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-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
than to us What we have said against the Scots liturgie may well reflect upon them and so farre as we intend upon them alone and that for three of their crimes chiefely First their forcing upon us with whom they had nought to do so many novations even all that is England at one draught and that by meere violence 2. Their mutation of the most of those things to a plaine popish sence which in the best sence that ever was put upon them did occasion alwayes to England much trouble 3. Their mutation of the English books not onely to popish sences but even to popish words and that in a number of the most important passages of the Masse This last here wee will shew holding us within the bounds of our few forenamed leafes by which conjecture may bee made of the rest Of all the limbes of the Masse the most substantious for many evill qualities are those three which lie contiguous together the Offertorie the Canon the Communion The English at the reformation howsoever for reasons of their owne thought meet to retaine more of the Masse words than our church could ever be induced to follow yet in those three portions of the Masse they were very carefull to cast out what they knew protestants did much abhorre in the church of Rome But at this time the Canterburians having gotten the refraiming of the Liturgy in their hands for to manifest their affection openly to Rome do put in expressely that which the English reformers put out as wicked scandalls That this may bee seene consider severally the three named portions The popish Offertorie in it selfe is a foule practice even a renovation in the Christian church of a Jewish Sacrifice as Durand confesseth But as it stands in the Masse it hath yet a worse use to bee a preparatorie peace offering making way for that holy propitiatorie which in the Canon followes It is pretended to bee a sacrifice for the benefit both of quicke and dead for the good of the whole church universall for the helpe of these in Purgatorie but it is really intended to be a dragge a hook to draw in money to the Priests purses This piece of the Masse the English did cleane abolish but behold how much of it our present Reformers are pleased to replant in our booke First they professe in plaine tearmes the reduction of the Offertorie and that not once alone but least their designe should passe without observation they tell us over againe of the Offertory 2. In the very forefront of this their Offertory they set up unto us whole five passages of Scripture whereof the English hath none all directly in the literall sence carrying to a Jewish oblation 3. For the waking of the Priests appetite which of it selfe uses to be sharpe enough Upon the hope of present gaine to sing his Masses with the better will they set up a Rubrick seasing and infefting the officiating Priest in the halfe of all the oblations which hee can move the people to offer and giving a liberty to him with his Church-warden to dispose on the other halfe also as he thinks good expresly contrary to the English which commands all the almes of the people to bee put up in the poores boxe 4. They will not have us to want the very formality of a Jewish offering for they ordaine the Deacon to put the bason with the peoples devotions in the hands of the Priest that hee may present it before the Lord upon the Altar just as the papists in this place ordaine to bring the paten with their oblations unto the Priest that hee may set it before their altar 5 The priest is ordained to place and to offer up the bread and wine upon the Lords Table that it may be ready for that service just the popish offering in that place of the Masse of the bread and wine as a preparatory sacrifice for the propitiatory following 6. The English prayer for the Catholick Church is in our book cast immediately at the back of the offering of bread and wine and that we may know it must be taken for the Offertory prayers that stands there in the Missall and that for the benefit not onely of the living but also of the dead The Masse clauses for the honour of the Saints and helpe of those who are in purgatorie which the English scraped out they put in againe For as the Papists say these Offertorie prayers for the honour of the Saints especially of the blessed Virgin and Apostles and Martyrs so they in this their Offertorie prayer commemorat all the Saints who in their severall generations were the lights of the World and had wonderfull grace and vertue they might have put in particularly as Couzins in his devotions doeth page 371. The blessed Virgin 〈◊〉 the holy Patriarchs Prophets Apostles and Martyrs also they mention among the dead not onely these glorious Saints but the rest of Gods servants who have finished their course in 〈◊〉 and now doe rest from their labours the best description that can be if Bellarmine may be believed of the Soules in Purgatory for whom not only thanks is given but also prayers made as Couzins who is suspected to be one of the maine pen-men of our booke doth comment this passage in his devotions page 372. That at the last day we with them and they with us may attaine to the resurrection of the Just and have our perfect consummation both of soule and body in the kingdome of heaven There is no footestep of any of these things in the English book The piece which followes the Offertorie in the Missall and in our booke also is the Canon no lesse detested by all Protestants then admired by papists as Bellarmine telleth us Many of the prefaces and prayers thereof wee have word by word and what ever we want these men in print are bold to justifie it all as in nothing opposite to the truth or protestant Doctrine So the appendix to D. Fields third Booke Chap. 1. But wee must consider the time wherein D. Field is made to utter such speeches it is in the twenty eight yeare long after the death of that learned and reverend Divine It is in that yeare when his Grace sitting in the Chaire of London had 〈◊〉 now the full superintendence of all the presses there and could very easily for the promoving of his designes put in practice that piece of policie among others to make men after their death speak in print what they never thought in their life or at least to speake out those thoughts which for the good and peace of the Church they keeped close within the doors of their owne breast and withdrew from the notice of the World it would then seeme reason to father these strange justifications of the Masse which are cast to Fields booke so long after his death as also many passages in these posthume works of Andrewes which his Grace
heart to imploy it rather then to pull downe those tyrants who have shed rivers of Protestants bloud who have long troden on the persons of our nearest friends in the on our honour Is it now meet we should choose to goe kill one another alone for the bearing vp of Prelats tailes and that of Prelates as unworthy of respect as any that ever wore a Mytre Let our kindred let our friends let all the Protestant churches perish let our own lives estates run never so evident an hazard yet the 〈◊〉 pride must be borne vp their furious desire of 〈◊〉 must be satiate all their Mandamus in these dominiōs must be executed with greater severity rigour then those of their brethren are this day in Italy or Spaine or those of their grand-father at Rome To us surely it is a strange Paradox that a Parliament of England so wise grave equitable a Court as inall bygon times it hathever proved should be thought in danger at any time let be now to be induced by any allurement by any terrour to submit themselves as Vallets and pages to the execution of the lusts the furies and outragious counsels of Canterbury and his dependers for they know much better then we that the maine greevances both of their Church and state have no other originall no other fountaine on Earth but those men Who other but they have keeped our most gracious Prince at a distance from the countrey almost ever since he came to the Crowne For whose cause have Parliaments these many yeares bin hindred to meet and when they have met beene quickly raised to the unspeakable griefe and prejudice of the whole land of all our friends abroad By whose connivence is it that the idolatrous chappels of both the Queens in the most conspicuous places of the Court are so gorgeous much frequented Whose tolerance is it that at London three masse-priests are to be found for one Minister that three hundreth of them reside in the city in ordinar six thousand at least in the country If ye trust the Iesuits Catalogues to Rome Whence comes their immunity fro the laws who have set up cloisters for Monks and Nuns let be houses for open Masses in divers cities of the Kings dominions Why is our correspondence with the Pope no more secret but our Agents avowedly sent to Rome his holinesse Nuntioes received here in state that such ones as in publik writs have lately defamed with unspeakable reproaches the person and birth of that most sacred Q. Elizabeth Such actions or at least long permission of such abominations doe they flow from any other but his Grace the head and heart of the Cabbin Counsel Did any other but he and his creatures his legs and armes hinder alwayes our effectuall allyance with the Swedes French when their armies did most flourish in Germany for the relief of the oppressed churches Why was that poore Prince the King of Boheme to his dying day kept from any considerable helpe from Britaine How was these young princes the other year permitted to take the fields with so small forces that a very meanpower of a silly commander beat them both tooke the 〈◊〉 captive and put the other in his slight to an evide at hazard of his life Who moved that innocent Prince after his 〈◊〉 to take so strainge a 〈◊〉 as the world now speaks of and when he was engadged who did betray both his purpose and person to the French King could any without the Cabbine understand the convey of such matters and within that 〈◊〉 does any come without his graces permission Is not that man the evident author of all the Scotish broyles Are not his letters extant his holy hands 〈◊〉 of the Scotish service to be seen his other writtes also are in our hands making manifest that the beginning and continuance of that cursed worke hath no spring without his braine When the King himselfe after ripe advisement and all about him both English and Scots had returned in peace who incontinent did change the face of the Court and revive that fire which in the heart of the Prince and all his good Subjects was once closse dead That a 〈◊〉 of England will not only let such a man and his complices goe free but to serve his humour will be content to ingadge their lives and estates for the overthrow and inslaving of us their best neighbors that over our carcases a path-way may be made for Bishops now and at once for the Pope and Spaniard to tred on the neck both of their bodies souls we cannot beleeve Yet if any such things should be propounded for what darenot effronted impudence attempt we would require that sage Senat before they passe any bloudy sentence of war against us to consider a little the quality of that party for whose cause they take armes we offer to instruct to the full satisfaction of the whole world offree imprejudicate minds not by fleeing reports not by probable likelihoods not by the sentences of the gravest and most solemne judicatories of this land our two last generall assemblies late parliament who at far greater length with more mature advisement did cognosce of those causes then ever any Assembly or Parliament amongst us since the first founding of our Church and Kingdome did resolve upon any matter whatsoever All those means of probation we shall set aside and take us alone to the mouth of our very adversaries If by their owne testimony we make it evident that beside books ceremonies and Bishops which make the proper and particular quarrell of this nationall Kirk against them they are guilty of grosse Arminianisme plain Popery and of setting up of barbarous tyrannie which is the common quarrell of the Kirk of England of all the reformed Kirks and of all men who delite not to live and die in the fetters of slavery If we demonstrate not so much by their preachings and practises amongst us 〈◊〉 by their maximes printed with 〈◊〉 among your selves which to this day though oft pressed thereto they have never recanted If we shew that yet still they stifly avow all the articles of Arminius a number of the grossest abominations of Popery specially the authority of the sea of Rome that they vrge conclusions which will 〈◊〉 you without any 〈◊〉 so much as by a verball protestation not onely to give way unto any iniquitie whatsoever either in kirk or state whereto they can get stolen the pretext of the Kings name but also to lay downe your neck under the yoke of the King of Spaine if once he had any footting in this I le without any farther resistance though in your church by force that Tyrant should set up the Latine Messe in place of the Bible and in your state for your Magna Charta and acts of Parliament the lawes of Castile though in your eyes he should destroy the whole race of the royall
of his tongue and harp as a third marrow should come to perswade yet that none of you shall ever bee moved by all their oratorie to espouse the quarrels of so unhappy men If I faile in my faire undertaking let me bee condemned of temeritie and no houre of your leasure be ever again imployed in taking notice of any more of my complaints But till my vanity bee found I will expect assuredly from your Honours one hearing if it were but to waken many an able wit and nimble pen in that your venerable House of Convocation Numbers there if they would speake their knowledge could tell other tales then ever I heard in an out-corner of the Isle farre from the secrets of State and all possibilitie of intelligence how many affaires in the World doe goe It is one of 〈◊〉 〈◊〉 〈◊〉 of the World how many of the English Divines can at this time be so dumbe who could well if they pleased paint out before your eyes with a Sun-beame all the crimes Ispeake of 〈◊〉 that head and members It is strange that the pilloring of some few that the slitting of Bastwickes and 〈◊〉 nose the branding of Prinnes cheeke the cutting of Lightouns eares the scourging of Lylburne through the City the close keeping of Lincolne and the murthering of others by famine colde vermine stinke and other miseries in the caves and vaults of the Bishops houses of inquisition should bind up the mouthes of all the rest of the learned 〈◊〉 wont not in the dayes of hottest persecution in the very Marian times to be so scant of faithfull witnesses to the truth of Christ we can not now conjecture what is become of that zeale to the true Religion which we are persivaded lyes in the heart of many thousands in that gracious Kirk we trust indeed that this long lurking and too too long silence of the Saints there shall breake out at once in some hundreths of trumpets and lampes shining and shouting to the joy of all the reformed Churches against the campe of these enemies to God and the King that quickly it may be so behold I here first upon all hazards doe breake my pitcher doe hold out my lampe and blow my trumpet before the Commissioners of the whole Kingdome offering to convince that prevalent faction by their owne mouth of Arminianisme Poperie and tyrannie The main scope and delineation of the subsequent Treatise CHAP. I. OUr Adversaries are very unwilling to suffer to appeare that there is any further debate betwixt them and us but what is proper unto our Church doth arise from the Service Book Canons Episcopacie which they have pressed upon us with violence against all Order Ecclesiasticall and Civill In the mean time lest they become the sacrifices of the publike hatred of others in a subtle Sophistication they labour to hide the 〈◊〉 wrongs and assronts which they have done openly to the Reformed Religion to the Churches of ENGLAND and all the Reformed Churches in the main and most materiall questions debated against the Papists ever since the reformation for such as professe themselves our enemies and are most busie to stirre up our gracious Prince to armes against us do wilfully dissemble their knowledg of any other controversie betweene them and us but that which properly concerneth us and rubbeth not upon any other Church In this their doing the Judicious may perceive their manifold deceit whereby they would delude the simple and many wittie worldlings do deceive themselves First they would have the world to think that wee obstinately refuse to obey the Magistrate in the point of things indifferent And therefore unnecessarily and in a foolish precisenesse draw upon ourselves the wrath of the King Secondly when in our late Assemblies the order of our Church is made known and the seeds of superstition heresie idolatrie and antichristian tyranny are discovered in the service Booke and Canons they wipe their mouth they say No such thing is meant and that wee may upon the like occasion blame the service Booke of England Thirdly when by the occasion of the former quarrellings their palpable Poperie and Arminianisme are set before their eyes and their perverse intentions desires and endeavours of the change of Religion and lawes are upon other grounds then upon the service Booke and Canons objected against them they stop their eares or at least shut their mouths and answer nothing This challenge they still decline and misken they will not let it be heard let bee to answer to it And for to make out their tergiversation for to dash away allutterly this our processe they have bin long plying their great engine and at last have wrought their yondmost myne to that perfection that it is now ready to spring under our wals By their flattering calumnies they have drawne the Prince againe to arms for the overthrow of us their challengers and for the affrighting by the terrour of armies on foot all others elswhere from commencing any such action against them As for us truly it were the greatest happinesse we do wish for out of Heaven to live peaceably in all submission and obedience under the wings of our gracious Soveraigne and it is to us a bitternesse as gall as wormwood as death to be necessitate to any contest to any contradictory tearms let be an armed defence against any whom hee is pleased to defend Yea certainly it were the great joy of our hearts to receive these very men our mortall enemies into the arms of our affection upon any probable signes in them of their sincere griefe for the huge wrongs they have intended and done to their Mother church and Country But when this felicity is denied and nothing in them doth yet appeare but induration and a malicions obstinacie going on madly through a desperate desire of revenge to move a very sweet Prince for their cause to shed his own bloud to rent his own bowels to cut off his own members what shall wee doe but complain to GOD and 〈◊〉 to the Worlds eyes the true cause of our sufferings the true grounds of this Episcopall warre or rather not Episcopall but Canterburian broyle for wee judge sundry Bishops in the Isle to be very free of these mischiefs and believe that divers of them would gladly demonstrate their innocency if so be my Lord of Canterbury and his dependants were in any way to receive from the Kings justice some part of their deserveings Howsoever that wee may give a testimony to the truth of GOD which wee are like at once to seale with our bloud wee will offer to the view of all Reformed Churches and above the rest to our neerest and sibbest sister of England as it were in a Table divers of these errours which our party first by craft and subtilty but now by extreame violence of fire and sword are labouring to bring upon us to the end that our deare brethren understanding our sufferings in the defence of
evidence useth to be so demonstrative as that which commeth from the learned hand of his blessed Father Would wee know how gracious a plant Arminianisme and the dressers of it will prove in England or any where else advise with King James who after full tryall and long consultation about this emergent with the Divines of his Court especially the late Archbishop Abbots gave out at last his Decree in print and that in Latine not only for a present declaration to the States of Holland of his minde against Vorstius and a cleere confession of his Faith in those points to the Christian World but above all to remayne a perpetuall Register for his Heires and Succ essors of his faithfull advise if after his death 〈◊〉 Kingdomes should be ever in danger to be 〈◊〉 with that wicked seed In that Treatise his Majesty doth first avow all them to be grosse Lyers who do not blush to affirme that any of the Arminian Articles even that most plausible one of the Saints 〈◊〉 are consonant with the Doctrine or Articles of the Church of England He styleth Bertius for such a slander a very impudent and brazen-faced man Secondly Hee pronounceth these Doctrines of Arminius to be Heresies lately revived and damnable to the Hels from whence they come Thirdly That Bertius for the very title of his booke The Saints apostasie deserved burning Fourthly That Arminius and his Scholars were to be reputed pests enemies to God proud 〈◊〉 hereticall Atheists Fifthly Hee affirmeth that their toleration would not faile to bring upon the heads of their Tolerators let be favourers Gods malediction an evill report slander and infamy with all the Churches abroad and certaine Schisme Division and Tumults at home Shall wee then make any doubt of King Charles full contentment that wee avow Arminianisme to be such a dangerous innovation of our Religion as the reformed Churches abroad and his Father at home hath taught us to count it where ever it is found Notwithstanding this bitter root amongst us was setting up the head of late very boldly in all the prime places of our Kingdome wee have had since the reformation many bickerings about the Church Government and Ceremonies but in matters of Doctrine neverany Controversie was knowne till some yeares agoe a favourable aire from the mouth of Doctour Lad at Court began to blow upon these unhappy seeds of Arminius No sooner was those Southwinds sensible in our climate but at once in S. Andrews Edinburg Aberdeen and about Glasgow that weed began to spring amaine Doctour Wederburn in the new Colledge of Saint Andrews did stuffe his Dictates to the young Students in Divinity with these errours This man upon the feares of our Churches censure having fled the Countrey was very tenderly embraced by his Grace at Court and well rewarded with a faire Benefice in England for his labours But to the end his talents should not lye hid although a man very unmeet either for preaching or government hee was sent downe tous without the knowledge of our Church by Canterburies only favour to be Bishop of Dumblane for this purpose mainly that in the Royall Chappell whereof that Bishop is alwayes Dean hee might in despite of all our Presbyteries weave out the web he had begun in Saint Andrews So quickly there was erected a society of twenty foure Royall Chaplains who were thought fittest of the whole Clergie of the Kingdome to be allured with hopes of favour from Court to preach to the State the Deans Arminian tenets In Edinburgh Master Sydserfe did peartly play his part and for the reward of his boldnesse had cast in his lap in a trace the Deanry of E. dinburgh the Bishoprick of Brechen and last of 〈◊〉 with full hopes in a short time of an Archbishops cloake In the North Doctour Forbes the only Father of the most of those who fell away from the Doctrine of our Church came too good speed in his evill labours and for his pains was honoured with the first seate in the new erected Chaire of our principall Citie Others about Glasgow made their preaching of the Arminian errours the pathway to their assured advancement In our generall Assembly wee found that this cockle was comming up apace in very many furrows of our field Some of it we were forced albeit to our great griefe to draw up and cast 〈◊〉 the dyke which at once was received and replanted in England in too good a soyle Wee confesse that it happened not much beside our expectation that our Arminians after the censure of our Church should at Court have beene too graciously received and sheltered in the Sanctuary of his Grace at Lambeth But this indeed did and doth still astonish us all that any should have been so bold as to have stolne King Charles name to a printed Declaration wherein not only our generall Assembly is condemned for using any censure at all against any for the crime of Arminianisme But also Arminius Articles are all-utterly slighted and pronounced to be of so obscure intricate a nature that both our Assembly was too peart to make any determination about them and that many of our number were altogether unable by any teaching ever to winne so much as to the understanding of the very questions Yea those Articles are avowed to be consonant and in nothing to be opposite to the confession of our Church and are freely absolved of all poperie Because indeed for this is the onely reason some learned papists finde divers of Arminius points to bee so absurd that their stomacks cannot away with them and some of the Lutheran divines agree with the Arminians in certaine parcels of some of their Articles They must bee strangers in these questions who are ignorant in how many things the Dominicans and all Papists agree with Arminius and in how many the Lutherans disagree from him However wee were and are amazed to see Canterbury so malapeart as to proclaime in the Kings name beside many other strange things the Articles of Arminius to bee so far above the capacitie of our generall Assembly that it deserves a Royall reproofe for minting to determine any thing in them and that they are no wayes contrarie to the doctrine of onr Church neither any ways popish and that for a reason which will exeeme from the note of Poperie every errour which is so grosly absurd that some learned Papists are forced to contradict it or some grosse Lutheran can get his throat extended to swallow it downe This boldnesse cannot in any reason be imputed to our gracious Soveraigne For how is it possible that he upon any tolerable information should ever have suffered himselfe to be induced to write or speak in such a straine of these thinge which so lately by his learned Father was declared in print and that in Latine to be no lesse then heresies worthy of burning yea damnable to the very infernall
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
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
avowedly sets out in the twentie ninth yeare and those new pieces never heard of which in the thirtie one yeare are set out by M. Aylward under the name of the English Martyrs as also that writ of Overall which Montagu puts out with his owne amplifications in the thirty six yeare These and the like pieces must in reason be ratherfather'd on those who put them forth then upon their pretended authors who readily did never know such posthume children or else did take them for such unhappy bastards as they were resolved for reasons known to themselves to keep them in obscurity and never in publike to avow them as their owne In this Canon there are two parts most principall which the papists call the Heart and Head thereof The prayers of consecration and of oblation this head the English strikes off this heart they pull out of their Booke that the wicked Serpent should not have any life among them But our men are so tender and compassionate towards that poore Beast that they will again put in that Heart and set on that Head The consecration and oblation they will bee loth 〈◊〉 want Consider then these mens changing of the English booke towards both those the two incomparable worst parts of the whole Masse First the English scrapes out all mention of any consecration for however we delight not to strive with the papists any where about words yet in this place while they declare expressely that by consecration of the Elements they doe understand not the sanctification of the Elements by the word and prayer but a secret whispering of certaine words upon the Elements for their very Transubstantiation Consecration in this place being so taken by the papists the English rejects it and will have nothing to do therewith but our men being more wise and understanding their owne ends put up in their rubrick in capitall letters formally and expressely their praier of consecration 〈◊〉 The Papists to the end that their consecratory words may bee whispered upon the elements for their change and no wayes heard of the people who perchance if they heard and understood them might learne them by heart and in their idlenesse might pronounce them over their meales and so which once they say was done Transubstantiate their ordinary food into Christs body for the eschewing of these inconveniences they ordaine the consecration to bee made in the outmost corner of the church so far from the eares of the people as may be and for the greater security they ordaine their priests in the time of consecration both to speake low and to turne their backs upon the people For to remedy these wicked follies the English expressely ordained their Communion Table to stand in the body of the Church where the Minister in the mids of the people might read out openly all the words of the Institution But our men to returne to the old fashion command the table to be set at the East end of the Chancell that in the time of the consecration the priest may stand so farre removed from the people as the furthest wall of the Church can permit and as this distance were not enough to keep these holy words of 〈◊〉 from the prophane eares of Laicks our book hath a second Rubrick enjoyning expressely the priest in the time of Consecration to turne his backe on the people to come from the North end of the Table and to stand at such a place where bee may use both his hands with more decencie and ease which is not possible but on the West side alone for on the South side the commoditie is just alike as in the North. On the Eastnone can stand for the Table is joyned hard to the Wall and whosoever stands at the West side of the Altar his Back is directly to the people that are behind him They say for this practise many things first That in the good holy Liturgie of Edward the sixth the Priest was ordained to stand with his back to the people Againe that alwayes in the ancient church the priests stood in the uppermost end of the church divided from the people behind them with railes and vailes and other distinctions 3. That Scripture is the ground of this practice for so it was in the Jewish Church the Priest when hee went into the Sanctuary to pray and offer incense for the people they stood without and never did heare what he spake nor saw what he did If from this practice wee would inferre with Bellarmine that the priest in the consecration might speake in latine or in a language unknown to the people since God to whom he speaks understands alllanguages the elements upon which the consecratorie words are murmured understands none and the people for whom alone the vulgar language is used is put backe from the hearing of the consecration we know not what in reason they could answer But this weknow that the maine ground whereupon we presse the use of the vulgar language not onely in the consecration as they call it but in the whole service of God I meane the warrant of Scripture they openly denie and for it gives no ground but the old tradition of the Church 3 When our priest is set under the East wal within his raile his backe upon the people he is directed to use both his armes with decency and ease what use here can be made of the priests armes except it be for making oflarge crosses as the masse Rubricks at this place doth direct We doe not understand only we bave heard before that they avow the lawfulnesse of crossing no lesse in the supper than in Baptisme 4. The prayer which stands here in the English booke drawne from the place wherin it stood of old in the Masse to countenance the transubstantiation of the bread and wine into Christs body and blood but standing in this place before the consecration it is clear of all such suspition Our men are so bold as to transplant it from this good ground to the old wicked soyle at the backe of the consecration where it wont to stand before in the old order of Sarum 5. In the next English prayer we put in the words of the Masse whereby God is besought by his omnipotent spirit so to sanctifie the oblations of bread and wine that they may become to us Christs body and bloud from these words all papists use to draw the truth of their transubstantiation wherefore the English reformers scraped them out of their Booke but our men put them fairely in and good reason have they so to do for long agoe they professed that about the presence of Christs body and blood in the Sacrament after consecration they are fully agreed with Lutherans and papists in all things that is materiall and needfull as for the small difference which remaines about the formalitie and mode of presence it is but a curious and undeterminable question whereabout there would bee
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
of work at their free wils and pleasure Ib. on the Sabbath p. 217. In the new testament we read of no prohibition concerning abstinence from secular actions upon the Lords day more than upon other dayes Et quod non prohibetur ultro permissum est The Catholike Church for more than 600 yeares after Christ gave licence to many Christian people to work upon the Lords day at such houres as they were not commanded to be present at the publike service by the precept of the Church In S. Jeroms dayes the devoutest Christians did ordinarily work upon the Lords day In Gregory the Greats time it was reputed antichristian doctrine to make it a sin to work on the Lords day Helenes answer p. 111. His Majestie having published his declaration about lawfull pastimes on the Sunday gives order to his Bishops that publication thereof be made in all their severall Diocesses the Bishops hereupon appoint the Incumbent of every Church to read the declaration to the people and finding opposition to the said appointment presse them to the performance of it by vertue of that Canonicall obedience which by their severall oaths they were bound to yeeld unto their Ordinaries but seeing nothing but contempt upon contempt after much patience and long suffering some of the most perverse have been suspended as well 〈◊〉 beneficio 〈◊〉 〈◊〉 for an example to the rest o Vide supra caput 5. w. They cry downe so far as they can all preaching a Cant. Star-chamber speech pag. 47. But in the pulpit it is at most Hoc est verbum meum and God hold it there at his word for as too many men use the matter it is Hoc est verbum Diaboli this is the word of the devill in many places witnesse sedition and the like to it b And. Posthuma pag. 32. Ex quo nuper hic apud nos vapularunt canes muti exclusi sunt clamatores 〈◊〉 as molesti ex quo pessimus 〈◊〉 mos invaluit ex quo pruriginoso 〈◊〉 editus 〈◊〉 〈◊〉 bic quicquidlibet effutiendi Ecclesia in tonstrinam versa est non plus ibi ineptiarum quam bic Theologia in battologiam canes 〈◊〉 latrantes mutati in catulos 〈◊〉 〈◊〉 fere scias 〈◊〉 opt ādum fit illudne 〈◊〉 an bi latratus absoni illudne jejunium an baec nausea c Shelfoord pag. 91. Beside these ten kinds of preaching which are able to stop the mouth of all itching 〈◊〉 professours there is yet another kind of preaching not fit for every Minister but for extraordinary and excellent men called by God and the Church to reforme errors and abuses to promulge to the world new Lawes Canons And as this kind is to be performed by extraordinary men 〈◊〉 it is not alwaies so needfull but when necessity required for when things are setled there needs no more setling but only preserving We ought not to have many 〈◊〉 or many Evangelists nor many Apostles Were people now to be called and converted to the Gospel then not 〈◊〉 this kind of preaching but miracles also were needful when much needlesse and some unsound teaching by tract of time had sued into the ark of Christs Church by the 〈◊〉 Priests thereof 〈◊〉 in the 19 year of King Henry the eighth began licences to be granted by the Court of Star-chamber to preach against the corruptions of the time but now the corruptions are 〈◊〉 the ancient true doctrine of the primitive Church by setled articles is restored Therfore this extraordinary kind is not now so necessary except it be upon some 〈◊〉 crimes breaking forth among people d Shelfoord pag. 35. The principall part of the Ministers office is the true understand 〈◊〉 distinct reading and decent Ministrie of the Church service contained in the Book of Common Prayer This is the pith of godlinesse the heart of religion the spina or 〈◊〉 the backbone of all holy faculties of the Christian body Ibid. pag 39. Were 〈◊〉 〈◊〉 as the Canons 〈◊〉 aptly that is by just distinctions and by a sensible Reader observing all the rules of reading with 〈◊〉 fit 〈◊〉 the matter and with due attention of the hearer there would bee much profit and edifing Jbid. pag. 76. Gods Minister 〈◊〉 thy Preacher and the divine service of the church book is his sermon In this service this sermon is contained whatsoever is necessary for salvation Ibid. p. 78. The 〈◊〉 reading is preaching yea a lively effectuall kind of preaching e Heylens answer pag. 165. Whereas formerly you used to mangle and cut short the Service that you might bring the whole worship of God to your extemporary prayers and Sermons now you are brought againe to the ancient usage of reading the whole prayers without any diminishing in regard of preaching As for your other cavils about the using of no prayer at all after Sermon the innovation here is on your part who have offended all this while not only against the Canon but act of Parliament by bringing in new formes of your owne devising As for the forbidding of any prayer before the Sermon if any such be it is but agreeable unto the Canon which hath determined so of it long ago The Preachers in King Edwards dayes used no forme of prayers but 〈◊〉 exhorting which is now required in the Canon f Couzins devotions in the preface Let no prayers be used but these which are allowed by the Church what prayers 〈◊〉 ever any man hath framed for himselfe let him first acquaint these that are wise learned 〈◊〉 them before he presume to use them and that men may not think those rules are to be applied to publike praiers only not to privat let them weigh those words in the councell of 〈◊〉 Quascunque 〈◊〉 preces c. When we speak to the awfull 〈◊〉 of God we would be sure to speak in the 〈◊〉 and pious language of the Church which hath ever been guided by the holy Ghost not to lose our selves with confusion in any sudden abrupt or rude dictates which are 〈◊〉 by private spirits ghosts of our own in regard whereof our very Priests Deacons themselves are in their private and 〈◊〉 prayers enjoyned to say the morning evening devotions of the Church and when at any time they pray there is a set forme of words prescribed to them to use that they also might now it is not lawful for them to pray of their own heads or suddenly to say what they please themselves g Pokling 〈◊〉 Our Saviour in 〈◊〉 〈◊〉 on the Sabbath preached but once a day for immediatly after he went to dinner 〈◊〉 answer 〈◊〉 168. If in the great cities and 〈◊〉 Sermons are 〈◊〉 to the 〈◊〉 time of the day or as 〈◊〉 owne phrase is to an 〈◊〉 onely assuredly it is neither 〈◊〉 nor strange nor need 〈◊〉 bee offended at it if by that meanes the people in those place cannot heare but one sermon in the day it being not many but good
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
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