◊〉 〈◊〉 〈◊〉 est in hac questione nempe vel contendendi vel 〈◊〉 conveniet 〈◊〉 nos Magnam 〈◊〉 〈◊〉 ab 〈◊〉 Christi 〈◊〉 inter se contendentibus 〈◊〉 qui in hoc 〈◊〉 cultu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possumus sine justo 〈◊〉 animae 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About reliques they agree with 〈◊〉 q Andrew stri 〈◊〉 For 〈◊〉 〈◊〉 were 〈◊〉 sure they were true wee would carry to them the regard 〈◊〉 becomes It was 〈◊〉 and un discreetly done of Vigilantius so to 〈◊〉 his 〈◊〉 co 〈◊〉 them had they power of doing miracles we would have esteemed them so much the more but in their 〈◊〉 degree yet the carrying of them about in 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 did object if he did it 〈◊〉 we would 〈◊〉 beare with it and excuse it as 〈◊〉 from 〈◊〉 and 〈◊〉 devotion which will end it r Montag antid p. 17. vase convolvebant Ego certe cum 〈◊〉 illas reliquias fascus admovebo s 〈◊〉 antid p. 16. 〈◊〉 corpori insidentem fit quandam tenus particeps sanctificationis t Monta antid p. 16. 〈◊〉 〈◊〉 veterem sanctorum 〈◊〉 cineribus 〈◊〉 honorem detulisse veneratione quadam relativa 〈◊〉 w Montag antid p. 44. 〈◊〉 peregrinationem religiosam ad loca ut appellant 〈◊〉 quisquam 〈◊〉 qui in rebus Ecclesiae Christianae veteris non est hospes improbat Molinaeus merito peregrinationes ut appellant malas inventas vel ad superstitionem vel ad questum vel ad tyrannidem quas ipsas nemo sanus inter catholicos Romanos non improbaverit x Montag orig p. 45. Ut de lana caprina vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic 〈◊〉 videantur contendentes 〈◊〉 come very neare to the invocation of Saints y Andrews stricturae p. 57. The 〈◊〉 freely confessed to M. Causabon that he had never prayed to a Saint in all his life save onely when 〈◊〉 happened to follow the 〈◊〉 and that then he sung ora pro 〈◊〉 with the Clerks but else not z Montag 〈◊〉 p 20. Non 〈◊〉 sanctos esse orationis 〈◊〉 ut 〈◊〉 soletis mediatores sed 〈◊〉 universis precibus suis apud Deum 〈◊〉 orationibus mediantur Christus 〈◊〉 absque aliis 〈◊〉 mediator redemptionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intercessionis 〈◊〉 a Andrews 〈◊〉 pa. 8. We agree with Saint Augustine we celebrate the memories and hold the feasts of the blessed Martyrs as well for imitation as that we may be 〈◊〉 of their intercession Shelfords first sermon page 44. Upon the Saints dayes the Saints in Heaven 〈◊〉 with us now if the Saints in Heaven 〈◊〉 their manner 〈◊〉 us with 〈◊〉 〈◊〉 shall wee be so base minded as not to 〈◊〉 with them Ibid 〈◊〉 27. In and in dedicating tem ples to God in their names these who neglect this holy fellowship have a great losse which none can see but they who have spirituall eies a Andrews answer to Cardinall Pirron 20. Chap. We will hope well that Theodosius might interceed with God for his children we see no cause to the contrary They Idolize the blessed Virgin as much as any Papist Montag antid p. 22. Meminerunt amicorum suorū rerū à se quondā in terris gesta tum quocirca ad Christum in coelo recollecti poterint de via ordinaria per Jesum Christum apud Deum patrem amicos familiares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precibus commendare adjuvare o M. Dow p. 54. In all these 〈◊〉 straines of Rhetorick for such for the most part they seeme rather then positive 〈◊〉 Stafford hath not deviat so much to the one extreame as M Bortouns marginall hath to the other in 〈◊〉 and calling her the new great goddesse 〈◊〉 And if it be true that he hath not digressed in any particular from D. 〈◊〉 the Bishop of 〈◊〉 as M. Burtoun makes him affirme I dare boldly say M Burtoun will never be able to finde the least point of Popery 〈◊〉 〈◊〉 For it is well knowne that Bishop hath approved himselfe such a champion against Rome that they who have tryed his strength durst never yet come to a second encounter b Montag antid p. 229. Save all other labour in this point Prove only their knowledge of any thing ordinarily I promise you streight I willl say holy S. Mary pray for me Ib. antid p. 23. Tu 〈◊〉 proba demonstra posse me certum esse de scientia sanctorum particulari quocunque tandem modo acquisita ego certe quod ad me ipsum attinet sanctos defunctos beatam puta 〈◊〉 〈◊〉 Apostolos gloriosissimos Martyres non verebor adire interpellare alloqui 〈◊〉 precibus deprecari habeant me commendatum adjutum suis 〈◊〉 apud Deum patrem per filium Idem antid p. 200. Perhaps there is no such great impiety in saying holy S. Laurence pray for me c Montag invocation of Saints p. 99. If thus my selfe resolved to do infer holy Angel keeper pray for me I see no reason to be taxed with point of Popery or superstition much lesse of absurdity or impiety Ib. ant p. 203. The case of Angels keepers in point of advocation is much different from other Angels not guardians as being continually attendants alwaies at hand though invisible and therefore though we may say S. Angel