confidence and application of Gods promises are the acts onely of hope and charity that justifying faith is the Catholicke faith a generall assent to the articles of the Apostolicke Creed that particular personall applying faith is but presumption and fantasie Againe they teach that justification is ascribed by the Apostle to faith onely by way of beginning inchoative because assent to the truth of God is that first vertue which the chaine of all other vertues whereby wee are compleatly justified for common doth follow 3. That Charity is the forme of Faith and that to it the act of Justification is much more reasonably ascribed then to faith 4. That Saint Pauls justification whereby wee stand before the barre of God is nought but our conversion and sanctification by our inherent righteousnesse 5. That the fulfilling of Gods Law to us in this life is both possible and easie that if God did command us any thing which were impossible hee should bee both unjust and a tyrant 6. That not onely manyidoelfulfill the Law without all mortall sinne but sundry also doe supererogat by doing more then is commanded by performing the counsels of perfection of chastity poverty and obedience 7. That our good workes doe truely deserve and merit eternall life 8. That our obeying the counsels of perfection doe purchase a degree of glory above the ordinary happinesse All this lately is printed by the faction neither that onely but which to us seemeth marvellous when great popular grumblings and sundry publicke challenges hath beene made against the authours of such writs These whom Canterburie hath employed to apologise for the worlds full satisfaction hath not yet beene pleased to disavow any of those writers nor to expresse the least signe of their indignation against any of their abominations but rather by sweetning all with excuses seeme to vent their desire to have all swallowed downe In the doctrine of the Sacraments from Bellarmins third tombe they tell us first that the sacraments of the old testamenr differ from the new that the one confers grace the other foresignes grace to bee conferred that the same distinction must be holden betwixt Iohns and Christs baptimse 2. They tell us that all baptised infants as well reprobat as elect are in baptisme truely regenerat sanctified justified and put in that state wherein if those who are reprobate and thereafter damned should die they would be infallibly saved And on the ot her hand they avow that all those who die in their infancy without baptisme by whatsoever misse by whosoevers fault are certainly damned so farre as men can judge For baptisme is the onely ordnary meane which God hath appointed for their salvation which failing salvation must be lost except we would dreame of extraordinary miracles of the which we have no warrant 3. That the manifold ceremonies of Papists in baptisme and all other sacraments are either to be embraced as pious ancient rites or no to be stood upon as being only ceremoniall toyes For their tenets in the sacrament of the supper wee shall speake anone of them in the head of the masse 4. They tell us that our dispute about the five bastard sacraments is a plaine logomachy 5. They tell us that not only infants after their baptisme but even men baptised in perfect age who before baptisme gave a sufficient count of their faith yet they may not bee esteemed full Christians while they have received confirmation by the imposition of hands and that alone by a Bishop About the orders they tell us that they agree with Papists in their number that the reason why they want their Acolits sub-deacons and the rest is but their Churches poverty Which can scarce well maintaine the two orders of Priests and Deacons But which in their questions is worst of all they side here with the Papists in giving to all the Protestant Churches a wound which our enemies proclame to be mortall fatall incurable They tie the conferring of ordours by a full divine right to the office of Bishops they avow that the lawfull use of all ordination and outward ecclesiasticke jurisdiction is by God put in the hands of their persons alone Other reformed Kirkes therefore wanting Bishops their Ministers must preach celebrate the Sacraments administer discipline not only without a lawfull warrand but also against the ordinance of God When they are put in minde of this great wound given by them to all other reformed Churches they either strive to cover it with the fig-tree leaves of an imagined case of necessity which never was or else plainely to passe over it as immedicable No marvaile if the Bishops of England refuse to admit without a new ordination these who has beene ordained in Holland or France and they make no scruple to admit without new orders these who has beene ordained at Rome 6. In Matrimony they will keepe not only the Popish Sacramentall words and signes the Popish times of Lent and other dismall daies except the Bishops give their dispensation but also they will have the whole matrimoniall causes ruled by the Popes 〈◊〉 yea which is more they avow that the Cannon-law by Acts of Parliament yet unrepealled stands in vigour amongst them Except in some few things which are directly opposit to some late lawes of the land and that Cannon-law they will have extendit as far downe as the very Councell of Basile And as far up as the constitutions of the first Popes Which divers of the Papists themselves acknowledge to bee supposititious yet our men will defend them all and with them the Canons of the Apostles the constitutions of Clemence and all such trash In the sacrament of pennance they 〈◊〉 first that auricular confession was evill abolished and is very expedient to be restored 2. That God hath given a judiciall power of absolution to every Priest which every one of the people is obliged to make use of especially before the communion by confessing to the Priest all their sins without the concilement of any 3. That God in the Heaven will certainly follow the sentence of the Priest absolving on earth g 4. Beside a private confessor it were very expedient to have in every congregation a publick penitentiarie who in the beginning of Lent on ashe-wednesday might in the Kirk sit in his reclinatory and sprinkling dust on the head of every parishioner enjoyn them their Lent-pennance whereby they may truly satisfie Gods judgement for their sins and in the end of lent or Shrif-thursday before Pasche give his absolution to those who have fully satisfied Extreame unction if reports may be trusted is already in practice among them but howsoever they avow in Print their satisfaction with the Papists in this point if so be the ceremony be no made absolutely necessary Anent the Monastick life consider how farre our
object as a mans selfe or Gods speciall favour to this or that particular man which is hopes object but Catholick object which is the whole first truth and every member of Gods book as the school teacheth this faith goeth but to the truth and esse of divine things Faith giveth these truths a being substance in our mind but after hope layeth hold on them in the wil and affections and applyeth them to our selves charity goeth in unto them The Apostle saith that he who commeth to God must believe that he is a rewarder of them that 〈◊〉 〈◊〉 him not a 〈◊〉 of me or thee as if the article of 〈◊〉 were personall Idem pag. 106. In the love of the heart lyeth the greatest apprehension The greatest meane of our apprehending of him is by charity which layes hold on him in the will and reasonable affections 〈◊〉 Collect. 82. Applicatio ex parte hominis non ex alia ratione procedit quam ex amplexu amoris desiderii Ibid. pag. 97. 〈◊〉 Deus hanc spem 〈◊〉 hujus spei 〈◊〉 k 〈◊〉 collect p. 69. Inchoative per 〈◊〉 justicfiat Deus dat 〈◊〉 propter Christum cognitionem ex cognitione fidem ex fide spem sive 〈◊〉 ex fiduciacharitatem ex chatitate adhae sionem obediendi complacendi desiderium ex isto desiderio meritorum 〈◊〉 salubrium applicationem ex 〈◊〉 applicatione sanctificationem seu observantiam mandatorum ex istis omnibus in actu scilicet consummato just 〈◊〉 ex illa salvationem quae omnia quum 〈◊〉 per canalem Dei gratiae ex fide tanquam ex principio seu radice per connaturalitatem omnium ad fidem adse invicem 〈◊〉 〈◊〉 quaecunque ab aliquibus 〈◊〉 ad fidem tanquam ad omnium originem referenda sunt in hoc sensu arbitramur Apostolum 3. ad Rom. vers 28. locutum fide homines justificatum 〈◊〉 scilicet per fi lem 〈◊〉 ex 〈◊〉 suis operationem l Shelfoord pag 〈◊〉 Charity is called of Schoole Divines grace it selfe It is that law of the Spirit which freeth from death and sinne It is the maine refuge of a distressed conscience It covereth a multitude of sins It will not suffer them to appear Without 〈◊〉 workes are dead as well as faith and other vertues Hence the Schoole 〈◊〉 charity the forme of vertues Ibid pag. 106. Faith converteth the minde to God but it is love that converts the heart and will to God which is the greatest and last conversion for we never seck anything till we desire it 〈◊〉 conversion is begun in the minde by faith but it is only halfe conversion yea no conversion of the whole man except the love of the heart where heth the greatest apprehension follow it we see salvation by faith but we obtaine it not till we seek it by 〈◊〉 desire Wherefore I conclude that for as much as charity is the most near and immediate cause of our conversion that it is also the most pretious grace of God for our good and the greatest mean of our 〈◊〉 him is by charity which layeth hold on him in the will and reasonable affections 〈◊〉 his must be the greatest meane of our justification Ibid. p. 109. The sulfilling of the law justifieth but charity is the fulfilling of the law where the Apostle 〈◊〉 〈◊〉 to justifying faith he compareth them in the most excellent way and it is most manifest that the most excellent way is the way of our justification conversion to God m Shelsoord pag. 107. Justification conversion to God is all one Idem 〈◊〉 102. Charity is the maine refuge of a distressed conscience Montag 〈◊〉 pag. 142. A sinner is then justified when he is made just when he is transformed in minde tenewed in soule 〈◊〉 by 〈◊〉 〈◊〉 in 〈◊〉 answer for Hall to Burtoun is not only content to exeeme the 〈◊〉 justification from all blot of a fundamentall error but 〈◊〉 also to make all our 〈◊〉 in this point to be but a jugling about words yea at last he seemes to 〈◊〉 with the Counsell of Trent in anathematizing our doctrine For thus if I remember well doth he speake If any man shall 〈◊〉 that men are so justified by the sole imputation of Christs righteousnesse or by sole remission of sinnes 〈◊〉 they are not also 〈◊〉 fied by inherent grace or charity or also that the grace whereby we are justified is only the favour of God let him be accursed and let him be so indeed for me You will say this is nothing but meere jugling I grant it 〈◊〉 yet it is not the direct deny all of the foundation for here is both remission of sins and imputation of Christs righteousnesse included which though it be sufficient to justification in the Protestant sence yet in the Popish sence wherein 〈◊〉 is also required it is not sufficient n 〈◊〉 pag. 121. That there is a fulfilling of the Law in this life Iames teacheth if you 〈◊〉 〈◊〉 the 〈◊〉 law you doe will Were Gods Law no possible to be 〈◊〉 the supposition should be idle 〈◊〉 fit for Gods word a caption unbeseeming a man 〈◊〉 by divine inspiration To the keeping of this we must strain our soule we must not flee to a naked 〈◊〉 where is required our conformation He hath predestinate us to be conform to the image of his Son He hath fulfilled the Law and so must we too Ibid. pag. 127. Christ hath merited that the righteousnesse of the Law should be fulfilled in us not by faith only or by sole imputation as the ignorant understand it but by our actuall walking in the divine precepts Ibid. pag. 136. To binde a man to things impossible were a wrong both to nature and grace therefore the schoole verse 〈◊〉 〈◊〉 〈◊〉 viri non 〈◊〉 Deus ulla 〈◊〉 God can no more in 〈◊〉 now require impossibilities at our hands then he could at first at 〈◊〉 Neither doth he if we beleeve S. 〈◊〉 who saith I can doe 〈◊〉 things by Christ who hath loved me Ibid. pag 139. If God should command things impossible then should he be more cruell then a tyrant who 〈◊〉 not offer to exact of his Subjects such a tribute which he knowes cannot be 〈◊〉 It is tyrannical and cruell and therefore impossible to God to require the ability which he himselfe took away and of those too that are his friends and in league with him Ibid. pag. 147. To say that the very best workes of the Saints are uncleane 〈◊〉 mortall sins is extreame blasphemy Can the workes of the holy Ghost be impure The least addition of evill in a good worke makes it sinfull because Bonum est ex integracausa malum ex 〈◊〉 defectu White on the Sabboth pag. 157. 〈◊〉 those sayings as from S. Austine Neque impossible aliquid 〈◊〉 potuit Deus 〈◊〉 justus est neque damnaturus est hominem pro eo quod vitare non potest quia 〈◊〉 est Execramur blasphemiam
eorum qui dicunt aliquid impossibile homini à Deo esse praeceptum o 〈◊〉 pag. 184 By his 〈◊〉 he informeth us of all the meanes that leads toward life eternal by his counsels which goe beyond his 〈◊〉 because G O D hath given man free-will to get what he can in the state of grace for the state of glory he shewes some exceeding meanes to grow to this lifes perfection and to improve the common reward of glory for the next life as sell what thou hast and give it to the peore and 〈◊〉 shalt have 〈◊〉 in 〈◊〉 here wee have counsell to change temporall riches for eternall which are better 2. Wee are counselled to change permitted fleshly pleasures for heavenly pleasures where it is said qui 〈◊〉 capere 〈◊〉 3. Wee are counselled to deny our selves and our lawfull libertie to follow Christ through the worlds difficulties these are Gods counsels which in the primitive church were put in practice but in our times they are put off with a non placet Ibid. p. 129. Of the counsels of the gospel which goe beyond the counsels of the Law S. 〈◊〉 sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ hath commanded nothing impossible yea many have gone above his commandements p 〈◊〉 appeal p. 233. The wicked go to enduring of torments 〈◊〉 the good to enjoying of happinesse without end thus is their estate diversified to their deserving 〈◊〉 p. 120. setteth downe the comitiall verses of Cambridge which in merite goeth as farre as 〈◊〉 〈◊〉 〈◊〉 speciosa 〈◊〉 salutem divine 〈◊〉 〈◊〉 〈◊〉 dabunt 〈◊〉 p. 18. goes yet further that our workes are as true efficent causes of our salvation as our wickednesse can be of our damnation as we heard before Montag 〈◊〉 pag. 153. That a worke may be said to be meritorious ex 〈◊〉 these conditions are required that it be morally good that it be freely wrought by a man in this life in the estate of grace and friendship with God that it have annexed Gods promise of reward All which conditions I cannot conceive that any Protestants doth deny to good workes q 〈◊〉 p. 198. In that blessed estate there are degrees of joy and glory a starre differs from another in glory some ground bringeth foorth thirty some sixty some a hundred fold To this agreeth S. Gregory Quia in hac vita est discretio operum erit procul dubio in illa discretio dignitatum ut quo hic alius alium merito superat illic alius alium retributione transcendat And S. Cyprian in pace coronam vincentibus candidam pro operibus dabit in persecutio ne purpuream pro passione geminabit Certēt nune sin guli ad utriusque honoris amplissimam dignitatem accipiant coronas vel de operibus candidas vel de sanguine purpureas Here shineth Gods justice in distributing rewards according to the variety of his owne grace in this life bestowed and Christians works by their own free wil to the best end imployed and because there are certaine excellencies of workes in overcomming the greatest difficulties therefore the scoole after the former demonstration argueth priviledged crownes which they call 〈◊〉 to bee due to them which have conauered best to Martyes for overcomming persecutions to virgins for conquering the 〈◊〉 qnd to Doctors for putting the Divell to flight from their flockes r 〈◊〉 〈◊〉 127. For Shelsoords booke whatever is in that mentioned should not trouble you if he ascribe a speciall eminency unto charity in some cerraine things it is no more then 〈◊〉 taught to him by S. Paul who doth preferre it as you cannot but choose to know before faith and hope nor doth he attribute our justification 〈◊〉 in any other sence then was taught him by S. Iames M Dow p 52. And I believe if M. Shelsoords justification by 〈◊〉 be well examined it will prove no other then that which S. Iames saies yee see how that by works a man is justified and not by faith onely and I would demand of any reasonable man whether the expresse words of that 〈◊〉 may not without aspersion of popery be even openly and publickly maintained if there be no sence obtruded upon them which may crosse S. Pauls doctrine which M Burtoun can never prove that they did whom he charged with that assertion In the doctrine of the sacraments see their Popery s Montag orig p. 72. de circumcisione quaeritur quamgratiam 〈◊〉 primo ponitur non 〈◊〉 quod 〈◊〉 verum sacramentum veteris politiae in statu legis 〈◊〉 ideo esse operativū illius gratiae qua ab luuntur 〈◊〉 ut fit in baptismo novae legis 2. Si quaeratur an ut baptismus 〈◊〉 〈◊〉 quae figurat 〈◊〉 olim peccata visua sacramētali ex institutione divino opere operato 〈◊〉 〈◊〉 operantis aut alio quovis modo abolere mundare poterit qua de re sunt diversae sententiae Hereafter he hath brought at length the Fathers to prove that Sacramēta veteris testamēti non causabant gratiam sed cam solum per 〈◊〉 Christi 〈◊〉 esse significabant nostra vero gratiam continent digne suscipientibus conferunt 〈◊〉 closes inanes 〈◊〉 illae disputationes acerbae contentiones 〈◊〉 lorum quae apud scholasticos doctores nonnullos ventilantur quas sopitas optamus nos Ibid. p. Baptismus Joannis rudimentarius ait Damascenus imperfectus isagogicus 〈◊〉 ut lex vetus 〈◊〉 novum baptisma post illud necessarium inquit Augustinus post Johannem baptizabat Paulus post hereticos non baptizat Ecclesia Christi baptismo actu remittebantur peccata non remittebantur actu post Iohannis Then in his owne words quid ergo An dabat gratiam baptismus ille 〈◊〉 visum non nullis perperam omnino nam ubi tum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptismatis Christi Sacramentorum novi faederis quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratiam 〈◊〉 quam significant preparatoriè hoc agebat non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in spe tantum cum re ipsa in Domini baptismo illud 〈◊〉 ab 〈◊〉 sententia quae est 〈◊〉 omnium antiquorum si Calvinus recesserit cum sequacibus aetatem habent ipsi respondeant privati cujuscunque hominis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est communi protestantium sententiae ascribendum Obtineat ergo per me Tridentinae synodi canon primus sessionis septimae Si quis dixerit baptismum Iohannis habuisse eandem vim cum baptismo Christi anathema sit t Mon. opeal p. 35. We 〈◊〉 aught in the Liturgie earnestly to beleeve lest it should be left to mens 〈◊〉 that 〈◊〉 hath received favourably these infants that are baptised And to make this doctrine 〈◊〉 more sure against our novellists it is again repeated in the 〈◊〉 that it is certainly true by the word of God that children being baptised have all things necessary forsalvation and if they die before actuall sin shall be undoubtedly saved according whereunto all
story was forged as that learned Knight Sir Vmphrey Lyne by the ocular inspection of that originall manuscript did since demonstrate but the onely reason of the calling of it backe as his Grace makes Heylen declare to us was the dinne and clamour which Mr. Burton then one of the Ministers of London made against it Conterbury himselfe is nothing afraid to lend his owne hand to pull downe any thing that seemes crosse to Arminianisme The certainty of Salvation the assurance of Election is such an eye-sore that to have it away hee stands not with his owne hand to cut and mangle the very Liturgie of the Church otherwise a sacred peace and a noli me tangere in England in the smallest points were they never so much by any censured of errour yet if any clause crosse Arminianisme or Poperie his grace doth not spare without dinne to expurge it did it stand in the most eminent places thereof in the very morning prayers for the Kings person Here was this clause fixed since the reformation who are the Father of thine elect and their seed this seemed to bee a publike profession that it was not unlawfull for King Charles to avow his certainty and perswasion that God was his Father and hee his adopted Childe elected to salvation His grace could not endure any longer such a scandalous speech to bee uttered but with his own hand scrapeth it out Being challenged for it by Master Burton and the out-cryes of the people he confesseth the fact only for excuse bringeth three reasons of which you may judge First he saith It was done in his Predecessours time Doth not this make his presumption the more intolerable that any inferiour Bishop living at the very eare of the Archbishop should mint to expurge the Liturgie Secondly Hee pretends the Kings command for his doing Doth not this encrease his guiltinesse that hee and his followers are become so wicked and irrespective as to make it an ordinary pranke to cast their owne misdeeds upon the broad back of the Prince Dare hee say that the King commanded any such thing motu proprio Did hee command that expunction without any information without any mans advise Did any King of England ever assay to expurge the publike Bookes of the Church without the advise of his Clergie Did ever King Charles meddle in any Church matter of far lesse importance without Doctour Lads counsell The third excuse That the King then had no seed How is this pertinent May not a childlesse man say in his prayers that God is the Father of the Elect and of their seed though himselfe as yet have no seed But the true cause of his anger against this passage of the Liturgie seemeth to have been none other then this Arminian conclusion that all faith of election in particular of personall adoption or salvation is nought but presumption That this is his Graces faith may appear by his Chaplains hand at that base and false story of Ap-Evan by Studley wherein are bitter invectives against all such perswasions as puritanick delusions yea hee is contented that Chouneus should print over and over again his unworthy collections not onely subscribed by his chaplain but dedicated to himself wherein salvation is avowed to be a thing unknown and whereof no man can have any further or should wish for any more then a good hope And if any desire a cleare confession behold himselfe in those opuscula posthuma of Andrewes which hee setteth out to the world after the mans death and dedicates to the King avowing that the Church of England doth maintaine no personall perswasion of predestination which Tenet Cardinall Peroun had objected as presumption White also in his answer to the dialogue makes mans election a mysterie which God hath so hid in his secret counsell that no man can in this life come to any knowledge let bee assurance of it at great length from the ninety seventh page to the hundred and third and that most plainly But to close this Chapter passing a number of evidences I bring but one more which readily may bee demonstrative though all other were laid aside By the Lawes and practises of England a Chaplains licencing of a booke for the presse is taken for his Lord the Bishops deed So Heylen approven by Canterbury teacheth in his Antidotum and for this there is reason for the Lawes give authority of licencing to no chaplaine but to their Lords alone who are to be answerable for that which their servant doth in their name Also the chaplaine at the licencing receives the principall subscribed copie which hee delivereth to his Lord to bee laid up in his episcopall Register William Bray one of Canterburies Chaplaines subscribed 〈◊〉 collectiones 〈◊〉 as consonant to the doctrine of the Church of England meet for the presse The authour dedicated the treatise to my L. of Canterbury it was printed at London 1636. into this booke the first article which by the confession of all sides draws with it all the rest is set downe in more plain and foul tearmes then Molina or any Jesuite sure I am then Arminius Vorstius or any their followers ever did deliver teaching in one These those three grosse errours 1. That mens faith repentance perseverance are the true causes of their Salvation as Misbeleefe Impenitencie Apostasie are of Damnation Doth Bellarmine goe so farre in his Doctrine of justification and merit 2. That those sinnes are no lesse the true causes of reprobation then of damnation 3. That mens faith repentance perseverance are no lesse the true causes of their eternall election then misbeliefe or other sinnes of their temporall damnation Let charity suppone that his grace in the midst of his numerous and weightie imployments hath been forced to neglect the reading of a booke of this nature though dedicate to himselfe albeit it is well known that his watchfull eye is fixed upon nothing more then Pamphlets which passes the presse upon Doctrines now controverted yet his grace being publikly upbraided for countenancing of this book by Doctor Bastwick in the face of the Starre-chamber and being advertised of its dedication to himselfe of the errours contained in it yea of injuries against the King of the deepest staine as these which strooke at the very roote of his supremacie and that in favour of Bishops When in such a place Canterbury was taxed for letting his name stand before a Booke that wounded the Kings Monarchicall government at the very heart and did transferre from the Crowne to the Miter one of its fairest diamonds which the King and his Father before him did ever love most dearely no Charity will longer permit us to believe but his Grace would without further delay lend some two or three spare howers to the viewing of such a piece which did concerne the King and himselfe so neerely Having therefore without all doubt both seen most narrowly sifted all the corners of
5. That none ought to reprove our prayers unto our Angel keeper The Saint in heaven which the Papists doe most idolize is our blessed Virgine to whom it is well knowne they give much more false worship then true to the whole Trinity concerning her the Canterburians affirme first that she is created in another way then any of the race of Adam that God did meditate fifty ages upon the worke of her perfect creation that she did live all her daies without mortall sin yea without all actuall sinne yea without all originall That she is now advanced above all the Angels to the highest created perfection that is possible to be daughter mother and spouse of God and that her very body is already translated to the heavens 3. That God hath made her to bee true Lady and Empresse of the Catholike Church of all the earth and of the heaven and that all these honours shee hath obtained by her due deservings and merits 4. That all the Angels and Saints in Heaven let bee men upon earth are obliged to adore her and bow their soules unto her 5. That shee knoweth all thinges perfectly heere beneath upon the earth For in the face of God in the glasse of the Trinity shee doth behold all creatures 6. That it is but prophane puritans who refuse to say the Ave Maries and to follow the example of their pious predecessors who wont so to pray 7. That the devotions of the present Monks Nunnes and Princes who have enrolled their names in the sodality of the Virgin Mary is worthy of imitation 8. That the old pious ceremony of burning of wax candels in all the Churches of England through the whole cleare day of her purification ought to be renewed 9. That the Christians obtained that famous victory over the Turkes in Lepanto by her intercession at their prayers with Christ her sonne All this his Grace hath permitted under his eye to bee printed at London without any censure and when this doctrine was challenged by Burton hee was rewarded with the losse of his eares and perpetuall prison The booke which he inveighed against let bee to bee recalled is openly excused in Print at his Graces direction as containing no evill but only innocent retorications Yea M. Dow with his Graces licence pronounceth that booke to bee free of all Popery and that upon this reason because the author professeth his tracing the steps of Doctor Montagu whom all England must know to be above all suspition of Popery CHAP. V. The Canterburians avow their embracing of the Popish heresies and grossest errours THE nature of heresie is so subtilized by our faction that so farre as in them lies it is now quite evanished in the aire and no more heresies are to be found on the earth With the Socinian Remonstrants they exeeme all 〈◊〉 controverted this day among any Christians from being the Subject of heresie For they tell us that the beleefe of the doctrines uncontroverted by all is sufficient for salvation And howsoever some of them will bee content to count the Socinian Arianisme and Macedonianisme to bee true heresies yet as we shew before and all of them do clearethe Popish errors of this imputation Alwayes not to strive for words our assertion is that the grossest of the Roman errours which in the common stile of Protestants wont to goe for heresies are maintained by the Canterburians for Catholick truths For to 〈◊〉 this cast over the bookes of Bellarmine and see if his grossest tenets bee not by them embraced In his first tome his errours about the Scriptures imperfection and doctrinall traditions seemes to be most weighty In his second besides these already named his defence of the monastick vowes of Limbus Patrum and Purgatory are very palpable In the third his ascribing too little to the Sacraments of the old Testament and too much to the Sacraments of the new his making all infants in baptisme to bee regenerate and all nonbaptised to bee damned his corporall presence of Christs body on the altar his sacrifice of the Masse auricular confession extreame unction are very grosse corruptions In the last tome his errours about faith justification merit free-will are among the chiefe In all those consider how farre our party is long agoe declined to the left hand Begin with Scripture and traditions The reformed Churches in the harmony of their confessions lay all down one common ground for their mutuall consent the Scripures absolute perfection without the helpe of any doctrinall tradition Hogh me once this pillar the whole edifice of the reformation must fall To batter downe this fort the Papists plant two Engines One that there is divers Apostolicke and ancient traditions both rituall and dogmaticall which beside Scripture with a divine faith must be firmely beleeved An other that Scripture must not be taken in any sense by us but 〈◊〉 wherein the ancient Fathers of the Church have understood it or the present Church do take it In both these very dangerous corruptions our party joines with Rome They glory and triumph above all other reformed Churches that they doe embrace doctrinall traditions for which in Scripture there is no ground And of this kinde they reckon out some of great importance such as are the baptisme of infants the sanctifying of the Sabboth the Apostles Creed the giving of the cup to the people praying in a knowne tongue our knowledge of Scripture to be Scripture the names and number of the Canonicall bookes and their distinction from Apocrypha of this kinde they maintaine large as many as Rome For at the first word they speake to us of six hundreth Among these traditions which wee must embrace with an undoubted faith They reckon up the authority of Bishops above Priests prostration before the altars worshipping towards the East crosse in Baptisme crossing of our faces at all occasions the standing of a crucifix upon the altar and what else they please to urge for which they can get no Scripture warrant To this head they referre the very customes of the Popish Church in latter times for which they have no syllable in any writer let bee in any Father Yea all the injunctions of the Bishops must bee Ecclesiastick traditions whereto the conscience must submit no lesse then to the precepts of God In the meane time Scripture must bee stiled the booke of hereticks a Lesbian 〈◊〉 In no controversies no not in Sermons any use may bee made of it except so farre as wee can backe our deductions from Scripture by consent of the ancient Fathers or present Church In our most important controversies anent faith justification fulfilling of the Law merite c. they teach first that faith is no more but a bare knowledge and naked assent that in the nature of it there is no confidence no application at all that the soules
Lent the Lords day the great festivalls of Easter and Whitson day beside these we 〈◊〉 there are and have been many ancient 〈◊〉 traditions from which as foundations grew those noted practices of not fasting on the Sunday of adoring towards the East 〈◊〉 before the altar of signing the baptised with the crosse of exorcising the party baptised and putting a white garment upon them of receiving the 〈◊〉 fasting of mixing water with the wine of sending it to such as were absent of eating the confecrate bread in the Church or carrying it home of crossing themselves when they went out or when 〈◊〉 went in when they went to bed or when they rose when they sate downe to meat when they lighted candles or had any businesse of moment to doe that ceremonies and rites of this nature are 〈◊〉 the power of the Church to ordaine we generally grant to our adversaries White on the Sabboth page 97. The reformed Churches reject not all traditions but such as are spurious 〈◊〉 and no consonant to the holy Scripture but genuine traditions agreeable to the rule of faith derived from the Apostolicall times by a successive current and which have the uniforme testimony of pious antiquity are received and honoured by us Now such are these which follow the historicall tradition concerning the number integrity dignity and perfection of the books of Canonicall Scripture the Catholick exposition of many sentences of Scripture the Apostles creed the baptisme of infants the observation of the Lords day and some other 〈◊〉 as Easter 〈◊〉 c. baptising and administration of the Supper in holy assemblies the service of the Church in a known language the delivering of the Communion to the people in both kindes the superiority of Bishops over Priests and Deacons in jurisdiction and power of ordination c 〈◊〉 〈◊〉 p. 396. 〈◊〉 〈◊〉 tur in Scripturis infantes batizari aut in coena Domini sub utraque specie communicantes participare 600. sunt ejusmodi in rebus sacris à Deo institutis 〈◊〉 mandatis usurpatis ab Ecclesia de quibus possumus pro 〈◊〉 nihil tale docet Scriptura Scriptura haec non aedicat d Mon. orig p. 276. Nihil est memoriae proditum quod ego quidem sciam 〈◊〉 〈◊〉 apud vetustiores sive historicos five 〈◊〉 probabile tamen est 〈◊〉 receptam 〈◊〉 〈◊〉 de traditione vetustiore aut scriptis 〈◊〉 〈◊〉 vetustioribus nunc deperditis dimanasse Montag apar 389. Ad me quod attinet si 〈◊〉 〈◊〉 sanctis patribus per illa tempora inventum primo 〈◊〉 nulla traditione priore commendatum nullo usu veterum ne quidem vestigiis leviter 〈◊〉 〈◊〉 per 〈◊〉 annorum decursum ad nostra usque tempora sine contradictione 〈◊〉 non video cur non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vim suam obtineat authoritatem Absit enim ut 〈◊〉 Ecclesia vel in rebus de facto Ecclesiasticis 〈◊〉 〈◊〉 diu aberraverit Ibid. p. 382. Meminerimus 〈◊〉 olim statuisse cum applausu de hujusmodi consuetudinibus si legem expostules scriptam nullam invenies sed traditio praetenditur autrix consuetudo 〈◊〉 fides observatrix Et Irenaeus quid autem si neque 〈◊〉 〈◊〉 nobis Scripturas nonne oporteret 〈◊〉 traditionis Idem antig p. 42. That author saies no more then is justifiable touching traditions for thus he 〈◊〉 the doctrine of the Church is two waies delivered unto us first by writing then by tradition from hand to hand Both are of alike value or force unto piety e White in his examination of the dialogue 〈◊〉 not only this testimony of 〈◊〉 Etiamsi Scripturae authoritas non subesset totius tamen orbis in hanc partem consensus instar praecepti obtinet 〈◊〉 alia multa quae per traditionem in 〈◊〉 observantur authoritatem sibi scriptae legis 〈◊〉 but also that of Eusebius 〈◊〉 〈◊〉 in sanctis 〈◊〉 〈◊〉 decernitur id universum divinae voluntati debet attribui And this of Bernards Sive 〈◊〉 〈◊〉 homo vicarius Dei mandatum quodcunque tradiderit pari profecto obsequendum est cura pari reverentia 〈◊〉 ubi tamen Deo contraria non praecipit homo 〈◊〉 〈◊〉 pag. 31. Sensum Scripturarum ex patribus doctoribus Ecclesiae 〈◊〉 traditum conservatum in Ecclesia approbatum quidni pro tali traditione agnoscamus in 〈◊〉 veritate acquiescendum à qua minimè 〈◊〉 sit f Montag orig p. 353. Eusebius de Severianis hereticis loquens 〈◊〉 〈◊〉 Prophetis 〈◊〉 utuntur sacrarum Scripturarum sensus sententias ut nostri solent puritani novatores pro suo arbitratu interpretantur Mon. orig p. 318. Neque enim insanire solent sine Scripturis haeretici mir 〈◊〉 casdem ad suos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solent applicare defendendos persusdendosque g Mont apar 382. Non ut nostri 〈◊〉 〈◊〉 quibus 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resipit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideo 〈◊〉 est vel ut amant 〈◊〉 reformandum ad Dei verbum hoc est ad Lesbiam plane regulam ipsorum cerebrositatem amussitandum h 〈◊〉 〈◊〉 p. 129. The godly and learned Fathers of our Church give strick charge to private preachers that they preach nothing in their preachings which they would have the people 〈◊〉 to beleeve and observe but that which is agreeable to the doctrine of the old and new Testament and that which the Catholick Fathers and ancient Bishops have formerly taught and collected from thence White upon the 〈◊〉 〈◊〉 12. The holy Scripture is the fountaine and living spting containing in all 〈◊〉 and abundance whatsoever is necessary to make Gods people wise unto salvation The 〈◊〉 and unanimous 〈◊〉 of the true Church of Christ 〈◊〉 the primitive ages thereof is the 〈◊〉 or a 〈◊〉 pipe to derive and convoy to 〈◊〉 generations the 〈◊〉 water 〈◊〉 in the holy Scripture Ibid. From 〈◊〉 he saith Injuriam nobis 〈◊〉 〈◊〉 〈◊〉 nos 〈◊〉 solam 〈◊〉 esse 〈◊〉 judicem 〈◊〉 siarum 〈◊〉 〈◊〉 〈◊〉 Spiritum 〈◊〉 p. 14. The Ecclesiasticall 〈◊〉 reporteth of 〈◊〉 and 〈◊〉 that in their studying the holy Scriptures 〈◊〉 collected the sense of them not from their owne judgement or presumption but from the testimony and authority of the ancients who had received the rule of the true intelligence of Scripture from the holy Apostles by succession In the doctrine of faith justification fulfilling of the Law merit they are fully Popish i 〈◊〉 pag. 46. This one faith is called by Divines the Catholike faith contained in the three Creedes of the Apostles Nice and 〈◊〉 The false faith is contrary to this the private faith or fancy rather by which men beleeve to be saved by themselves that which is the mother and nource to vice an enemy to all good life that this is not the Catholick faith shall appear because that faith hath not a special