blessed body two reverent adorations Doctor Laurence in his Sermon before the King resolves thus Page 17. 18. As I like not those that say he is bodily there so I like not those that say his body is not there because Christ saith t is there and Saint Paul saith 't is there and the Church of England saith 't is there and the Church of God ever said t is there and that truly and substantially essentially and that not only by way of representation or Commemoration and yet without either con sub or trans which the antient Church said not by a reall and neverthelesse a spirituall and mysticall and supernaturall presentation and exhibition For why should our Saviour bid us take what he would not have us receive We must beleeve t is there we must not know what is there our faith may see it our sence cannot t is a mistery they all say and t were no mystery if t were knowne his presence they determined the manner of his presence they determined not they say he is there end they say the Lord knowes how For why should we seeke him naturally in the Communion whom naturally we cannot finde in the Wombe of the Virgin Doctor Pocklington in his Altare Christianum writes thus Page 108. 153. The people were not so prophane and unchristian not to performe their most humble and lowly reverence towards the most holy and sacred Altar where Christ is most truly and really present in the blessed Sacrament c. Altars because they are the seates and Chaires of estate where the Lord vouchsafeth to place himselfe amongst us quid est enim Altare nisi sedes corporis et sanguinis Christi as Optatus speaks have bin in all ages so greatly honoured and regarded of the most wise learned and most blessed Saints of God Doctor Heylin in his Cole from the Altar affirmes Page 15. Bishop Ridley doth not only call it the Sacrament of the Altar affirming thus that in the Sacrament of the Altar is the naturall body and bloud of Christ c. The Archbishop of Canterbury in his Speech in Star-Chamber hath this strange Passage which did much amuse the VVorld Page 47. To Almighty God I doubt not but yet it is versus Altare towards his Altar as the greatest place of Gods residence on earth I say the greatest yea greater than the Pulpit For there t is Hoc est corpus meum This is my Body But in the Pulpit t is at most but Hoc est verbum meum This is my word and as many men use the matter Hoc est verbum Diaboli This is the word of the Devill And a greater reverence no doubt is due to the Body than to the VVord of the Lord and so in relation answerably to the Throne where his Body is usually present than to the Seat whence his Word useth to be proclaimed c. These words doe necessarily imply a reall presence of Christs Naturall Body on the Altar not of his Sacramentall only For this sentence The greatest place of Gods residence on earth I say the greatest yea greater than the Pulpit for there t is Hoc est corpus meum C. But in the Pulpit t is at most but hoc est verbum meum clearely demonstrates that he meanes this only of Christs very naturall body For first he speakes of that Body of Christ to which the Deity is hypostatically united and ever present with Secondly of that body which drawes along with it the greatest presence and residence of God Himselfe on earth Thirdly of that body of Christ which is farre more worthy and honourable than the word of Christ Fourthly of that body to which a greater reverence no doubt is due than to the word of the Lord and so by relation to the Throne wherin his body is usually present then to the Seat where his word useth to be proclaimed Now all these cannot be intended of any representative or Sacramentall Body of Christ but onely of his Naturall body Therfore his cleare meaning can be no other but that Christs very natural body is really present on the Altar in the consecrated bread when the Sacrament is there administred And to put this out of doubt these passages in his Conference with Fisher p. 286. 293 294 295 296. intimate or rather clearely expresse as much All sides agree in the truth with the Church of England That in the most blessed Sacrament the worthy Receiver is by his Faith made spiritually partaker of the true and reall body and bloud of Christ TRVLY and REALLY I would have no man troubled at the words TRVLY and REALLY c. Bellarmine saith Protestants doe often grant That the TRVE and REALL BODY OF CHRIST IS IN THE EVCHARIST and T IS MOST TRAVE For the Calvinists at least they which follow Calvin himselfe do not only beleive that the TRVE and REALL BODY of Christ is received in the Eucharist but THAT IT IS THERE and that we partake of it VERE ET REALITER Nor can that place by any art be shifted or by any violence wrested from Calvines true meaning of the presence of Christ IN and AT the blessed Sacrament of the Eucharist And for the Church of Engl. nothing is more plaine than that it believes and teaches The true and reall presence of Christ in the Eucharist unlesse A. C. can make a body no body and bloud no bloud Nay Bishop Ridley addes yet further That in the Sacrament IS THE VERY TRVE and NATVRALL BODY and BLOVD OF CHRIST that which was borne of the Virgin Mary which ascendod into Heaven which sits at the Right hand of God the Father which shal come from thence to judge the quick and the dead c. All which compared with his Alterations and Additions made with his owne hand in the Booke of Common Prayer which he would have obtruded on the Church of Scotland recited at large in A Necessary Introduction to his Tryall pag. 158. to 164. so grosly Popish that hee durst not hazard the giving of them in evidence to this particular point but pleaded the Act of Pacification and Oblivion in barre thereof as soone as ever they were but mentioned will undoubtedly manifest him a meere Papist in this particular and a professed Patron of the Reall presence Transubstantiation and the Masse it selfe 7. That Crucifixes Images and Pictures of Christ God Saints may bee lawfully profitably used set up in Churches and â—ught not to be demolished or removed thence HOw zealous the Archbishop with his Confederates were in defence of Images and Crucifixes in Churches how forward to introduce and set them up in their Chappell 's Churches Cathedralls Houses confirming this Popish position by their practise contrary to our Homilies Statutes Writers and how extreamely violent hee was against such who did by word or deed oppose them hath beene already at large demonstrated in the premises especially in the cases of Master Sherfield and Mr. Workman We shall
prepare a blacke letter and to send it to his servants at Edenburgh for Printing this booke Of his approbation of his proofes sent from the Presse Of his feare of delay in bringing the worke speedily to an end for the great good not of that Church but of the Church Of his encouraging Rosse who was entrusted with the Presse to goe on in this peece of Service without feare of Enemies All which may be seene in the Autographs and by letters sent from the Prelate of London to Rosse wherein as he rejoyceth at the sight of the Scottish Canons which although they should make some noyse at the beginning yet they would be more for the good of the Kirke than the Canons of Edenburgh for the good of the Kingdome So concerning the Liturgy he sheweth that Rosse had sent to him to have an explanation from Canterbury of some passage of the Service Booke and that the Presse behoved to stand till the explanation come to Edenburgh which therefore he had in hast obtained from his Grace and sent the dispatch away by Canterburies owne conueyance But the Booke it selfe as it standeth interlined margined and patcht up is much more than all that is expressed in his Letters and the changes and supplements themselves taken from the Masse Booke and other Romish Ritualls by which he maketh it to vary from the Booke of England and are pregnant testimonies of his Popish spirit and wicked intentions which he would have put in execution upon us then can be denyed The large declaration professeth that all the variation of our Booke from the Booke of England that ever the King understood was in such things as the Scottish humour would better comply with than with that which stood in the English service These Popish innovasions therefore have beene surreptitiously inserted by him without the Kings knowledge and against his purpose Our Scottish Prelates doe petition that something may be abated of the English ceremonies as the Crosse in Baptisme the Ring in marriage and some other things But Canterburie will not only have these kept but a great many more and worse superadded which was nothing else but the adding of fewell to the fire To expresse and discover all would require a whole booke we shall only touch some few in the matter of the Communion This Booke inverteth the order of the Communion in the Booke of England as may be seene by the numbers setting downe the orders of this new Communion 1. 5. 2. 6. 7. 3. 4. 8. 9. 10. 15. Of the divers secret reasons of this change we mention one onely In joyning the spirituall praise and thanksgiving which is in the Booke of England pertinently after the Communion with the Prayer of Consecration before the Communion and that under the name of Memoriall or Oblation for no other end but that the memoriall and Sacrifice of Praise mentioned in it may be understood according to the Popish meaning Bellar. de Missa lib. 2. cap. 21. Not of the spirituall sacrifice but of the oblation of the body of the Lord. It seemeth to be no great matter that without warrant of the Booke of England the Presbyter going from the North-end of the Table shall stand during the time of consecration at such a part of the Table where he may with the more ease and decency use both hands yet being tryed it importeth much as that he must stand with his hinder parts to the People representing saith Durand that which the Lord said of Moses Thou shalt see my hinder parts He must have the use of both his hands not for any thing he hath to doe about the Bread and Wine for that may be done at the North end of the Table and be better seene of the people but as we are taught by the Rationalists that he may by stretching forth his Armes to represent the extension of Christ on the Crosse and that he may the more conveniently lift up the Bread and Wine above his head to be seen and adored of the people who in the Rubricke of the generall confession a little before are directed to kneele humbly on their knees that the Priests elevation so magnified in the Masse and the peoples adoration may goe together That in this posture speaking with a low voyce and muttering for sometimes he is commanded to speake with a loud voyce and distinctly he be not heard by the people which is no lesse a mocking of God and his people then if the words were spoken in an unknowne language As there is no word of all this in the English Service so doth the Booke in King Edwards time give to every Presbyter his liberty of gesture which yet gave such offence to Bucer the censurer of the Booke and even in Cassanders owne judgment a man of great moderation in matters of this kind that he calleth them Nunquam satis execrandos Missa gestus and would have them to be abhorred because they confirme to the simple and superstitious ter impiam exitialem Missae fiduciam The corporall presence of Christs body in the Sacrament is also to be found here for the words of the Masse-booke serving to this purpose which are sharpely censured by Bucer in King Edwards Liturgy and are not to be found in the Booke of England are taken in here Almighty God is in called that of his Almighty Goodnesse he may vouchsafe so to blesse and sanctifie with his Word and Spirit these gifts of Bread and Wine that they may bee unto us the body and blood of Christ The change here is made a worke of Gods Omnipotency the words of the Masse ut fiant nobis are translated in King Edwards Booke That they be unto us which are againe turned into Latine by Alesius Vt fiant nobis On the other part the expressions of the Booke of England at the delivery of the Elements of feeding on Christ by faith and of Eating and drinking in remembrance that Christ dyed for thee are utterly deleared Many evidences there be in this part of the Communion of the bodily Presence of Christ very agreeable to the Doctrines taught by his Sectaries which this paper cannot containe They teach us that Christ is received in the Sacrament Corporaliter both objective and subjective Corpus Christi est objectum quod recipitur corpus nostrum subjectum quo recipitur The Booke of England abolisheth all that may import the oblation of any unbloody Sacrifice but here we have besides the preparatory oblation of the Elements which is neither to be found in the Booke of England now nor in King Edwards Booke of old the oblation of the body and blood of Christ which Bellarmine calleth Sacrificium Laudis quia Deus per illud magnopere laudatur This also agreeth well with their late doctrine We are ready when it shall be judged convenient and we shall be desired to discover much more matters of this kind as grounds laid for missa sicca or the halfe
and Cambridge Anno 1638. Tit. 7. Num. 12. If we will follow the course of the Ancient primitive Apostolicall Church we ought not to traduce or be offended at the name thing or use of Altar whereat A MANIFOLD SACRIFICE is offered to God What kind of Sacrifice this is Francis Sales thus declares in his Introduction to a Devout Life P. 191. 194. Vse then all diligence to be present often at this Heavenly Feast that with the Priest and other devout assistants thou maist joyntly offer up the fruit thereof Christ Jesus to God his Father for they selfe and all the necessities of holy Church The death and passion of our Redeemer which are actually and essentially represented in this holy Sacrifice with the Priest and the rest of the faithfull people thou shalt offer unto God the Father for his eternall honour and thine owne salvation Robert Shelford in his five Treatises seconds him in these termes Pag. 2. The Sacrament of the Altar in which the sacrifice of our Lord Christ is remembred and represented unto his Father P. g. 4. There the memory of the everlasting sacrifice is made and presented unto the holy Trinity Pag. 19. Here the great sacrifice of Christs death for our Salvation is in rememberance represented to God the Father c. Doctor Pocklington is very copious in this Theme in his Altare Christianum P. 130 Bishop Mountague saith thus I beleeve no such sacrifice of the Altar as the Church of Rome doth I fancie no such Altars as they imply though I professe a Sacrifice and an Altar And a little after speaking of his Adversaries hee saith thus I have so good opinion of your understanding though weake that you will confesse the blessed Sacrament of the Altar or Communion-table whether you please to be a Sacrifice c. Pag. 135. Abuses of Altars and sacrifices condemned not the things themselves Priests Sacrifices Oblations Altars The Sacrament of the Altar is not abolished P. 122. The Prophet Malachi saith Saint Justin Martyr did prophesie de Sacrificiis Gentium id est de paue Eucharistia poculo Eucharistiae It appeareth that St. Iustin that holy Martyr did call the Eucharist a sacrifice and hath the Prophet for his warrant Saint Ireneus also saith that when Christ tooke the Bread and the Wine Gratias eget he gave thanks and said the bread was his body and confessed the wine to be his bloud et novi Testamenti novam docuit oblationem and taught a new oblation of the New Testament which the Church receiving from the Apostles in universo mundo offert deo doth offer unto God in all the world This saith he is that pure sacrifice offered unto God in every place which the Prophet Malachi spake of before Pag. 124. Saint Chrysost How shall we receive this sacred host How shall we partake the Lords body with a defiled tongue For this sacrifice Domini sacrificium est This sacrifice the Priest standing at the Altar offereth to God for al the world for Bishops for the church c. according to our Collect on Good Friday Pag. 126. When the sacrifice of our Mediatour is offered it cannot be denied but the faithfull are hereby eased This oblation the same Father calls summum verissimum Sacrificium and saith that at the memories of Martyrs Deo offertur sacrificium Christianorum ipsum vero sacrificium corpus est Christi which is not offered to them for themselves are the body of Christ but unto God Pag. 127. It appeareth by that which hath beene said that there were Altars and oblations and sacrifices which the Fathers allowed To conclude this constant Doctrine of the holy Fathers concerning Altars Oblations and Sacrifices is confirmed by the Canons of sundry Councells Pag. 128. Altars Oblations and sacrifices were in Common use amongst the most holy Saints of God that ever lived Pag. 136. If there be no Christian Altar there is no Christian Sacrifice if no Christian Sacrifice there is no Christian Priest if there be no Christian Priest away with the Booke of Ordination of Priests and Deacons We shall close up this with Doctor Peter Heylins words in his Antidotum Lincolniense P. 6. 17. and 26. A Sacrifice it was in figure a sacrifice in fact and so by consequence a sacrifice in the Commemorations or upon the Post-fact A sacrifice there was among the Jewes shewing forth Christs death unto them before his comming in the flesh a sacrifice there must be amongst the Christians to shew forth the Lords Death till he come in Judgement and if a sacrifice must be there must be also Priests to doe and Altars whereupon to do it because without a Priest and Altar there can be no sacrifice yet so that the precedent sacrifice was of a different nature from the subsequent and so are also both the Priest and Altar from those before a bloudy sacrifice then an unbloody now a Priest derived from Aaron then from Melchisedech now an Altar for Mosaicall Sacrifices then for Evangelicall now for visible and externall sacrifices though none for bloudy and externall sacrifices Not an improper Altar and an improper sacrifice as you idlely dream of for sacrifices Priests and Altars being relatives as your selfe confesseth the sacrifice and the Altar being improper must needs inferre that even our Priesthood is improper also No Iesuit can or doth say more then this amounts to 6. That the body and blood of Christ are really and substantially present in the Eucharist and the Bread and Wine transubstantiated into them FRancis Sales in his Introduction to a devout life determines thus P. 194. 219. The death and passion of our Redeemer are actually and essentially represented in this holy sacrince Our blessed Saviour hath instituted the venerable Sacrament of the Eucharist which containeth really and verily his flesh and bloud Christs Epistle to a devout Soule thus seconds him Page 77. 78. Because thou maist be inflamed with a greater reverence love and desire towards this blessed Sacrament I assure thee that without all doubt my body is there Sacramentally delivered unto thee to be received under the forme of Bread Wherefore seeing it is the same body which I carry now glorified in Heaven seeing it is no other nor any like unto it but even the very same and seeing I carry not a body which is dead nor with out bloud it followeth of necessity that together in the same body there must be also conteined my soule my bloud my graces and my vertues To all which since the word is united it must also follow that the whole Trinity is present in this Sacrament as truly and as verily as they are in Heaven though in another kind id est under a Sacramentall forme The same opinion thou must in like sort have of the Chalice the new-testament in my bloud consider therefore that thou hast mee really and perfectly there Page 238. Make also every day to me in the honour of the holy Sacrament of my
Note Note Note Note Note Note Note Note Note Note Note M. Burdits case Note Note The Church-wardens of Beckingtons case Nota. Note Note Note Note Ferdinando Adams his case Note Nota. Ioh. Premly his case M. Hen. Sherfields case * Mr. Peter Thatcher Minister of the Parish and three others * Dan. 9. M. Iohn Workmans case * Hist of the Waldens par 3. l. 2. c. 9. * Speculum morale l. 3. p. 9. dist 9. * Summa virtutum vitiorum tom 2. Tit. de luxuria c. 3. Note 1 Cor. 6. 1 Cor. 4. Heb. 13. 1 Joh. 5. 21. 1. Cor. 10. 14. Levit. 17. 10. Numb 25. Deut. 31. Barach 6. Acts 17. Rom. 1. Psal 32. Wisd 13. 14. Deut. 4 Deut. 4. Aug. in Ps 36. 113. l. 4. c. 3. De ci vitate Dei Isay 42. 8. Deut. 27. 1 Cor. 3. * Homily against the perill of Idolatry Part. 3. Nota. Note Note Dr. Bastwicks Mr. Prynnes and Mr. Burtons Cases Note * Sunday no Sabbath printed 1636. His Innovations in consecrating Churches Chappels after the Popishmanner The Arch-bishops Innovations in consecrating Churches and Chappels His manner of consecrating Creed-Church Note * Were not their spiritual Bawdy-courts commonly kept in Churches such Note Acts 17. 24. John 4. 23 24. 1 Tim. 2. 8. Note John 4. Nota. * Nota. His Consecration of Saint Giles Church * See Summa Angelica Rosella Tit. Symonia * Ormerod his Pagano Papis semblance 37. 123 124 125. Francis de câ—â—y his first conformity c. 25. Dr. Remolds his conference with Hart. c. 8. divis 4. p 492. to 514. Artic. of Ireland Artic. 52. Bishop Latimer in sundry of his Sermons Linnen Hammer-Smith Chappell March 11. 1629. * Articles to be inquired of in the Visitation of the Arch-Deacon of Buckingham Anno 1625. Artic. 27. touching the Ministry * See Speeds Hist of Great Britain p. 1067 1068. a Expos in Aggeus c 1. and 2. De Vita Ob tu Mar. Buceri c Acts and Monuments Edit 1610. p. 1777. to 1788. * See Summa Angelica Rosella Tit. Consecratio Ecclesiae * Joan. de Aten Constit Dom. Othonis De consecâ— Ecclesia f. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Tom. 2. p. 382. Fox Acts and Monuments a His Communion Book Chatechisme expounded b History of the Sabbath A Moderate Answer to H. Burton p. 50. to 56. 76. 80. 81. 110. 111. 112. c Innovations unjustly charged c. 10. 11. 12. p 73. 108. The Declaration for sports on the Lords Day c. New Printed published pressed by the Archbishops procurement Lond. ss NOTE NOTE NOTE They were the deboystest and worst in the Country NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE Mr. Culmers Mr. Players and Mr. Hierons cases Mr. Thomas VVilsons case Mr VVraths Mr. Erberies and Mr. Iones cases NOTE NOTE Mr. Snellings Case * There was no such command of his Majesties NOTE NOTE These were but meere additements to his Charge he being only questioned and excommunicated for not reading the Booke of Sports NOTE NOTE NOTE In his Metropoliticall Visitation Articles The Archbishops proceedings to subvert Religion by introducing Doctrinall Points of Popery * De Ordine Vitae lib. * Homil. 47. in Matth. NOTE * Thus endorsed by him April 18. 1615 The Copy of a Letter which I sent to the Lord Bishop of Lincolne concerning a Sermon in which Dr. Abbots had wronged me in the Vniversity NOTE * Declaration against Vorstins NOTE Note NOTE NOTE NOTE NOTE * See a necessary Introduction to the Archbishops triall p. 89. 90. Note NOTE NOTE NOTE * It was a very sore punishment to advance him from a Batcheâ—lor of Divinity to be a Bishop for Writing so ill a Booke NOTE See a necessary Introduction to the Arch-Bishops Tryall pag. 90 to 94. NOTE NOTE NOTE See a necessary Introduction to the Arch-Bishops Tryall pag. 93 94 95. NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE Fol. 531. 532. NOTE NOTE NOTE Mr. Madyes case Mr. Hillâ— Case NOTE Mr. Fords Mr. Thornes and Master Hodges Cases NOTE NOTE The Archbishops various Attempts and Endeavours to undermine our established Protestant Religion and introduce Doctrinall Popery into our Church NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE NOTE * Iohn Lanspergius a Carthu sign A Catalogue of Popish Doctrines Positions Errors licensed and Printed by the Archbishops and his Chaplaince meanes NOTE NOTE NOTE NOTE Master Adams Case NOTE NOTE NOTE NOTE NOTE NOTE NOTE Num. 26. Moses and â—aron fell upâ—n their saâ—â—s atthe doore â—f the Tabernacle only for â—â— pray not â—â— Worship Erâ— we must alwayes bow â—o the Altar at our approaches â—oit is no good consequence out rather Ergo we must alwayes fall on our faces at and towards the Church doore had bin a better sequens The Altar stood without the Doore of the Tabernacle and the Laver betweene it and the Tent Exod 40. 7. 8. 29. 30. Therefore if Moses fell on his face at the Tabernacle doore his worship was not with his face to but from the Altar and his bowing not towards but fromwards it quite crosse to your bowing * This solemnity and the bowing used in it is only civill not Religious 2ly Peculiar to the Knights of this Order Therefore no rule for others in matter of their worship 4 This is a meere groundlesse fallâ—â—iâ— God Christ being most present in the middest of his peoples hearts and soules not on the Altar Mat. 18. 20. c. 28. 20. Eph. 4. 17. Gal. 2. 20. 1 Cor. 6. 19. 20. d Christs body is not God nor his naturall body on the Altar but only the Elements which represent it Now Christs word makes the Bread his representative not reall body and the word expresseth his Divinity Ioha 1. 1. the Consecrated Bread his Body and humanity only Therefore our reverence is no doubt more due to his word than to his body And so St. Augustine expresly resolves it to be as due to it HOMIL 26. Jnterrogo vos sratres vel sarores dicite mibâ— quid vobis plus esse videtur verbum Dei an corpus Christiâ—si verumvultis respondere hoc utique dicere debetis quod non sit minus Verbum quà m corpus Christi et ideo quanta solicitudone observamus quando nobis corpus Christi ministratur ut nihil ex ipso de nostris manibus in terram cadat tanta solicitudinc observamus ne verbum Dei quod nobis erogatur dum aliquid out cogitamus out loquimur de corde nostro pereat quia non minus reus erit qui Verbum Dei negligente raudierit quam ille qui corpus Christi in terram cadere negligentia sua permiserit e Not so because not commended True we agree it f You are no such but a rich Arch-Prelate g This is in the Copulative you give one and the same adoration at the same time both to God and the Altar in one Act of
their reverence to God on this wise both at their entry and return wherefore to follow their good and holy Patterne we also are to doe the like both at our first comming into Gods house and at our going out c. Sundry such Passages are to be found in many other new printed Pamphlets These Popish impious Innovations and practises being complained against by Mr. Burton and others in their Writings this Archbishop not only justifies them in privat but in open Court in a premeditated printed Speech at the censure of Doctor Bastwick Mr. Burton and Mr. Prynu in Star-Chamber the 14. of June 1637. there most inhumanly censured only for opposing these and other Popish Innovasions In which Speech of his P. 34. c. he writes thus One thing sticks much in their Stomacks and they call it an Jnnovation too And that is bowing or doing Reverence at our first comming in to the Church or at our nearer approaches to the holy table or the ALTAR call it whether you will In which they will needs have it that we worship the Holy Table or God knowes what To this I answer that if to worship God when we enter into his House or approach his Altar be an Innovation t is a very Oldone For Moses did Reverence at the very Doore of the Tabernacle c. For my own part I take my selfe bound to Worship with Body as well as in Soule when ever I come where God is worshiped And were this Kingdome such as would allow no Holy Table standing in its proper place and such places some there are yet I would worship God when I came into his House And were the Times such as should beat downe Churches and all the curious carved worke thereof with Axes and Hammers as in Psal 74. and such times have beene yet would I Worship in what place soever I came to pray though there was not so much as a stone laid for Bethell but this is the misery t is Superstition now adayes for any man to come with more Reverence into a Church than a Tinker and his Bitch come into an Ale-house the Comparison is too homely but my just indignation at the Profanenesse of the times makes me speake it And you my Honourable Lords of the Garter in your greater solemnities you do your * Reverence unto Almighty God I doubt not but yet it is versus Altare towards his Altar as the greatest place of Gods Residence upon earth I say the greatest yea greater then the Pulpit For there t is Hoc est Corpusmenm this is my Body but in the Pulpit t is at most but Hoc est verbum meum this is my Word And a greater Reverence no doubt is due to the Body than to the word of our Lord and so iâ— Relation Answerable to the Throne where his body is usually present than to the Seat where his Word useth to be proclaimed and God hold it there at his word for as too many men use the matter t is Hocest verbum Diabolt this is the word of the Devill in too many places Witnesse sedition and the like to it And this Reverence ye do when ye enter the Chapell and when you approach nearer to offer and this is no Innovation for you are bound to it by your order and that 's not new And Idolatry it is not to worship God towards his holy Table for if it had beene Idolatry I presume Queene Elizabeth and King James would not have practised it no not in those solemnities being not Idolatry but true Divine worship you will I hope give a poore Prjest leave to worship God as your selves do for if it be Gods worship I ought to do it as well as you and if it be Idolatry * you ought not to do it more then I. I say againe I hope a poore Priest may worship God with as lowly Reverence as you do since you are bound by your Order by your Oathes according to a constitution of Hen. the 5. as appeares to give due honour and Reverence Domino Deo Altari ejus in modum virorum Ecclesiasticorum that is to the Lord your God and to his Altar for there is a Reverence due to that too though such as comes farre short of Divine Worship and this in that manner as Ecclesiasticall persons both worship and do reverence The story which led in this Decree is this King Hen the 5th that Noble and Victorius Prince returning gloriously out of France sat at this solemnity and finding the Knights of the Order scarce bow to God or but sleightly and then bow towards him and his seat startled at it being a Prince then growne as Religious as he was before Victorious and after asking the Reason for till then the Knights of the Order never bowed towards the King or his Seat the Duke of Bedford Answered it was settled by a Chapter Act three yeares before hereupon the great King replyed No I le none of this till you the Knights do it satis bene welenough and with due performance to Almighty God And hereupon the forenamed Act proceeded that they should doe this dutie to Almighty God not sleightly but ad modum virorum Ecclesiasticorum as low as well as decently as Clergy-men use to doe it Now if you will turne this off and say it was the superstition of that age so to do Bishop Iewell will come in to helpe me there for where Harding names divers Ceremonies and particularly bowing themselves and adoring at the Sacrament I say Adoring at the Sacrament not adoring the Sacrament there Bishop Jewell that learned painfull and Reverend Prelate approves all both the kneeling and the bowing and the standing up at the Gospell which as ancient as it is in the Church and a common Custome is yet fondly made another of their Jnnovations And further the Bishop addes That they are all Commendable gestnres and tokens of Devotion so long as the people understand what they meane and apply them unto God Now with us the People did ever understand them fully and apply them to God and to none but God till these factious Spirits and their like to the great disservice of God and his Church went about to perswade them that they are Superstitious if not Idolatrous gestures as they make every thing else to be where God is not served slovenly This raliacious ridiculous discourse and practise of Altar Bowing being fully answered resuted in the Quench-Cole in a Pleasant purge for a Roman Catholike in the Marginall Annotations and here formerly proved to be derived from the Papists pag. 63. 64. we shall proceed to other Doctrines of this Nature 5. That Iesus Christ and his Passion are offered up to God as a sacrifice in the Sacrament of the Altar and that it is a Sacrifice as well as a Sacrament VVEE shall begin with Bishop Mountagnos Visitation Articles printed both at London
in heaven in this verse and in John 20. 23. Remist Annot. John 20. 23. These places are not so to be understood as though God were bound to ratifie every decree of men upon earth For First this power is given to all lawfull Pastors who maintaine and hold the Apostolike faith and not to idolatrous ignorant and blasphemous Priests such as most if not all the popish Priests are Secondly they must decree in the earth according to Gods will and therefore John 20. 22. out Saviour dotb first breath his Spirit upon his Apostles and then giveth them their Commission signifying thereby that they must execute this power as they shall be directed by Gods Spirit yea hence Matth. 18. 20. it followeth that they must be assembled in the name of Christ that is according to Christs rule and the direction of his Word they must bind and loose and not at their owne discretion There are divers other purgations of this nature which brevity enforceth as to omit 5. Clauses against adoring the Eucharist and consecrated Bread in the Sacrament expunged MAster Ward in his Comentary on Matthew had this memorable clause against Papists adoring the Eucharist purged out by the Licenser Object The Eucharist is to be adored because Christ is very God Answ He should have assumed the Eucharist is very God which is blasphemy to say and therefore not to be uttered by any but by Babylons brood unto whose Prince and head is given the name of Blasphemy Revel 13. 1. yea a mouth speaketh blasphemies verse 5. even against the most high God verse 6. and therefore we leave this opinion to the Papists to whom properly it belongs The Licenser it seems would have Protestants embrace this opinion as well as Papists and therefore purged out this clause as heterodox Doctor Jones in his Comentary on the Hebrewes had the like purgation page 20. Then how sharply are the Papists to be reproved that worship a peece of bread in the Sacrament Strange that such a passage should be deleted but that our bowing to and toward the Altar because there 't is hoc est corpus meum tended to introduce the selfe same adoration of the Eucharisticall Bread among us by degrees 6. Passages expunged averring That the Pope is Antichrist of which see Section 2. before YOU have already heard of sundry purgations of this nature in the premises we shall present you with others not formerly remembred Doctor Clerke in his sixth Sermon of the Nativity page 53. line ult had this clause But the Pops is the Antichrist which the Licenser thus transformes but one is Anchrinst easing the Pope of this title Master Ward in his Comentary upon Matthew page 303. had this whole discourse concerning Antichrist expunged by the Licenser How many wayes is this name Antichrist taken in the Scriptures that our Saviour saith many shall come in his name affirming that they are Christs First it is taken somtimes commonly and thus his name Antichrist belongeth to all who are enemies to Christ and these are either 1. open professed enemies as the Iews Turks and Infidels in which sense the word is not used in Scripture or 2. covert and close enemies who professe themselves christians and under the name and profession of Christ oppugne Christ and his truth and thus it is taken either 1. more largely to signifie the whole body of hereticks as 1 John 2. 18. 22. or 2. more strictly and so it signifies the society of them who having made an Apostacy from Christ have received the marke of the Beast and these we hold to be the Apostaticall Church of Rome Secondly this name Antichrist is sometimes taken properly or rather peculiarly and so it belongeth to the man of sinne and the sonne of perdirion a Thes 2. 3. who after a more generall manner is the head of all hereticks and more specially of that society which hath the mark number and the name of the Beast Revel 13. 17. and this we hold to be the Pope of Rome as is abundantly proved by Davaeus Bishop Downame and Master Squire and that not onely because he is the head of the Antichristian body but also because he being in profession the Vicar of Christ is indeede Aemulus Christi i. e. an enemy opposed to Christ in emulation of like honour as if we should say a counter-Christ as the word Antichrist doth also signifie How doth it appeare that there are many Antichrists for although Christ saith here that many shall come in his name yet many deny this affirming that the Antichrist shall be but one particular person and consequently that there shall not be many Antichrists but one onely That Antichrist is not one singular man but a whole state and succession of men and consequently that there shall be many Antichrists pecularly or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called will appeare by these Arguments First if Antichrist were in the Apostles time and was to remaine untill the second comming of Christ then Antichrist is not one singular man but a succession of men but Antichrist was in the Apostles time and is to continue untill the second comming of Christ as both Saint Paul 2 Thes 2. and John 1 cap. 2. 18. 4. 3. 2 John 7. testifie Therefore Antichrist is not one singular man but a succession of men Secondly that in the 7. and 11. of Daniel and in 13. and 17. of the Revelations is described under the name and figure of a Beast is not one singular thing or person but a whole state or succession But Antichrist in these places is described under the name and figure of a Beast Therefore Antichrist is not one singular person but a whole state or succession Thirdly the seven heads of that Beast which signifieth the Roman state are not so many persons but so many heads or states of Government whereby the Common-wealth of the Romans hath been at divers times governed the sixth head was the state of Emperours the seventh Antichrist as the Papists confesse the eighth which is also one of the seventh the state of Emperours revived whereby it evidently appeareth not onely that Antichrist is not one man but also that the Pope who is the seventh head is Antichrist if the Reader would see the two former Arguments enlarged and another added not here mentioned then let him read Bishop Downame de Antichristo lib. 2. cap. 20. to 32. Page 16. this clause is deleted Ob. Antichrists name shall not be knowne untill he come c. Answ 2. Secondly Antichrist is already come yea the Pope of Rome is this Antichrist as is abundantly proved by many of our Divines and therefore his rise seat and name are knowne well enough page 14. Ob. 5. Whosoever shall put away his wife the Pope is called the adversary or he who opposeth himselfe against Christ 2 Thes 2. 11. and is justly so called because he and his Divines doe maintaine assertions directly contrary to
glorified The first link whom he had predestinated c. they loosen by making the decree of predestination conditionall and uncertaine The second link whom he called c. they loosen by making the grace of vocation both universall and resistable The third link whom he hath justified c. they loosen by making the act of justification repealable and the habit of Faith amissible But St. Austin clincheth them all fast whom he hath predestinated them he hath called to wit with a calling according to purpose not others therefore but whom he hath so called he hath justified neither others but such whom he hath predestinated called and justified them he hath also glorified How can a man that is effectually called and justified finally fall away and depart from the living God who is locked in the middle of this chaine and fastened to Christ with the Adamantine links on the one side of predestination on the other side of glorificaon neither the antiquity of Basilides nor the wit of Pelagius nor the subtilty of the School-men nor industry of the Jesuits nor the vehemency of the Lutherans nor the sophistry of the Remonstrants shall ever cast such a grosse mist before the eyes I say not of faith but of reason as to perswade us that he can fall finally whom God hath predestinated to stand that he may be condemned whom God hath justified that he shall ever be a vessell of dishonour whom God hath glorified illo utique fine qui non habet finem as Saint Austin speaketh that he may be cast into hell whose name is written in heaven that he can be in danger of the second death on whom it hath no power at all but every regenerate Christian and true Beleever is effectually called and therefore predestinated is justified by faith and therefore saved from wrath hath part in the first Resurrection and therefore the second death hath no power over him is received into the Church of the first borne and therefore his name is inrolled in heaven Are not all that are born againe of water and the spirit the sonnes of God if sonnes then also heirs it is the Apostles consequence Are not all true beleevers lively members of Christs mysticall body which is the true Church if they are so they must continue so that Christs body be not maimed c. Saint Austin and Gregory make good the inference Saint Austin expresly denying that to be Christs body in truth and consequently those members to be members of his body in truth which shall not continue so for ever St. f Gregory thus Comenting upon the words of Solomon King Solomon made himselfe a bed or Chariot of the wood of Lebanon the wood of Lebanon is said never to corrupt or rot Solomon therefore made his bed or Chariot he meaning the spirituall Solomon Christ of the wood of Lebanon because according to the grace of his prescience he hath built a holy Church of Saints that shall continue so for ever P. 18. Indeed if this affection were grounded upon any thing in us or depending upon the liberty of our will our changeablenesse might make us suspect the constancy therof but sith all the graces and vertues that shine in the faithfull are but the reflections and glissonings of the beams of his grace which beginneth and consummateth all good in us working in us both the wil and the deed how should this heavenly fire of Gods love ever go out c. Mark the rayes of the visible sun how constant they are being not moved at all by the motion of the Object but immoveably flowing from the body of the sunne though blustering winds tyranize in the ayre and remove it a thousand times out of his place in an hour yet the sun beams keep to their object which they enlighten and stir not at all in like manner our affections are transported with every gale of prosperity and storm of adversity and our wils somewhat yeeld to every wind of temptation yet Gods affections like the beams of the sun remain immovable where they are once fixed for they depend not upon any qualities in us but upon his owne immutable essence who is more constant then we are inconstant more strong then we are weak more sufficient then we are insufficient we praise and dispraise with a breath frowne and smile with a look love and hate with a conceit but Gods affections are not like ours nor are his thoughts our thoughts neither are his wayes our ways for whom he loveth he loveth to the end though we be unmercifull yet he still abideth faithful he cannot deny himself Page 19. But I subsume all true beleevers are the elect of God how then can they perish if the election of all the faithfull be not as evident as the salvation of the elect in Scripture why doth Saint Paul stile faith the faith of Gods elect why doth St. Luke assigne election as the proper cause of faith as many as were ordained to eternall life beleeved as for the reprobates if we beleeve the ancient Fathers they are as farre â—om faith as from salvation all reprobates saith Saint f Gregory are without the â—â—unds of the Church although they seem to be within the pale of faith and as farre from â—â—e repentance as from faith God bringeth none of these saith Saint Austin to healthfull and spirituall repentance whereby a man is reconciled to God and as farre from Charity as from both for this gift of the holy Ghost saith the same Father is peculiar and proper to them who shall reigne with Christ The faith of hypocrits is resembled by our Saviour to seed sowne upon stony ground which because it had no root soone withered but true faith to seede sowne in good ground which took deep root downward in humility and grew upword in hope and spread by charity and brought forth fruits of good works abroad in great abundance it is the plant which our heavenly Father planteth in our hearts and shall never be rooted out it is the true Amaranthus that never fadeth but after all the flowers are blown away or fall with the leafe being watred at the root reviveth and serveth for winter garlands even so a grounded belief after the flowers of open profession of Christ are blown away by the violent blasts of persecution or temptation being moistened with the water of penitent teares reviveth againe and maketh winter garlands for Christs spouse Page 769. 1. Of the supposition when the righteous turneth away from his righteousnesse is not this supposition impossible can the righteous turne away from his righteousnesse and commit iniquity and doe according to all the abominations that the wicked doth I answer First vvhether he can doe so or no the Prophet here determineth not but in case he doe so he pronounceth his doome Secondly vvhatsoever interpretation vve make of this Scripture it favoureth not the Popish or Semipelagian tenet concerning
to preach as Matth. 10. 5. Act. 16. 7. and sometimes inwardly by not blessing the Word which is preached unto the hearers thereof c. Ibid. in the written copy p. 396. Quest To whom doth the preaching of the Gospell properly belong Answ The Ministry of the Word belongs properly to the Elect Ephes 4. 11 12. he gave Pastors and Teachers for the perfecting of the Saints and for the edifying of the body of Christ Against this this place is objected the preaching of the Gospell is sent unto all Goe and teach all Nations and therefore it doth not properly belong unto the faithfull Answ 1. It is true that we doe and must preach unto all because the Ministers of the Word in the judgement of charity must beleeve well of those to whom they preach leaving secret judgement unto the Lord and Secondly it is preached properly unto the Elect to convert them and onely accidentally to the Reprobates as being inseparable mixed with the other as tares and chaffe are mixed with good corne 2 Cor. 2. 16. 63. A Passage deleted against Ministers Reading their Sermons IN Doctor Clerks Sermons page 404. l. 8. after these words improperly so called these words are blotted out A reading prophesie riseth in the Church but fit to be prohibited for it is not from the spirit Prophetiza nobis Christe Matth. 26. 28. Christ read who hath smitten thee much a doe is about a reading Ministery the King to name it and the Bishops to suffer it but what shall we say of reading Prophesie surely the Bishops are to blame to suffer it and yet the greater part of those who condemne reading Priests are themselves reading Priests reading is no preaching so they falsly say but their preaching is reading so I may truly say 64. Passages blotted out concerning the Sabbaths morality perpetuity strict sanctification and against the prophanation of it IN Master Ward 's Comentary on Matthew written copy page 201. this is deleted I came not to destroy the Law c. It is here objected that the Sabbath day was not morall Christ would not have altered it for in this verse he came not to dissolve the Law but to fulfill it Answ The alteration of the day is no dissolving of the Law no more then the alteration of the severall services once in force by vertue of the second Commandement as namely circumcision sacrifices the Passeover and the like doth abolish that Commandement Object 2. It is objected againe Christ compareth the Sabbath to a sacrifice Mat. 12. 7. therefore it is ceremoniall Answ Our Saviour in that place useth a proverbiall speech thereby shewing that the greater duty must be preferred before the lesse see Mat. 9. 33. where the self-same speech is used and yet there is no question of Ceremonies but onely company keeping with Publicans and sianers Dod upon the fourth Commandement Ibidem page 110. this clause is gelded out Some will not allow of all the words of precept according to the Letter as for example First some divide the Sabbath into two houres in the fore-noon and two in the afternoon although they have no footing for it either from the spirituall and literall meaning of the fourth Commandement Secondly other can distinguish c. In Doctor Jones his Commentary on the Hebrewes page 117. this sentence is expunged Here we are to learne that we are to occupy our selves in a serious contemplation of the Sabbath day it is as chest full of precious and invaluable Jewels if it were unlocked unto us it is a recordation of things past namely of the creation of the world which is never to be forgotten by us and our Christian Sabbath must put us in remembrance of the resurrection of our Saviour Christ which was a re-making of the world Againe Secondly The Sabbath was a type and figure of things to come of that spirituall rest that we should have by Christ from sinne satan and the paines of hell and likewise of that heavenly and everlasting rest that we shall have in the Kingdome of Heaven all the week long we are working in those callings wherein God hath set us eating our bread as is the Commandement in the sweat of our browes but on the Sabbath day we rest from them all doe nothing but heare the Word of God pray sing Psalmes receive the Sacrament and this should put us in mind of that perpetuall Sabbath we should keep in Heaven where we should doe nothing but praise God continually yet for all that this day the day of dayes the Lords day which the Lord hath selected to himselfe is too little regarded by a great number some men are so worldly that they will not rest no not on this day they that doe rest from bodily labours will not rest on such a heavenly manner as they ought to doe it may be they will be sleeping even at the Church when others be at Sermons or they will be sitting idle at home in the streets or Church-yards but they doe not make that holy and comfortable use of the Sabbath as they ought to doe they doe not now take occasion to meditate upon that sweet and joyfull Sabbath where we shall rest with Abraham Isaac and Jacob for ever yet as the holy Ghost teacheth us in this place this is one principall use we are to make of the Sabbath In the said Doctor Jones his Comentary page 41. 103. 119. 232. 236. 253. 252. 274. 319. 320. these words The prophonation of the Sabbath are put out and the very name of Sabbath obliterated So in Doctor Clerk's Sermons page 200. l. ult page 147. l. 7. the word Sabbath is deleted 65. Passages deleted that the Sacraments Ex Opere Operato conferre Grace and concerning the Sacrament of Baptisme IN Master Ward 's Comentary on Matthew written copy page 399. this clause is purged out Fourthly by Baptisme we gaine eternall life and salvation that is although Baptisme doth not conferre these ex Opere operato yet where the Sacrament in rightly administred and faithfully received and Christ within justifying the person to be baptized Rom. 4 11. there Baptisme doth seale all these mercies graces and benefits unto the party baptized Answ 2. Baptisme is not absolutely necessary unto salvation as appeares thus First Sacraments doe not conferre grace upon all nor by a phisicall power give grace unto any but sometimes God in and by the Sacraments conveyes grace unto his Elect children and sometimes by the Sacraments confirmes grace which he hath formerly conferred Ibidem on Matthew 3. ver 11. I indeed have baptized you with water but he shall baptize you with the holy Ghost this discourse is obliterated Quest What is John Baptists principall scope herein Ans His principall and particular scope was this to shew that his baptisme had no efficacy nor power in it from himselfe at all but onely from Christ teaching us that the outward Sacrament may be in-effectuall vede August contr Faustum 10. 4. 19.
12. and that two manner of wayes viz. First for a time onely as those who were baptized into John's baptisme received not the graces of the spirit till afterwards Act. 9. 2. And Secondly sometimes finally and for ever and thus Simon Magus was baptized but never benefitted at all by it Act. 8. 13. 20. 23. It may here be demanded why the Sacraments are sometimes in-effectuall seeing they are the Sacraments of Christ instituted by himselfe First because they are Sacraments appointed for the confirming of grace formerly given not for the conferring of grace by any phisicall power in themselves Rom. 4. 11. and therefore no wonder if the Sacraments be not effectuall when they are administred to one voyd of grace for a seale set to a blank profits nothing Secondly because those things which are a meanes of conferring grace according to the Ordinance of God are but onely meanes and not efficient causes and therefore unto the receiver is like the preaching of the Word altogether unprofitable when they are not mixed with faith Heb. 4. 2. How may we know whether we are truly baptized or not or whether our baptisme be effectuall or operative in us We may know thisby a serious examination of our selves by those things whereunto Baptisme is compared viz. Water A. Spirit B. Fire C. A. First Baptisme is compared to Water which hath these two principall properties First it washeth cleane and cleanseth away filth and pollution from a garment and therefore we must examine and try whether we be washed and cleane purged from the pollution of â—inne or not Secondly It moysteneth and maketh apt to fructifie and to bring forth fruit Isa 44. 3. and therefore we must try whether we are barren or not for if we encrease nor in the works of sanctification we are not yet truly baptized unto Christ B. Secondly baptisme is compared unto the Spirit or to wind or breath whoâ—e properties are these two namely First to coole and refresh the Lungs and secondly to work insensibly according to our Saviours speech John 3. the wind blowes where it lists of which afterwards in his proper place viz. upon John 2. 5. Let us here onely examine whether lust burne and rage within us or not for if we be enflamed therewith and have no spirituall breath to coole these carnall flames then we are not truly baptized into Christ the pulses of the conscience being sighes and prayers wherewith the child of God doth querch the fire of concupiscence C. Thirdly Baptisme is compared to fite whose properties are these three to wit First to give light and therefore he that is blind is not yet by baptisme made a member of Christ for where the spirit of Christ is there the eyes of the understanding are opened by him and secondly to purge away drosse from mettle and therefore we must try whether the corruption of our nature be more and more subdued and whether we be more holy more pure and more unspotted then formerly we were yea like gold seven times tryed in the furnace and thirdly it doth enflame and burne and therefore key-cold and luke-warme Christians are not yet baptized into Christ wherefore we must labour that our hearts may be enflamed with a desire to advance the glory of God as Saint Paul when he saw the City Athens subject to idolatry his spirit was stirred in him Act. 17. 16. 66. Passages deleted that the Eucharist and Masse are no Propitiatory Sacrifice See Masse before IN Master Ward 's Comentary on Matthew written copy page 324. this discourse is deleted Quest. Is the bread in the Lords Supper when it is consecrated to be offered up as a Propitiatory sacrifice unto God Answ No our sacrifices now are Thanksgiving and Almes Hosea 14. 3. Phil. 4. 18. Heb. 13. 15 16. Object But this Sacrament is frequently by the Fathers called a sacrifice and therefore the Masse is no Idoll yea the Papists urge Heb. 13. 10 c. and from thence of set up the Bread Christ unto God for a propitiatory sacrifice Answ First it is not certaine that the Apostle in that place speaks of the Eucharist yea rather contrarily it is certaine that he speaks not of the Eucharist for verse 15. it is said Per illum by him therefore let us offer c. and therefore if we offer sacrifice unto God per illum ergo non illum by Christ then we doe not offer up Christ himself unto God Secondly our sacrifices now are spirituall viz. prayers praises and almes as was shewed before in the answer to the Question And hence collections were wont to be made in the Church 1 Cor. 16. at the time when the Eucharist was celebrated and thus the Fathers doe alwayes explaine themselves when they speak of sacrifice for there is a double sacrifice to wit first one which the Priest offers up and this the Papists speak of but not the Fathers secondly a sacrifice which every Communicant offers and of this the Fathers speak Tu sine oblatione venis participas quod pauper offert Chrysost When thou commest to the Lords Supper thou must not come without an offering Ibid. page 365. The Papists object Christ in the institution of his supper speaking of his sacrifice doth not utter the words in the future tense This is my body which tradâ—tur shall hereafter be given for you and my blood which effundetur shall be shed for you but in the present tense pro vobis traditur effunditur which is given for you and shed for you therefore Christ did not onely sacrifice his body and blood upon the Crosse but also in the Lords supper Answ First if these words this is my body which is given and my blood which is shed be the substantiall words of the sacrifice of the Masse then there is a grosse and impious errour in the Canon of the Masse for in the first part of the institution the Canon wholly omits these word quod pro vobis traditur which is given for you and in the other part of the institution the Canon hath not the present tense but the future effundteur this is my blood which hereafter shall be shed for you and thus the very nerves and sinewes of this argument are quite cut a sunder by the Canon of the Masse it selfe Secondly how can the sacrifice of the Masse be called Jucruentum an unbloody sacrifice if there were in effusion of blood even at that instant when Christ celebrated his supper yea if the Wine be substantially changed into the blood of Christ and the Bread into his body and that there be blood not onely in the Cup but also with the flesh as they teach then it must needs be a bloody sacrifice Thirdly it is not unknowne to the Christian Faith of Protestants when and where the body of Christ was given for the redemption of our soules and the blood of Christ shed for washing away of our sinnes for the Scripture in many places declares that
whatsoever Therefore those Pictures can be no evidence of mine intention to bring in Popery To which was rejoyned First that we beleeve the first Picture was a present sent unto him from Rome where the workmanship of it shews it was made and therefore he did wisely to conceal his name who bestowed it on him That we did not except against the meer Pictures of those Fathers but against the Picture of the Holy Ghost in form of a Dove hovering over their heads and sending forth rayes and influences from his beak severally upon each of them directly contrary to our Statutes Homilies Writers which condemn all such Pictures of the Holy Ghost or any other persons of the Trinity Secondly that one of the other Pictures was a most abominable Idol of Christ newly taken down from his Crosse all bloody with shaven crown Priests Friers and Nunns standing and kneeling round about him which kinde of Pictures by our Lawes Homilies Injunctions resolutions as we have already proved ought to be utterly demolished and not suffered in private Houses or Galleries no more then in Churches or Chappels The other was a Picture of Christ himself upon a ladder not entring in at a door with Monks and Friers only about him and therefore as superstitious Popish as the former and not tolerable by our Lawes especially in an Archbishops publique Gallary where all sorts of strangers and visitors of quality were entertained who by this example would be induced if Protestants to approve of such superstitious Pictures and to procure the like by way of imitation If Papists would be thereby hardned confirmed in their superstition and in giving them adoration especially when they should behold the like Superstitious and Idolatrous Pictures as well in his Chappel and study as in his Gallary where no such were in his predecessours dayes but only broken and defaced ones As for his predecessours having or leaving these two last Pictures to him it is no justification nor mitigation of his crime their ill actions are no Apology at all for his who repaired and beautified in his Chappel those very superstitious Images which they demolished and never durst repair Thirdly whereas he produceth the Harmony of confessions of the Protestants Churches for proof of the use and indifferency of these Images so as they be not adored He cites neither Section nor Page nor sentence therein to prove this assertion but we must take it on his own bare word which how false it is we shall prove by the words of the Harmony it self Sect. 17. p. 401. Where the latter confession of Helvetia Cha. 17. determines thus But yet notwithstanding we must admonish men to take heed that they count not among things indifferent such as INDEED ARE NOT INDIFFERENT as some use to count the Masse and THE USE OF IMAGES IN CHURCHES This is the only passage we finde in the Harmony of confessions for the indifferency of Images or their use which is point blank against him And as for Mr. Calvins forecited Text it is as point blank against him as this of the Harmony as we have proved Therefore this charge lies still heavy upon him in each particular and bewrayes both his Popery and falsity in quotations Secondly from Lambeth house they next pursued me to White Hall where these particulars were charged against me First my own personal bowing to the Altar and my enjoyning of others his Majesties Chaplains to use it when I was Dean of the Chappel Secondly the hanging up of a glorious large costly Arras Crucifix behinde the Altar on passion week in his Majesties own Chappel there in the yeers 1636. and 1637. which gave great scandal and offence as Sir Henry Mildmay attested Thirdly my making his Majesties Chappel a patern of imitation to all Cathedrals and other Churches Fourthly the practise of Dr. Brown and two Seminary Priests in bowing to the Altar and Crucifix there with their speech to Mrs. Charnock To the first of these I Answer that my bowing there was only to worship God not the Altar and I hope it is no offence nor treason to worship God in the Kings own Chappel or to induce others to do the like The lawfulnesse of this worship towards the Altar I have manifested at large in my Speech in Starchamber and proved it by a Chapter order in the Black book of Windsor which the Knights of the Honourable Order of the Garter yet observe and practise therefore it is no Popery nor Popish Innovation but a reverence fitting the place which the Homily for repairing and keeping clean Churches commands And I pray God that under colour of casting superstition out of Churches we bring not in prophanesse To the third I Answer that I was not Dean of the Chappel but Bishop Wren when this Crucifix was set up that neither Sir Henry Mildmay nor any other ever complained to me that they were scandalized by this Crucifix If Sir Henry took scandal meerly at the Crucifix it self he must have taken scandal at that Crucifix in the old hangings which stood continually behinde the Altar as well as at this which was more costly which since he did not it seems he took scandal only at the workmanship not at the Crucifix it self in this more costly peece To the third he gave no Answer To the fourth I Answer that Dr. Browns act is nothing to me he is old enough and must answer for himself The same Answer I give to that of the Seminary Priests only this I shall add that perchance it might be an act of cunning in them of purpose to discredit and discountenance all our external worship of purpose to gain Proselytes to themselves To which was replied First that to worship God as we ought in the Kings Chappel is no treason nor offence but this kinde of worshipping God there or elsewhere towards the Altar is both Popish Superstitious and Idolatrous For by the Black-book of Windsor which he cites it was introduced in the very darkest times of Popery in Henry the 5. his raign or a little before and that in modum virorum Ecclesiasticorum a worship derived from Ecclesiastical persons to wit Popish Priests and Monks of that age It was a worship joyntly given in one and the self same act and instant Deo Altari to God and the Altar that is in their interpretation to the consecrated Host and breaden God as they deemed it on the Altar and to the Altar it self It was prescribed only by Popish Canons the Roman Missal Ceremonial Pontifical and introduced purposely to support their Errour of Transubstantiation at first and now revived for that very purpose as the Archbishop himself defines in his Starchamber Speech who yields this reason why we must how towards the Altar not towards the Pulpit For there t is hoc est corpus meum c. And a greater reverence no doubt IS DUE TO THE BODY then to the Word
called in and publickly burnt was no thanks to him or his Chaplain but to Master Prynnes crosse Bill against him and his Chaplaine in Star-Chamber for licensing it As for the Proclamation for calling it in it was but a meere device to abuse the King Kingdome to justifie or excuse his peccant Chaplain and himselfe by a most false relation of the carriage of the businesse Besides if his Chaplain was innocent Why then doth he pretend he punished him by turning him out of his service If guilty Why doth he justifie him to the King and Kingdome by this Proclamation But indeed this pretended punishment was but a meere pretence for he punished him onely with a good Living to wit Saint Giles in the Fields sending him from Lambeth thither to infect that Parish with his Popish Leprosie or to please the Papists Priests Jesuits of which there were more residing in that Parish alone then in all the Parishes about London For Christs Epistle to a Devout Soule that it was licensed by Doctor Weekes at London-house the self-same day that Sales was at Lambeth is true but yet it is as true that Doctor Weeks was this Archbishops owne Chaplaine and the Bishop of London his meer creature Servant yea it appears there was a strong confederacy between the Chaplaines of Lambeth and London-house in licensing both these Popish Books for the same Stationer the self-same day to propagate and license Popery with a witnesse even just at that very season which makes it more remarkable when Master Prynne Master Burton and Doctor Bastwicke were prosecuted by their good Lord and Master Canterbury in the Star-chamber for opposing their Popish Innovations Impositions Doctrins and just when the gaudy Crucifix was erected by him at White-hall in the Kings owne Chappell in Passion week they then thinking all cock-sure on their side That this Epistle was suppressed we may thank not the Archbishop but Master Prynn's Crosse-bill who but a few weeks after was ill requited with a bloody barbarous censure for his paines and sent away hence close prisoner first into North-Wales then into Jersey where none must have accesse unto him to prevent any more such oppositions discoveries of popish Bookes and Bils against them For Doctor Heylins Books complained of they were some of them purposely written by the Archbishops owne command as he hath confessed to wit that against Mr. Burton Antidotum Lincolnienses licensed by his own Chaplaines therefore they concerne him much For Doctor Pocklingtons Popish Impressions they were perused by himselfe yea published by his direction without the Doctors privity as his Petition manifests therefore his censure for writing them will be no excuse for his owne publishing or his Chaplaines authorizing them without the Doctors knowledge or desire For Bishop Mountagues Books they were all bound up most of them with his Armes very rightly gilt and presented to him by Mountague himselfe after that entertained by him in his Study justified by him in private conferences yea the later of them expresly submitted to his judgement dispose and licensed by his Chaplaines and yet are they nothing to him For the Epitome of the Lives of the Emperours it was licensed by his owne Chaplaine Doctor Weekes at London-house as the license and entry of it in the Stationers Hall which we have here ready to produce attests That he took no notice of it nor of what was in it was his owne voluntary negligence who could take notice of any the least pretended Puritannicall Anti-episcopall or Anti-Arminian passages in all new printed Books whatsoever yea of any harsh passages against the Pope Papists Jesuits and cause them to be suppressed expunged and the Authors of them sometimes to be deeply censured For the Popish Index Biblicus being printed here in London then publikely bound up with our Latin Bibles of Junius and Tremelius translation with which they as well accorded as Fire doth with Water or Popery with Protestanisme it concerned him most of any thing to take notice of and have most severely punished But this vigilant Argus against Protestanisme or any thing that trenched upon Episcopacy Popish Ceremonies Arminianisme or the High Commission was here as blind as a Beetle and could espye no Books at all though never so grosse that made for Popery and popish Innovations or else fell fast asleep when he should watch against these popish enemies who sowed their Tarts so fast among us For the objected popish passages out of these now Authorized Printed Authors himselfe must answer for them First because many of them were particularly complained against by Master Burton in his Sermon for God and the King by Master Prynne in his Crosse Bill which he read and by sundry printed Books which he could not but take notice of yet he neither suppressed the Books nor questioned the Authors Printers or dispersers of them Secōdly because never any such large crop or harvest of Popish Books and Tares appeared or sprung up in our English Church before his time since the beginning of Reformation it being the chiefe part of his place and Office as Archbishop of Canterbury to suppresse and extirpate whereas he authorized and propagated them all he could For the rejecting of Master Prynnes Crosse Bill in Star-chamber against him his Chaplaines and Confederates for Writing Licensing Publishing these Popish Books and Passages it was principally his owne Act who stopped it at the Lord Keepers was present when it was rejected in open Court where he sat as one of the most swaying Judges and endeavoured to have brought him in danger of his life onely for preferring it in a Legall manner whereas had he his Chaplaines Confederates been Innocent they would have Petitioned the Court it might have been received that so they might legally have cleared themselves if they could of that which now blessed be God we have fully proved before an Higher Tribunall for which this cause by Gods providence was reserved as the fittest Court both to heare and censure it For Master Croxtons Letter he was his owne creature specially recommended by him to the Lord Deputy Wentworth who preferred him for his sake and he that durst preferre such a Popish Priest in that Popish Kingdome who dared thus openly to put the Masse-Priests yea Jesuits badge of a Crosse in the Front of his Letter to him and acquaint him with this open practice of Auricular Confession must doubtlesse be no wel-wisher to our Religion and assured of the Archbishops readinesse to concur with him in the approbation of his courses else he durst not write thus to him As for that passage in his Speech in Star-chamber we have already proved that it necessarily implyes a Transubstantiation or corporall presence of Christ on the very Altar For there saith he not in and to the beleevers heart receiving him spiritually by faith t is Hoc est corpus meum c. and A greater reverence no doubt is due TO THE BODY then to the word of
the Lord. It s true our 28. Article resolves That in the Lords Supper to such as rightly worthily and with faith receive the same the bread which we breake is a partaking of the Body of Christs which is given taken and eaten in the Supper ONLY after an heavenly and spirituall manner And the meane whereby the Body of Christ is received and eaten in the Supper is Faith And in this sence Master Calvin writes that the very Body of Christ wherein he suffered and rose againe is offered to us REALLY TRVLY given unto us in the Supper in a spirituall manner onely But did ever our Articles Mr Calvin or any Prorestant writers hold That Christs body was really or truly present upon the Altar where it is saith he usually present and the greatest place of Christs residence upon earth or more present then in his Word Certainly never any Protestant Author but only Papists writ so before himself And where doth Master Calvin say Christs body is which we really and truly receive in the Lords Supper What on the Altar there is no such syllable in him but the very next words which the Bishop purposely concealed resolve us that it is in heaven Christum IN CAELO MANENTEM ô Nobis recipi sine ut in celesti sun gloria maneat illuc aspici inde se tibi communicet The like our Common Prayer-Booke and Homilies also resolve Therefore they call on us Sursum corda to lift up our hearts and faith to heaven and feed upon Christ there not on the Altar This Cobweb distinction therefore of his especially if compared with the Alterations and Additions made by him in the Scottish Common-Prayer-Booke where he cleerly maintains a Transubstantiation will no wayes cover his shame or take off his guilt As for his DEO Altari the Argument pressed against him from it is still unanswered since one and the selfe-same worship in one and the selfe-same act instance is given joyntly to both And whereas he saith the object distinguisheth the worship it is most false since Divine worship is and may be given to an Altar an Image a creature a peece of Bread as among the Pagans and Papists as well as to God himselfe So that this whole part of our Evidence remaines unanswered unshaken in any particular and is onely aggravated by his poore evasions his impudent justifications of what he hath cause to be most ashamed if not confounded before such a great Tribunall and judicious Auditory The eleventh charge against me is the expunging of sundry passages against Popery Arminianisme c. out of severall printed Books and Sermons by me and others before they could passe the Presse which Passages have been reduced to severall heads I shall not recapitulate the charges of this kind but answer them severally in their order The first of them is my own purging out of Doctor Sibthops Sermon sundry passages against Popery evil Counsellours and prophaners of the Sabbath To which I answer First that the King committed the perusall of this Sermon to four Bishops whereof I was but one and these expunctions were made by their consent not by me alone Secondly the first of them seemed to lay an aspersion on the Emperour the King of Spaine and France the Duke of Bavaria and Archdutchesse as if they had a designe to extirpate the Protestant Religion therefore it was not thought fit it should passe the Presse for feare of giving offence to them Thirdly the second of them seemed to cast an aspersion upon the Kings Counsell and was therefore crossed out The third gives the name of the Sabbath to the Lords day which is never so termed in the new Testament appropriated to the Jewish Sabbath only on the Saturday now wholly abbrogated and likewise makes Popery to trench upon the breach of the first Commandement which being a thing doubtfull and disputable was thought fit to be expunged To which was replied First that the committing of this Sermon to three other Bishops besides himselfe to be examined is a bare averment of his owne without any proofe that any other perused it besides himselfe appeares not All the additions purgations in it are made with his owne hand onely and none others therefore his alone yea if he did it jointly with others this will not extenuate his fault since as we must not doe evill alone so we must not follow a multitude to doe it His answers to these expunged particulars are most absurd and false For the first of them was so farre from being a scandall that it was then and yet is a most apparent truth published to all the Kingdome in the Kings owne Letters to every County throughout the Realme concerning the Loane in February 1627. to draw it on and the Doctor in his Sermon to set on this Loane did but transcribe it out of the Kings owne Letter if then it were a reall truth why was it blotted out of his Sermon more then out of the Kings owne Letter If a scandall and untruth why did the King and his Counsell then publish it in their Letters to delude the people and draw on the Loane But the truth is our Religion must be rooted out abroad by the Emperour Kings of Spaine France with their Confederates and undermined by the Prelaticall and popish party at home yet we must have no liberty to speak of it our selves or publish it to others for feare of preventing the designe For the second clause he thought it might reflect on or rise up in judgement one day against himselfe therefore it was wisdome for him to rase it out the Kings evill Counsellours by this meanes must neither be reprehended nor punished For the third passage it is true that the Lords day is not directly stiled the Sabbath in the New Testament yet it is termed the first of the SABBATHS oft times in it but admit it were not yet seeing all dayes of sacred rest and worship whatsoever are stiled Sabbaths both in the Old and New Testament and the Sabbath in its proper Definition is nothing else but a weekly day of sacred rest from worldly labours pleasures imployments devoted wholly to Gods publique and private worship and the Lords day is such a Sabbath as this and so termed by Councels Fathers forraigne writers of all sorts and more especially by our owne English Statutes Homilies Proclamations Letters-Patents Canons Bishops visitation Articles and Writers of all sorts why this passage concerning the Lords day Sabbaths sanctification and the prophanation of it should be obliterated by him no reason can be rendred but onely the prophane Anti-sabbatarian Disposition of his owne heart which soon after more publiquely displayed it selfe in the re-publishing and pressing the Declaration for Lords-day sports sports For the latter clause of this deleted period concerning connivance at Popery which trencheth upon the first and second Commandement and making