Narrative which we may find exemplyfied in Mr. Rush. Collections from p 438. to 462. assirmeth that he thrice complained of Mr. Mountagues Arminian Book but he was held up against him by the prevalence of the Duke of Buckingham who magnified him as a well-deserving man that the whole Narrative if he that will read shall have a key put into his hand to unlock several misteries of our Church declining and a character of the men who were most busie to advance the Remonstrant opinions Laud The Doctrine of Praedestination is the root of Puritanism and Puritanism the root of all rebellious and disobedient untractableness in Parliaments and of all schism and sauciness in the Countrey nay in the Church it self this hath made many thousands of our people and too great a part of our Gentry Laytons in their hearts Last Parliament they left their Word Religion and the Cause of Religion and begun to use the name of Church and our Articles of the Church of England and wounded our Church at the very heart with her own name Dr. Brooks his Letter to the Archbishop extant in Can. Doome p. 167. there were then some who were tantum non in Episcopatu Puritani they saw their holy cause would not succeed by opposition therefore they came up and seemed to close with the Church of England in her Discipline to use the Cross and wear the Clothes but for her Doctrine they wave it preach against it teach contrary to what they had subscribed that so through foraign Doctrine being infused secretly and instilled cunningly and pretended craftily to be the Churches at length they might wind in with foraign Discipline also and so fill'd Christendem with Popes in every Parish for the Church and with Popular Democracies and Democratical Anarchies in State App. p. 111. el 43 44. Pacif. The wrathful expressions you are continually using against the Puritans do not work the righteousness of God and they are the more to be disliked because it is sufficiently known that Puritans have been as conscientious as any that ever lived in our Church Laud Puritanism had indeed a form of godliness but denyed the power and for any thing I can discern is as dangerous as Popery the only difference being Popery is for Tyrannie Puritanism for Anarchy Popery is original of Superstition Puritanism the high way to profaneness both alike enemies unto piety Ap. p. 320 321. Pacif. Puritanism the way to profaness How came it then to pass that there was so little of profaneness in Puritans so much of it in those who gloried in their Anti-Puritanism but I leave this to be decided by the Judge of quick and dead who shall render to all according to what they have done in the flesh How is it that of late years you have learned to call all Puritans who will not say a confederacy with you in your Popish and Arminian Errors which have been so generally reputed contrary to the Doctrine of our Church Laud What you call Error that seems to me to be Truth and because the doubts hung in the Church of England unto the Publick Doctrine of the Church of England do I appeal contained in those two authorized and by all subscribed Books of the Articles and Divine Services of the Church let that which is against them on Gods Name be branded with Error and as Error be ignominiously spunged out App. p. 9. Pacif. What ever is against the Word of God or contrary to any opinion which hath been maintained in the Catholick Church by all in all places at all times I am content should be called an error but you know I hope that no Church of Particular Denomination is Infallible and therefore I shall not grant that whatever is against the Tendries of the Church of England is erroneous for I know that our first Reformers and the Composers of our publick Records of Doctrine did place the Nature of Faith in Assurance or a perswasion that our sins are actually pardoned which you will grant to be a mistake but a mistake that was scarce seen by any till of late except Mr. John Fox who indeed placed the Nature of Faith in Recumbence nevertheless in those matters wherein you and I differ I am very willing to be tryed by the Articles and Lyturgy but then I premise this that I take the Homilies to be part of our Churches Lyturgy for the Rubrique in the Communion Office speaks affirmative enough After the Creed shall follow one of the Homilies and the Preface to the first Book of Homilies commandeth all Parsons Vicars Curates c. every Sunday and Holy-day in the year c. after the Gospel and Creed in such order and place as is appointed in the Book of Common-Prayer to read one of the said Homilies Evidently implying as Mr. Lestrange notes they were no more to be omitted then any other part of the Service but where the Rubrique gives a toleration Laud I willingly admit the Homilies as containing certain godly and wholesome exhortations to move the people to honor and worship Almighty God but not as the publick Dogmatical resolutions confirmed by the Church of England the 33. Article giveth them to contain godly and wholesom Doctrine and necessary for these times which they may do though they have not Dogmatical Positions or Doctrine to be propagated and subscribed in all and every point as the Books of Articles and of Common-Prayer have They may seem to speak somewhat too hardly and stretch some sayings beyond the use and practice of the Church of England both then and now and yet what they speak may receive a fair or at least a tolerable construction and mitigation well enough App. 260. Paeif I am glad to hear you acknowledge that the Homilies do contein certain godly and wholesom exhortations which if all had thought we had not been pestered with a vain discourse pretended to be made by a Lady in defence of Auxiliary Beauty or Artificial handsomeness the which are so expresly condemned by the Homily against excess in Apparel But I am sorry to find you saying that the Homilies are not the avowed Doctrine of the Church for the Preface tells us they were set forth for the expelling of erroneous and poisonous Doctrines and more fully the Orders of K. James The Homiles are set forth by authority in the Church of England not only for a help of non-preaching but withall as it were a pattern for preaching-ministers I have read among the Romanists that there is fides temporum a Faith that followeth the Times It is no marvel saith Cusanus though the practise of the Church expound the Scripture at one time one way and at another time another way for the understanding or sence of the Scripture runneth with the practise and that sense so agreeing with the practise is the quickning Spirit and therefore the Scriptures follow the Church but contrariwise the Church followeth not the Scriptures ad Bohem. Epist. 7.
professed or have imposed penalty upon repugnants of non-consentients unto it Ap. p. 143. There is no such Doctrine concerning Antichrist in the Book of Articles or in any other publick Monument or Record of the Church of England but the contrary rather and this appeareth by a prayer at the end of the 2d Homily for Whitsunday viz. That by the mighty power of the H.G. the comfortable Doctrine of Christ may be truly preached truly received and truly followed in all places to the beating down of sin Death the Pope the Devil and all the Kingdome of Antichrist Dr. Pet. Heylin Res. Pet. p. 133. Pacif. There 's scarce any opinion more generally received and owned by Divines that wish well to our reformation then this that the Pope is the Antichrist but I 'le not contend by their testimonies but by passages which I have excerpted out of the Homilies Tom. 1. p. 17. edit. 1623. Justification is not the office of man but of God or man cannot make himself righteous by his own works neither in part nor in whole for that were the greatest arrogance and presumption of man that Antichrist could set up against God p. 38. Honour be to God who did put light in the heart of his true faithful Minister of most famous memory K. H. 8th and gave him the knowledg of his word and an earnest affection to seek his Glory and to put away all such superstitious and Pharisaical Sects by Antichrist invented p. 70. For our Saviour Christ and St. Peter teach most earnestly obedience to Kings but the Bishop of Rome teacheth that they are under him are free from all burdens and charges of the Common-wealth and obedience toward their Prince most clearly against Christs Doctrine and St. Peters He ought therefore rather to be called Antichrist and the successor c. See more of the like nature and purport collected by Dr. Bernard See also the Prayer made for the Fifth of November Laud If a Controversie were referred by the Church or an Heresie to be corrected in the Church which touched the case of the Catholick Church it could not be put over more fitly to any one man by the Church representative in a Council then unto the Pope first Bishop of Christendom of greatest not of absolute power among Bishops Answ. to Gagg p. 29. Pacif. Never did the Church of England call the Pope first Bishop of Christendom nay she censures him for his bold usurpation of such a title Part. 2. Hom. p. 214 215. And he that thinks the Pope to be the fittest to refer a controversie he must bring us to such a Pope as I think did never sit in the See of Rome But it may be you and I have not the same thoughts of the dangerousness of Popery Laud It is a hard case that we shall think all Papists and Anabaptists and Sacramentaries to be fools and wicked persons certainly among all these Sects there are very many wise men and good men as well as erring and although some zeals are so hot and their eyes so inflamed with their ardors that they do not think their adversaries look like other men yet certainly we find by the results of their discourses that they are men that speak and make Syllogisms and use Reason and read Scripture and although they do no more understand all of it then we do yet they endeavour to understand as much as concerns them even all they can even all that concerns repentance from dead works and faith in our Lord Jesus Christ Dr. Taylor Epist. Dedic. to Liberty of Pro. p. 9 10. Pacif. A little charity will serve a man to think there are wise men and good men among Sacramentaries and Anabaptists but I do not like your joyning together of Papists Anabaptists Sacramentaries nor do I think that the learned Papists such are all they that can speak and make Syllogisms do endeavour to understand as much as concerns them or all that they can for an easie endeavour will inform them That their Church hath been and is mistaken in many points of great concernment and if she hath been mistaken she is not infallible Laud We have no other help in the midst of our distractions and disunions but all of us to be united in that common term which as it does constitute the Church in its being such so it is the medium of the Communion of the Saints and that is the Creed of the Apostles and in all other things an honest endeavour to find out what truths we can and a charitable and mutual permission to others that disagree from us and our opinions Ibid. p. 33. Pacif. I like it well that the Apostles Creed should be had in reverence but sure there are Articles necessary to salvation that are not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} contained in that Symbole Laud None of those who hold the Creed entire can perish for want of necessary Faith neither are we obliged to make our Articles more particular and minute then the Creed for since the Apostles and indeed our Blessed Lord himself promised Heaven to them who believed him to be the Christ that was to come into the world and that he who believes in him should be partaker of the Resurrection and Life Eternal he will be as good as his word yet because this Article was very general and a Complexion rather then a Proposition the Apostles and others our Fathers in Christ did make it more explicite and though they have said no more then what lay entire and ready formed in the bosome of the great Article yet they made their extracts to great purpose and absolute sufficiency and therefore there needs no more deductions or remoter consequences from the great Article than the Creed of the Apostles Liber Prop. p. 12. Pacif. In this you must allow me to differ from you and so do all that wish well to the reformed Protestant Religion the secinians such a wretched sort of men that Grotius before Crellius had tampered with him counted not worth the name of Hereticks would fain be called and received as Christians because they receive and embrace the Apostles Creed Vid. Jonam Schlict apud Hora. Sosci confut p. 255 256. and yet they deny the Divinity of Jesus Christ they deny his satisfaction to Divine Justice for the sins of his people they deny the Holy Ghost to be a Person or else they make him to be but a finite created Person Hear Smalius contra Frantz Disp. 119. De Ecclesiâ p. 280. Apage istam puerilem tractandi homines pios cordatos rationem In Symbolo ait docenter tres personae Trinitatis In quonam Si aliud ostendat quam Apostolicum quod vocant tanquam humanum Commentum ridebo illud respuam si Apostolicum nego in eo doceri tres Trinitatis Personas Docetur quidam in eo patrem esse Filium Spiritum Sanctum in eos ut hoc concedam
and they answer the objections of the despairing as well as of the presumptuous concluding at last thus God which hath promised his mercy to them that be truly repentant although it be at the later end hath not promised to the presumptuous sinner either that he shall have long life or that he shall have true repentance at the last exd And I pray you why may not God work the habit of saving grace and give the Holy Ghost to those who are ready to give up the ghost are not such habits infused Laud We may as well say there can be a habit born with us as infused in to us for as a natural habit supposeth a frequency of actions by him who hath natural abilities so doth an infused habit if there were any such it is a result and consequent of a frequent doing the works so that to say that God in an instant infuseth into us an habit of chastity is to say that he hath in an instant infused into us to have done the acts of that grace frequently Un. Necess p. 272. Pacif. I see not any absurdity in saying a habit may be born with us Original righteousness is thought to have the nature of an habit yet had not the Protoplast lapsed it had been born with us and been natural to us and me thinks it is no strange thing that there should be habits in the soul which are not the result and consequence of frequent actions for what think you of the gratiae gratis datae are not they habits and yet were they not instantaneously produced in the souls of Prophets and Apostles it would be strange that there should be from a natural man any supernatural action were not the natural faculty first elevated by some supernatural habit infused into us we being only the recipients Laud This device of infused habits is a fancy without ground and without sense without authority or any just grounds of confidence and it hath in it very bad effects for it destroys all necessity of our care and labour in the wayes of godliness all cautions of an holy life it is apt to minister pretences and excuses for a perpetually wicked life till the last of our dayes making men to trust to a late repentance it puts men upon vain confidences and makes them relie for salvation upon dreams and empty notions it destroys all the duty of man and cuts off all entercourse of reward and obedience Unum Necess 273. Pacif. This is high language especially seeing it must needs concern almost the whole Protestant Church whose suffrage certainly will gain an opinion some credit and esteem among sober modest persons verily why there should be more non-sense in infused habits then in acquired habits I know not and cannot reject a distinction generally received without some very pregnant reason as for what you pretend that the doctrine of infused habits doth produce sad effects destroying all necessity of care and labour c. it moves me not you hold I suppose that the soul is not ex traduce but by immediate creation Creando infunditur infundendo creatur yet none ever thought on this account that marriage and due benevolence among married people is needless the new creature is the workmanship of God but yet there are certain antecedaneous preparatory works wrought by attendance on Ordinances whereby the soul is qualified and made a fit and meet receptacle for supernatural grace if we resist these we make a bloudy adventure upon the patience forbearance and long sufferance of God But this conceit of destroying labour and endeavour of making Exhortations needless and useless is an old stale objection of the Pelagians and Massilians the grand adversaries of divine grace confuted by Austin Prosper Fulgentius Laud A special confession unto a Priest of all our sins committed after Baptism so far forth as we remember is necessary unto salvation in the judgement of Fathers Schoolmen and almost all Andquitie not only Necessitate praecepti but also necessitate medii so that according to the ordinary or revealed means appointed by Christ there can be no salvation without the foresaid Confession Mr. Adams referente Pryn. in Canterbury's Doom p. 192. Pacif. I shall now know what to think of those who cry all Fathers Schoolmen Antiquity that they do but boast of things that they never examined for he that is any way conversant in the writings of the Fathers cannot but know that no such doctrine is generally delivered by them nor do all the Schoolmen deliver any such Doctrine sure I am the Church of England hath imposed no such burden on her sons and members nay she hath most clearly determined against the necessity of this Confession in her Homilies Part. 2. Of the Sermon of Repentance p. 266 267. And in her Lyturgy she only adviseth it where a mans conscience is so perplexed that he cannot extricate himself without calling in the assistance of another Laud Men are taught that they must pass through the terrors of the Law before they can receive the mercies of the Gospel The Law was a Schoolmaster to bring the Synagogue to Christ it was so to them who were under the Law but cannot be so to us who are not under the Law but under Grace for if they mean the Law of Works or that imposition which was the first entercourse with man they lose their title to the mercies of the Gospel if they mean the Law of Moses then they do not stand fast in the liberty by which Christ hath made them free but whatsoever the meaning be neither of them can concern Christians Unum Neces p. 42. Pacif. Do you then think that the Law is of no use to us Christians Laud The use that we Christians are to make of the Law is only to magnifie the mercies of God in Jesus Christ who hath freed us from so severe a Covenant who does not judge us by the measures of an Angel but by the span of a mans hand But we are not to subject our selves so much as by fiction of Law or fancy to the curse and threatnings of the Covenant of Works or of Moses his Law though it was of more instances and less severity by reason of the allowance of Sacrifices for Expiation Un. Neces p. 41. Pacif. I judge with all Divines that we are to make another use of the Law then that you mention we are to use it as a regula officii to shew us our duty how much we owe to God and how much God may justly require of us and so it will be a Schoolmaster to bring us to Christ for whilest we see how much short we fall of our duty we shall see a necessity of closing with Christ upon the terms and conditions of the Gospel we are as much under the Law of Moses the moral part of it as ever were the Jews and the Jews were as much under grace as we aeque I say though not aequaliter Laud Every
Laudensium Apostasia OR A DIALOGUE In which is shewen That some Divines risen up in our Church since the greatness of the late Archbishop are in sundry Points of great Moment quite fallen off from the DOCTRINE Received in the CHURCH of ENGLAND By HENRY HICKMAN Fellow of Magd. Colledg Oxon. Stand ye in the wayes and see and ask for the old paths Where is the good way and walk therein Jer. 6. 16. My Son fear thou the Lord and the King and meddle not with them who are given to change Prov. 24. 21. LONDON Printed by D. Maxwell for SA. GELLIBRAND at the Sign of the Ball in St. Pauls Churchyard 1660. A PREFACE To the READER Christian Reader PErhaps thou art not ignorant that I set forth a little Pamphlet intituled A Justification of the Fathers and Schoolmen the drift whereof was to shew That the generally received opinion of the Privative Nature of sin was neither so absurd nor so impious as it had been represented by a Luxuriant pen After about a twelve moneths labour and travail Mr. T. P. conceived and brought forth something which he called the Discoverer Discovered elemented of such palpable untruths as did scarce ever drop from the pen of any person pretending to learning or ingenuity In way of Appendix to that monstrous peece something was added relating to me but so worded and managed as if the Authors design had been only to make an essay whether it were not possible when he despaired to subdue my judgment by reason at least to conquer my patience by clamour I had hoped that after he had shot so many bitter words against my credit and reputation we should at last have received something from him savouring if not of the meekness of a Christian yet of the Candor of a Scholar But contrary to my desire I still find him foaming out his own shame and as is the nature of seducers waxing worse and worse deceiving and being deceived In such a case what is most adviseable Should I pay him with words as bad as he brings that were impossible unless I would have been at the charges to keep and maintain for some time a factor at Billings-gate 2. If such a course had pleased some wanton wits yet it must needs have much displeased the more sober and judicious to whom I must strive to approve my self and my writings Should I chastise the folly of the man with a more innocent satyr Mr. Bagshaw hath so done and what is the effect of it why after an Apologetical Parenthesis for bringing so unclean a thing into a Gentlewomans presence he is arraigned before the Tribunal of Mris. Peito and is told that it is the honour of her Sex that they read Mr. P's writings and the shame of ours that we so much slight them in which way if Mr. Bagshaw should follow him it would be such a peece of as scarse hath had its parallel since the time that the two Kings after some years fighting about Religion left the controversie at last to be decided by the fisti-cuffs of their two For what though Mris. Peito be a gentlewoman made up of grace and every thing that may render her amiable as I believe she is yet being but a Gentlewoman she cannot well be presumed to be a meet Umpire in so great a Controversie as that of Gods Decrees Shall I therefore take notice of the Argumentative part of his book then there 's nothing for me to do he having never ventured to make the least assault on the rational part of my book save that he once saith That I make no difference betwixt an action and a quality and why so because forsooth I say the Action of hatred as if they who say the act of Adultery or actus adulterii in Latine do presently make adultery not a quality but an action The folly of such reasonings are already made manifest but the huge plot is to make the world believe I am a Compilator a Plagiary Is this worth writing a book about then sure we are prodigi temporis cujus solius honesta est avaritia If Mr. P. be of the temper of the Cardinal in the Council of Trent who said That he could willingly consent to a Reformation but only he liked not that it should be brought about by means of such a poor Monk as Luther or if he have any thing of the humour of Bucephalus in him who would be mounted by none but Alexander If he can be content to acknowledg that his cause is fallen to the gronnd I can easily so far gratifie his ambition as to let it be thought that the blow was given by a learneder hand then my own Let Mr. P. have as low thoughts of me as he pleaseth I shall alwayes endeavour to have lower thoughts of my self I daily more and more see how far I fall short not only of what others have attained unto but also of what I my self might have attained had I but spent my time with that diligence and industry which for the future I shall aim at Yet shall I not altogether leave that blot which Mr. P. and his egregious advocates Dr. H. and M. O. have let fall to dry on my name I am charged to have played the Plagiary and to make good the charge Mr. P. hath employed I know not how many hands to pick up any words or phrases that they could meet with in any Authour that had affinity with my words and phrases and when they were so picked to fagot them up together with an intent that they may by him be made publick for my disgrace Had he made it appear that I had borrowed any set continued discourse from any Author he had then though not helped his own cause yet sufficiently disgraced me But seeing he only chargeth me with taking here and there a quotation and applying it to my purpose naming the first Authour though not the second the matter is not much if the charge were true Whether it be so or no will shortly be tryed But 1. Were I a Plagiary I should not be alone others and those none of the meanest are impeached of the like crime by Authors who are at least as much to be regarded as Mr. P. Concerning some of the Ancients let Dr. Brown be heard Enquiries into vulgar and common errors Lib. 1. ch. 6. Not a few of the Ancients have written transcriptively subscribing their names unto other mens endeavours and meerly transcribing almost all they have written the Latines transcribing the Greeks the Greeks and Latines each other Thus hath Justine borrowed all from Trogus Pompeius and Julius Solinus in a manner transcribed Plinie Thus have Lucian and Apuleius served Lucius Pratensis men both living in the same time and both transcribing the same Author in those famous Books Entituled Lucius by the one and Aureus Asinus by the other in the same measure hath Simocrates in his Tract de Nilo dealt with Diodorus Siculus as may
not as for the Act Quest Dr. Wallis knows and so did Mr. Whittingh when alive that I took them out of the Congregation books and that I had the sight of Pounols Catechism it self long before I printed my book Mr. Cooper Fellow of N. C. knows for he lent it me Mr. Burscough of B. C. will witness that I did read that cheat of putting out Champneys book and that I shewed him the opinion that Crowley had of that patron of Free-will not out of Mr. Prynne but out of Crowley himself I also profess that I read Dr. John Bridges and took not his words upon Mr. Prynnes credit and so I did the works of T. F. and B. Balaeus also I consulted about our Ancient Protestant Divines thence I had their Characters and this as it proves our Library-keeper can witness for I came to him to direct me to that book having searched for it among the Divinity whereas it is placed among the Humanity books Now after I had taken all this pains and trusted nothing but my own eyes was I bound to tell the world that such quotations might be found in Mr. Prynne Yet I have made use of his History of the Tr. of the A. and have acknowledged my self so to have done or if I had made no such acknowledgment yet all would have thought that I had lighted my candle at his Historie no man having written those transactions but himself As for what he chargeth me to have stolen from Dr. W. or Mr. M. or Mr. Good I am told that they are but sentences or Apothegmes and truly it is hard that a man should be bound if he have read a sentence or Apothegme twenty times to quote the last Author Let any one in the behalf of those Gentlemen implead me and if it be made appear that I have used any thing that is properly theirs and not given them the credit I shall soon acknowledg my fault and cry them pardon As for a phrase or expression I labour not to acquit my self knowing that it is not possible to read an Author but that something of his stile will stick upon the memory and ming'e it self with whatever a man shall write till those impressions are blotted out I thank God that whatever I am defective in yet I did never find my self at any great loss for sit and apt words to express the conceptions of my mind Perhaps the world may expect that I should take notice of a late Whifler who notifieth himself by two letters M. O. and because else he would have been taken to be but a mechanick tels us That he is a Batchelor of Arts but his lewd Pamphlet I did never read nor did ever meet with that Scholar who thought it worth my reading All Brackley knows that I had relinquished the profits of that place long before I came to St. Aldates in Oxon and all Oxford knows that St. Aldates is not worth 150 l. per annum And there are but few in Magdalen Colledge who know not that Mr. P. his book did never put me into a fit of the toothach and all my Scholars will say That I never forewarned any of them from reading of Mr. P. his book The Printer and Stationer know that the Review was never intended to come forth in my name yea that it was almost off the Press before Mr. P. his book came to Oxon. And therefore that poor Creature hath done nothing but only gratified the Devil by raising groundless calumnies and I heartily wish he may have time and grace to see how much he hath abused not only me but himself in so unfortunate an attempt As for the following Tract the Lord knows and some men do know that I send it into the world with a very unwilling mind For I know they are mostly my superiours upon whose writings I have made Animadversions I know that my undertaking may possibly be interpreted a sounding of an Alarum to War whereas it becomes us to study all possible wayes and means of accord and reconciliation that so our pens and hearts may be united against the common adversaries of Christianity Papists and Atheists c. But I consider that well-meaning people are drawn into opinions Diametrically opposite to the Doctrine by Law and Authority established among us and that by those who esteeme themselves the only obedient sons of the Church of England and therefore thought it not amiss to let our Country-men understand that the plants they so greedily feed upon are exotick not planted by our first Reformers and that it is a sad sign their temper and constitution is altered if they can digest such Positions as I have manifested old Protestants would have nauseated All along thou hearest men speaking in their own words and therefore certainly no wrong is done them if their meaning be mistaken I hope it will teach them to express themselves more warily and to abstain not only from that which is Popery but also from every thing that hath the appearance of it If any of them will so far take notice of what I have done as to give a fair reconciliation of their sayings to our Artic. Homil. c. I shall therein rejoyce having this testimony within me That I never desired to make differences where I found none But alas it is but too evident that some of our Canterburians I call them so not to disgrace but to distinguish them have removed the old Land-marks placed by our Protestant Forefathers and are gone over into the Tents and Camps of our adversaries It was of old reckoned Popery to hold That the Virgin Mary was borbn free of Original sin we have now one risen up among us who holds that and holds also that every one else is born so too Who also maintains That she ever kept a dominion over her Passions which never had been taught to rebel beyond the meer possibilities of Natural imperfection Gr. Ex. p. 13. cap. 19. He entitleth her To a Faith that had no scruple And that Though she was Espoused to an honest and just person of her Kinred and Family and so might not dispair to become a Mother yet she was a person of so rare sanctity and so mortified a Spirit that for all this desponsation of her according to the desires of her parents and the Custome of the Nation she had not set one step forward toward the consummation of her Marriage so much as in thought and possibly had set her self back from it by a Vow of Chastity and holy celibate p. 14. p. 19. We are further told Of her being brought up in the Temple eleven years in her childhood p. 22. Of her body being Aery and Vegete and of the burden which she bare not hindring her And p. 26. That she had no pain in the production for to her alone did not the punishment of Eve extend That in sorrow she should bring forth and that as He came from the Grave with a stone
r. hang p. 16. l. 16. r. or p. 17. l. 20. after controversie add to p. 19. l. 4. r. Horn l. 12. r. Smalcius l. 14. r. docentur l. 19. r. etiam p. 22. l. 10. r. verita l. 11. r. quotidie p. 24. l. 22. r. Manducaveritis p. 40. l. 7. r. I find p. 41. l. 34. after would add not p. 42. l. 37. after such add thing p. 67. l. 11. r. their own l. 30. r. platted p. 69. l. 11. dele 245. P. 74. l. 35. r. hath God p. 77. l. 22. r. wherefore l. ult. r. is Laudensium Apostasia OR The Canterburians Apostasie from the Doctrine Received in the Church of ENGLAND Pacificus HAving found my self inclined to the work of the Ministry and being by my Parents thereunto designed and having also put my hand to that Plough I dare not notwithstanding the high affronts and base indignities that are daily offered to Preachers look back lest I should render my self unworthy of the Kingdom of Heaven yet as oft as I think upon that pungent Interrogation Who is sufficient for these things I cannot choose but tremble in sense of my own weakness and humbly implore the assistance of Divine Grace that I may be enabled to stir up the gift that is in me and so shew my self a skilful workman that need not be ashamed rightly dividing the Word of God and do therefore most gladly take all opportunities of discoursing with those who may be any way helpful to me in improving my parts and I account it no small happiness that I have met with you Mr. Laudensis whom common fame hath voyced to be very able and whom I must in charity presume to be very willing to further me in my studies Laudensis I am glad to find that you are not of the number of those who account themselves sufficiently qualined for the work of the Ministry assoon as they have got a good measure of impudence and four or five Sermon Note-books and shall according to the best of my skill give you some directions the which if you will use your five talents may gain five other talents My first counsel is That you would not address the course of your studies to modern Epitomizers balk if you be wise the ordinary and accustomed by-paths of Bastingius his Catechism c. and betake your self to Scripture the Rule of Faith interpreted by Antiquity the best Expositor of Faith and Applyer of that Rule for I hold it a point of discretion to draw water as neer as a man can to the Well-head and to spare labour in vain in running further off to Cisterns and Lakes I alway went to enquire when doubt was of the dayes of old as God himself directed me and hitherto I have not repented me of it I have not found any Canon Order Act Direction in the Church of England against it for it I have found many I never held it wisdom to tire my self with haling and tugging up against the stream when with ease enough I might and with better discretion should secundo flumine navigare we know the further the current is the more muddy troubled and at length brackish the water is App. p. 11. 12. Pacif. I hugely like your advice to study the Fathers and should have far worse thoughts of the Lutherans Calvinists and our English Puritans than as yet I have if they did so exceedingly undervalue the authority of the Antient Doctors as Canus Lessius Possevinus Becanus Grotius Mountague charge them to do But the truth is none have more aviled the Fathers than the Remonstrants and Papists that in the account of the former they stand for little more than cyphers these speeches of theirs Apol. cap. 2. Vanum est quia purior impurior antiquitas non nisi inanes voces sunt Puritatem impuritatem quisque pro arbitrio suo prout usu venit aestimat in Dedic. f. 3. Quare nec pro dignitate c. Vt Declarationem Remonstrantium non tam erroris convincerent quam similitudinis cum iis quos errasse olim antiquitas nunc communis credit opinio Hoc eorum est qui cum causae suae diffidant adversarios suos speciosis autoritatibus c. with many others scattered up and down their Apology and Answer to the Professors of Leyden do sufficiently evince How little the same men do reverence Synods and Assemblies I leave to any to judge who will but be at pains to read what Vedelius hath collected out of them Arcan Remon l. 2. c 6. As for the Papists they do mostly speak loud in the mendation of the Fathers but if one examine their mind to the bottom he shall find they call none Father but their Pope for they say his determination is to be followed though contrary to the judgement of all the Fathers Suarez in 3. com 1. qu. 2. Art 2. Disp. 42. Sect. 1. Desinitio Pontificis omnino vera est Etsi dictis omnium sanctorum esset contraria illis esset praeferenda It is one thing to interpret the Law as a Doctor another thing as a Judge of the one is required learning of the other authority the opinion of the Doctors is to be followed according to reason but the Judges opinion is to be followed of necessity St. Augustine and the Fathers in their Expositions supplyed the places of Doctors which we may follow as we see cause the Pope and Council supply the places of Judges with a Commission from God and therefore they must be observed and followed of necessity To the Pope and his Cardinals or others imployed by him they allow a liberty of correcting the Fathers and expunging out of them such passages as suit not to the mysterie of iniquity working in that Romish Synagogue If a Father in any thing dissent from the Pope and be forbidden to be read the reading of a Father is not forbidden for in that case he is not Pater but Vitricus Grot. de jure more prohib. libros malos lib. 2. c. 10. Yea we are told that when the Church reviews the writings of her sons and where need requires corrects them she doth a work of mercy cap. 2. of the same Book Voetius tells us out of the Summa Bullarii seu Constitut. Pontif. p. 256. of a Constitution of Sixtus 5. appointing the Fathers pretending them to be in many places to be corrupted to be put forth in more correct Editions but with this condition S graviores dubitationes difficultates in veterum codicum autoritate librorum correctione emendatione inciderint rebus prius in congregatione examinatis ad nos referant ut in lectionuns varietate id quod Orthodoxae veritati maxime consonum erit ex speciali Dei privilegio huic sanctae sedi concesso statuamus Laud I am a little jealous that some body hath done me no good office for me thinks your former implyeth that you look upon me as
Students not only privately within the Colledg walls but also publickly in the Schools Thus runs the decree extant Libro senioris procuratoris B. fol. 35. A. Decretum Convocationis Anno Domini 1579. Jan. 27. ad extirpandam haeresin quamcunque ad informandam juventuntem in verâ pietate Vetus statutum contra Haereticos perverse de Christianâ fide sentientes renovandum in usum revocandum duximus additâ hac explanatione Ad extirpandam Haeresin quamcunque ad informandam in verâ pietate juventutem Libros hosce legendos censemus statuimus viz. Catechismum Alexandri Nowelli majorem Lat. aut Graec. Vel Catechismum Johannis Calvin Lat. Gr. aut Hebr. vel Elementa Christianae Religionis Andreae Hyperii Vel Catechesin Heidelbergensem pro captu auditorum arbitrio legentium 2. His adiungi possunt Henrici Bullingeri Catechismus pro adultis Institutiones Calvini vel Apologia Ecclesiae Anglicanae vel articuli Religionis in Synodo Londinensi Latine conscripti autoritate regia editi cum explicatione locorum Communium testimoniis è sacra scriptura aut interdum è patribus desumptis Ad primam lectionem Juniores ad secundam provectiores omnes nullo gradu insignitos astringi volumus 3. Catechismos omnes sanae huic doctrinae contrarios aliosque libros superstitiosos Papisticos legi haberi penitus interdicimus 4. Hanc legendi interpretandi provinciam demandamus privatim Tutoribus publice alicui Catechistae in singulis Collegiis Aulis per praefectos assignando 5. Quo Decretum hoc diligenter inviolate observetur examen habeatur domi per Catechistam aut etiam Praefectos in Academiâ singulis anni terminis per Procancelarium adhibitis praeleetoribus sacrae Theologiae qui à studiosis convocatis profectus rationem exigant 6. Si quis discentium aut docentium negligentior ant alioqui culpabilis deprehendatur judicio praefectorum aut si opus sit Procancellarii corrigatur puniatur I would fain know how it came to pass that there 's no mention of this Decree in our new Statutes if our late Grandees did not steere a course quite contrary to our old Protestant Divines Nor do I know any ground that the Articles of our Church and Calvins Institutions which this Decree joyned together should now with so much Zeal be put asunder Laud Private Opinions heretofore especially if countenanced by some eminent Name were looked on as the publick resolution of the Anglican Church and the poor Church condemned for teaching those Opinions which by the Artifice of some men had been fastned on her Dr. Crackanthorp when he was commanded to make answer to the Archbishop of Spalato his Consilium redeundi chose rather to defend those Lutheri Calvini dogmata which had been charged upon this Church in the Bishops Pamphlet then to assert this Church to her genuine Doctrine They that went otherwise to work were like to speed no better in it or be otherwise requited for their honest Zeal then to be presently exposed to the publick envy and made the common subject of reproach and danger So that I must needs look upon it as a bold attempt as the times then were in Bishop Mountague of Norwich in his answer to the Popish Gagger and the two Appellants to lay the Saddle on the right Horse to sever or discriminate the opinions of particular men from the received and authorized Doctrines of the Church of England to leave the one to be maintained by their private fautors and only to defend and maintain the other And certainly had he not been a man of a mighty Spirit and one that could easily contemn the cryes and clamours which were raised against him for so doing he could not but have sunk remedilesly under the burden of disgrace and the fears of ruine which that performance drew upon him To such an absolute Authority were the Writings and Names of some men advanced by their diligent followers that not to yield obedience to their ipse dixits was a crime unpardonable It is true King James observed the inconvenience and prescribed a remedy sending instructions to the Universities bearing date Jan. 18. 1616. wherein it was directed among other things That young Students in Divinity should be excited to study such Books as were most agreeable in Doctrine and Discipline to the Church of England and to bestow their time in Fathers and Councils Schoolmen Histories and Controversies and not to insist too long on Compendiums and Abbreviations making them the ground of their studie And I conceive That from that time forwards the names and reputations of some leading men of the foraign Churches which till then did carry all before them did begin to lessen Divines growing every day more willing to free themselves from that servitude vassalage to which the authority of those names had enslaved their judgements But so that no man had the courage to make such a general assault against the late received opinions as Bishop Mountague though many when the ice was broken followed gladly after him Dr. Heylin Preface to Theologia Veterum Pacif. You have given me a large account how as you conceive Calvin Bullinger c. came to decrease but such as is no way satisfactory for 1. It is gratis dictum that the reading of Fathers Councils c. will make any one abate his esteem of any Orthodox Cystem 2. It is no way probable that King James should by his instructions in An. 1616. design the hindering of the Calvinian Doctrines who appeared so very zealous An. 1618. against the Tenets of Arminius who did contradict Calvin in those points which of all others held by him are most liable to exception 3. Nor is it any way probable that if any Calvinistical or Lutheran Dogmata had been super-induced to the Articles of our Church which had the least seeming contrariety to them that none should be either acute enough to discern such superseminations or couragious enough to pull up such tares but only Richard Mountague B. D. Had he only learned to deny himself had the spirit of courage and resolution departed from all the English Clergy and rested upon him alone Sure I am that Dr. Forbes of Edenburgh leaveth this Mr. Mountague under this censure that he too much complyed with Calvinism in the point of justification Propter puritanorum undique strepentium clamores nescio quomodo refugerit ad distinctionem Forbes de Justif. lib. 2. c. 5. 4. 'T is scarce credible if Mr. Mountague had only separated chaffe from the wheat and distinguished only the received Doctrines of the Church from some busie Puritans private Opinions that he should have been so severely censured for his Book by the Parliament and confuted by some Divines of great note and learning and as conformable as himself particularly by his Reverend and much Reverenced Diocesan And Archbishop Abbot in his
But God forbid our Church should have any Doctrines good and wholesome for some times and not for others Laud If there be any difference betwixt us about the sense and meaning of any Clause or Period in Articles Lyturgy Homilies how shall that difference be decided Pacif. It is scarce to be supposed that our Church in her publick Records of Doctrine should use any so great obscurity as that we should if we are unprejudiced need an Interpreter but if there be any need of an Interpreter who fitter then such Martyrs as had an hand in composing of the Articles in King Edw. the 6th his Time or elselived then and were well acquainted with the mind and judgment of the Composers and such Divines as lived and were famous in the beginning of Q Eliz. when the Articles were confirmed and let me tell you it will be a strong presumption that a Doctrine is contrary to the Church if it be contrary to the professed tenents of all or most of those eminent Divines by whose help she did at first recover her self out of Popish darkness Laud How little our old Martyrs did favour the Calvinians in the five points appears plainly by a Book entituled An Historical Narration composed by one who was famous in K. Edw. dayes and Q. Eli. and a voluntary exile for Religion in the raign of Q. Mary Partif Are you not ashamed to call him a famous Divine who created such disturbances in the raign of Q. Eliz. and K. Ed. whose Book is put into the Catalogue of Popish Pamphlets by Dr. Fulke in his answer to Bristow of the reprinting of which A. Laud was so much ashamed that at his tryal he durst not own it but averred that he had put his Chaplain out of his place for putting such a cheat on the world I might rather infer that the English Martyrs were no favourers of Arminianisme because in the late A. Bishops Time the Professor of Mathematicks in Gresham was troubled for but permitting an Almanack in which some Popish canonized Saints names were expunged and the names of some of our own English Martyrs that were Saints indeed put in their room and because by Dr. Bray Pochlintons Altare Christianum was licenced in which how bitter a passage is used against our old Martyrs and Confessors may be seen in the Recantation imposed upon that Doctor Laud It may be the passage might refer to John Wickliffe and such as he and if so I know no reason why it should be recanted for though he held many points against those of Rome yet had his Field more Tares then Wheat his Books more Heterodoxies then sound Catholick Doctrines for they who have consulted the Works of Thomas Waldensis or the Historia Wicklesiana writ by Harpssield will tell us that Wickliffe among many other errors maintained these that follow 1. That the Sacrament of the Altar is nothing else but a piece of bread 2. That Priest have no more authority to minister Sacraments then Lay-men have 3. That all things ought to be common 4. That it is as lawfulito christen a Child in a Tub of Water at home or in a Ditch by the way as in a Font-stone in the Church 5. That it is as lawful at all times to confess unto a Lay-man as to a Priest 6. That it is not necessary or profitable to have any Church or Chappel to pray in or to do any divine Service in 7. That buryings in Church-yards be unprofitable and vain 8. That Holy-dayes ordained and instituted by the Church are not to be observed and kept in reverence in as much as all dayes are alike 9. That it is sufficient to believe though a man do no good works 10. That no humane Laws or Constitutions do oblige a Christian and finally That God never gave grace or knowledg to a great Person or rich man and that they in no wise follow the same Dr. Heyl. Cert Epist. p. 151. Pacif. Whether these things are collected out of Wald. and Harpssield I neither know nor have leisure now to examine I find the same things charged and charged in the very same words upon those who indeavoured reformation in King H. the 8th his dayes about Anno. 1536. as may be seen in Mr. Tho. Fuller's History lib. 5. p. 209. 210. 211. I believe those were then slandered and so I think is Wick. if Wald. and Harps have charged all those things upon him for the proof of this let what Dr. James hath collected in his Wick Conformity be consulted for that industrious Scholar hath made it appear out of the Writings of Dr. Wickly that he held no community of goods but what all good Christians hold by a Christian Charity not as touching the right Title and possession as the Anabaptists now and a certain bald Priest in his time did hold And so far was he from holding that good Faith alone would save a man without good Works that he is charged by Walden to have held the Doctrine of merits though very falsly as appears by many passages in his Commentaries upon the Psalms He held vocal confession to a Priest not to be necessary in case a man were truly contrite and sorrowful for his sin with full purpose of amendment unless the party offending do find himself very much grieved in which case he counselleth him to repair unto a Priest that hath cunning and good living But let us joyn issue on the terms formerly propounded What think you of the Church of Rome Laud It may be you account it a piece of Popery to call the Church of Rome a true Church Pacif. I account it no Popery to call the Church of Rome a true Church for it was so esteemed by Dr. John Reynolds Chamier Junius Gisbertus Voetius Ludovicus Capellus and his fellow Professor Amyraldus all very learned men and far enough from doting either upon Ceremonies or Prelacy indeed they will much disadvantage themselves in dealing with the Papist about the visibility of the Church who shall affirm that Rome is not a true Church but you know the Pope is made by Romanists to be the Church The Pope ought to tell it to the Church that is to himself saith Bellarmine Do you judg this Pope to be the Antichrist Laud Some Protestant Divines at home and abroad I grant have thought so wrote so disputed so in good zeal no doubt against that insolent and insufferable and outragious Tyranny and Pride of the Bishops of Rome and their infinite enormities in the Church and out of that affection have been too violently forward out of conjectures and probabilities to pronounce the Pope is that Man of Sin and Son of Perdition The Synod of Gapp in France made it a Point of their belief and concluded it peremptorily to be so but who can find it to be the Doctrine of the Church of England what Synod resolved it Convocation assented to it what Parliament Law Proclamation or Edict did ever command it to be
of it after the mind of some Jew hired to be their God-father call it the Sabbath This name Sabbath is not a bare name or like a spot in their fore-heads to know Labans sheep from Jacobs but indeed it is a mystery of iniquity intended against the Church Others also for the plots sake must uphold the name of Sabbath that stalking behind it they may shoot against the Services appointed for the Lords Day Hence it is that some for want of wit too much adore the Sabbath as an Image dropt down from Jupiter and cry before it as they did before the Golden Calf This is an holy day to the Lord whereas indeed it is the Great Diana of the Ephesians as they use it whereby the minds of their Proselytes are so perplexed and bewitched that they cannot resolve whether the sin be greater to bowl shoot or dance on their Sabbath then to commit murther c. All which doubts would soon be dissolved by plucking off the Vizzard of the Sabbath from the face of the Lords Day which doth as well and truly become it as the Crown of Thorns did the Lord himself This was plotted to expose him to damnable derision and that was plotted to impose on it detestable Superstition yet they will call it a Sabbath presuming in their zealous ignorance guiltful zeal to be thought to speak the Scripture phrase when indeed the dregs of Asded flow from their mouth With us the Sabbath is Saturday and no day else No ancient Father nay no learned man Heathen or Christian took it otherwise from the beginning of the world to the beginning of their Schism in 1554. Dr. Pocklington Sunday no Sabbath p. 7. 13 21 22. compared Pacif. Here 's bitterness enough and though it be expresly directed against none but Puritans yet must it needs redound on the Church of England who in her Homilies gives the Lords Day the name of Sabbath as also sundry of her most eminent sons have done But whereas you say so confidently thatno learned man till 1554 ever called any other day but Saturday by the name of Sabbath you must give me leave to question whether your reading be so great that you have perused all learned men since the beginning of the world till 1554. For I can in my little reading produce a considerable Author who lived in the 4th Century and another who lived in the beginning of the 12th Century who both call the Lords Day a Sabbath and how many others have done so neither you nor I without more search then such a thing is worth shall be able to say but it is to little purpose to contend about a name or word provided we be agreed in the thing and this I am sure of that our Church in the Homily for the time and place of worship commends and enjoyns the Lords Day to be kept as a Sabbath with rest from all week-day and worldly labours and to be spent wholly in the service of God and of this I think none can doubt who comes to the reading of that Homily unprejudiced Laud In that Homily it is thus Doctrinally resolved Albeit this Commandment of God doth not bind Christian people so straightly to observe and keep the other Ceremonies of the Sabbath day as it was given unto the Jews as touching the forbearing of work or labour in time of great necessity and as touching the precise keeping of the seventh day after the manner of the Jews yet notwithstanding whatsoever is found in the Commandment appertaining to the Law of Nature as a thing most godly most just and needful to the setting forth of Gods glory it ought to be retained and kept of all good Christian people Dr. Heyl. Res. Pet. Pacif. These words do indeed occur in that Homily but mark the words that follow therefore by this Commandment we ought to have a time as one day in the week wherein we ought to rest yea from our lawful and needful works Doth not the Church here resolve that by vertue of the fourth Commandment Christians ought to observe one day in seven and that with cessation from lawful and needful works and this is if not the all yet the most that Puritans contend for Laud It is here said that there is no more of the fourth Commandment to be retained and kept of good Christian people then whatsoever is found in it appertaining to the Law of Nature but there is nothing in the fourth Commandment but that sometime be set apart for Gods publick Service the Precept so far forth as it enjoyns one day in seven or the seventh day precisely from the Worlds Creation being avowed for ceremonial by all kind of Writers Dr. Heyl. 245. Hist. Sabba p. 2. p. 245. Pacif. It is not said that there is no more to be retained and kept of good Christians but what is required of the Law of Nature this only is said that whatever is of the Law of Nature that is to be retained c. Now Logick tells us that these Propositions are heavenly wide and the Homily sufficiently implyeth that the Precept so far as it enjoyneth one day in seven was not an utter Ceremony for it saith that we by vertue of that Precept are bound to have a time as one day in seven Laud 'T is not said that we should spend the day wholly in heavenly exercises for then there were no time allowed us to eat and drink which are meer natural employments but that we give our selves wholly that is our whole selves body and soul to the performance of those heavenly exercises which are required of us in the way of true Religion and Gods Publick Service Sab. Hist. Part. 2. p. 247. Pacif. What a strange gloss is this you say it was Ceremonial that one day of seven be spent wholly Why do you not also argue that there was not any such Law given to the Jews because then there would no time have been allowed for eating and drinking Works of natural necessity do consist and alway did consist with the Sanctification of the Day of Rest and whereas you say the Homily doth only require that for the time appointed to Gods Publick Worship we wholly sequester our selves from all worldly business I believe you do not think that is all the meaning of the Homily for are not the words plain Gods obedient people should use the Sunday holily and rest from their common and dayly business and also give themselves c. The Sunday not a part of it should be used holily and with rest from common dayly business But what do I trouble my self about this had the Homily said just the whole day you would also have found out some evasion as you do for St. Chrysostomes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Part. 2. p. 80. We will proceed to the Commandments of the 2d Table the sum of which is comprised in those words Thou
printed what he did in this matter and if Dr. Ham who so much decryeth any thing that hath but the appearance of bitterness in others can not only brook but also admire the writings of Dr. Heylin notwithstanding all the bitterness that is in them I must needs say that Ployden is not the only man with whom the case doth alter for sure the tartness which he blameth in Dr. Owen is not comparable to that which runneth through all the veins of Dr. Heylins books But I must not count my self engaged to believe any thing of this nature till I see something testified under Dr. Ham his own hand then the world shall know who told the story Laud But the Doctor hopeth he hath made it appear that Calvinism was not the Native and Original doctrine of the Church of England though in a short time it overspread a great part thereof Pres. to His. Quin. Artic. Pacif. He may hope where no hope is and that he doth so in this particular Theophilus Churchman hath evinced in his Review of the Certam Epistolare which was bnt an Epitome of this Historia quin Artic. the Doctor all along using the very same shifts and almost the very same words in one book that he doth in the other and herein he doth but antiquum obtinere for so in his Resp. Pet. he tels the very same tale that he did in the History of the Sab. not vouchsafing to take any notice that two learned men had in print many years before answered all his Subterfuges And he that can thus bring an old book upon the Stage under a new Title and rob his former writings to fill up the bulk of his latter doth but declare that he hath got an itch of scribling which I am not so good a Physician as to be able to cure As for the indignities that he hath offered to the Belgick Churches I leave him to be chastized by the pens of some of their owm Members who will easily manifest that the Synod of Dort was not so ugly a creature as he hath made it and that the proceedings against the Remonstrants were neither unjust nor yet rigorous Mean while I refer the reader to what Hornebeck hath said in his Summa Contr. I must only take leave to say something in vindication of T. C. in throwing reproaches upon whom the Doctor is so very not only liberal but also profuse He tels us that the gentleman whom he did strive to prefer to Mag. was none of his blood T. C. never said that he was and that he was a singular good Scholar T. C. never denyed it As for Mr. Hickman he was one of the means of procuring him an exhibition of fifteen pound per annum to help towards his subsistence in the Universitie till he should be able to provide himself of some such place as might alone suffice to keep him But sure Dr. Heylin when he sought to bring in this his friend a friend I hope is relatum did not take the Colledge to be a nest of Cuckoos he would not sure have took a courtesie from Mr. Praesi if he had not judged him to have power sufficient to bestow it And had his friend been made Fellow of the Colledg he would sure for his sake have been so civil as not to have used so ugly a similitude Indeed if singing alway the same note and tune make a Cuckoo all the Cuckoos do not lodg at Mag. Colledge Next the Doctor labours to prove that it was no slander to say That the new Sabbath speculations of Dr. Bound had been more passionately embraced of late then any one Article of Religion here by Law established But this he proveth by such an argument as I perswade my self he himself takes not to have any colour of truth in it Because impunity is indulged by them to all Anabaptists Familists Ranters By them whom meaneth the Doctor if he mean by any that deserve the name of Calvinists his Conscience cannot but flie in his face if by them he mean the Souldiers whose violence prevailed so far as to seclude the Members of that Parliament which was if any the Presbyterian Parliament then his Argument must run thus The Souldiers many of whom are Anabaptists and Arminians all of them Anticalvinists have procured impunity to Familists Ranters Quakers and yet not for those who transgress the Laws about the Sabbath therefore the Calvinists are more zealous about the Sabbath speculations then about any one Article of Religion by Law established If the world will be cheated with such arguments let it be cheated yet dare not I imitate the Doctour in despising of authority or speaking evil of dignities I dare not leave it in print That the Justice used cursed rigor who made a Victualler pay ten shillings for selling a half-penny loaf to a poor man in time of Sermon I rather think it was cursed rigor to Excommunicate Mr. Paul Bains for withdrawing to drink a little Wine or Beer after he had spent himself in Preaching a Sermon yet this I find practised The Doctor next proceedeth to make some Apology for his calling himself His Majesties Creature and the workmanship of his hands One while he seems to say no such thing dropped from his Pen another while that if it had the expression might have been justified He hath been told where and by whom it was averred that he did use those expressions I only now tell him The Gentleman was fasting when he so said and that M. C. Bursery is not a place in which men are or I hope ever were suffered to inflame themselves with wine and strong drink so as to make them talk that which they would be ashamed to own afterwards As to the expression it self I had well hoped that if a Courtier could have stooped so low in flattery yet no Divine whose work is to be Kings remembrancer that they are but Mortal Creatures and Creeping Dust durst have used any such language if the Doctor dare he shall pardon me if I do not take him to be the tenderest Conscienced Theologue in Christendome As for what concerneth Dr. Barlow I say but this That both Mr. John Martin Fellow of C. C. C. Ox. and also Dr. Henry Wilkinson will witness that Mr. Sparks did assert all that to be truth which T. C. hath published and that Mr. Sparks was both a learned man and a good man all the University will witness but as for the aged person who related this to Mr. Sparks he either is or very lately was alive In a word the book written by T. C. never was answered never will be answered except by such an Animal as M. O. whose eyes Mr. P. and Dr. Heylin have put out that he might the more easily grind in their mill The book was made by one whom the Vic. of Oxon loves and respects and that a sheet or two were printed ar London was by the Authors own consent meerly to avoid that clamour which else the Dr. might have raised upon the Vice who loveth not to meddle with those Salamanders that are never in their Element but when they are in the fire of contention The Doctor complaineth much of ribaldry obscenity c. but let him first pull out the beam that is in his own eye Loripedem rectus derideat AEthiopem Albus There 's a pretty story of a Cardinal and the Abbot of Fulda travelling together towards Ulma either of them attended with 30. horsemen compleatly armed My Lord saith the Cardinal do you think St. Bennet who was the Author of your Order went thus attended The Abbot presently replyed upon him and demanded If St. Peter ever rode in that state as his Fatherhood did If Dr. Heylin blame T. C. for one unseemly passage and that 's all he can charge him with which had been expunged also had not the Impression been so suddenly took off the Stationers hand T. C. will not be at a loss to find one as bad or far worse to lay in the Doctors dish I must spare neither and therefore say They both have so worded matters now and then that they have reason to beg the charity of men to excuse them and the mercy of God to pardon them and that the world may learn by their example more to mind the Doctrine which is according to godliness and less and more rarely to engage in Controversies is the prayer of The Lords most unworthy creature March 20. 1659. FINIS Meipsum invenio Bell de ver. Dei lib. 3. cap. 10. See worse language than this in the writings of Dr. Heylin and Mr. Tho. P. Vide C. P. Part. 1.
accommodato adorationi erectam aut constitutam modus autem aecomodatus adorationi est cum imago depicta aut sculpta est per se non veluti appendix additamentum alterius rei in ornatum illius rei Beware lest thou make to thy self i. e. to any religious use any grauen image Homily Perill of Idol p. 42. Laud The examples of the Seraphims and Brazen Serpent tell us that to make pictures or statues of creatures is not against a natural reason and that they may have uses which are profitable as well as be abused to danger and superstition Now although the nature of that people was apt to the abuse yet Christianity hath so far removed that danger that our blessed Law-giver thought it not necessary to remove us from superstition by a prohibition of the use of images and pictures and for the matter of images we have no other rule left us in the New Testament the rules of reason and nature and the other parts of the Institution are abundantly sufficient for our security And possibly St. Paul might relate to this when he affirmed concerning the fifth that it was the first Commandment with a promise for the second Commandment had a promise of shewing mercy to thousand generations but because the body of this Commandment was not transcribed into the Christian Law the first of the Decalogue which we retain and in which a promise is inserted is the fift Commandment G. E. part 2. p. 111 112. Pacif. Do you then think that the second Commandment is not retained by us Christians I never thought but that it was if not natural yet moral of universal and perpetual obligation of this judgement were the Ancients Irene lib. 4. cap. 31. August lib. 19. contra Faus cap. 18 Epis 119. cap. 12 Not to speak of Clem Alex. who in his Adhortatory Oration to the Gentiles plainly saith that the Commandment obligeth us as well as the Jews though he seem to be mistaken in giving the sense of it this way also go all Protestants though indeed the Papists do make this law but temporary In a word God allowed the Jews a civil use of Images and other he alloweth not to us under the Gospel who are not so much out of danger of Idolatry and superstition as you seem to imply Laud Images have three uses assigned by the Popish Schools instruction of the rude commonefaction of History and stirring up of devotion they and we also give unto them Gagg p. 300. The pictures of Christ the blessed Virgins and Saints may be made had in houses set up in Churches respect and honour may be given to them the Protestants do it and use them for helps of Piety in rememoration and more effectual representing of the Prototipe Ans. to Gagg p. 818. Pacif. The Church of England teacheth her children quite another lesson Hom. against the peril of Idol Part 3. p. 42. It is unlawful that the Image of Christ should be made or that the Image of any Saint should be made especially to be set up in Temples to the great and unavoidable danger of Idolatry we grant Images used for no Religion or Superstition rather we mean Images of none worshipped or in danger to be worshipped may be suffered but Images placed publickly in Temples cannot possibly be without danger of Idolatry many such passages may be picked out of that Homily which are the more considerable because of all our Homilies it seemeth to be penned with most exactness Laud It is the Consecration that makes Churches holy and makes God esteem them so which though they be not capable of grace yet by their consecration they receive a spiritual power whereby they are made fit for Divine Service and being consecrated there is no danger in ascribing holiness unto them Tedder his Visit Sermon licensed by Dr. Baker an. 1637. Pacif. That Churches do by Consecration receive any spiritual power whereby they are made more fit for Divine Service than other places or that the same company meeting in a private house and praying by the same Spirit should not be as acceptable to God as in the Church is Superstition to affirm nor did the Church of England ever teach any such Doctrine yet I easily grant that in peaceable times and under Christian Princes the people of God ought to have their {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and that it is a broach of civil decency to employ these places set a part for Gods Worship to any common uses ordinarily Laud We use signing with the sign of the Cross both in the fore-head and elsewhere witness that solemn Form in our Baptism for which we are so quarrelled by our factions the flesh is signed that the soul may be fortified saith Tertullian and so do we Ans. to Gagg p. 320. Pacif. If any one besides the Minister useth signing with the Cross or if he use it at any time but in Baptism or on any place but on the forehead 't is done without any warrant at all from the Church of England and our Church retained the sign of the Cross in Baptism only as an outward Ceremony and honorable Badge but it doth not ascribe any efficacy unto it of fortifying the soul and declares the child to be perfectly baptized before it be signed with the sign of the Cross as plainly appears from the Book of Canons agreed upon 1603. Chapter Of the lawful use of the Cross Laud Baptism of Infants is most certainly a holy and charitable Ordinance and of ordinary necessity to all that ever dyed and yet the Church hath founded this Rite on the Tradition of the Apostles and wise men do easily observe that the Anabaptists can by the same probability of Scripture enforce a necessity of communicating Infants upon us as we do of Baptizing Infants upon them if we speak of an immediate Divine Institution or of practice Apostolical recorded in Scripture and therefore a great Master of Geneva in a Book he writ against Anabaptists was faign to fly to Apostolical Traditive Ordination and therefore the Institution of Bishops must be served first as having fairer plea and clearer evidence in Scripture then the baptizing of Infants and yet they that deny this are by the just Anathema of the Church Catholick condemned for Hereticks Dr. Tayl. Episc. Asser. p. 100 101. Pacif. 'T is gratis dictum that the Institution of Bishops hath fairer plea and clearer evidence in Scripture then the baptizing of Infants nor can you prove that they who deny the Baptism of Infants are under the just Anathema of the Church Catholick much less that they who deny the Institution of Bishops superior in order to Presbyters are under the just Anathema of the Church Catholick Hath a whole Book been written to prove that none are to be anathematized who consent to the Articles of the Apostles Creed and must it now be worthy an Anathema to deny Infant Baptism who but a Papist ever said
even the lake of Gehenna and so to the place of the neerest Denomination Epis. Asser. p. 379. Pacif. Your wit lying in the affinity of sound betwixt Geenna and Geneva is much like that of Campian Elizabeth and Jezabel But as for Lay-Elders I am not much solicitous about them thinking the Church may be well enough without them only I cannot think they are so destitute of all Antiquity and Scripture as you imagine that of 1 Tim. 5. 17. hath more for Lay-Elders than many places in Scripture urged by our Bishops have for Episcopacy Dr. Whitgist is said to have these words That he knoweth that the Primitive Church had in every Church certain Seniors to whom the Government of the Congregation was committed and in a Book against Mar-Prelate subscribed by the Archbishop of Canterbury the Bishop of Winchester Lincoln and London it is affirmed That the Government by Elders was used under the Law and practised under the Gospel by the Apostles though not fit for our times Though afterwards repenting this plain Confession they caused certain words importing the contrary to be printed in a sheet of Paper which paper was pasted in all the books of the first impression to cover and conceal the former assertion This I take on the Testimony of an Author who so printed in Queen Elizabeths time in a Tract called A Petition directed to her most Excellent Majesty but Mr. Nowel is plain in his Catechism in Latine p. 155. Edit. 1570. Grotius also acknowledgeth that Geneva did not first institute these Officers but only restored them nor may it be amiss for the learned Reader to consult about this point of Elders Bodins Method cap. 6. p. 245. Le ts on to the third Commandment Land Thou shalt not take the Name of the Lord thy God in vain This our blessed Saviour repeating expresseth it thus It hath been said to them of old Thou shalt not forswear thy self to which Christ adds out of Numb. 30. 2. But thou shalt perform thy Oaths unto the Lord the meaning of the onewe are taught by the other We must not Invocate the Name of God in any promise in vain i. e. with a lie this is to take the Name of God i. e. to useit to take it into our mouths for vanity i. e. according to the perpetual stile of Scripture for a lie and this is to be understood only in promises for so Christ explains it out of the Law Thou shalt perform thy Oaths for lying in judgement which is also with an Oath or taking Gods Name for a witness is forbidden in the ninth Commandment Grand Exemp part 2. p. 114. Pacif. At this rate indeed write Maldonate and the Composer of the Racovian Catechism but without any reason for it is gratis dictum that our Lord doth repeat or give the sense of the third Commandment Exod. 20. 7. It is more probable that he intends those words Levit. 19. 12. As for the words in the third Commandment they have alway been so interpreted by Protestant Commentators as to forbid not only false swearing but vain swearing yea all irreverent use of the Name of God whether with an Oath or without an Oath So the Catechism in King Edward the 6ths raign so Bishop Hooper in his Exposition of the Decalogae so the Common Church Catechism so the Homily part 1. p. 45 46. No one that hath but a smattering skill will deny {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sometime to signifie mendacium or falsum but it doth also signifie gratis in vanum as often if not more often The LXX Exod. 20. 7. render {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Aquila {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Yet I can more easily excuse this if you will but acknowledge that vain and unnecessary Oaths were unlawful to the Jews as well as us Laud By the Natural Law it was not unlawful to swear by an oath that implyed not Idolatry or the belief of a false God I say any grave or prudent oath when they spake a grave truth And it was lawful for the Jews in ordinary entercourse to swear by God so they did not swear to a lye to which also swearing to an impertinence might be reduced by a proportion of reason for they that swear by him shall be commended saith the Psalmist Psal. 63. 11. And swearing to the Lord of hosts is called speaking the Language of Canaan Isa. 19. 18. Great Exem part 2. p. 114. Pacif. This is Theology that a sober Heathen would startle at How do you prove that by the Natural Law it was not unlawful to swear an Oath when they spake a grave truth Doth any Scripture say so Do the more sage sort of profane Writers say so or do not all rather say who have not blinded Natural Conscience That it is not lawful to swear in the gravest matter if a man may be credited without an oath or if his oath be not like to be an end of strife Or what man who knows that God was alway tender of his Name and Glory canthink that it was lawful for the Jews to swear by God in ordinary entercourse They did ordinarily swear but it was not lawful so to do The son of Sirach reproves it Heathens condemn it it is indeed said They that swear by him shall glory Psal. 63. 11. but it is not said They that swear by him in ordinary entercourse shall glory if they should they would glory in their shame As for the place Isa. 19. 18. it proves not that swearing to the Lord in ordinary entercourse is speaking the Language of Canaan but it is a Prophecy only of the calling of Egypt that sundry of that Nation should make the same Profession and Confession of Faith that Gods people did and that they should by solemn Oath engage themselves to depend on the living Lord alone How doth this prove that it was lawful for the Jews to swear by God in ordinary entercourse or that their ordinary communication ought not to be yea yea and nay nay as well as ours Pass we on to the fourth Law of the Decalogue Laud There was nothing Moral in it but that we do Honour to God for the Creation and to that and all other purposes of Religion separate and hallow some portion of our time Great Exem part 2. p. 119. Pacif. Surely this is the way to rob us of one of the laws of the Decalogue for either the fourth Commandment is moral for a determinate time or for nothing at all some time being moral by the other Commandments and it would be strange that the Church of England should appoint this fourth Commandment to be publickly read and teach her members to pray Lord have mercy upon us and encline our hearts to keep this Law and yet think it had only that latent morality you speak of if the fourth Commandment be not in force in the words of it according to their literal and Grammatical
Christian man sinning is to consider the horrible threatnings of the Gospel the severe intermination of eternal pains the goodnese of God leading to repentance the severity of his justice in exacting great punishments of criminals the reasonableness of this justice punishing such persons intolerably who would not use so great a grace in so pleasing a service for the purchase of so glorious a reward The terrors of the Law did end in temporal death they could affright no further but in the Gospel Heaven and Hell were opened and laid before all mankind and therefore by these measures a sinner is to enter into the sorrows of contrition and the care of his amendment And it is so vain a thing to think every sinner must in his Repentance pass under the terrors of the Law that this is a very destruction of that reason for which they are fallen upon the opinion the Law is not enough to affright sinners and the terrors of the Gospel are far more to persevering impenitent sinners then the terrors of the Law were to the breakers of it the cause of the mistake is this The Law was more terrible then the Gospel is because it allowed no mercy to the sinner in great instances but the Gospel does But then if we compare the state of these men who fell under the evils of the Law with those who fall under the evils threatned in the Gospel we shall find these to be in a worse condition then those by far as much as Hell is worse then beeing stoned to death or thrust through with a sword Un. Neces p. 41. Pacif. All men will grant that Heaven and Hell are more clearly opened under the New than under the Old Testament But this I cannot digest That the terrors of the Law did end in Temporal death and could affright no further or that the Law is not enough to affright sinners For what mean you by the Law the Covenant of Works or the Law administred by Moses either of them sure is enough to affright sinners or else God had been wanting not threatning terror sufficient to affright people from wickedness Christ freeth us from the wrath to come and yet he freeth us but from that wrath which as transgressors of the Law we have incurred What think you of those sinners who never heard of the Gospel shall they die only a Temporal death If so Hell will be more empty then is generally believed If they dye an Eternal death then the Law threatneth more then Temporal death for they can suffer only as transgressors and offenders of the Law But I pray you what do you think of Satisfaction is not that made only by Christ Laud He that is ready to be cast away upon the Sea may well be taught to pray Be pleased to unite my death to the death of thy Son and to accept it so united as a punishment for all my sins that thou mayest forget all thine anger and blot my sins out of thy book Rules and exercis of Holy Liv. p. 393 394. Pacif. This is sure Popery if any thing in the world be Popery For it plainly tendeth to bring those Papal satisfactions which are so abundantly proved by our Protestant Controversie writers to be derogatory to the worth and value of that perfect Satisfaction made by Christ on the Cross for all the sins of the whole world both Original and Actual Vid. Art 31. Why should I pray to God to unite my death to the death of Christ Is not Christs death sufficient to expiate the guilt of all my sins How can I think that my being cast away at Sea should be accepted by God as a punishment for all my sins What am I to think of Justification not unmeetly called by Luther Articulus stantis aut cadentis Ecclesiae Laud A sinner is then justified when he is made Just i. e. Translated from state of Nature to state of Grace Ans. to Gag p. 142. Justification consisteth in forgiveness of sins primarily and grace infused secondarily both the acts of Gods Spirit in man Id. p. 143. To Justifie hath a threefold extent 1. To make just and righteous 2. To make more just and righteous 3. To declare and pronounce just Justification properly is in the first acception a sinner is then justified when he is made just i. e. transformed in mind renewed in soul regenerate by grace Id. p. 140. 142 141. compared Pacif. That we are not justified before we are changed is certain enough and proved by many Scriptures and reasons but that Justification doth primarily in Scripture signifie the making of us just that 's the error of the Church of Rome and directly contrary to the Church of England which placeth it in forgiveness of sins alone Artic. 11. and makes it to signifie the declaring or pronouncing of us just for the righteousness of Christ imputed to us And I pray you tell me what is it according to your Principles that procureth our acceptation with God Laud What else but doing well If thou do well shalt thou not be accepted Psa. 15. Isa. 1. 16 20. Ezek. 18. 1. 9. Dan 4. 27. Mic. 6. 6 7 8. If this be well considered it will cause us to set a price and value upon well doing and upon good works which of late have been undervalued and decryed under the names of Popery and Arminianism c. Are they not the end of our Creation Ephes. 2. 10. Are they not the end of our Redemption Tit. 2. 14. Dr. Gell. p. 33. Pacif. What else procures acceptance with God himself but well-doing The death of Christ doth it for we are accepted in the Well-beloved He being the Well-beloved in whom God is well-pleased Our well-doing doth not procure our acceptance with God but it is only conditio sinè quâ non it is but causa dispositiva had we done never so well without the suffering of Christ there had been no acceptation with God since the Fall I know none who call good works Popery or Arminianism but they who press good works so as to make them the sole procurers of our Justification are deservedly concluded to be Popish We are the workmanship of God created in Christ Jesus unto good works which God hath ordained that we should walk in them And yet his meaning is not by these words to induce us to have any affiance or to put any confidence in our works as by the merit and deserving of them to purchase to our selves and others the remission of our sins and so consequently everlasting life for that were meer Blasphemy against Gods mercy and great derogation to the blood-shedding of our Saviour Jesus Christ Homil. Part. 2. p. 81. We have not much agreed in matters of Doctrine hitherto I hope we may better agree about the State of Souls after death and the condition of the wicked after the general Judgment Laud Let it be so That the souls of the Fathers were not in Heaven before our
Saviour I deny it necessary that they were therefore in Hell that Region I call Abrahams Bosome which though it be not Heaven yet is it higher then Hell Gagg 281. Pacif. The souls of the godly separated from the body do and alwayes did go immediately into Heaven Our Homilies as you cannot but know make but two places after this life Homily of Prayer p. 122. Laud It appears from S. August de civ. Dei lib. 20. cap. 15. that it was then an opinion generally received in the Christian Church and such as might well be believed as himself acknowledgeth without any absurdity that the Patriarchs and others of the Saints of the Old Testament were detained in some lower places amongst the inferi but without any sense of those infinite torments which were endured by the wicked and that they were detained there till the coming of Christ till he by his descent thither did release them thence This makes me to consider it as a matter questionable only I shall not dare to say it is false or impious Dr. Heyl. Fid. vet. p. 221. Pacif. You may if you will choose whether you 'l say that opinion is false but the Church of England hath plainly expressed her self in the third part of the Sermon of the fear of death The holy Fathers of the Old Law and all faithful and righteous men which departed before our Saviour Christs ascension into heaven did by death depart from troubles unto rest from the hands of their enemies into the hands of God from sorrows and sicknesses unto joyful refreshingin Abrahams bosome a place of all comfort and consolation as the Scriptures do plainly by manifold words testifie Laud The opinion carryeth no impiety with it nothing derogatory to the Gospel or Kingdom of Christ but rather seems to add much lustre to our Saviours person and much conduceth to the honour of the Faith and Gospel For what can be more honourable to the person of Christ then that the Patriarchs and other holy men of God who dyed under the Law were kept from being admitted into a participation of the joyes of heaven till he by his divine power took them by the hand conducted them into the blessed gates of Paradise What could add more to the dignity and reputation of the Gospel of Christ then that all such as faithfully believe the same and frame themselves to live thereafter should have a greater priviledge then their Father Abraham and all the rest who dyed before in the fear of God before the coming of our Saviour and be admitted presently into the joyes of Paradise Id. ibid. Pacif. It is strange if the opinion tend so much to the honor of Christ and the glory of the Gospel that the Church of England should give her children no notice of it but rather express her self against it And seeing you have laboured to make it appear that both the Greek Hades and the Latin Inferi signifie Hell and the place of Torments how can the Patriarchs and other holy men of God be said to be in or amongst the inferi and not participate of the Torments of that wretched place Laud In answer to this it may be replyed That there might be some part or region of the inferi wherein the greatest or rather the only punishment was poena damni a want of those Celeftian comforts which were reserved for them in the land of Paradise which to a soul that longed for the sight of God could be no small infelicity 2. It may be said That though the inferi in it self were a place of punishment yet God was able to command the fire that it should not burn them and the torments of the pit that they should not touch them Nor is this all that may be said in justification and defence of those ancient writers c. Id. ibid. p. 222. Pacif. It is well this is not all that may be brought in defence of them if it were I should venture to say That just nothing could be alledged in their justification But what can be said else Laud Possibly they might mean no more by those expressions of bringing back the souls of the just from Hades then that by the descent of Christ into Hell all the claim and challenge which the devil could pretend unto them were made void and of none effect Id. ibid. Pacif. Very good Then it seems till Christ descended into Hell the claime of the Divel to the souls of the just was not made void and of none effect but I had thought that the death of Christ though he had never descended into Hell had been sufficient to have vacated all the claim that the Devil could make to the souls of those who dyed in the fear of God And this death of Christ had its effects and operations upon those who dyed before Christ as well as upon those who dyed since he actually offered himself upon the Cross But the truth is all this discourse of Christs bringing of the souls of the Fathers out of Hades doth depend upon that which is hugely uncertain and inevident viz that Christ did descend into Hell Now this I humbly conceive can neither be proved from Scripture nor yet from the Apostles Creed nor yet from any Article of our Church Laud If we search into the publick Monuments and Records of the Church we shall find thisDoctine of Christs local descent into Hell to have been retained and established amongst many other Catholick verities ever since the first beginning of her Reformation Fid. vet. p. 223. Pacif. That this was the mind of the major part of those who met together for the composing of the Articles in 1552. is certain but it is as certain that there were then men of eminent parts and in all probability men imployed in that Synod of a contrary mind I instance only in Bishop Hooper who in his Exposition on the Creed doth most expresly and in terminis write against the Local descent of Christ into Hell As for the Articles of 1562. they are so worded as to leave to all their liberty to opine in this matter as in their own minds they shall be perswaded and so much is asserted by Mr. Rogers in his Exposition of the Articles As for the Apostles Creed it is and that most deservedly of great credit and esteem in all the Churches of Christ throught the whole world but then it must be considered that the Symbol of the Apostles hath not been alwayes the same particularly Ruffinus assures us that this additament descendit ad inferos is neither found in the Creed used by the Roman Church nor yet in the Creeds of the Eastern Church Vid. Mr. Peirs on the Creed p. 456. Amyraldus also hath observed that in some Creeds where these words He descended into Hell are found there is no mention of Christs Burial nay the Learned observe That in the very Aquileian Creed where this Article was first expressed there was no mention of