Canterburys Doom

But this Doctrinal Popery is more clearly and fully expressed in a Book written in Latin by John Lanspergius, a Carthusian Friar, translated into English, Licensed for the Press, by Dr. Baker and printed at London for Will. Brooks, 1637. entitled, Christ's Epistle to a Devoute soul, p. 237. Thou shalt do well every month, (once at least) to confess thy sins Sacramentally, & to receive the Sacrament of my blessed body, and this thou mayest do also upon special festival days, as upon the feast of my Resurrection, at Penticost also, and at the Assumption of my blessed Mother; and at the joyful Feast of all my Saints, &c.

P. 246. Promise thy Obedience herein to thy Confessor, or to some other man, that feareth me, &c. Pag. 251. Thou must confess thy sins often to an approved Confessor.

Pag. 252. Say some devoute prayer, or do some greater penance, as thou and thy spiritual Director shall think fit, &c.

This was seconded by another Book licensed by Doctor Haywood the Archbishops Popish Chaplain, the self same day that Christ's Epistle was, by Doctor Baker, and for the same party (Books) compiled by a Popish Bishop of Geneva, called Francis Sales, translated into English by a Jesuit, and entitled, An Introduction to a devout life, where thus we read.

Pag. 22. Confess often, and choose a Confessor of Learning and discretion, &c.

Pag. 66. Shalt thou have leisure to confess thee, or not? shalt then have the Assistance of thy spiritual guide or not? Alas O my Soul, &c.

P. 210. Of holy Confession: Our Savior hath left in his Church, the holy Medicine and balsome of Confession or Penance, that in it we may wash away all our sins.

Pag. 210. Confess thyself humbly and devoutly once every month, and ever before thou communicatest if it be possible, although thou feel not thy Conscience charged with guilt of any great sin: for by Confession thou doest not only receive absolution of the Veniall sin • es which thou mayest then confess, but also great force, and vigor to avoid them hereafter.

Pag. 212. Make not those superfluous accusations which many do of Custom, I have not loved God so well as I ought, &c. for so thou bringest nothing in particular, that may make thy Confessor to understand the state of thy Conscience.

Pag. 214. Think it not enough to confess thy Veniall sins, but accuse thyself also of the motive, &c.

Pag. 215. We must then confess the particular fact, the motive and continuance of our sins.

Pag. 216. Spare not to tell plainly whatsoever is requisite; to declare purely the quality of thine offense, as the cause, subject or occasion.

Pag. 218. Change not lightly or easily thy Confessor, but having made choice of a sufficient one, continue constantly rendering him account of thy Conscience on the days and times appointed, opening to him freely and plainly the sins thou hast committed from time to time, and monthly, or from two months to two months: tell him likewise of the State of thy Inclinations though thou hast not sinned by them, whether thou be given to over-much mirth, or desirous of gain, or such like inclinations.

Here we have Confession and Confessors served up to the highest pitch of Popery by Popish Authors, printed in Lond. with public Authority by the Archbishops and his Chaplains special License.

We shall conclude with Dr. Cosons Devotions, Intituled the Houres of Prayer: printed at London 1627. The precepts of the Church: Fifth to receive the blessed Sacrament of the body and blood of Christ, with frequent Devotion, and three times a year at least of which times Easter, to be always one. And for better preparation thereunto, as occasion is, to disburden and quiet our Consciences of those sins that may grieve us, or scruples, that may trouble us, to a Learned and discreet Priest and from him to receive advice, and the benefit of absolution. And Pag. 25. A devout manner of preparing ourselves to receive Absolution.

How stiffly this Doctrine of Auricular Confession and Priests power of absolution, was maintained, not only in print and Pulpit, but in private Conferences by the Archbishops Creatures, and Heads of Houses in the University of Cambridge, will appear by this memorable instance. On Sunday the 25. of June 1637. one Master Adams preaching publicly in Saint Mary's Church in Cambridge before the University on John 20. 23. Whosoever sins ye remit they are remitted, &c. used these exorbitant Popish assertions touching Confession of sins to Priests.

Mr. Adams being backedby the Popish Heads refused to make this Recantation, though just and fair; professing he was not conscious to himself of anything he had said in his Sermon contrary to the Doctrine of the Church of England: Whereupon at a full meeting of the Doctors, it was put to the Vote, Whether this Recantation should be enjoined him or no? Dr. Ward, Dr. Bambridge, Dr. Bacheroft, Dr. Love, Dr. Holdsworth: and the Vicechancellor, voted, he should make this Recantation, but Dr. Collins, Dr. Smith, Dr. Cumber, Dr. Cosin, Dr. Lany, Dr. Martin, Dr. Sterne, and Dr. EDEN Voted, that he should not make it, justifying even the use and necessity of Confession, to a Priest, necessitate medij, to obtain absolution; and affirming, that they would not Vote, Master Adams had delivered anything contrary to the Doctrine of the Church of England, in this point of Confession; and thereupon acquitted him: But the Vice-chancellor adjourning the business till another day, when 12. Doctors only were present, and Dr. Smith, Dr. Cumber, Dr. Martin, and Dr. Eden (who formerly aquitted him) absent, by the help of Dr. Paske his voice, with much opposition, voted that Mr. Adams should make the forementioned Recantation; to which he and those who Voted with him subscribed their hands; Dr. Cosin, Dr. Lany, Dr. Beale, Dr. Sterne, and one more, subscribed likewise their dissents thereunto. When this was done all was done, and Mr. Adams without making any submission or Recantation at all, was dismissed, and so encouraged, that he resolved to maintain this his opinion in his Act questions. The whole proceedings in this business together with the Copy of Mr. Adams his Sermon, and the Recantation forementioned, were sent up to London by Dr. Cosin, and found by Mr. Prynne in the Archbishops Study, endorsed with his own hand thus, Received Mach 16. 1637. Doctor Cosins his Letter about the proceedings of Brownrig Vicechancellor of Cambridge against Mr. Adams for his Sermon about Confession, January 25. 1637. &c. Who instead of censuring, concurred with Dr. Cosins, and the other Popish Doctors in protecting and justifying Mr. Adams in his gross Popish Doctrines of Auricular Confession and Absolution, which he endeavored with all his might to introduce. And no wonder, for in his own Diary, he writ this memorial with his own hand. June 15. 1622 I became CONFESSOR to the Lord of Buckingham, and June 16. being Trinity Sunday, he received the Sacrament at Greenwitch. And all Courtiers know, that he was since for many years, not only a privy Counselor, but Confessor to his Majesty; at least Commonly so reputed; which made him so earnest to bring all others under the yoke of Confession, since he had brought these Grandees under it, Yea so far had this Popish Tenet of the necessity, of Confession and absolution by Priests, prevailed among us by these authorized Books and Sermons generally preached for them; that Bishop Montague in his Printed Visitation Articles for the Diocese of Norwich, Anno 1638. made it a crime presentable in Ministers, not to press the Doctrine and practice of it upon the people, at least-wise in the holy time of Lent; as appears by this memorable Article of his.

Tit. 7. Artic. 4. Doth the Minister especially exhort the Parishioners TO MAKE CONFESSJON OF THEIR SINNES TO HIMSELFE, or some other learned grave and discreet Minister, ESPECIALLY IN LENT, against the holy time of Easter, that they may receive comfort and ABSOLVTION, so to become worthy receivers of such holy mysteries?

How far the Archbishops Agents and Emissaries urged, exercised Popish Auricular Confession, not only in England, but Jreland too, we shall instance but in one memorable example. The Archbishop in his Paper of Remembrances to the Lord Deputy of Ireland, when he first went over thither, (a Copy whereof Master Prynne met with in his Study) made this special request to him, in behalf of one Mr. Croxton, a young Minister and Creature of his: I heartily pray your Lordship to take notice of one Mr. Croxton, whom J send over with your letters to my Lord Mount Norris. I hope he will prove so honest and so able a man, as may do good service in those parts, if God bless him with life, And I doubt not but as it shall fall in your way, Your Lordship will bestow some preferment upon him, for his maintenance, for which I shall thank you. This Croxton arriving in Ireland, the Lord Deputy upon this recommendation of the Archbishop, received him with all due respect, and promoted him to several Ecclesiastical preferments there, as appears by his Letters of thanks to the Archbishop; wherein he gives him the Popes Titles (Holiness, and most holy Father) as if he were a Pope: This Croxton being thus advanced, to promote the Archbishops designs, at Easter, in the Yeare, 1638. caused all his Parishioners to come up to the High-Altar at Goran, where he was Incumbent, and there Sacramentally to make their Confessions to him; which the Protestants in those parts deemed a most strang and scandalous act, declaming much against it: Yet this audacious Popel in knowing how acceptable this Popish Innovation was to the Archbishop, the more to ingratiate himself in his favor in a vaunting manner, certified His Grace by a special Letter of all his proceedings herein, wherein he thanks God, for enabling him in some good measure, to effect that there, which other able men had only sufficiently spoken of (but not accomplished) elsewhere: & likewise boasts of his solitary opposition of the Archbishop of Armagh, and the whole Convocation at Dublin, in the points of Election and God's Decree, when the Articles of Ireland were in a violent manner suppressed, and called in by his Graces procurement; making the sign of the Cross in the frontispeece of his Letter as the Popish Priests and Jesuits use to do in all their Letters one to another: Which Letter (sound in this Arch-bishops Study at Lambeth, and attested by Master Prynne,) was openly read at the Lord's Barre in form ensuing.

This Letter was thus endorsed with the Archbishops own hand: Received July 6. 1638. Mr. Croxton his receiving of Confession.

BY which it is most apparent, that the introducing of Auricular Confession was a special design of the Archbishops, prosecuted by his Emissaries and Creatures in all places; who gave him exact accounts of their proceedings herein, the more to endear themselves in his favor. To what end these Doctrines and practices of Auricular Confession and Priests absolution were thus urged, Master William Tyndale, in his Practice of Popish Prelates, and Obedience of a Christian man, (with other Protestant Writers) will inform us, to wit; to enslave the Laity to the Clergy; to advance the Priest above the King, the Miter above the Scepter; the Ecclesiastical Tribunal above the Secular; to fish out all men's secrets, to awe and keep them under bondage, and accomplish all their own designs upon them with more facility, as they do in Popish Kingdoms, where such Confessions and Absolutions are in use. Having thus done with this Arch-Priests Master-Peece, Confession, and the power of Priests to remit sins confessed, we shall proceed to that which depends upon it, and must have necessarily followed on it, to the great oppression of the ignorant seduced people; that is,

2. The use of Popish Penances, as wearing of hair-cloth, and such like corporal punishments enjoined by Priests for sins Confessed, with intention to satisfy God thereby for the sins confessed; lately pressed, as lawful, profitable, commendable.

THe use and lawfulness hereof (never heard of nor maintained in our Church since Reformation till this Archbishops Domination) is thus pressed, justified, commended in these ensuing authorized books.

Christ's Epistls to a Devout soul, pag. 252. Enjoyne thyself for thy Penance to say some devout prayer, or to do some greater Penance, as thou and thy spiritual Director shall think fit.

Franeis Sales his Introduction to a Devout Life, pag. 131. Recompence (this loss) at least by multiplying Jaculatory prayers, and by reading some books of Devotion with some voluntary Penance or other, for committing this fault.

Pag. 209. The sovereign balsome of Confession or penance.

Pag. 428. Disciplying the body likewise hath a marvelous efficacy to stir up in us desire of devotion, when it is moderately used: Haire-Cloath tameth the flesh very much: upon the principal days of penance, one may well use it with the advise of a discreet Confessor.

Dr. Pocklingtons Altare Christianum, p. 42. writes thus, The first Room is called the Church-Porch where penitents used to stand, or rather to cast themselves down, and in humble manner to desire the faithful to pray for them as they went into the Church: after Delinquents had perfectly fulfilled their penance, they were reconciled to the Sacraments, and communicated: This distinction of places in the Church is very ancient and observed even from the Apostles times.

Pag. 44. This man after penance done for this fault was admitted into the Church again.

Pag. 52. Cap. 10. Of days of penance and absolution, Citizens penance.

P. 54. None that had fallen into any notorious crime were admitted again into the Church before they had done open penance in Sack-cloth and Ashes: Cerdon was not received into the Church before he had performed his penance: Exomologesin faciens.

Pag. 55. In what sort penitents performed their penance and made Confession, the Act it self will discover.

This Exomologesis giveth law both to our food and raiment, sacco & cinere incubare; and ordereth men to lie in Sack-Cloth and Ashes to humble yourselves before the Priest, and to fall down upon the knees before God's Altars, to sue unto all Brethren for their prayers in their behalf, Haec omnia exomologesis: penance worketh all this.

P. 56. Feeling nothing but rough Sack-Cloth, galling the sides, seeing nothing but head, hands, face, clothes, covered over with ashes; have nothing to be seen but a pale face, thin cheeks and a meagre look, and this continued two, three, sometimes four years together, before perfectionem suam reciperent.

P. 57. Hereupon the Bishops made an addition to the Ecclesiastcall Canon, that in every Church a Penitentiary should be appointed to admit penitents into the Church, after they had done public penance: A solemn day was set a part for taking of public penance for open faults, by imposition of hands, and sprinkling of ashes, namely, Ashwednesday, by the Canon of the Council of Agatha in Gratian, This is the godly Discipline whereof our Church speaketh in the Commination, of putting notorious sinners to open penance in the beginning of Lent, and wisheth that it might be restored again: And as Ashwednesday was appointed for putting notorious sinners to open penance, so was MAUNDAY Thursday set a part for their absolutions.

P. 59. The godly discipline constantly practiced in Churches and at Altars and the sad and malencholly mention of Penance, Fasting and Prayer, with other Austerities, which the piety of the times have but just cause to think of.

P. 63. This was done 40. days before Easter namely on Ashwednesday in Sack-Cloth and Ashes: And for 8. days together before Easter they were to do penance, to fast, to refrain all manner of pleasures though never so lawful, to stand bare foot upon Sack-cloth, and to watch on Good-Friday all night, or at least till two a Clock in the morning.

Shelfords five Treatises, Pag. 71. Then they confessed their sins to God and their Minister for spiritual comfort and Council, then they endeavored to make the best temporal satisfaction they could by Alms, Prayer and Fastings, and other works of humiliation.

The Scots New Service Book in the Commination against sinners, with certain prayers to be used diverse times in the year, and especially on the first day of Lent, commonly called Ashwednesday: To which there is this addition in justification of Popish penance, made with the Arch-Bishops own hand.

Brethren in the Primitive Church, there was a godly discipline used, that at the beginning of Lent notorious sinners were put to open Penance, and did humbly submit themselves to undergo punishment in this world, that their souls might be saved in the day of the Lord.

All which is thus closed up by Bishop Montague; who after a long discourse in Justification, of Confession and Penance, concludes thus, out of Pope Leo.

Originum Ecclesiasticarum, Tomi Prioris pars posterior, Londini, 1640. Pag. 467. Sect. 33. Christus enim (ut cum B. Leone loquar) Ecclesia Prapositis potestatem dedit, ut & Confitentibus actionem paenitentiae darent, & cosdem SALUBRI SATISFACTIONE PVRGARENT: & sic ad communionem Sacramentorum, per januam reconciliations admitterent.

3. That we ought necessarily to give blind Obedience to the Ecclesiastical commands and directions of our Priests, Confessors, and spiritual Superiors.

THis desperate Popish Assertion was published and justified in these Authorized printed passages, worthy our special observation.

Christ's Epistle to a Devout Soul, pag. 112. 113. 114. 116. Respect not the man who by my Ordinance is thy superior, whether he be learned or unlearned: but have regard to this only that he is thy superior, by whom I will govern thee, and in whom thou oughtest to obey me; Wherefore I would have thee subject thyself unto him without any servile fear, or scruple of thy Conscience, and dispraising thine own wisdom and Council submit thyself to be governd by his judgment, and opinion whatsoever he shall determine or appoint thee. Walk in the path of Obedience, and do nothing at all without the Counsel of thy Pastor, or Ghostly Father, or Superior, esteeming that always best which thy Superior shall think fittest, do all things according to the council of thy Superior, and submit thyself wholly to his will and discretion: And Page 192. my inspirations never disagree from the Obedience that thou must carry to thy superiors: therefore if thou submittest thyself to them, and reliest in no respect upon thy own self, thou art sure to walk in simplicity and purity of heart.

Francis Sales his Introduction to a Devout Life, pag. 334. 335. Obedience, Charity, and Poverty, are three excellent justruments unto perfection: There are two sorts of Obedience, the one necessary, the other voluntary, by necessary obedience, thou must obey thy Ecclesiastical Superiors, as the supreme head, &c.

Which is thus seconded by Christopher Dow, in his Book against Master Burton pag. 136. 137. Secondly, I say, that being done by the same Authority that first set them forth, it is neither for him, nor me, nor any other of inferior rank to question them, but with humble Reverence to submit to their judgments, and to think them wiser and far more fit to order those things that belong to their places, than we, whom neither it concerns, nor indeed can know the reasons that move them either to do or alter anything, &c.

With whom Doctor Heylin in his Coale from the Altar, p. 2. Thus complyes in judgment; Should we all be so affected as to demure on the commands of our Superior in matters of exterior Order and Public Government, till we are satisfied in the grounds and reasons of their commandments, or should we fly off from our duty at sight of every new devise that is offered to us, we should find a speedy dissolution in Church and State.

Which Doctor Pocklington thus closeth in his Altare Christianum, pag. 180. What flood-gates this man sets wide open to let in a whole deluge of confusions, impiety, and Sacrilege into the Church, if the Contents of his Letter in this particular might obtain, viz. That the Constitutions, Orders, Decrees appointed by Cannon or renewed by TRADITION of holy Church, be not of absolute authority and require full obedience, but are to be scanned and disputed.

4. That Christians here must have Altars; that these ought to be railed in Altarwise, at the East end of the Chancel, and there bowed to and towards as to God's mercy seat, and the place of Christ's chief real presence upon earth, and that there can be no true Sacrament or Consecration of it where there is no Altar.

THis is the Subject matter of many whole Books lately published, authorized by the Archbishops Creatures and Chaplains, as Doctor Heylyns Coale from the Altar; his Antidotum Lincolniense, His Moderate answer to Master Henry Burton, pag. 132. to 140. yea a thing expressly enjoined by the Archbishop and others in the new Statutes for the University of Oxford, in the new Statutes of diverse Cathedrals, the new Cannons and by diverse Bishops in their Visitation Articles, already mentioned. We shall therefore insist only on some other authorized Books and passages to this purpose.

We shall begin with Doctor John Pocklington, his Sunday no Sabbath, printed by the Arch-bishops approbation, and his Chaplains license, p. 43. 44. 50.

Which he thus further prosecutes in his Altare Christianum, pag. 108. Humble and lowly Reverence towards the holy and most Sacred Altar, where Christ is most truly and really present in the blessed Sacrament; pag. 142. Was not the Altar set in Sacrario, or Sancto Sanctorum, whereunto the Priest ascended by certain steps and degrees, and when they did so ascend, were there not Psalms of degrees sang, called for that cause Gradualls? durst the Priests themselves ascend thither without doing lowly Reverence three several times? Veneration towards the Altar was then required and practiced, pag. 145. Priests in our Church at the Ordination kneell upon their knees before the holy Altar then is given imposition of hands before the holy Altar, then the Bishop takes the holy Gospel's from the holy Altar, &c. no Bishop was authorized before his Altar was consecrated, pag. 153. To warrant and justify the bringing them in and due honoring of them because they are the seats and Chairs of estate, where the Lord vouchsafeth to place himself amongst us. Quid est enim Altare nisi sedes corporis & sanguinis Christi? p. 159. To come home to our Country, when the Author sees the Kings most Sacred Majesty, and the honorable Lord's of the most Noble order of the Garter perform most low and humble Reverence to Almighty God before the most holy Altar, the Throne in earth of that great Lord from whom their honor proceedeth, pag. 160. Deo at{que} Altari reverentiam exhibuisse visi sunt. Domino Deo & ejus Altari proni facti debitum impenderent honorem, Summum Altare in honorem Dei debita genu-flexione reverentia{que} consalutabit, p. 175. Honor and Reverence of right belongs unto it in regard of the presence of our Savior whose Chair of State it is upon earth. Nay he proceeds yet further, p. 75.

The Eucharist cannot be received among Heretics, for the Elements must be consecrated before they become partakers of that Eucharist: this Heretics could not then do, quia nec Altare nec Ecclesiam, because they had neither Altar nor Church, for of necessity says St. Cyprian, Eucharistia in Altari sanctificatur, the Eucharist is consecrated upon the Altar: If then this were true, which this unadvised man would make the Vicar believe, that there were no Altars nor Churches within 20. years after Christ, it must needs follow that the holy Eucharist was not received by any of the holy Martyrs and blessed Saints of God in all the primitive Church, or else that they did receive some kind of Sacrament, that was not consecrated, for Eucharistia in Altari sanctificatur is a ground in which he sets his rest, as the Fathers before him, and his successors ever did, P. 174. Saint Cyprian tells you, that the use of Altars is to sanctify the Eucharist upon, and that without an Altar, it cannot be consecrated, and that therefore Heretics have no Sacraments among them, because they have no Altars.

Edmond Reeve in his Christian Divinity, contained in the Divine Service of the Church of England, seconds him in these words p. 132 to 137. Unto the due honoring of God's holy name the place where God's name is put is to be honored also, now also ought everyone being come into God's House to prostrate himself, i. e. to make low obeisance towards God's mercy-seat being in the uppermost part of the Temple pag. 133. A great Divine in our Church (Mr. Dr. Laurence in his most weighty Sermons) thus writeth. We are no more Idolatrous by our prostration towards the Table of the Lord, than the Jews were by theirs towards the Tabernacle of the Lord or the mercy-seat, pag. 134 God's Board is to be accounted the peculiar seat of God within the Temple, and therefore towards it unto God, there we are to make low obeisance whensoever we come into God's House for to pray. God's board is ever to have due reverence, and God who is there perpetually, is always to be prostrated unto: Should not Christianity teach us that no seat of any Person, much less of any of the Layty should be above God's mercy-seat, the sacred Communion Table: The sacred Communion Table is called an Altar, and it is also called God's mercyseat. God's Board is ever to have due Reverence, and God who is there perpetually is always to be prostrated unto; yea, when as the Body and Blood of Christ in the blessed Sacrament, is not upon the same.

Robert Shelford Priest in his Five learned and pious discourses, printed at Cambridge 1635. determines thus, p. 4. To this day all our Churches are called sanctuaties, as in many other Regards, so especially in regard of the Lord's Table or high Altar at the upper end of them, which is Jesus Christ's mercy seat, because there the memory of the everlasting sacrifice, is made and presented to the holy Trinity, pag. 15. Seest thou not the Son of God's seat here, the holy Altar at the upper end of this House? Pag. 17. The 5. sort of Reverence beseeming God's House, is at the entering in before we take our seats to bend the Knee, and to bow our Body to him towards the more usual and special place of his residence or resemblance, which is the high Altar or the Lord's Table, usually standing at the East end of God's House, Id{que} propter Christum qui est Lux Mundi, & Oriens nominatur, Zach. 6. 12. & ab oriente etiam expectatur venturus, pag. 19. 20. The first reverence that you make, because the house is God's and not man's, direct your aspect to God's Table, which Saint Paul calls the Lord's Altar, saying, We have An altar whereof they have no right to eat which serve the Tabernacle: this is the great sign of God's residence in this holy place, as the Arck was the sign of hs presence in his Tabernacle: here the great sacrifice of Christ's death for our salvation, is in Remembrance represented to God the Father: and can we remember so great a benefit, and not reverence the Father, Son, and Holy Ghost for it? I do not exhort you to give Divine worship to God's Table, but to worship God towards it, for God's Altar is not terminativum cultus, but motivum only; as Daniel being in Captivity turned his face towards Jerusalem when he prayed, but prayed not to it; thus if we come before God in his house with due reverence, then will he hold out his Golden Scepter of grace to us, as the great King Ahasuerus held out his to Queen Ester, but if we slight God in his own place, and he hold out his Iron Scepter to us, then let us be wise and learned.

Let us learn of our Mother Churches, for there our Reverend Fathers the Prelates and others make their reverence to God on this wise, both at their entry and return: wherefore to follow their good and holy Pattern, we also are to do the like both at our first coming into God's 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 practices being complained against by Mr. Burton and others in their Writings; this Archbishop not only justifies them in private, 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 coming 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 knows what. To this I answer, that if to worship God, when we enter into his House, or approach his Altar, be an Innovation, tis a very Oldone, For Moses did Reverence at the very Door of the Tabernacle, &c. For my own part, I take myself bound to Worship with Body, as well as in Soul, when ever I come where God is worshiped. And were this Kingdom 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 down Churches, and all the curious carved work thereof, with Axes and Hammers as in Psal. 74. (and such times have been) yet would I Worship in what place soever I came to pray, though there was not so much as a stone laid for Bethel, but this is the misery, tis Superstition, nowadays 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 Profaneness of the times makes me speak it.

And you my Honorable Lord's 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 God's Residence upon earth; I say the greatest, yea greater then the Pulpit: For, there tis, Hoc est Corpusmenm, this is my Body but in the Pulpit tis 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 i • 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, tis Hocest verbum Diabolt, this is the word of the Devil, in too many places. Witness sedition and the like to it. And this Reverence ye do, when ye enter the Chapel, and when you approach nearer to offer, and this is no Innovation, for you are bound to it by your order, and thats not new. And Idolatry it is not to worship God towards his holy Table, for if it had been Idolatry, I presume Queen Elizabeth and King James would not have practiced it, no not in those solemnities: & being not Idolatry, but true Divine worship, you will, I hope give a poor Prjest leave to worship God as yourselves do; for, if it be God's 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 again, I hope a poor Priest may worship God with as lowly Reverence as you do, since you are bound by your Order, & by your Oaths, according to a constitution of Hen. the 5. (as appears) to give due honor 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 far short of Divine Worship) and this in that manner, as Ecclesiastical 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 slightly, and then bow towards him and his seat, startled at it (being a Prince then grown 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 years before: hereupon the great King replied, No, I will none of this, till you the Knights do it, satis been, welenough, and with due performance to Almighty God. And hereupon the forenamed Act, proceeded, that they should do this duty to Almighty God, not slightly, but ad modum virorum Ecclesiasticorum, as low, as well, as decently as Clergy-men use to do it.

Now if you will turn this off and say, it was the superstition of that age so to do, Bishop Jewel will come in to help 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 painful and Reverend Prelate approves all, both the kneeling and the bowing, and the standing up at the Gospel (which as ancient as it is in the Church; and a common Custom, is yet fondly made another of their Jnnovations,) And further, the Bishop adds, That they are all Commendable gestnres and tokens of Devotion, so long as the people understand what they mean 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 persuade them, that they are Superstitious, if not Idolatrous gestures, as they make everything else to be where God is not served slovenly.

This raliacious ridiculous discourse and practice of Altar Bowing, being fully answered resuted in the Quench-Cole in a Pleasant purge for a Roman Catholic, 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 Jesus 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.

WEE shall begin with Bishop Mountagnos Visitation Articles; printed both at London and Cambridge, Anno 1638. Tit. 7. Num. 12. If we will follow the course of the Ancient primitive Apostolical 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. Use then all diligence to be present often at this Heavenly Feast, that with the Priest and other devout assistants thou mayest jointly offer up the fruit thereof, Christ Jesus, to God his Father, for they self 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 faithful people, thou shalt offer unto God the Father for his eternal honor and thine own salvation.

Robert Shelford in his five Treatises, seconds him in these terms, Pag. 2. The Sacrament of the Altar in which the sacrifice of our Lord Christ is remembered, 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 Christ's death for our Salvation, is in remembrance represented to God the Father, &c.

Doctor Pocklington is very copious in this Theme, in his Altare Christianum, P. 130 Bishop Montague saith thus: I believe no such sacrifice of the Altar as the Church of Rome doth, I fancy no such Altars as they imply, though I profess a Sacrifice and an Altar: And a little after speaking of his Adversaries, he saith thus; I have so good opinion of your understanding, though weak, that you will confess 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 prophesy de Sacrificiis Gentium, id est de pave Eucharistia & poculo Eucharistiae. It appeareth that St. Justin that holy Martyr did call the Eucharist, a sacrifice, and hath the Prophet for his warrant. Saint Irenaeus also saith, that when Christ took the Bread and the Wine, Gratias eget, he gave thanks, and said the bread was his body, and confessed the wine to be his blood, 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 Lord's body with a defiled tongue? For this sacrifice, Domini sacrificium est. This sacrifice, the Priest standing at the Altar, offereth to God for all the world, for Bishops, for the church &c. according to our Collect on Good Friday, Pag. 126. When the sacrifice of our Mediator is offered it cannot be denied, but the faithful 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 been 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 Councils, 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 Book 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 Jews, showing forth Christ's death unto them, before his coming in the flesh, a sacrifice there must be amongst the Christians, to show forth the Lord's Death till he come in Judgment; and if a sacrifice must be, there must be also Priests to do, 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 bloody sacrifice then, an unbloody now: a Priest derived from Aaron then, from Melchizedek now, an Altar for Mosaical Sacrifices: then for Evangelical now: for visible and external sacrifices, though none for bloody and external sacrifices: Not an improper Altar, and an improper sacrifice, as you idly dream of; for sacrifices, Priests, and Altars being relatives, as yourself confesseth, the sacrifice and the Altar being improper must needs infer that even our Priesthood is improper also.

No Jesuit 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 Savior hath instituted the venerable Sacrament of the Eucharist which containeth really and verily his flesh and blood.

Christ's Epistle to a devout Soul thus seconds him, Page. 77. 78. Because thou mayest 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 form 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 without blood it followeth of necessity that together in the same body, there must be also contained my soul, my blood, my graces, and my virtues: 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 Sacramental form. The same opinion thou must in like sort have of the Chalice, the new-testament in my blood, consider therefore that thou hast me really and perfectly there, Page 238. Make also every day to me in the honor of the holy Sacrament of my 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, tis there, and Saint Paul saith 'tis there, and the Church of England saith 'tis there, and the Church of God ever said tis 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 ancient Church said not: by a real, and nevertheless a spiritual and mystical and supernatural presentation and exhibition. For why should our Savior bid us take what he would not have us receive? We must believe tis there; we must not know what is there: our faith may see it, our sense cannot; tis a mistery, they all say, and twere no mystery if twere known; his presence they determined, the manner of his presence they determined not: they say he is there, end they say the Lord knows how. For why should we seek him naturally in the Communion, whom naturally we cannot find in the Wombe of the Virgin.

Doctor Pocklington in his Altare Christianum, writes thus. Page. 108. 153. The people were not so profane and unchristian not to perform 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 seats and Chaires of estate, where the Lord vouchsafeth to place himself amongst us, (quid est enim Altare, nisi sedes corporis et sanguinis Christi as Optatus speaks?) have been in all ages so greatly honored, and regarded of the most wise learned and most blessed Saints of God.

Doctor Heylin in his Cole from the Altar affirms 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 natural body and blood of Christ, &c.

The Archbishop of Canterbury in his Speech in Star-Chamber, hath this strange Passage which did much amuse the World, Page 47.

These words do necessarily imply, a real presence of Christ's Natural Body on the Altar, not of his Sacramental only. For this sentence; The greatest place of God's residence on earth, I say the greatest; yea greater than the Pulpit, for there tis, Hoc est corpus meum: &C. But in the Pulpit tis at most, but hoc est verbum meum: clearly demonstrates that he means this only of Christ's very natural body. For first he speaks of that Body of Christ, to which the Deity is hypostatically united, and ever present with:

Secondly, of that body which draws along with it the greatest presence and residence of God Himself on earth.

Thirdly of that body of Christ, which is far more worthy and honorable 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 wherein 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 Sacramental Body of Christ, but only of his Natural body, Therefore his clear meaning can be no other, but that Christ's very natural body is really present on the Altar in the consecrated bread, when the Sacrament is there administered. And to put this out of doubt, these passages in his Conference with Fisher, p. 286. 293, 294, 295, 296. intimate, or rather clearly express 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 real body and blood of Christ, TRULY and REALLY. I would have no man troubled at the words, TRULY and REALLY, &c. Bellarmine saith, Protestants do often grant, That the TRVE and REALL BODY OF CHRIST IS IN THE EVCHARIST, and TIS MOST TRAVE. For the Calvinists, at least they which follow Calvin himself, do not only believe, 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 Calvin's 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 plain than that it believes and teaches The true and real presence of Christ in the Eucharist; unless A. C. can make a body nobody, and blood no blood. Nay Bishop Ridley adds 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 shall come from thence to judge the quick and the dead, &c. All which compared with his Alterations and Additions made with his own hand in the Book of Common Prayer, which he would have obtruded on the Church of Scotland [recited at large in A Necessary Introduction to his Trial, pag. 158. to 164.] so grossly Popish, that he durst not hazard the giving of them in evidence to this particular point, but pleaded the Act of Pacification and Oblivion in bar thereof as soon as ever they were but mentioned; will undoubtedly manifest him a mere Papist in this particular, and a professed Patron of the Real presence Transubstantiation, and the Mass it self.

7. That Crucifixes, Images, and Pictures of Christ, God, Saints, may be lawfully, profitably used, set up in Churches, and • ught not to be demolished, or removed thence.

HOw zealous the Archbishop with his Confederates were in defense of Images and Crucifixes in Churches, how forward to introduce and set them up in their Chapels, Churches, Cathedrals Houses (confirming this Popish position by their practice contrary to our Homilies, Statutes, Writers) and how extremely violent he was against such who did by word or deed oppose them, hath been already at large demonstrated in the premises, especially in the cases of Master Sherfield, and Mr. Workman: We shall therefore proceed to late authorized Books in justification of Images, Crucifixes lawfulness and use in Churches, or elsewhere.

Bishop Montague in his Gagge p. 300. Writes thus of Images; Images have three uses assigned by your Schools; stay there, go no further, and we charge you not with Idolatry; Institutionem rudium: comme • orationem Historiae; & excitationem de votionis: you and WEE also give unto them. P. 317. Images in his time were much improved, yet not unto Adoration; Honor, Reverence, and respect, was given them to be books to the simple and ignorant people. Pag. 318. 319. The Pictures of Christ, the blessed Virgin, and Saints may be made, had in houses, set up in Churches; Respect and honor may be given unto them; The Protestants do it, and use them for helps of Piety, in rememoration, and more effectual representing of the Prototipe: but quatenus? You say they must not have Latria, so we; you give them Dulia: I quarrel not the term though I could; there is a respect due to the Picture, sign, resemblance, monument of great men, friends, good men, Saints, Christ: If this you call Dulia, we give it too: Let practice and doctrine go together, we agree.

Which he thus prosecutes in his Appeale, pag. 250. Saint Gregory's doctrine concerning Images far from Popery; now had the Church of Rome gone no further in practice or precept, then that which Saint Gregory recommendeth, our Church I suppose [for so our Doctrine is] would not blame them, not have departed from them about that point: happily furious ones in our Church would proceed, but they are singular Illuminates. Pag. 253. Nor are they utterly and absolutely unlawful for any Religious employment. Our strictest Writers do not condemn or censure St. Gregory for putting upon them that Historical use of suggesting unto, moving or affecting the mind even in Pious and Religious affections. For instance, in remembering more feelingly, and so being empassioned more effectually with the Death and bloodshed, and bitter Passion of our SAVIOR, when we see that story fully and lively represented unto us in colors or work by a skillful hand. And I know not the man that is made of human would, but when he readeth in this book his Tragicall indurance for man, will reflect upon himself, and his own Soul and Conscience, with a lively reprehension of man's Sin; GOD'S love CHRIST'S endeared charity, in undergoing these unknown sufferings for our sake.

Pag. 254. But it hath distasted some that respect and honor should be given unto them: Strange, &c. unless men would have them pulled down in all places, demolished, stamped to powder. The setting of them up suffering them to stand, using them for Ornaments, for help of memory, of affection, of rememoration, cannot be abstracted to my understanding from reverence and honor simply in due kind. P. 257. Give them no Latria and we agree. p. 258. The Church of Eng. condemneth not the Historical use of Images: The Homily that seems to condemn all making of Images, is to be understood with a restriction, of making them to an unlawful end. Many passages therein were fitted to the present times, and the condition of the people that then were, &c.

In his Orig: Ecclesiasticarum, Pars Posterior, Londini 1639. pag. 102. he writes more boldly and plainly, concerning Images in these words.

Intuitum enim & Invitationem Imaginum non est cur quispiam, ut mihi videtur, improbet, aut condemnet, nos certe non obloquimur, non obmurmuramus. Ping • te, sequemur, sculpite suspicimus, Abrahami sacrificaturientis Imaginem, Christi in Cruce pendentis Passionem, Typum illum, hoc complementum [quis negat] nos imitamur in Ecclesiis nostris, intuemur libenter, & usurpamus oculis, ex intuitu ad 〈 in non-Latin alphabet 〉 commouemur, & ad detestationi conjunctam, 〈 in non-Latin alphabet 〉 de peccatis nostris in Judaeos vehementius inflamamur, Christi passionem tormentis compatimur, & simul in memoriam revocamus, non fuisse dolorem sicut dolorem ejus: cujus illa, ut Graeci in suis Liturgicis loqunntur 〈 in non-Latin alphabet 〉 , vocem illam dolorificam expresserunt; Deus meus, Deus meus ut quid me dereliquisti? Atque hinc ab intuitu isto inuitati, ad Amandum amore nostro, amorem illius excitamur, qui propter amorem nostri, ut Augustinus loquitur, semetipsum 〈 in non-Latin alphabet 〉 , exinanivit, cum in Plenitudine existens Deitatis, quod habet sanctus Leo, plenitudinem accepit naturae humanae. Et factus obediens ad mortem, mortem autem Crucis, 〈 in non-Latin alphabet 〉 tantopere 〈 in non-Latin alphabet 〉 : Haec & hujusmodi nemo nostrum negat, saltem negare nemo potest, ex intuitu efficacius ad animum & intimos cordium affectus descendere: eoque magis commendantur, in usu posita quotidiana, quo, tardiores cum simus, ad haec magnalia Dei recolenda pluribus indigemus & efficacissimis adjumentis.

Ibid, p. 104. 105. He proceeds thus. Christianis licet fabricare omne genus Imaginum, & simulachrorum; Spiritum sanctum sub specie linguae dispertitae; in figura Columbae depingi, potuisse; de mente Patrum: Christum quoque hominem vel in Agni 〈 in non-Latin alphabet 〉 &c. tam certo liquet, quam solemn meridie lucere. Dei autem Patris 〈 in non-Latin alphabet 〉 fingi possit Image, non perinde liquet, cum non nulli velint, nusquam illum sub ulla fig • ra apparuisse apud saeculum prius: quod ab alijs tamen contra asseritur, ut verosimilit ere Daniele: ubi Antiquus diorum, & Edius hominis destincti commemorantur: antur: Civilem autem usum, as moralem statno ad intuitum, ac Iavitationem. Successerunt tempora cum frequentius in Templis locaremur: sed tantum ad intuitum & invitationem. Tempora illa laudamus & imitamur. Permittimus Sanctorum Imagines quicun{que}ease formare voluerit, tam in Ecclesia quam extra, propter amorem Dei & Sanctorum ejus; adorare prohibemus frangere vel destruere ease non permittimus: haec illi, ITAET NOS: And p. 103. Si quis Sancts alicujus expressam Imaginem, beatae puta Virginis, Petri, Pauli dedecore afficiat, illum ego 〈 in non-Latin alphabet 〉 optaverim, ac suae impudentia, ac temeritatis paenas dare, quod OPTIMONOS EXEMPLO aliquoties vidimus in Puritanos quosdam animadversum. He proceeds thus, Pag. 174. Sub pretextit reformata pretatis Deum, Ecclesiam, pietatem, per nefandissima sacrilegia eversis ub • cunque Monasterijs, Templis, Sacrarijs, & redactes in fiscum maximis reditibus emunxerunt constanter religosi Nebulones, &c. And in his Antidiatrib: Pag. 24. 27. 30. Haeretici nequaquam a te censeri debemus 〈 in non-Latin alphabet 〉 , asseramus enim diligenter & cum cura Petri, Pauli, beatae Virginis, Sanctorum aliorum innumeras imagines, praesertim vero Jesus Christ's Redemptoris Crucifixi, etiam in Templorum criptis & lararijs, in perietibus & fenestris, quas tamen non a loramus. Tantummodo taxamus in imaginibus 〈 in non-Latin alphabet 〉 , usum & utilitatem non sollicitamus ullo pacto: Christiani omnes adoramus Christum Imagine & Simulacro. An vero ad intuitum & Invitationem constituerentur in lccis Sacris, & Sacratis conventibus destinatis, sunt qui negant ex Origin, Arnobio, Minutio Faelice, sed non persuadent.

Sir Tho. Ridley in his View of the Civil Law, printed at Oxf. with Annotations, 1634 p. 52. and 192. Hath these passages added in the Margin concerning the erecting of Crucifixes in Churches, That which followeth in the Euchologe discovereth the form & manner of setting up the Crucifix which the Law called 〈 in non-Latin alphabet 〉 . Then the Crucifix must be sent to the place where the Church is to be erected, and there the Bishop by whom it is conveyed saith the forenamed service, and when he maketh the Consecration, the Cross must be set up behind the holy Altar, &c.

Doctor John Pocklington in his Altare Christianum, licensed by the Archbishops Chaplain by his own special direction, hath these passages, justifying the placing of Crucifixes upon the Altar, and against demolishing Images, pag. 143. The Cross of Christ always used to stand upon the Altar. Christians had no other Images in their Churches, Preter quam Crucis signum super Aram, ad Ortentem versum; erigerent ut mentem oculos{que} in caelum, ubi Pater est omnium expinsis manibus: but only the Cross of Christ w ^ch stood upon the Altar. And it is not also said, that the Altar which stood in former Princes times continued in Q. Elizabeth's Chapel with the Cross upon it?

Pag. 87. Besides the Altar so furnished, there are to be seen, many goodly Pictures, which cannot but strike the beholders with thoughts of Piety and devotion at their entrance into so holy a place; as the Picture of the Passion, and likewise of the holy Apostles, together with a fair Crucifix, and our blessed Lady and St. John, set up in painted Glass in the East Window, just over the holy Table or sacred Altar: so that I must needs say as I think all good men besides will, that who so lives in his Lordships Diocese must be condemned of great impiety that will desert his Lord and not follow him usque ad Aras, Pag. 139. The Magistrate may proceed against Delinquents that Violate the Lord's Table standing Altarwise, or break or deface the Picture of Christ, or of the Saints in Church-Windowes or Crosses, and the like, upon the Statute, if any should so offend (which God forbid.)

I shall close up this with Francis Sales, his Introduction to a devout life; where he intimates to us what use we ought to make of Pictures and Crucifixes, P. 158. Sometimes kiss reverently his blessed Image, and say unto him, these words of Jacob, I will not leave thee, until thou give me thy blessing, Pag. 159. Stir up thy heart with corporal gestures of outward devotion and prostrating thyself upon the ground, laying thy Arms a Cross before thy breast, Imbracing his Image, &c.

8. That the Pope, or Papacy is not Anti-Christ, nor Anti-Christ yet come.

BIshop Montague in his Appello Caesarem determines thus, Page 140. 141. That he (the Pope) is Magnus ill Antichristus, is neither determined by the public Doctrine of the Church, nor proceed by any good Argument of private men. I profess ingeniously, I am not of opinion that the Bishop of Rome personally is that Anti-christ, nor yet the Bishops of Rome successively are that Anti-christ.

Doctor Heylin in his Moderat answer to Henry Burton thus seconds him page 126. The Pope not Antichrist, for anything resolved by the Church of England, Page 127. 128. 129. You tell us that by the Doctrine of our Church in the Homilies and else where it is resolved, that the Pope is Antichrist: Your elsewhere, I am sure is nowhere. Saint John hath given it for a Rule, that every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God, but is that spirit of Antichrist, whereof you have heard, &c. So that unless you can make it good, as I think you cannot, that the Pope of Rome confesseth not that Jesus Christ is come in the flesh, you have no reason to conclude that he is Antichrist.

Christopher Dowe, in his Jnnovations unjustly charged, writes thus, Page 53. To the third, That the Pope is not Antichrist: I answer, that though many of the learned of our Church (especially at the beginning of our Reformation, when the greatest heat was stricken between us and Rome) have affirmed the Pope to be Antichrist, and his whole Religion to be Antichristian, and that some Books exceeding the bounds of Moderation in this point have passed a broad, & that with the license of Authority, yet to them that calmly and seriously consider it, it may not without good reason be disputed as doubtful, whether the Popes or any of them in his Person; or the Papal Hierarchy, be that great Antichrist which is so much spoken of.

Robert Shelford in his five Treatises resolves thus, Page 284. That Rome at this day is not the Beast is manifest, because the Pope there now sheddeth no blood, Page 293. That the Pope is not to beheld for Antichrist, I prove from Saint John's description. Who soever is not of Antichrists spirit, cannot be Anti-christ, But the Pope is not of Anti-Christ's Spirit, therefore he cannot be Anti-Christ, Page. 297. The Church hitherto hath neither declared the Pope nor any other to be the great Antichrist. Therefore as yet he is to come: 299. And were there no other Argument to free the Pope from being the Antichrist among the Fathers, this is sufficient, for that he maintaineth Images. Yea the very subject matter of his largest Treatise is this, and thus entitled. That the Pope is not Antichrist, and that Antichrist is not yet come. One of his Books of this Subject he presented to the Archhishop, who received, yea reserved it in his Study, without check or contradiction; and was so far from disliking this Opinion, that he gave special Command to purge all passages out of old and new printed Books, which either directly J termed or intimated the Pope to be Antichrist, or that man of sin, and repealed the Articles of Reland, for defining him to be so, as we shall hereafter manifest.

9. That there is a Purgatory, and Limbus Patrum.

CHrists Epistle to a Devout Soul, P. 130. But when thou art come to perfection, and prayest, lying prostrate at the feet of my Majesty, thou shalt desire to satisfy my Justice with that small ability which resteth in thee, and shalt offer thyself for my Glory unto PVRGATORY, and to suffer for the fulfilling of my will, whatsoever it shall be my will to lay upon thee, and the fulfilling of my will, shall please thee more then the escape of Pudgatory.

Montague his Gagge Page 176. They Quarter out Hell into four Regions Hell of the damned, Purgatory, Limbus Jnfantum; et Limbus Patrum, This division, be it granted them, page 278. God's Kingdom is not so narrowed, but that he might well have more places then one, Recepracles, Repositories, resting places for the Righteous. Which he thus prosecutes in his Appeale, page 236. Heaven so spacious, extended, so capations, is not, nor hath been so narrowed in, wherewith that there cannot be divers Designations, Regions, Habitations, Mansions, or Quarterings there page 237. They (the Fathers) were not in Hell, but as they were not there, so were they not likewise in Heaven, strictly taken for the third Heaven that receptacle of the Righteous now together with the glorified body of our Savior, page 238. For that place was not then stantibus ac tunc fitting or accruing to them, such a Royal habitation the None-such of God, did not befit their then inferior states and conditions.

And in his Appar. P. 476. Communem esse Patrum sententiam aliorum{que} doctissimorum Scriptorum nostrae aetatis et Confessions, sanctorum aminas ante Christi resurrectionem non fuisse in Caelo. Hieronimi testimoniae sunt innumera, ante adventum Christiomnes and inferos ducebanturunde Jacob ad inferos discensurum se dicit; et Evangelium docet magnum Chaos interpositum apud inferos: Nota quoque ut Samuelem vere quoque in inferno fuisse credas et ante adventum Christi quamvis sanctos infernt lege detentos, locum esse ait qui lacus vocatur, et abissus, in qua non erant aquae; in qua animae recluduntur, sive ad paenas P. 135. Obijciunt, nullus tertius locus indicatur in Scriptura preter infernum dimnatorum et Caelum: Resp. Licet non indicaretur in scriptures alium esse locum tertium, non tamen inde sequeretur non fuisse tertium, quia multa sunt quae non indican tur in scriptures.

Many other passages of like nature might be added, but these shall suffer.

10. That there are Canonical hours of Prayer, which ought to be observed

THis is the subject matter of Doctor Cozens his private Devotions, or HOWERS OF PRAYER printed three or four several times one after another, & digested into Canonical hours; the practice whereof he not only there pleaded for, but 〈◊〉 wise afterwards introduced in Peter House in the University of Cambridge 〈◊〉 mong other his Popish Innovasions) as was attested upon Oath by Mr. 〈◊〉 and others.

The Archbishops own private Manuscript Devotions under his own 〈◊〉 seised by Mr. Prynne in his Chamber at the Tower, were all digested into Canonical houers, in Imitation of the Houres of our Lady and other Popish Treatises of Devotion, as was manifested by the Book it self, from Page 1. to 75.

Doctor William Watts, in his Mortification Apostolical, printed at London, 1637. Page 47. thus Justifies the use of Canonical hours. For this purpose the night was divided into Canonical houers, or certain times of rising, to Prayers: At midnight will I arise to give thanks unto the, said the man after God's own heart. Mark here that he praised not God lying, but used to rise and do it, at other houers the Saints may sing a loud upon their Beds, and the spouse may seek her Christ in the Bed by night, but when a Canonical hover comes (of which midnight was one) David will rise to his devotions: thus did the Apostles 100. At midnight Paul and Silas prayed and sung praises unto God, The morning watch was another Canonical hover, and this David was so careful to observe, that he oft times waked before it, &c.

11. That men have Free-will in Actions of Piety.

BIshop Montague in his Gagge determines thus, Page 109. Man hath freewill in Actions of Piety, and such as belong unto his salvation. For the concurrence of grace assisting with freewill: The correspondency of freewill with Prescience, Providence and predestination, is much debated in your own Schools, Page 116. Our conclusion and yours is beth one, we cannot deny freedom of will; which who so doth, is no Cathelique no nor Protestant. Which he thus seconds in his Appeale, Page 75. 76. The Question of freewill is a point of very great obscurity, fitting rather Schools then popular ears, or auditories, if not, what mean those many divisions amongst men touching freewill, the nature, state, Condition of it since Adams fall, the Concurrence and Cooperation thereof with Grace, Page 99. There is freewill, Man prevented by grace, assisted putteth to his hand to procure Augmentation of that Grace, as also continuance unto the end in that grace, Page 95. Thus having with as great diligence as I could examined this Question, inter parts, of freewill, I do ingeniously confess, that I cannot find any such material difference between the Pontificians, at least of better temper and our Church. So he.

Shelford in his five Treatises Page 203. writes thus. The order for freewill, is for man; to which because it is the Highest, God added his special grace, And by this man travelleth, either to his home of happiness, or to his home of heaviness. He proceeds thus. Page 211. Herein stands his liberty and freedom to do what he can, and will what he will in the way of Grace and goodness, wherein God will aid him to go beyond himself, pag. 105. O blessed Charity if thou hast this root in thee, thou shalt comprehend this breadth and length, heigh and depth, and thou shalt with these holy Saints say, If I had been in their Coates or had their occasions, I would have done as they did.

I shall conclude with Index Biblicus, printed at London. 1640. Liberum arbitrium etiam post lapsus in homini mansit, &c.

12. That we are justified before God by Charity and good workers not by faith alone.

SHelford in his 5. Treatisies, pag. 109. resolves thus, The fulfilling of the Law justifieth: but Charity is the fulfilling of the Law, Ergo it justifieth: Where the Abostle preferreth Charity to justifying faith, he compareth them in the most excellentway, and it is most manifest, that the most exeellent way is in the way of our justification pag 120. Bona opera sunt efficienter necessaria ad salutem.

Christopher Dowe, in his Innovations unjustly charged, pag. 124. We must put all that we can, we must not fly to naked imputation, not by faith only, &c. pag. 127. Fr. 4 Sancta Clara, that good works are effectively necessary to salvation, which position was intended and maintained in opposition to the Enemies of good works, of whom some deny their necessity, others allowing their presence as requisite, deny that they conduce anything to the furtherance of salvation.

Sancta Clara, his Deus, Natura, Gratia pag. 158. Hic pax facillime ineunda; sic etiam D. Montacutius articulum be fide recte explicat, pag. 159. Ecce igitur plane & plene convenimus: Doctiores Protestants tribuunt justificationem nostram habitui justi • ae non ergo fidei Jmmo haec nostra positio solemniter Cantahrigiae in Com tijs anniversarijs pro actu doctor ali hoc anno currente mense Iulio agitata est, pag. 181. Sane nulla hodie reperi etur differentia in Confessione Anglica, & sanctissima Confessione Trid. nihil in Articulis Hamptoni ensibus in oppositum ordinatur, ut patet Art. 9. de Justification iunde Montacutius in suo Appello, Caesar • m Cap. 6. express probat, Doctrinam nostra •• saltem secundum gradum hujus latitudinis, ab ipsis teneri, &c.

13. That there are Merits, works of Supererogation, and Evangelical Councils.

BIshop Montague his Gagge pag. 153 Good works therefore said to be meritorious are soon understood to be ex cord • gno: which that a work may so he these conditions are required, That it be morally good, freely wrought by man in this life, in the state of Grace and friendship with God, which hath annexed God's promise of reward: all which conditions I cannot conceive that any Protestant doth deny unto good works.

Which he thus backs in his Appeale, pag. 203. The sense of the word, which was but to procure, to incur, to purchase, major est mea iniquitas quam ut veniam Merear, than that I may purchase or procure pardon, pag. 214. Touching Evangelical Councils, I know no doctrine of our Church against them, pag. 215. So I say still I know none: I do believe there are and ever were Evangelical Councils, such as Saint Paul mentioneth in his Concilium autem do: such as our Savior poinred at, and directed unto in his. Qui potest capere capiat, such as a man may do or not do without guilt of sin or breach of Law.

Shelfords five Treatises, pag. 120. Virtutum sancta & speciosa caterva salutem: Divino ex pacto, quam meruêre, dabunt, p. 130. And to this belong the Councils of the Gospel which go beyond the precepts of the Law, of which Saint Chrysost. speaks, &c. CHRIST commanded nothing impossible insomuch that many go beyond the very Commandments, whoever did this: he forth with answers? Saint Paul, Saint Peter, even all the quire of Saints. Lastly as Christ's spirit and grace gives such power to go beyond the precepts, &c. pag. 189. By his Councils which go beyond his precepts, (because God hath given man free will to do what he can in the state of Grace for the state of Glory) he shows him some exceeding means to grow to this life's perfection and to improve the common reward of glory for the next life; as, sell that thou hast, &c. These are God's Councils, which of the Primitive Church were put in practice, but in our times they are put off with a non placet, pag. 146. Object. The very best works of the Saints are unclean impure menstruous and mortal sins, therefore it is impossible for any man to keep the Law. Ans. They that say so cannot be excused from extreme blasphemy.

Francis Sales, pag. 7. 8. Devotion then provoketh us to do with joy and delight all manner of good works, although they be not in any sort commanded by God's Law, but only commended unto our free will, by his Councils and holy inspirations, Pag. 375. Thy poverty (Philotheus) hath two great privileges, by which she can make thee rich in merits and deserts.

14. That the Law is possible to be fulfilled, and Perfection attainable in this life.

SHelford Pag. 141. A Treatise showing that God's Law now qualified by the Gosspell of Christ, is possible, and ought to be fulfilled by us in this life. p. 122. That there is a fulfilling of God's Law in this life, James 2. 10. whosoever shall keep the whole Law, &c. here therefore is a general and absolute fulfilling spoken of p. 127. Christ hath merited that the righteousness of the Law should be fulfilled in us: therefore the Law is not impossible to be fulfilled for us, pag. 130. Christ's spirit and grace gives power to go beyond the precepts, pag. 139. If God should command things impossible, he should be more cruel then a Tyrant, pag. 147. The unregenerate cannot possibly fulfill the Law, pag. 149. But God's Sons and servants are able to fulfill it, p. 189. By his Councils which go beyond his precepts, he shows him some exceeding means to grow to this life's perfection.

Christ's Epistle to a devout Soul, pag. 240. A Rule for such as labor to attain to Perfection, &c.

Francis Sales His Introduction to a devout Life, pag. 19. There are many degrees and exercises of devotion which easily lead secular persons to Perfection, St. Lydia and Saint Chrispin were perfectly devoute in their open shops, &c. pag. 334. Charity only placeth us in the hight of Perfection.

15. That there are Veniall sins.

CHrists Epistle to a Devout Soul, p. 57. Although in this conflict there are many venial sins wont to be committed. That pain which is endured by resisting of mortal sins doth take away all that pain which the Veniall sins do deserve.

Pag. 32. Veniall sins do not take from us the life of Grace.

Francis Sales in His Introduction to a Devout life, writes in this manner.

Pag. 110. That we must purify ourselves from affections to Veniall sins. Thou shalt discover in thyself, that besides mortal sins, from which by the fore-mentioned exercises thou hast been purged, there remain yet in thy soul diverse inclinations and affections to Veniall sins.

Pag. 111. We can never be free from Veniall sins in this life: I say then that one must purge his soul from all the affections and inclinations that he feels to Veniall sins.

Pag. 112. A Veniall sin be it never so little displeaseth God, though not so heinously that he will damn us, or cast us away forever for the same.

Pag. 114. Veniall sins kill not our souls, but yet mar the honey of our devotion.

It is no heinous sin (my Philotheus) to tell some little lie in pastime, to exceed somewhat in needless talk, in careless looks, &c.

Pag. 119. Certain Inclinations are not properly sins neither mortal nor Veniall, but only imperfections.

Pag. 214. Think it not enough to confess thy Veniall sins.

Pag. 227. To communicate every 8. days it is requisite, neither to be guilty of mortal sins, not any affection to Veniall.

Shelfords five Treatises, p. 130. Lastly, A • Christ's Spirit and Grace gives power to go beyond the precepts, so it is not incongruent that it should so molifie sins in his members, as to make them Veniall and not killing.

Sparrowes Sermon of Confession. All our sins therefore must be confessed; Omnia Venialia, omnia mortalia, so say the Casuists.

16: That Relics of Saints are to be preserved and reverenced,

BIshop Montague, Orig: Ecclesiast: Pars prior. Pag. 39. De qua re, quid nos Angle sentiamus breviter exponemus. Nos Martyrs, &c. qu memorias ipsorum anniversartas in orbem redeuntes in Sancto Stephano, Proto-Martyr honoramus, eorum 〈 in non-Latin alphabet 〉 exosculamur 〈 in non-Latin alphabet 〉 , &c. Reliquias ipsorum, lipsana, cimaelia, deposita, si quae sint, quaead nostram notitiam pervenerint: Si quae nancisci poterimus genuiua, non fucata, libenter suscipimus, & veneratione sua debita, congrua honeramus. Imprimis autem de Martyribus, ubi non constat veritas, disquisitionem censemus instituendam.

Pag. 40. Repraesenta mihi fase as illas Seruatoris; D • ce certissimo illas ipsas etiam, numextare, quibus Infans sacratissimus involvebatur: Ego, quod ad me attin • t, libens merito cum sum • gandio, gratulatione, reverentia 〈 in non-Latin alphabet 〉 accurram, suscipiam, & ultra omnia, quae vocant Barbari Jocalia, Cimelia, lapides preciosos, aurum, astima •• . And in his Antidiatr p. 17. Ossa Sanctorum, Cineres, Reliquias vase aureo velamine precioso convolvebant. Ego certe cum Constantino illas reliquias fascijs involvam, auro includam circumge standas, admovebo labijs, ac collo suspensos manibus oculis{que} crebro usurpatat intuebor, vel in apothecas condam & recludam inter preciocissima cemelia censendas.

17. That vowed Poverty, Virginity, a Monastical life, and Monasteries, are lawful, useful: Popish Votaries, Saints, Orders to be imitated, applauded.

CHrists Epistle to a Devout soul, p. 86. 87. 88. 89. brings in Christ thus speaking to Christians: I Was driven into banishment, brought up by the labor of my mother, and fed by Alms at other Folkes cost, having neither house nor lodging of mine own: withered often in the mountains: how was I spoiled of all my garments at the time of my passion? &c. Look therefore upon my poverty and leave to be sad, why art thou not grieved like a good Emulatresse if thou see any man poorer then thyself (as Saint Francis was;) if thou perceivest any man more agreeable to my life and poverty then thyself: this indeed should be a kind of emulation. Embrace with me the cross of Poverty, &c. Determine therefore now, and make a firm resolution from the bottom of thy heart, to contemn all things for the love of me, and be unwilling to possess anything but even such as of necessity thou art enforced to use, delighting in all Poverty, contempt and penury, that thou mayest be worthy to enjoy me.

18. That there are written Traditions, which we must observe, and are of equal Authority with the word.

BIshop Montague in his Gagge page. 30. There are Traditions written and unwritten, you mean not here Traditions written I know it, no more do we.

Page 31. Traditions instituted by our Savior even in points of belief and Faith have divine Authority, as his written word hath. Traditions derived from the Apostles, have equal authority with their preachings and their writings, Traditions of the Church have such authority, as the Church hath, all bind and oblige as they were intended, and as their extent is. For they must be considered not only from the Author, but from the end: some were intended to be permanent, others only to be transient for a time only, or else forever: some Universal, some only Partiall: for the Catholic or else a private Church: such variety and difference is in Traditions.

We do grant it in every kind that either there are or have been Traditions of Christ, his Apostles, the Church private men.

Pag. 37. Quae universa tenet Ecclesia, ab Apostolis praecepta been traduntur, quanquam scripta non reperiantur, said Saint Augustine, and I subscribe unto it. Omni modo bind they unto Obedience so long, in such sort, so far forth as the Authors did intend, till the same Authority disavow them which gave unto them being at the first. In the 34. Articie to this purpose, we read of and concerning Ecclesiastical Traditions.

Loe Traditions not only avowed but maintained.

Doctor Pocklintons Altare Christianum, Page 48. None of all these Heretics can derive their succession from the Apostles, nor show how their Doctrines were received by Tradition from them.

Page 49. According to Apostolical Tradition.

Page 50. Those that deprive us of the benefit of this Apostolical Tradition.

Page 180. Traditions of holy Church, of absolute Authority.

The Archbishop himself in his Reply to Fisher, determines thus page 44. Some Traditions I deny not true, and firm and of great both Authority and use in the Church as being Apostolical.

Doctor Heylins Antid. Lincolniense page 86. Sect. 2.

19. That Ave Mary's are to be now said to the Virgin Mary: That she and other Saints; and our Angels Guardians are to be invoked and prayed to, as our Patrons; Popish Saints to be imitated: and the Virgin Mary, extolled, deisied, by Protestants as she is by Papists.

CHrists Epistle to a devout Soul, Page 237. Say with the same intention, the prayer at least which I taught my Disciples, and the Salutation of the Angel, to my blessed Mother; and offer me up to my Father in thy heart, and with me all those good works which I and my servants either do or have done for thee, and the universal Church, pag. 252. Do not omit every night to entreat my glorious Mother to pray unto me to pardon thee (at her request) all such negligences as thou hast ignorantly committed, and which thou dost not remember: She hath performed the office of a tender Mother to me, I have received nourishment from her blessed Duggs, and therefore I cannot nor will not (my love to Her is so great) deny any Petition that she presents: and therefore entreat me daily by her intercession for the amendment of thy life, perseverance in virtue and obtaining of my grace, pag. 253. Thou shalt further entreat me by her Intercession, that the worshiping and honoring of me may be daily amplified, enlarged, augmented and increased, either by this rule and instruction which I have now prescribed and commended to thee, or by what other means soever that shall seem best unto thee, p. 262. By the compassion of thy Mother &c. What can be more Popish then this?

Francis Sales in his Introduction to a devout life, writes thus page 19. Saint Lydia and Saint Chrispian were perfectly devout in their open shopps; Saint Anne, Saint Martha, Saint Monicha amongst their families, &c. page 89. Thou being placed upon thy knees before thy good Angel, Consider, that God desireth thou wouldst make choice of Paradise, and thy good Angel also urgeth expressly thee with all his power, offering thee on God's behalf a thousand succors, page 91. In like manner accept the favors which all the blessed Saints present unto thee; promise them that thou wilt make towards them, and give thy hand to the good Angel that he may guide thee thither, and encourage thy soul to make this choice, page 97. O sacred Virgin and all you blessed Saints of Heaven, I choose you for my guides and Patrons, I render myself under your colors. O my Guide and Guardian in heaven unite me unto this glorious and sacred assembly: Page 194. We must pray for the whole Church of God, employing and imploring to that end the intercession of our blessed Lady, Page 165. O Father of Goodness, &c. Then think upon our blessed Lady, upon the good Angels and the Saints that are gone before thee, to the end that thou mayest insist in their steps, and be partaker of their happy intercessions: page 197. The holy Souls of the Saints in Heaven, in company of the blessed Angels, they likewise do good Oshces and help to assistus by their sacred intercession. Honor, Reverence and respect the sacred and glorious Virgin Mary with an especial Love: she is the Mother of our Sovereign Lord and heavenly Father Christ Jesus, and consequently our Grand-Mother. page 198. Choose some particular Saints amongst the rest whose lives thou mayest more particularly read, taste and imitate, page 200. Read also the lives of the Saints in which as in a mirror, thou mayest see the pon • traiture of Christian perfectison. The solitariness of Saint Paul, the first Hermit, is imitated in some sorts, by the spiritual retreates of which we have spoken; and the extreme poverty of Saint Francis may be imitated, &c. There be some Saints which more directly serve to guide and order our lives then others do; as that of Saint Gregory our Apostle of England, as the life of the blessed Martyer Teressa, the lives of Saint Thomas of Aquine, Saint Francis, Saint Benuet, and such like, page 201. Other Saints lives there are which contain more matter of admiration then of imitation, as the life of Saint Mary of Egypt, of Saint Simeon Stilites, of the two St. Katherins of Sienna and of Genua, and Saint Angla, and which never the less do minister unto us great occasions to taste the sweetness of the love of God.

Bishop Montague his Amid. page 20. Non abnuerim, Sanctos esse Orationis & Intercessionis (ut loqui soletis) Mediatores, sed universim universos praecibus suis apud Deum interveniunt, & orationibus mediantur, page 22. Meminerunt amicorum suorum et rerum a si quondam in terris gestarum quocirca ad Christum in caelo recollecti, poterint de viae ordinaria per Jesum Christum apud deum Patrem amicos familiares 〈 in non-Latin alphabet 〉 praecibus commendare, et adjuvare. Which he thus further prosecutes in his Gagge, page 203. Now the case of Angel keepers in point of advocation and invocation is much different from other Angels, not Guardians; as being continually attendant, always at hand though invisible, and therefore though we might say; Sancte Angele Custes Ora pro me, it followeth not, we may say Sancte Gabriel ora pro m • , page 207. Angels are to be beseeched who are deputed our Guardians, therefore not all Angels but only Guardian, Page 214. The Saints pray for us in particular, some particular Saint for some particular man, in some special case, some time. And to come more particularly to it. The question is not, whether Saints departed do pray unto God that is confessed on both sides, &c.

Anthony Stafford in his Femall Glory, (in the Front whereof there is the Picture of the Virgin Mary encompassed with a Glory holding Christ a little Infant in her Arms) thus extolls, nay justifies the Invocation of the Virgin, and saying Aves to her, Med: Poetica. Ave Maria. Tu gaudi verbum peperisti, & dicit Avete Omnibus: atque omnis terra revibrat Ave. He proceeds thus in the Reverse. The House of Gold, the gate of heavens power, great Queen of Queens most mild, most meek, most wise, most venerable, cause of all our joy, &c. In the Panegyric of her he adds, To whom do bow—The Souls of all the just, whose place is next to God.

Pag. 2. 3. He stiles her. Most Excellent Princesse; The Virgin Mother of God: Empresse of the lower world: The alone fair, the alone lovely, P. 32. Glorious Empresse Pag. 21. White spotless Soul, illuminated with Revelations by the divine Object of her chaste vows. Pag. 150. Woman's dearest Mistress. Pag. 197. Our sweetest Lady. P. 158. In all things the very figure and resemblance of Sanctity it self, P. 148. 149. he thus approves of Nunneries, and prayers on Beads to the Virgin, before her Image with Christ in her Arms. You who have lived spiritual Amourists, whose spirits have triumphed over the flesh, on whose cheeks solitude, prayers, fasts, and austerity have left an amiable pale: you who ply your sacred Arithmetic, and have thoughts cold and clear as the Crystal Beads you pray by: you who have voud Virginitie mental, and corporal, you shall not only have ingress here, but welcome. Approach with comfort, and kneel down before the Grand Immaculate Abbess of your Snowy Nunneries, and present the all-saving Babe in her Arms with due veneration.

After which, he spends many pages to prove the Verity, or probability at least of her Assumption into Heaven, Soul and Body; which (saith he) by many of the Fathers, all of the Romish Church, and some of the Reformd is held for an undoubted truth: (when as indeed it is a mere Popish ridiculous false Legend.) And to prove this, he makes her to be borne without sin.

Pag. 212. Dammianus argues, That as conceiving without sin, she brought forth her son, without pain, a curse laid on all, other women: so might it well be that she who was without sin, might overcome death, the reward of it; P. 119. 120. he writes. That the Virgin is not to be considered as a mere Woman, but as a Type or Idea of an accomplisht piety. Adding:

This Book of Staffords giving very great scandal to Protestants, and encouragement to Papists, Mr. Henry Burton, in his Sermon entitled: For God and the King, page 123. 124. 125. discovered, censured these extravagant Popish Passages in it, advising the people to beware of it. For which, among other things, he was brought into the Star-Chamber and there censured: But on the contrary, this Popish Book of Staffords with the forementioned scandalous Passages in it, were by the Archbishops special direction professedly justified, both by Doctor Heylin in his Moderate Answer to Mr. Burton (licensed by the Arch-bishops own Chaplain, and written by his command) pag. 123. 124. and by Christopher Dow, in his Innovations unjustly charged, page 51. 54. and this Book neither called in nor corrected, so audatiously Popishwas he grown, in this particular, among many others.

20. That the Church is always Uisible:

Bishop Montague his Appeale: Page 139. The Church of Rome hath ever been visible. The Church of Rome is and ever was a true Church since it was a Church. Therefore the true Church hath ever been visible. Which he thus seconds Orig. Ecclesiasticarum Tomi prio: pars poster. page 463. Sancte credimus, defendimus, &c. Ecclesiam nullis interceptam, intercisam intercapedinibus, perpetuô extantem, alicubi visibilem, oculis usurpandam, in eum finem et eo modo ut intelligere possint quibus curae illud est apud quos habeatur verbum vitae, &c.

21. That Churches, Altars, Chalices, Church-yards, &c. ought to be Consecrated by the Bishop, and that his Consecration puts an inherent holiness into them That one part of the Church or Chapel, is holier then another: That the place within the new Railes where the Altar stands is Sanctum Sanctorum, into which none but Priests ought to enter, yea, Christ's Throne and Mercy seat.

DOctor Pocklingtons, Altare Christianum, page 51. Dedication and Consecration of Churches used by Godly Bishops, and taxed by the Centurists for the mystery of Iniquity: I will pass from the placing of the Bishops Chair to the dedication of his Church where it was set. The dedication of Churches within two hundred years after Christ shows clearly 〈…〉 were Churches: Saint Clemens his Command both for building and Consecrating of Churches makes it apparent, page 80. At the upper end of the Chancel, was a place enclosed and Railed in from the rest of the Chancel, whereunto none, neither Priests that were Penitents nor Deacons were permitted to enter, and there to communicate and officiat in the Consecration of the Eucharist, or in the administration thereof unto Priests, but they themselves: This place was called Sacrarium, here stood the Altar or Lord's Table, and hitherto none might approach but the Priests themselves. The Canon is clear for it, no Lay-man may come within the Altar. Page 83. Prayer for Kings, for Bishops, for the whole Church, and the Lord's Prayer was then only said at the Altar by the Priest in the holy of holies: He deserves not to be named in the Priests, prayer at the Altar that is an occasion to withdraw Priests from the Altar. page 108. They had shut up the Door of the holy of holies whereunto he was entered to do his reverence to the holy Altar, Page 141. A man may as lawfully and Christianly administer the blessed Sacrament in a Barn or Town-hall, as in any place that is not Consecrated to such holy uses. And when the Church was Consecrated, was not the Altar the chiefest place which with most Ceremony and devotion was hallowed? when it was hallowed, was it not kept more carefully from Prophanation then any other part of the Church? was there not a Feast annually kept in a joyful remembrance of the Dedication of every Church and did not the consecration of the Altar carry the name of the Feast, page 142. Was not the Altar set in Sacrario or sancto sanctorum in the highest place of all, whereunto the Priest ascended by steppes and degrees, and when they so assended, were there not said Psalms of degrees? This holy Altar is in his own nature, but a stone, but being consecrated and dedicated benedictionem accipit.

Shelfords five Treatises page 2. From hence appeareth that the Altar is the principal part of God's House, as being the cause and Original of all the rest, &c.

Doctor Ridley his view of the Civil Law reprinted at Oxford 1634. in the marginal Annotations newly added to it, page 52. The Bishop of the place shall come & lift up his hands to Heaven and consecrate the place to God: P. 191. For that which concerns foundation and erection: All that the Patron had free to himself was but the thought, he might think where he would design the ground, &c. but this was nothing without execution, and to this the Diocesan was to be required as the most principal and most effectual agent. If the Patron built a Church upon his own ground without the Bishops consent the Bishop might pull it down without the Patrons consent: page 192. When he makes the consecration, the Cross must be set up behind the holy Altar: word being brought to the Patriarch concerning the Church that is to be built, letters are directed either to the Exarch or to some of the Bishops, to request that the Church may be founded Consecrated and entitled to the Patriarchs 〈 in non-Latin alphabet 〉 &c. Consecrated in the Name of such a Saint, page 193. Things for the most part were altogether disposed by, but nothing at all without the Bishops Jurisdiction. That the Patriarch or Bishop should challenge this Jurisdiction over the new Church &c. it seems most reasonable, For what did the lay Patron more do, then a man of Israel who brought a Lamb but the Priest made it an Offering and an Atonement? The Patron parhaps might choose the place, but till the Prelate came and sanctified the Ground, it might be as well a Den of Thieves as a House of Prayer: The Patron might bring the Stones, the Bishop made it a Church, till then nothing was but the breathless body of a Temple, the soul being yet to come from a Diviner influence of the Diocesan: therefore the privilege of a new Church followed not the building but the consecration of it, &c.

Richard Tedder in his Visitation Sermon: Licensed by Doctor Samuel Baker, Feb. 6. 1636. Printed at London 1637. It is the Consecration that makes Churches holy, and makes God esteem them so, which though they be not capable of Grace yet they receive by their Consecration a spiritual power, whereby they are made fit for Divine Service, and being consecrated, there is no danger in aseribing a holinesie unto them.

21. Total and final Apostasy from Grace. Predestination a desperate Doctrine Resisting of Grace.

BIshop Montague in his Appeale, pag. 29. 30, 31. Ex Artic. 16. After that we have received the Holy Ghost we may depart away from Grace. Till the Church expound otherwise, it is as free for me to take it according to the Letter, as for you to devise a figure. The Article insisteth on men justified, after Grace received; challenged it was in this sense as unsound at the Conference at Hampton Court, but defended, maintained avowed, averred for true, ancient, justifiable, good and Catholic by the greatest Bishops and Learnedst Divines then living in this Church against that absolute irrespective necessitating and fatal decree of your new Predestination; styled then and there by Bishop Bancroft in public audience with much vehemency without any Checke, dislike, distaste, dissent (for we read of none) a desperate doctrine of Predestination. At what time also that Reverend Prelate and most accomplisht Divine Dr. Overall Bish. of Norwich, &c. said, That a justified man might fall away from Grace, and so ipso facto incur God's wrath; and was in state of wrath and damnation until he did recover again, Pag. 33. Can your Learning and understanding make any other Construction of these words then, That a man may fall away from Grace, and become no Child of God at all. This is spoken, and meant. Not only of total lapse for a time, but also of final separation, and forever.

Pag. 37. I see no reason why I might not have been as confident in maintaining falling away from Grace, as you and your Divines are upon weaker grounds in defending the contrary.

Pag. 60. I must confess my dissent through and sincere from the faction of Novelizing. Puritans, but in no one point more than in this their desperate Doctrine of Predestination, Vide pag. 50. and 70. 71. &c. to like purpose. Pag. 72. Id. It is not in reason probable, that you should have the doctrine of the Church on your side against Master Montague— For the Church holdeth and teacheth punctually, and that against the Opinion and with the dislike of the Learnedest of your side

Pag. 89. If a man justified may fall away from Grace, which is the Doctrine of the Church of England, then without question he may resist the grace of God offered.

Pag. 214. It is an 〈 in non-Latin alphabet 〉 of your other singularity, That Faith once had cannot be lost totally and forever.

Edmond Reeve, pag. 13. Mar. The Church signifieth, that it is possible for such as are made the Members of Christ to become the members of the Devil, if they take not due care.

Pag. 64. Seeing then that some have perished which have been pronounced to have been in the number of God's Elect.

Shelfords five Treatises. pag. 187. Such as shall fall double, from less and from greater grace and never rise, for such Justice hath a double due, a natural and a supernatural death; seated not only in paenâ damni, but in paenâ sensus, which the torments of hell fire afford.

22. That there is universal Grace and Redemption, and no absolute Reprobation.

THis having been formerly touched, in the Evidence concerning Arminianism, we shall be the briefer in it here. Edmond Reeve writes thus; page 19. 20. Whereby doth God the Father draw all mankind unto Christ?

The Book entitled, God's love to mankind; and Doctor Jack sons Divine Essence and Attributes, part. 1. are professedly written, to justify universal Grace and Redemption.

23. That the Personal succession of Bishops is a true note of the Church, and necessary: That Peters Chair was at Rome, and he sat Bishop there: and that it is the honor and happiness of our Church, that this Archbishop, of Cant. that now is, with our other Bishops and Ministers, can derive them personal succession and Ordination from the Sea and Popes of Rome.

Dr. Pocklingtons, Sunday no Sabbath, P. 2.

Which he thus seconds in his Altare Christianum, Page 45. Saint Peters Chair in Rome, succession of Bishops in the Church of England, &c.

Doctor Heylin his Moderat Answer to Mr. Burton, Page 72. Write;

By Montague his Gagge page 49. The Church hath ever been visibe. In England especially; how can this fellow impute invisibility to us who claim and prove a succession.

25. That Sunday is no Sabbath, nor of divine institution; that the strict sanctification of it, is Jewish, superstitious, and Rabbinical. That May-games, Wakes, Revells, Dancing, Interludes with other sports and pastimes are not only lawful, but convenient and necessary thereon, not to be restrained but encouraged, and the Kings Declaration to that purpose, most pious and Religious. That two hours only of it, (viz. The time of public service, and sermons) are to be kept holy; and that the residue may be spent in Recreations, or ordinary works of our calling. That the Lord's day Sabbath was never heard of in the world till Dr. Bounds days: That the Sabbath is not moral.

THis is the subject matter of many whole late printed Books against the morallity and strict observation of the Lord's-day Sabbath: we shall instance only in some few; beginning with Doctor Pocklington, in his Sunday no Sabbath; where thus he most scandalously and profanely writes page 6.

Doctor Peter Heylin in his History of the Sabbath, dedicated to his Majesty, and printed by the Archbishops special approbation, is every way as profane and bitter against the morality, and strict observation of the Lord's-day Sabbath, as Pocklinton; we shall instance but in a Passage or two: The first is in his Epistle to the Reader, before the second Book of his History, in these terms.

And this part we have called the History of the Sabbath too; although the institution of the Lord's day, and entertainment of the same in all times and ages since that Institution, be the chief thing whereof it treateth: for being it is said by some, that the Lord's Day succeeded by the Lord's appointment, into the place and rights of the Jewish Sabbath, this book was wholly to be spent in the search thereof, whether in all, or any Ages of the Church, either such doctrine had been preached, or such practice pressed, upon the Consciences of God's people. And search indeed we did with all care and diligence to see if we could find a Sabbath in any evidence of Scripture, or writing of the holy Fathers, or edicts of Emperors, or decrees of Councils, or finally in any of the public Acts and Monuments of the Christian Church, but after several searches made, upon the Alias, and the Pluries we still return, Non est inventus: and thereupon resolve in the Poets language. Et quod non invenit usquam, esse putet nusquam; that which is nowhere to be found, may very strongly be concluded not to be at all. Buxdorfius in the eleventh Chapter of his Synagoga Judaica, out of Antonius Margarita tells of the Jews. Quod die Sabbatino, praeter animam consuetam, praediti sunt & alia, that on the Sabbath day, they are persuaded that they have an extraordinary soul infused into them, which doth enlarge their hearts, and rouse up their spirits. Ut Sabbatum multo honorabilius peragere possint, that they may celebrate the Sabbath with the greater honor. And though this Sabbatharie soul, may by a Pythagoricall. 〈 in non-Latin alphabet 〉 seem to have transimigrated from the Jews, into the bodies of some Christians, in these latter days, yet I am able to give myself good hopes, that by presenting to their view, the constant practice of God's Church in all times before, and the consent of all God's Churches at this present, they may be dispossesed thereof without great difficulties. It is but anima superflua, as Buxdorfius calls it, and may be better spared then kept, because superfluous.

To which we shall annex these passages in the eight Chapter of this his second Book Sect. 7. pag. 249. &c. Thus upon search made and full examination of all parties, we find no Lord's Day-Sabbath in the Book of Homilies no nor in any writings of particular men, in more then thirty three years after the Homilies were published. Then reciting Doctor Bounds opinion in his book of the Sabbath pag. 211. All lawful pleasures and honest Recreations, as Shooting, Fencing, Bowling, which are permitted on other days; were on this day to be forborne No man to speak or talk of pleasures, or any worldly matter, (he saith) Most Magisterially determined, more like a Jewish Rabbi, then a Christian Doctor. Yet Romish and Rabbinical though this doctrine were, it carried a fair face and show of Piety, at least in the opinion of the Common people, &c. Sect. 8. p. 255. 256. We may perceive by this, that their intent from the beginning, was to cry down the Holy Days, as superstitious, Popish Ordinances; that their new found Sabbath being placed alone, (and Sabbath now it must be called) might become more eminent. Nor were the other, though more private effects thereof, of less dangerous nature; the people being so ensnared with these new devices, and pressed with rigor more then Jewish; that certainly they are in as bad a condition, as were the Israelites of old, when they were captivated and kept under by the Scribes and Pharisees. Some I have known, (for in this point, I will say nothing, without good assurance) who in a furious kind of Zeal, like the mad Prophetess in the Poet, have run into the open streets, yea, and searched private houses too, to look for such as spent those hours, on the Lord's Day, in lawful pastimes, which were not destinate by the Church, to God's public service, and having found them out, scattered the company, and brake the Instruments; and, if my memory fail me not, the Musicians head too: and, which is more, they thought that they were bound in Conscience so to do, &c. And sect. 9. p. 258. He most profanely and scurrilously stiles the Lord's-Day; The NEW SAINT SABBATH; And sect. 13. pag. 269. &c. he concludes thus. Nay which is more, it was so publicly avowed and printed, by one who had no calling to interpret laws, except the provocation of his own ill spirit, That Dancing on the Lord's-Day, was an unlawful pastime, punishable by the Statute of 1 Carl. c. 1. which intended (so he saith) to suppress Dancing on the Lord's Day as well as Bear-Baiting Bull-Baiting, Interludes and common Plays, which were not then so rise and common, as dancing, when this Law was made. Things being at this height, it pleased His Excellent Majesty,

Thus did it please His Excellent and Sacred Majesty to publish His most pious and Religious purpose, of opening to his Loyall people the liberty of the Day, which the day allowed of, and which all Christian States and Churches in all times before had never questioned: withal, of shutting up that door, whereat no less than Judaism would in fine have entered, & so in time have over-ran the fairest and most beautiful Church, at this day in Christendom, And certainly, it was a pious and Princely Act, nothing inferior unto that of Constantine or any other Christian King, or Emperor, before remembered; it being no less pious in it self considered, to keep the holy days free from Superstition, than to preserve them from Profaneness; especially considering, that permission of lawful pleasures, is no less proper to a festival, then restraint from labor. Nay, of the two it is more ancient: for in his time, Tertullian tells us, that they did diem Solis laetitiae indulgere, devote the Sunday partly unto mirth and recreation, not to devotion altogether; when in an hundred years after Tertullian's time, there was no law or constitution to restrain men from labor this day, in the Christian Church. Yet did not his most Excellent Majesty find such obedience in some men and such as should have been examples unto their flocks, as his most Christian purpose did deserve: there being some, so settled in the opinion of a Sabbath Day, (a day not heard of in the Church of Christ 40. years ago,) that they choose rather to deprive the Church of their pains and ministry, than yield unto His Majesty's just commands, for whose sakes specially, next unto my duty unto God, my Sovereign and the Church my Mother, I have employed my time and Studdies, to compose this History: that they may see therein in brief, the practice of God's Church in the times before them, and frame themselves to do thereafter; casting aside those errors in the which they are, and walking in the way which they ought to travel; which way when all is done will be Via Regia, the Kings High way; as that which is most safe and of best assurance, because most travellers by God's people. Our private paths do lead us often into error, and sometimes also into danger, And therefore I beseech all those who have offended in that kind, to lay aside their passions and their private interests, if any are that way misguided; as also not to shut their eyes against those truths, which are presented to them for their information; that so the King may have the honor of their due Obedience; the Church the comfort of their labors, and conformable ministry. For to what purpose should they hope, to be ennobled for their sufferings, in so bad a cause which neither hath the Doctrine, of the Scriptures to authorize it, or practice of the Church of God, the best expositer of the Scripture, to confirm, and countenance it? or to be counted constant to or in their first conclusions, having such weak and dangerous premises to support the same; since constancy not rightly grounded, is at best but obstinacy, and many times doth end in Heresy. Once again therefore I exhort them even in God's name, whose Ministers they are, and unto whom they are to give up an account of their employment; and in the Kings Name, whom as God's Deputy they are bound to obey, not for wrath only, but for Conscience sake, and in the Churches name, whose peace they are to studdy above all things else, and their own names, lastly, whom it most concerns, that they desist, and go not forward in this disobedience, lest a worse mischief fall upon them. For my part, I have done my best, so far to give them satisfaction in this present point, (so far forth as the nature of an History would permit) as they might think it no disparagement to alter their opinions, and desert their errors, and change their resolutions: since in so doing, they shall conform themselves unto the practice of God's Church in all times and Ages.

This profane Doctor in his Epistle before Doctor Prideaux, his Lecture of the Sabbath: and in his Moderate Answer to Master Burton, pag. 50. to 56. 76. 80. 81. 110, 112. hath many passages to the same effect, against the Sabbaths morality, the strict entire Sanctification of the Lord's-Day; in yea Justification of the Book of sports, and of the Archbishops and Bishops silencing, excommunicating, censuting those who refused to read it to the people.

The like passages we meet with in Bishop Whites, Doctor Primrose, and Master Joronfides Treatises of the Sabbath, in Christopher Dew his Innovations unjustly charged, chap. 10. 11, 12. in Edmund Reeve his Communion Book Catechism expounded; wherein the Piety, Necessity, and Utility of His Majesty's Declaration for sports is extolled above Elah pag. 90. to 108. that these Pages were afterwards torn out of the Book for very shame by the Stationer, they were so vile, licentious, and distasteful to most.

26. That Reading is Preaching: that Preaching is only for extraordinary persons and times, not for ordinary Ministers and seasons: that one Sermon a month is better than two every Lord's-Day. That Bishops are not bound to preach, at least, not so often as other Ministers, by reason of their great temporal employments and Court attendance, &c. And that Saint PAUL read Homilies.

SHelfords five Treatises, pag. 35. 36. After this a wise and discreet Sermon not made by every Minister, but by a man of Reading and discretion, right well beseemeth this holy place.

Pag. 74. Some Parishes (as men say) have good Preachers but bad livers, and some have mean Preachers or Readers, but good livers, which of these are best? The good living Minister what he builds by his reading of God's Word, Prayer, and administration of the Sacraments pulls not down again, but upholds all with his good life, therefore he is far the best Preacher. Pag. 77. Hast thou not thy Minister to do this for thee every Sunday and Holy-Day in Catechizing: But thou likest not of this because it is not a Sermon, how provest thou that? because it is not spoken out of the Pulpit, nor delivered out of a Text, &c.

Page 78. The very reading of it is preaching, and not only preaching, but lively and working preaching, working upon men's souls to grace and goodness. And that God's Word read unto us, is preaching, you shall find it expressed in, Acts 15. 21.

P. 82. What need is there of Preaching? The besotted negligence of our delicate Puritans is that which makes them to run so after Sermons. God speaks unto thee every Holy-Day by his own Word.

Pag. 91. There is another kind of preaching which is not fit for every kind of Minister, but for extraordinary and excellent men, called by God and the Church to reform errors and abuses, or to promulge to the world new Laws and Cannons, And as this kind is to be performed by extraordinary men, so it is not always so needful but only when necessity requireth, for when things are settled, there needs no more settling but only preserving. We ought not to have many Moseses, nor many Evangelists, nor many Apostles.

Pag. 93. The ancient and true doctrine ef the Primitive Church by set ed Articles is restored; therefore this extraordinary kind is not now so necessary, except it be upon some notorious Crimes breaking in upon our people, or some exorbitances of green heads, breaching the froth of their own brains, which will hardly be reformed until many of these be unfurnished of their Licenses, and those that are permitted be restrained to certain times and seasons. For better were it for our Church and people to have but one Sermon well premeditated in a month (which is insinuated by the Canon) then two upon a day proceeding from a rolling brain and mouth without due preparation.

Pag. 94. All the Bishops in the Land can hardly keep down their wrong and unseasoned doctrine: Having shown this kind of preaching to be extraordinary for special men, special times and occasions: It follows, that the preaching by reading is the ordinary preaching: This was the ordinary preaching in our Church before King Henry the eight.

Page 241. Preaching of its own natare is indifferent, therefore the managing of it is not for all men; but only for such as are of a stayed head and large understanding.

Dr. Pocklingtons Sunday no Sabbath, P. 31. No ground at all for the fruitless and disobedient exercise of their afternoon talent; It will be hard for the best and stubbornest of them all, to show a Sermon preached by any of the Fathers in the afternoon.

P. 32. S. Paul preached 〈 in non-Latin alphabet 〉 all the while he was in his Homilie: what his Homily was it is hard for me to say, whether it was that himself made and did not read, or one that he read and another made: An Homily, I am sure it was, and it may be made by all the Apostles or the chief of the Apostles. Wherefore I take it for a clear truth, that Saint Paul read the Decrees: and sure I am by the word used in the Text that when he read them, and no more but read them without adding or deminishing, that he preached by way of Homilie 〈 in non-Latin alphabet 〉 Reading of Homilies, then is preaching, and so adjudged by the Learned Bishops in the Council of Reims.

P. 34. If then Reading of Decrees of the Apostles, be preaching, and used for the profit and peace of the Church, and for the establishing of them in the faith, then surely is reading of Lessons, Epistle and Gospel, much more preaching, and the Reader is a Preacher.

Edmond Reeve his Communion Catechism expounded, page 74. They are said to make an Idol of Preaching, which place even the whole Christian Religion in hearing of Sermons; and in Comparison of preaching forth of a Pulpit, they nothing or very little account of the Common-prayer, and the reading of the Homilies.

Page 77. To preach unto a Congregation on every Sunday is the proper work of Pastors. But the Bishops the Fathers in God having received the greatest measure of the holy Ghost are to be employed besides, in the greatest ministerial matters of the Church, as to ordain Priests and Deacons, Christ's holy Ordinance of Consecration. P. 78. It is their work to Consecrate Churchces, &c. To require all the Eccleasticall Laws of the Kingdom, to be observed, and to have to do in the affairs of the Common-wealth. Page 79. Many more are the employments pertainng to their high order, and calling; by reason whereof they may but at some certain times preach unto Congregations, when as they shall see occasion.

Page 94. Holy Church hath ordained, that in the Sunday afternoon, there should be taught her fundamental Catechism, her Laws, her Canons, her Constitutions should be read, the Common-prayer with the Lessons be said, and that the Homilies should be read also.

27. That Bishops pretended Lordly superiority, in point of Order and Jurisdiction, over and above other Ministers, is of Divine right and institution, and that there neither is nor can be any true Church, where there are no such Lordly domineering Bishops.

THis Archbishop of Canterbury himself determines thus in his Speech in Star-Chamber, page 67. This I will say and abide by it, that the calling of Bishops is Iure Divino, by divine Right: and this I say in as direct opposition to the Church of Rome as to the Puritan humor; and I say further, that from the Apostles times in all ages, in all places the Church of Christ was governed by Bishops. Now this is made by these men as if it were contra Regem, against the King in fight or in power: But thats a mere ignorant shift, for our being Bishops Iure Divino by divine Right, takes nothing from the Kings Right.

In his Reply to Fisher, page 176. He positively affirms, That ubi non est sacerdos, non est Ecclesiae St. Jerome: And in that place most manifest it is that by Sacerdos, Saint Jerome means a Bishop: Soe even with him, NO BISHOP AND NOE CHURCH.

Doctor Heylin in his Moderate Answer to Mr. Burton, page 65. writes thus, by the Archbishops appointment: You are much offended with the Prelates that they will needs be Lord Bishops Iure Divino, page 66. Your first exception is, That the Episcopal Authority is claimed from Christ: and that some of the Bishops said in the High Commission. That if they could not prove it, they would cast away their Rochetts: this is no more then what had formerly been said in the Conference at Hampton Court, when on occasion of S. Jerome's saying, that a Bishop was not divinae Ordinationis; the Bishop of London (Doctor Bancroft) interposed; that unless he could prove his ordination lawful out of the Scriptures, he would not be a Bishop four hours, page 67. 70. Who is it, which of our Divines that holds Episcopal Authority to be derived from any other fountain then that of Christ and his Apostles? If any such there be, he is one of yours: Traverse, and Cartwright and the rest of your Prodecessors: Men never owned for hers by the Church of England: Geneva had their hearts, we their bodies only.

This theme of Bishops superiority Iure Divino, over other Ministers; was professedly maintained by Bishop White, in his Preface to his Treatise of the Sabbath against Braburne by Christopher Dow in his Innovations unjustly charged chap. 19. p. 170. &c. by John Swan in his Redde debitum, Chap. 2. sect 2. p. 161. to 172. (asserting peremptorily, that the Hierarchy of the Bishops is Iure Divino) with sundry others in their printed Books yea: publicly affirmed with much confidence by both our Archbishops, with other Prelates in the Star-Chamber and High-Commission: maintained publicly in the Divinity Schools in both our Universities, and asserted almost in every Pulpit, at leastwise in Cathedrals. But this Erronious Position being satisfactorily refuted, and palpably displayed to all the world by Doctor Bastwicke, in his Flagellum, Apologeticus ad Praesules Anglicano and by Master Prynne, in his Vnbishoping of Timothy and Titus; his Brevia and Catalogue of Writers in all ages refuting this position of theirs; and by the Presbiterians in Scotland the Archbishop and his Confederate Prelatical Brethren were so hardly put to it that they seriously mustered up all their policy, learning power, to maintain their Episcopal Jurisdiction to be of divine right: Whereupon having engaged his Majesty and his Privy Council to maintain it by the Sword in the Field he encouraged Doctor Hall, bishop of Exeter (very prone of himself to undertake such an enterprise) to defend it with his smooth Rhetorical pen in the Press. This Bishop upon his motion and request readily undertakes the designed service, compiles his Book, entitled, Episcopacy by divine Right; the written Copy whereof he sent to the Archbishop, submitting it wholly to his power, to dispose of it at his pleasure, or alter anything therein which he or his Chaplains should deem meet: This Treatisie was carefully read over by the Arch bishop himself and his Chaplains line by line, who altered it in some places, and then authorized it for the Press. The particulars concerning the cause and grounds of compling it with the Bishops whole pretended Plot how to support their tottering Hierarchy is fully related in the ensuing Letters of Bishop Hall to the Archbishop, and of the Archbishop to him, all sound and seised on in his Study at Lambeth.

We shall transcribe all these Letters according to their several dates, the first of them (extracted out of the very original) is this.

Which Letter was thus directed. To the most Reverend and most Honorable my singular good Lord; My Lord Arch-Bishop of Canterbury his Grace, Primate of all England, and Metropolitan, Chancellor of Oxford, and one of the Lord's of his Majesty's most honorable Privy Council, present these.

And thus endorsed by the Arch-Bishops own hand. Dat. Sept. 28. Received Octob. 1629. B. of Exon. Dr. Hall, To move for a General Council of all his Majesty's Dominions, to settle the Scottish Schism.

What was done upon this Letter, and how the Arch-Bishop took occasion from it to engage Bishop Hall, to write in defense of Episcopal Superiority by Divine Right and Institution, will appear by the Bishops next Letter to this Arch-Prelate, the Original whereof we have under Bishop Halls own hand and Seal.

This Letter was thus Superscribed. To the most Reverend Father in God, my ever most honored Lord, my Lord Archbishop of Canterbury his Grace, Primate of all England, and Metropolitan, Chancellor of Oxford, and one of the Lord's of his Majesty's most Honorable Privy Counsel, present these.

And thus Endorsed with the Archbishops own hand. Rec. Oct. 16. 1639. The Bishop of Exeter. That more then one should write in defense of Episcopacy against the Scots.

To this Letter the Archbishop returned an Answer; thereupon Bishop Hall acquaints him in his next Letter, with the whole Platforme and Subject matter of his Book, which he submits to his judgment, craving his direction therein, as this Letter under his hand and seal will manifest.

Which Letter was thus indorsed with the Archbishops own hand; Received November 1. 1639. The Bishop of Exeter his account of the Heads of his book Intended for Episcopacy against the Scots.

To this Letter the Archbishop returned this ensuing Answer under his own hand, wherein he fully expresseth his opinion, both concerning Episcopacy and Presbytery.

This Letter was thus endorsed with the Archbishops own hand. My Answer (of Novemb. 11. 1639.) to the Heads of the Bishop of Exons Books, intended for Episcopacy.

What Reply Bishop Hall returned to this his Graces Letter, these following Lines of his will disclose.

The Archbishop with his own hand thus endorsed this Letter. Received Nov. 18 1639. L. Exon. his Answer to those Animadversions I made upon the heads of his intended Book for Episcopacy.

The Archbishop returning an Answer to this Letter, thereupon Bishop Hall sent up his Treatise of Episcopacy by Divine Right, accompanied with this Epistle, and the ensuing Propositions, which together with his Book, he wholly submitted to his Graces judgment and disposal.