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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67875	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.	Hickman, Henry, d. 1692.	1660 (1660)	Wing H1911; ESTC R208512	84,970	112

saying St. Laurence pray for me Gagg p. 200. 'T is most probable there are Angel keepers if thus my self resolved do infer Holy Angel-keeper pray for me I see no reason to be taxed with point of Popery or Superstition much less of absurdity or impiety Invocation of Saints p. 99. in principio Save all other labour in this point prove but only this their knowledge of any thing ordinarily I promise you straight I will say Holy St. Mary pray for me Answ. to Gagg p. 229. Pacif. Here are sundry things wherein you seem to me to depart from our Church and from Scripture which is worse for to pray St. Laurence pray for me in such a sense as the Papists do must needs be great impiety no less than Idolatry because they do ascribe that unto the creature which is only proper unto the Creator I judge it also absurd and impious to pray to the Angel Gardian to pray for us for 't is not possible that any one without a Revelation from Heaven should attain to any certainty that there are any Angel Gardians and to go upon opinion and probability in my prayers is impiety but I do not in the least think that if it were proved that the Saints departed had knowledge ordinarily of what we do and are that therefore we might presently pray to them to pray for us If you ask me why not as well as to the Saints on the earth the Homily will answer for me Part. 2. p. 116. Christ our only Mediator is sufficient in Heaven and needeth no others to help him Why then do we pray one for another in this life some men may perhaps here demand Forsooth we are willed so to do by the express Commandment both of Christ and his Disciples to declare as well the Faith that we have in Christ towards God as also the mutual charity that we bear one towards another in that we pity our brothers case and make our Petition to God for him But that we should pray unto Saints neither have we any Commandment in Scipture nor yet example which we may safely follow so that being done without authority of Gods Word it lacketh the ground of Faith and therefore cannot be acceptable to God For what soever is not of faith is sin And the Apostle saith That faith cometh by hearing and hearing by the Word of God Yet thou wilt object further That the Saints in Heaven pray for us and that their prayer proceedeth of an earnest charity that they have toward their Brethren on earth Whereto it may well be answered First that no man knoweth whether they do pray for us or no And if any man will go about to prove it by the nature of charity concluding that because they did pray for men on earth therefore they do much more now in heaven then may it be said by the same reason that as oft as we do weep on earth they do also weep in Heaven because while they lived in this world it is most certain and sure they did so And whereas some of late have much endeavoured to re-introduce into our Church the antiquated custom of praying for the dead I shall only say at present there is nothing in any of our Articles Homilies Lyturgies enjoyning or so much as approving or commending Prayer for the dead there is rather something that makes against any such kind of prayer Part. 2. of Homil. p. 116. The like I say about Canonical hours of Prayer no mention made of them by our Church therefore no obligation upon us to observe and yet 1637. there was a Sermon printed with Licence by one Mr Wats who would needs perswade us That King David observed all Canonical hours for these are his words upon that speech of the Royal Psalmist Psal. 119. 62. At midnight will I arise to give thanks unto thee Mark here that he praised not God lying but used to rise to do it at other hours the Saints may sing aloud on their beds but when a Canonical hours comes of which mid-night was one David will rise to his Devotion the morning watch was another Canonical hour And this David was so careful to observe that he oft-times waked before it Psal. 149. 5. Were this true I should think it were a fault not to appoint some one to awake me at midnight that I might rise up out of my bed to put up some prayers unto my Creator but till there be some proofs of such Canonical hours I shall bless God for undisturbed rest and sleep Laud It seems by Clement Epis. ad Corin. p. 52 53. edit. Junia that no small part of that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or good order required by St. Paul whose mind he might best know as one of his Disciples 1 Cor. 14. 40. doth consist in the due observing of those times and hours limited and prescribed by authority for our prayers and devotions The use of Dayly Publick Prayers printed 1641. p. 5. Pacif. How much the scope of this place is mistaken might easily be shewn but I refer any learned man to the Observations of Mr. William Burton upon that Epistle p 77 78. I think the main that Christians are now to look after is that when they pray they pray for things agreeable to Gods Word and with fervency Laud There is but one thing in the world that God hates besides sin that is indifferency and lukewarmness which although it hath not in it the direct nature of sin yet it hath this testimony from God that it is loathsom and abominable and excepting this thing alone God never said so of any thing in the New Testament but what was a direct breach of a Commandment Dr. Tayl. Ret. of Prayer p 61. Pacif. I am glad to hear you say that luke-warmness and indifferency in Religion are loathsom to God but wonder to find you averring that these have not in them the direct nature of sin or that they are not a direct breach of a Commandment for doth not the Commandment require that we serve God with all our might strength and power Are we not commanded to be fervent in spirit serving the Lord nor do I think that God would hate these tempers if they were not directly sinful and direct breaches of his Law Laud Christians consider that God forbad to the Jews the very having and making images and representments not only of the true God or of the false and imaginary Deities but of visible Creatures which because it was but of temporary reason and relative consideration of their aptness to superstition and their conversing with Idolatrous Nations was a command proper to that Nation part of their Covenant not of eternal indispensable reason not of that which we usually call the Law of Nature Grand exem part 2. p. 111. Pacif. I do not think that God ever forbad to the Jews all images or representments of Creatures but as Vasquez saith Omnem imaginem seu effigiem modo

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