The Canterburians Self-Conviction, Chapter 5
CHAP. V. The Canterburians avovv their embracing of the popiſh hereſies and groſſeſt errours.
THE nature of hereſie is ſo ſubtilized by our faction, that ſo farre as in hew lyes it is now quite evaniſhed in the aire, and no mo hereſies are to be found on the earth. With the Socinian Remonſtrants, they exeeme all tenets controverted this day among any Chriſtians, from being the Subject of hereſie: For they tell us, that the belief of the doctrines uncontraverted by all is ſufficent for ſalvation.(a)Pottar cites from Cauſabon theſe words: Put by controverſies theſe things, wherein al ſects univerſally doe agree, are ſufficient for ſalvation. And howſoever ſome of them will be content to count the Sociniam Arianiſme, and Macedonianſme to bee true hereſies; yet, as wee ſhew before, all of them do cleare the Popiſh errours of this imputation. Alwayes not to ſtrive for words, our aſſertion is, that the groſſeſt of the Roman errours which in the common ſtile of Proteſtants, wont to go for hereſies, are maintained by the Canterburians for catholicke trueth. For to cleare this, caſt over the books of Bellarmine, and ſee if his groſſeſt tenets be not by them embraced. In his firſt tome, his errours about the Scriptures imperfection, and doctrinall traditions, ſeemes to be moſt weightie. In his ſecond, beſide theſe alreadie named, his defence of the monaſtick vowes of, Limbus Patrum and Purgatorie are verie palpable. In the third, his aſcribing too little too the Sacramenst of the Old Teſtament, and too much too the Sacraments of the New, his making all infants in baptiſme too be regenerat, and all non-baptized too bee damned, his corporall preſence of Chriſts bodie on the altar, his ſacrifice of the Maſſe, auricular confeſſiō, extreame unction, are very groſſe corruptions. In the laſt tome, his errours about faith, juſtification, merit, free-will, are among the chiefe. In all thoſe, conſider how farre our partie is long agoe declined to the left hand.
Begin with Scripture and traditions: The reformed churches in the harmonie of their confeſſions lay all down one common ground,They joine with Rome in ſetting up traditions in prejudice of Scripture. for their mutuall conſent; the Scriptures abſolute perfection, wiehout the help of any doctrinall tradition: Hold me once this piller, the whole edifice of the reformation muſt fall. To batter downe this fort, the Papiſts plant two engines: One, that there is diverſe Apoſtolicke and ancient traditions, both rituall and dogmaticall, which, beſide Scripture with a divine faith muſt be firmely beleeved: An other, that Scripture muſt not be taken in any ſenſe by us, but that wherein the ancient fathers of the church have underſtood it, or the preſent church do take it. In both theſe very dangerous corruptions our partie joynes with Rome: They glorie(b)Heylens antid. Lincoln page 8…. ſect. 2. Things that have beene generally in the Church of Chriſt, are generally conceaved to have been derived-from Apoſtolical tradion, without, any ſpeciall mandat left in Scripture for the doing of them. Praying directlie towards the Eaſt is conceaved to bee of that condition, why may wee not conclude the like of ſetting up the altar along the wall. Many things come into our minde by a ſucceſſionall tradition, for which wee can not finde an expreſſe command, wich yet we ought to entertaine, ex vi Catholicae conſuetudinis; of which traditions there are many, which ſtill retaine their force among us in England. This Church (the Lord bee thanked for it) hath ſtood more firme for apoſtolical traditions, than any other whatſoever of the reformation. Samuel Hoards ſermon, page 15. Wee yeeld that there are apoſtolical traditions rituall and dogmaticall, which are no where mentioned or enjoined in the Scriptures, but delivered by the word of mouth, by the apoſtles to their followers, for ſome of which theſe are reputed, the number of Canonciall books, The Apoſtles creed the baptiſme of infants, the faſt of Lent, the Lords day, the great feaſtivals of Eaſter and Whitſon day, beſide theſe, we confeſſe, there are and have bene many ancient Eccleſiaſtick traditions, from which as foundations grew thoſe noted practices of not faſting on the Sunday, of adoring towards the Eaſt, proſtration before the altar, of ſigning the baptized with the croſſe, of exorcifing the partie baptiſed, and putting a white garment upon them, of receiving the Euchariſt faſting, of mixing water with the wine, of ſending it to ſuch as were abſent, of eating the conſecrat bread in the Church, or carrying it home, of croſſing themſelve… when they went out, or when they went in, when they went to bed, or whe… theyr oſe, when they ſat down to meat, when they lighted Candles, or had any buſineſſe of moment, to doe, that ceremonies and rites of this nature are unde… the power of the Church to ordaine we generally grant to our adverſaries. White on the Sabboth, page 97. The reformed Churches reject not all traditions, but ſuch as are ſpurious, ſuperſtitious, and no conſonant to the holy Scripture, but genuine traditious, agreeablee to the rule of faith, derived from the apoſtolicall times by a ſucceſſive current, and which have the uniforme teſtimonie of poins of antiquitie, are received and honourd by us. Now ſuch are theſe which follow the hiſtoricall tradition, concering the number, integritie, dignitie, and perfection of the books of Canonicall Scripture, the Catholick expoſition of many ſentences of Scripture, the apoſtles creed, the baptiſme of infants, the obſervation of the Lords day, and ſome other feaſtivals, as Eaſter Pentecoſt, &c. baptizing and adminiſtration of the Supper in holy aſſemblies the ſervice of the Church in a knowne language, the delivering of the Communion to the people in both kindes, the ſuperioritie of Biſhops over Prieſt and Deacons in Iuriſdiction, and power of ordination. and triumph above all other reformed churches, that they do embrace doctrinall traditions, for which in Scripture there is no ground; And of this kinde they reckon out ſome of great importance; ſuch as are, the baptiſme of infants, the ſanctifying of the Sabbath, the Apoſtles Creede, the giving of the cup to the people, praying in a known tongue, our knowledge of Scripture to be Scripture, the names and number of the Canonicall Bookes and their diſtinction from Apocrypha, of this kinde they maintaine large as many as Rome. For at the firſt word the… ſpeake to us of ſix hundreth(c)Montag. orig. pa. 396. Vbi iubentur in Scripturis infantes baptizori, aut in coena Domini ſub utraque ſpecie communicantes participare. 600. ſunt ejuſmodi in rebus ſacris à deo inſtitutis, eccleſiae mandatis, & uſurpaatis ab eccleſia, de quibus poſſumus profiteri, nihil tale docet Scriptura, Scriptura haec non praedicat. among theſe traditions, which we muſt embrace with an undoubted faith; They reackon up the authoritie of the Biſhopes above the Prieſts, proſtration before the altars, worſhipping towards the Eaſt, croſſe i… Baptiſme, croſſing of our faces at all occaſions the ſtanding of a crucifix upon the altar, and wha… elſe they pleaſe to urge, for which they can get no Scripture warrant. To this head they referre the verie cuſtomes of the Popiſh church in latter times, for which they have no ſcribe in any write… let be in any Father:(d)Montag. orig. page 276. Nihil eſt memoriae proditum, quod ego quidem ſciam hac dei apud vetuſtiores, ſive historicos ſive patres, prohabile tamen est hanc receptam eccleſiae conſuetudinem de traditione vetuſtiore, ant ſcriptis etiam patrum vetustiorib… nunc deperditis dimanaſſe. Montag. apar. page 389. Ad me quod attinet, quid à ſanctis patribus per illa tempora inventum, primo & uſurpatum, nulla traditione priore commendatum, nullo uſu veterum, ne quidem vestigiis leviter impreſſis, conſignatum per tot aunorum decurſum ad noſtra uſque tempora ſine contradictione deſcenderit, non video cur non foreign & foreign vim ſuam obtineat & authoritatem. Abſit enim ut univerſalis eccleſia vel in rebus de facto, & eccleſiaſticis ritibus tam diu aberraverit. Ibid. page 382. Meminerimus Tertullianum olim statuiſſe cum applauſu de hujuſmodi conſuetudinibus, ſi legem expoſtules ſcriptam, nullam invenies, ſed traditio a praetenditur auctrix, conſuetudo confirmatrix, & fides obſervatrix. Et Irenaeus, quid autem ſi neque Apoſtoli reliquiſſ…nt nobis Scripturas, nonne oporteret ordinem ſequi traditsonis. Idem antig. page 42. That author ſayes no more then is juſtifiable touching traditions: for thus hee ſayes, The doctrine of the Church is two wayes delivered unto us; firſt by writing, then by tradition from hand to hand. Both are of alike value of force unto pietie. Yea, all the injunctions of the Biſhopes muſt be Eccleſiaſtick traditions, whereto the conſcience muſt ſubmit no leſſe then to the precepts of God.(e)White in his examination of the dialogue preſſeth not only this teſtimonie of Auſtine, Etiamſi Scripturae authoritas non ſubeſſet, totius tamen orbis in hanc partem conſenſus, inſtar precepti contineat, nam & alia multa quae per traditionem in Eccleſiis obſervantur, authoritatem ſibi ſcriptae legis uſurpaverunt, but alſo that of Euſebius, Quicquid in ſanctis Epiſcoporum conſiliis decernitur, id univerſum divinae voluntati debet attribui: And this of Bernards, Sive, Deus ſive homo vicarius Dei mandatum quodcunque tradiderit, pari profecto obſequendum eſt cura, pari reverentia ſuſcipiendum, ubi tamen Deo contraria non praecepit homo. In the meane time Scripture muſt bee ſtiled the booke of hereticks(f)Montag. orig. page 353. Euſebius de Severianis hereticis loquens, ait, Hilege, Prophetis & Euang…liis utantur ſocrarum Scripturarum ſenſus & ſententias, ut nostri ſalent purtani & novatores pro ſuo arbitratu interpretantur. Chounaei Colect. page 31. Senſum Scripturarum ex patribus eccleſiae deductum, traditum & conſeruatum in eccleſia, & approbatum, quidni pro tali traditione agnoſcamus, in cujus veritate acquieſcendum, & à qua minimè diſcendendum ſit. Montag. orig. page 318. Neque enim inſanire ſolent ſine Scripturis haeretici & mirificè eaſdem ad ſuos foreign ſolent applicare defendendos perſuadendoſque. a Leſbian rule.(g)Montag. apar. page 382. Non ut noſtri novatores de…dirant quibus quicquid est foreign reſpit & foreign & ideo refigendum est … vel ut amant loqui reformandum ad Dei verbum, hoc eſt ad Leſbiam plane regulam …ipſorum cerebroſitatem amuſſitandum. In no controverſies no not in Sermons any uſe may bee made of it, except ſo farre as we can backe our deductions from Scripture, by conſent of the ancient Fathers or preſent church.(h)Pocklingtoun altare. page 129. The godlie and learned Fathers of our church, give ſtrict charge to private preachers, that they preach nothing in their preachings which they would have the people religiouſly to believe and obſerve, but that which is agreeable to the doctrine of the old and new Teſtament, and that which the catholick fathers, and ancient biſhops have formerly taught and collected from thence. White upon the Sabboth, page 12. The holy Scripture is the fountaine and living ſpring, containing in all ſufficiencie and aboundance whatſoever is neceſſarie to make Gods people wiſe unto ſalvation. The conſentient and unanimous teſtimonie of the true Church of Chriſt in the primative ages thereof is the canalis, or a conduit pipe to derive and convoy to ſucceding generations the celeſtiall water contained in the holy Scripture. Ibid. From Meiſnerus hee ſayeth, Iniuriam nobis facit Beeanus ſcribendo, nos docere ſolam Scripturam eſſe normam & iudicem contraverſiarum fidei, imò & ſpiritum ſanctum, ſeu judicem ſupremum praeſupponimus, & eccleſiam ceu iudicem inferiorem libenter admittimus; ideoque ſoli Scripturae officium iudicandi abſque omni diſtinctione non aſſignamus. Idem page 14. The eccleſiaſticall ſtorie reporterh of Nazianzen and Baſille, that in their ſtudying the holy Scriptures they collected the ſenſe of them, not from their owne judgement or preſumption, but from the teſtimonie and authoritie of the ancients, who had received the rule of the true intellegence of Scripture from they holy apoſtles by ſucceſſion.
In the doctrine of faith, juſtification, fulfilling of the Law, merit, they are fully popiſh.In our moſt important controverſies anent faith, juſtification, fulfilling of the Law, merite, &c. they teach, firſt, that faith is no more but a bare knonwledge, and naked aſſent, that in the nature of it there is no confidence, application at all, that the ſouls confidence and application of Gods promiſes, are the acts onelyonly of hope and charity, that juſtifying faith is the catholicke faith, a generall aſſent to the articles of the Apoſtolick Creed, that particular perſonail applying faith, but preſumption and fantaſie.(i)Shelfoord page 36 This one faith is called by Divines the Catholick faith, contained in the three Creedes of the apoſtles, Nice and Athanaſius. The falſe faith is contrarie too this, the private faith, or fancie rather, by which men believe to beſaved by them, that which is the mother and nource to vice, an enemie to all good life; and that this is no the Catholick faith, ſhall appear, becauſe that faith hath not a ſpeciall object, as a mans ſelf, or Gods ſpeciall favour to this or that particular man, which is hopes object, but a catholick object, which is the whole firſt truth, and every member of Gods books, as the ſchool to acheth, this faith goeth but to the truth and eſſe of divine things. Fait giveth thoſe truths a being and ſubſtance in our minde, but after hope layeth hold on them in the wil and affections, and applyeth them to our ſelves, & charitie goeth in unto them. The apoſtle ſayeth, That hee who cometh to God muſt believe that he is a rewarder of them that diligently ſeek him, not a rewarder of me or thee, as if the article of faith were perſonall. Idem page 106. In the love of the heart lyeth the greateſt apprehenſion. The greateſt meane of our apprehending of him is by charitie, which layes hold on him in the will and reaſonable affections, Chounai Collect. 82. Applicatio ex parte hominis, non ex alia ratione procedit, quam ex amplexu amoris & deſiderii. Ibid. page 97. Det Deus hanc ſpem, & ſuaviſſimam hujus ſpei plerophoriam. Again, they teach that juſtification is aſcribed by the Apoſtle to faith onelyonly, by way of beginning inchoative, becauſe the aſſent to the trueth of God, is that firſt vetue which the chaine of all other vertues, whereby wee are compleet lie juſtified, for common, doth follow.(k)Chonnaei collect, page 69. Inchoativè per fidem iuſtificat Deus, dat ſc. propter Chriſtum cognitionem, ex cognitione fidem, ex fide ſpem ſive fiduciam, ex fiducia charitatem, ex charitate adhaeſionem obediendi & complacendi defiderium, ex iſto deſiderio meritorum Chriſti ſalubrium applicationem, ex ista applicatione ſanctificationem, ſeu obſervantiam mandatorum, ex iſtis omnibus in actu ſcilicet conſummato juſtificationem, ex illa ſalvationem quae omnia tum efficaciter per canalem Dei gratiae, ex fide tanquam ex principio ſeu radice, per connaturalitatem omnium ad fidem, & ad ſe invicem effluere videantur, quaecunque ab aliquibus horum proveniunt ad fidem, tanquam ad omnium originem referenda ſunt, & in hoc ſenſu arbitramur Apoſtolum, 3. ad Rom. verſ. 28. loquutum fide homines juſtificatum iri ſcilicet per fidem elicituram ex conſequentiis ſuis operationem. 3. That charitie is the forme of faith, and that to it, the act of juſtification is much more reaſonablie aſcribed then too faith.(l)Shelfoord page 102. Charitie is called of ſchoole Divines grace it ſelfe. It is thar law of the Spirit which freeth from death and ſin. It is the maine refuge of a diſtreſſed conſcience. It covereth a multitune of ſins. It will not ſuffer them to appear: Without charitie workes are dead, as well as faith and other vertues. Hence the Schoole calleth charitie the forme of vertues. Ibid. page 106. Faith converteth the minde to God, but it is love that converts the heart and will to God, which is the greateſt and laſt converſion; for we never ſeek any thing till wee deſire it. Our converſion is begun in the minde by faith, but it is only halfe converſion, yea no converſion of the whole man, except the love of the heart (where lyeth the greateſt apprehenſion) follow it: wee ſee ſalvation by faith, but we obtaine it not, till wee ſeeke it by charities deſire. Wherefore I conclude, that for as much as charitie is the moſt neere and immediat cauſe of our converſion, that it is alſo the moſt precious grace of God for our good, and the greateſt mean of our apprehending him is by charitie, which layeth hold on him in the will and reaſonable affections, therefore this muſt be the greateſt meane of our juſtification. Ibid. page 109. The fulfilling of the law juſtifieth, but charitie is the fulfilling of the law, where the apoſtle preferreth charitie to juſtifying faith, he compareth them in the moſt excellent way, and it is moſt manifeſt that the moſt excellent way, is the way of our juſtification and, converſion to God, 4. That S. Pauls juſtification whereby we ſtand before the barre of God is nought, but our converſion and ſanctification by our inherent righteouſneſſe.(m)Shelfoord page 107. Iuſtification & converſion to God is all one. Idem pag. 10…. Charitie is the maine refuge of a diſtreſſed conſcience. Montag. antid. page 142. A ſinner is then juſtified when hee is transformed in minde, renewed in ſoule, regenerate by grace. Chomley in his anſwer for Hall to Burtoun, is not onelyonly content to exeeme the Popish juſtification from all blot of a fundamentall errour, but ſeemes alſo to make all our contraverſie in this point to be but a jugling about words; yea, at laſt hee ſeemes to joine with the Councell of Trent in anathematizing our, doctrine: For thus, if I remember well, doth he ſpeake. If any man shall ſay that men are ſo juſtified by the ſole imputation of Chriſts righteouſneſſe, or by ſole remiſſion of ſinnes, that they are not alſo ſanctified by inherent grace of charitie, or alſo that the grace whereby we are juſtyfyed is only the favour of God, let him be accurſed, and let him be ſo indeed for me. You will ſay this is nothing but meere jugling, I grant it, but yet it is not the direct denyall of the foundation, for here is both remiſſion of ſins, and imputation of Chriſts righteouſneſſe included, which though it be ſufficient to juſtification in the Proteſtant ſence, yet in the Popiſh ſenſe, wherein ſanctification is alſo required, it is not ſufficient. 5. That the fulfing of Gods Law to us in this life is both poſſible and eaſie, that if God did command us any thing which were impoſſible, he ſhould be both unjuſt and a tyrant.(n)Shelfoord pag. 121 That there is fulfilling of the Law in this life: Iames teacheth, if you fulfill the royall law, you do well. Were Gods Law not poſſible to befulfilled, the ſuppoſition ſhould be idle, unfit for Gods word, a caption unbeſeeming a writing by divine inſpiration. To the keeping of this we muſt ſtraine our ſoule, wee muſt nor flee to a naked imputation, where is required our confirmation. Hee hath predeſtinate us to be conform to the image of his Son. Hee hath fulfilled the Law, and ſo muſt we too. Ibid page 127. Chriſt hath merited, that the rigteouſneſſe of the Law, ſhould be fulfilled in us, not by faith only, or by ſole imputation, as the ignorant underſtand it, but by our actuall walking in the divine precepts. Ibid. page 136. To binde a man to things impoſſible, were a wrong both to nature and grace therefore the ſchoole verſe ſayeth. Vltra poſſe viri non vult Deus alla requiri. God can no more in equitie now require impoſſibilities at our hands, then hee could at firſt at Adams: Neither doeth hee, if wee believe S. Paul, who ſayeth, I can do all things by Christ, who hath loved me. Ibid. page 139. If God ſhould command things impoſſible, then ſhould he be more cruell then a tyrāt, who will not offer to exact of his Subjects ſuch a tribute which he knowes can not be payed: It is tyrannicall and cruell, and therefore impoſſible to God to require the abilitie which he himſelfe took a way, and of thoſe too that are his friends, and in league with him. Ibid. page 147. To ſay that the very beſt works of the Saints are uncleane, impure, mortal ſins, is extreame blaſphemie. Can the works of the holy Ghoſt be impure? The leaſt addition of evill in a good work makes it ſinfull, becauſe Bonum est ex integra cauſa, malum ex quolibet defectu. White on the Sabboth, page 157. urgeth thoſe ſayings, as from S. Auſtine, Neque impoſſible aliquid imperate potuit Deus quia juſtus eſt; neque damnaturus eſt hominem proeo quod vitare non poteſt, quia pius eſt. Execramur blaſphemiam eorum qui dicunt aliquid impoſſible homini à Deo eſſe praeceptum.
6. That not onelyonly many do fulfill the Law without all mortall ſinne, but ſundry alſo do ſupererogat by doing more then is commanded, by performing the counſels of perfection, of chaſtity, povertie, and obedience:(o)Shelfoord. page 184. By his preceps he informeth us of all the meanes that leads toward life eternal by his counſels, which go beyond his precepts (becauſe GOD hath given man freewill to get what he can in the ſtate of grace for the ſtate of glory) he ſhewes ſome exceeding meanes to grow to this lifes perfection, and to improve the common reward of glory for the next life, as ſell what thou haſt and give it to the poore, and thou ſhalt have treaſure in heaven; heere we have counſell to change temporall riches for eternall, which are better. 2. Wee are counſelled to change permitted fleſhly pleaſures for heavenly pleaſures, where it is ſaid; qui poteſt capere capiat. 3. We are counſelled to deny our ſelves and our lawfull liberties, (to follow Chriſt through the worlds difficulties; theſe are Gods counſels which in the primitive church were) put in practice, but in our times they are put of with a non placet ibid p. 129. Of the counſels of the goſpel which go beyond the counſels of the Law. S. Chryſoſt, ſayes foreign. Chriſt hath commanded nothing impoſſible; yea, many have gone above his commandemēts. 7. That our good works do truely deſerve and merit eternall life:(p)M…ntag. appeal p. 233. The wicked go to enduring of torments everlaſting, the good go to enjoyning of happineſſe without end; thus is their eſtate diverſified to their deſerving. Shelfoord p. 120. ſeteth downe the commenſment verſes of Cambridge which in merite goeth as farre a Bellarmine, Virtutū ſancta & ſpeſinſa caterva. ſalutē divino ex pacto quam meruere dabūt. Chomneus p. 18. goes yet further, that our workes are the as true efficiēt cauſe of our ſalvatiō, as our wickedneſſe can be of our damnation, as we heard before Montag. antig. p. 153. That a work may be ſaid to be meritorious, ex condigno, theſe conditions are required, that it bee morallie good, that it be freely wrought by a man in this life in the eſtare of grace and friendship with God, which have annexed Gods promiſe of reward. All which conditions I can not conceave that any Proteſtants doth deny to good works. 8. That our obeying the counſels of perfection do purchaſe a degree of glory above the ordinar happineſſe,(q)Shelforod p. 198. In that bleſſed eſtate there are degrees of joy & glory, a ſtarre differs from another in glory, ſome ground bringeth foorth thirtie, ſome ſixty, ſome a hundred fold. To this agreeth. S. Gregory, Quia in hac vita nobis eſt diſcertatiorum, erit procul dubio in illa diſcertio dignitatum, ut quo hic alius alium merito ſuperat, illic alius alium retributione tranſcendat. And S. Cypriam in pace, coronam vincentibus candidam pro operibus dabit in perſecutio ne purpuream pro paſſione geminabit Certent nunc ſinguli ad utriuſque honoris ampliſſimam dignitatem, accipiant coronas vel de ſanguine purpureas. Here ſhineth Gods juſtice in diſtributing rewards according to the varietie of his own grace in this life beſtowed, and Chriſtians works by their owne free will to the beſt, end employed, and becauſe their are certaine excellencies of workes in overcomming the greateſt difficulties, therefore the ſchoole after the former demonſtration argueth priviledged crownes which they call aureola to be due to them which have conquered beſt to Martyrs for overcoming perſecutions, to virgins for conquering the fleſh, and to Doctors for putting the Divell to flight from their floks: All this latelie is printed by the faction, neither that onelyonly, but (which to us ſeemeth mervellous) when great popular grumblings and ſundrie publicke challēges hath beene made againſt the authors of ſuch writs. Theſe whom Canterburie hath employed to apologiſe for the worlds full ſatisfaction, hath not yet beene pleaſed to diſavow any of thoſe writers, nor to expreſſe the leaſt ſigne of their indignation againſt any of their abominations,(r)Heylens anſwer p. 127. For Shelfoords book whatever is in that mentioned ſhould not trouble you, if he aſcribe a ſpeciall eminencie unto charitie in ſome certaine things, it is no more then was taught to him by S. Paul who doeth prefer it, as you can not but chooſe to know, before faith and hope, nor doth he attribute our juſtification thereunto in any other ſenſe then was taught him by S. Iames. M. Dow p. 52. And I believe if M. Shelfoords juſtification by charity be wel examined, it will prove no other then that which S. Iames ſayes, yee ſee how that by works a man is juſtified and not by faith onelyonly, & I would demand of any reaſonable man, whether the expreſſe words of that Apoſtle may not without aſperſion of poperie be even openly and publickely maintained, if there be no ſenſe obtruded upon them which may croſſe S. Pauls doctrine, which M. Burtoun can never prove that they did whom he charged with that aſſertion. but rather by ſwetning all with excuſes ſeeme to vent their deſire to have all ſwalllowed downe.
In the doctrine of the Sacraments,In the doctrine of the Sacraments ſee their Poperie. from Bellarmins third tombe, they tell us firſt, that the ſacraments of the old teſtament differ from the new, that the one confers grace, the other fore-ſignifies grace to be conferred, that the ſame diſtinction muſt be holden betwixt Iohns, and Chriſts baptiſme.(ſ)Montag. orig. p. 72. de circumciſione quae ritur quam gratiam conferat & primo ponitur non eo quod ſit verum ſacramentum veteris politiae in ſtatu legis & naturae, ideo eſſe operativū illius gratiae qua ab luuntur peccata ut ſit in baptiſmo novae legis. 2 Si quaeratur an ut baptiſmus ſic & circumciſto quae figurat baptiſmum olim peccata viſua ſacramentali ex inſtituto divino opere operato, vel opere operantis aut alio quovis modo abolere & mundare poterat, qua de reſunt diverſae ſententiae. Hereafter he hath brought at length the Fathers, to prove that Sacramenta veteris teſtamenti non cauſabant gratiam ſed eamſolum per paſſionem Chriſti dandam eſse ſignificabant, noſtra vero & gratiam continent & digne ſuſcipientibus conſerunt, he cloſes, manes ſunt illa diſputiones & acerba contentiones nonnullorum, qua apud ſcholaſticos & doctores nonnullos ventilantur, quas ſopitas optamus nos, Ibem p. 390. Baptiſmus Ioannis rudimentarius ait Damaſcenus imperfectus, & iſagogicus, Cyrillus ut & lex vetus itaque novum baptiſma poſt illud neceſſarium inquit Auguſtinus, poſt Iohannem baptizabat Paulus, poſt haereticos non baptizat Eccleſia, Christi baptiſmo actu remittebantur peccata, non remittebantur actu post Iohannis. Then in his own words, quid ergo? An dabat gratiam baptiſmus ille; ſic viſum non nullis perperam omino, nam ubi tum foreign baptiſmatis Christi & Sacramentorum novifederu, quibus foreign gratiam conferre quam ſignificant, preparatiore hoc agebat non foreign in ſpectantum cum re ipſa in Domini baptiſmo illud fiat, ab hac ſententia quae est communis omnium antiquorum, ſi Calvinus receſſerit cum ſequacibus, aetatem habent, ipſi reſpondeant; privati cujuſcunque hominis foreign non est communi protestantium ſententiae aſcribendum. Obtineat ergo per me Tridentinae ſynodi canon primus ſeſſionis ſeptimae: Si quis dixerit baptiſmum Iohannis habuiſse eandem vim cum baptiſmo Christi anathemaſit. 2. They tell us that all baptiſed infants as well reprobat as elect are in baptiſme truely regenerat, ſanctified, juſtified, and put in that ſtate wherein if thoſe who are reprobat and there after damned ſhould die, they would be infalliblie ſaved.(t)Montag. apeal. p. 35. We are taught in the Liturgi earneſtly to beleeve, Ieſt it ſhould be left to mens charity, that Chriſt hath received favourably theſe infants that are baptiſed. And to make this doctrine the more ſure againſt novelliſts, it is again repeated in the Catechiſme, that it is certainly true by the word of God, that children being baptiſed have all things neceſſarie for ſalvation, and if they die before actuall ſin, ſhall be undoubtedly ſaved, according whereunto all antiquity hath alſo taught us. Let this therefore be acknowledged to be the doctrine of our Church. Whit againſt the dialogue. p. 95. avowes it as the doctrine of England, that all infants baptiſed have the holy Spirit, and are made the children of God by adoption, preſſing that of S. Auſtine of all infants baptiſed. Quid dicturus est de infantibus parvulis qui plerique accepto in illa aetate gratiae ſacramento, qui ſine dubio partinerent ad vitam aeternam regnumque coelorum, ſi continuo ex hac vita emigrarent, ſinuntur creſcere & nonnulli etiam apoſtatae ſunt. Albeit this ſame Whyt makes this tenet in his conference with Fiſher to be the judgement only of Papiſts and Lutherans p. 176. They differ from Lutherans and Pontificians firſt, in that they reſtraine the grace of ſanctification only the elect. 2. In that they deny externall baptiſme to be alwayes effectuall at the very inſtant time when it is adminiſtrate. And on the other hand they avow that all thoſe who die in their infancie without baptiſme, by whatſoever miſſe, by whoſoevers fault, are certainly damned ſo far as men can judge: For baptiſme is the only ordinary meane which God hath appointed for their ſalvation, which failing, ſalvation muſt be loſt, except we would dreame of extraordinarie miracles of the which we have no warrand.(w)Cant. relat. p. 56. That baptiſme is neceſſare to the ſalvation of infants in the ordinare way of the church (without binding God too the uſe and means of that Sacrament to which hee hath bund us) it is expreſſe in Saint Iohn chap. 3. Except a man be born againe by water he cannot enter, no baptiſme, no entrance, nor can infants creep in any other ordinary way. And this is the received opinion of all the ancient Church, infants are to be baptiſed that their ſalvation may be certain, for they which can not help themſelves muſt not be left only to extraordinary helps of which we have no aſſurance, and for which we have no aſſurance, and for which we have no warrant at all in ſcripture. Shelfoord p. 66. I can ſhew you of none ſaved ordinarly without the ſacraments in regard of our Saviours exception in the 3 of Iohn. Except a man be born again of the water and the ſpirit, he can not enter into the kingdome of heaven. Montag. orig. p. 397. Adeo huic uſui inſerviunt aquae ut ſi tollatur lavacrum aquae alieni a Deo & faedere promiſſionis aeternae excludantur illi in tenebras exteriores, cum edicto divino ſtatutum ſit niſi quis renatus fuerit ex aqua & ſpiritu ſancto non introibit in regnum coelorum. Scio hoc eluſum à novatoribus, ſed & Chriſti divinitatem ab haereticis negatam ſcio utrumque in contemptum Dei & diſpendium animarum. 3. That the manifold ceremonies of papiſts in baptiſme and all other ſacraments are either to be embraced as pious ancient rites, or not to be ſtood upon as being only ceremoniall toyes.(x)Samuel Hoards ſermon ſupra, puts croſſe in baptiſme and ſundrie other ceremonies of it among his rituall traditions. Montag. antid. p. 16. veſtis alb, aoleum, ſal, lac, chriſma, additamenta quaedam ſunt ornatus cauſa. Ib. p. 15. Cum concilio quodam nupero non veremur profiteri ceremonias à maioribus hominibus religioſiſſimis uſurpatas quod advarios pietatis uſus valeant & exercitia quedam ſunt quibus mens externarum rerum ſenſu & ſignificatione ad divinum cultum ipſumque Deum attrahitur in Eccleſia retinendas & ubi abrogatae fuerant reſtituendas eſſe ſtatuimus. Andrews stricturae p. 13. Chriſme, ſalt, candles, exorciſmes, ſigne of the croſſe ephata, and the conſecration of the water, thoſe being all matters of ceremonie, are therefore in the Church power on good reaſons either to retaine are to alter. For their tenets in the ſacrament of the ſupper, wee ſhall ſpeak anone of them in the head of the maſſe. 4. They tell us that our diſpute about the five baſtard ſacraments is a plaine logomachie.(y)Andrews ſtristurae. p. 11. The whole matter about the five Sacraments is a meer. foreign 5. They tell us that not only infants after their baptiſme but even men baptiſed in perfect age who before baptiſme gave ſufficient count of their faith, yet they may not be eſteemed full Chriſtians while they have received confirmation by the impoſition of hands, and that alone by a Biſhop.(z)pokling. altare. p. 165. And becauſe the competentes were perſons of full age they received alſo conſumation by impoſition of hands ut pleni Chriſtiani inveriantur. About the orders, they tell us that they agree with the papiſts in their number, that the reaſon why they want their Acolits, ſub-deacons and the reſt, is but their Churches pouerty:(zz)Andrews ſtricturae. p. 12 The five orders is a point not worth the ſtanding on, while the revenues of the church were able to mantaine ſo many degrees it can not be denyed but that there were ſo many, but by the Churches owne order neither by commandement nor example of Scripture, but what is this to the preſent eſtate of the Church ſcarce able to mantaine twon? Which can ſcarce wel mantaine the two orders of prieſts and deacons. But which in their queſtions is worſt of all, they ſide here with the papiſts in giving to all the proteſtant Churches a wound which our enemies proclame to be mortall, fatall, incurable. They tie the conferring of ordours by a full divine right to the office of biſhops, they avow that the lawfull uſe of all ordination and outward eccleſiaſtick juriſdiction is by God put in the hands of their perſons alone. Other reformed Kirks therefore wanting biſhops, their miniſters muſt preacù, celebrate the ſacraments, adminiſter diſcipline not only without a lawfull warrand, but alſo againſt the ordinance of God. When they are put in minde of this great wound given by them to all other reformed Churches, they either ſtrive to cover it with the fig-tree-leaffs of an imagined caſe of neceſſity which never was, or elſe plainly to paſſe over it as immedicable.(&c.)Heylens antid. ſect. 3. pag 8. Let the biſhops ſtande alone on Apolicall right, and no more then ſo, and doubt it not but ſome will take it on your word and then plead, accordingly, that thing of apoſtolicall inſtitution may bee laid aſide. When Biſhop Andrews had learnedly aſſerted the epiſcopal order too bee of Chriſt inſtitution, I have heard that ſome who were there in place did ſecrerly interceed with King Iames to have had it altered, for fear forſooth of offending our neighbour Churches. Andrews reſp. ad epist. 3. Molm p. 195. Dixi abeſſe ab eccleſiis veſtris aliquid quod de jure divino ſit, culpa autem veſtra non abeſſe ſed injuria temporum, non enim tam propitios habuiſſe Reges Galliam veſtram in Eccleſia reformanda quam habuit Brittannia nostra: Interim ubi dabit meliora Deus, & hoc quoque quod jam abeſt per Dei gratiam ſuppletum iri. Relatum inter haereticos Aerium qui Epiphanio credat vel Auguſtino neceſſe est fateatur, & tu qui damnes Aerium quo nomine damnas? An quod ſe oppoſuerit conſenſui univerſalis eccleſiae. Idem quiſentit an non itidem ſe opponit ac eo nomine damnandus erit. Montag. antid. page 138. Ordinationis jus & autoritatem ita credimus annexam epiſcoporum perſonis ut a nemine non epiſcopo ordinato & conſecrato poſſit aut de beat adhiberi, irritam ordinationem omnem pronunciamus quae non a legitimo & canonico more proficiſcatur, quod ſi a ſe oriantur aliqui & non miſſi ingerant caeleſti huic muneri & functioni manus, viderint ipſi quid ſint reſponſuri olim ſummo ſacerdoti cujus partes uſurpant, nos noſtras non aliorum tuemur vocationes. Yea not only they ty ordination and juriſdiction to the perſon of biſhops, but of ſuch biſhops who muſt of neceſſity ſhew the derivation of al their power, from the Pope as was ſhown before 6. In matrimonie they will keep not only the popiſh ſacramentall words and ſignes, the popiſh times of lent and other dyſmall-dayes, except the biſhops give their diſpenſation, but alſo they will have the whole matrimoniall cauſes ruled by the popes cannons, yea, which is more, they avow that the Cannon-law by acts of parliament yet unrepealled, ſtands in vigour amongſt them.(a)Dow p. 184. By his favour I muſt tell him, that neither the law of God nor of the King doth diſallow the uſe of the old canons and conſtitutious, though made in the time of popery and by the pope or popiſh prelats, which are not contrary to the law of God or the King. If he deſire proof of this, let him conſider whether the ſtatute. 25. Hen. 8.19. do not ſay as much as I affirme, which having regulated diverſe things touching the exerciſe of eccleſiaſticall juriſdiction. At laſt the ſtatute concluds with this proviſo (provyded alſo that ſuch Canons, conſtitutions, ordinances, and ſynodals provinciall being already made not repugnant to the laws & cuſtomes of this Realme, nor to the hurt of the Kings prerogative royall, ſhal now ſtill be uſed and executed as they were before the making of this act, till ſuch time as they be viewed, ſearched, or otherwiſe ordered by the ſaid two & thirty perſons or the more part of them according to the tenour of this preſent act. It followes then that till theſe thirtie two perſons determine otherwiſe, old Canons may be ſtill executed & retaine their ancient vigour & authoritie, & when that will be I know not, but as yet I am ſure it hath not been done.
Except in ſome few things which are directly oppoſit to ſome late laws of the land and that Cannon-law they will hauehave extendid as far down as the very councel of Baſil.(b)Femal glory pag. 128. With this pious and gratefull ordinance, I conclude the viſitation of our incomparable Ladie, he meanes the act of the late Councell of Baſile, which ordained a feſtivall fo that viſitation. And as far up as the conſtitutions of the firſt Popes.(c)Pocklingtoun altar. pag. 52. There is mention made of the dedication of churches under Euaristus anno 112. & under Hyginus, 154. under Calixtus 221. And before them all in S. Clemence his epiſtles. Theſe teſtimonies of Romane Biſhops the Centuriſts do ſuſpect: Where the doctrine and decrees of Popes, and thoſe in the firſt and beſt times are confirmed by the doctrine and conſtant practice of the holy catholicke church, it ſeemeth great boldneſſe in trhee or foure men to condemne and to brand their authoritie with the miſterie of iniquitie. Which diverſe of the papiſts themſelves acknowledge to be ſuppoſititions, yet our men will defend them all, and with them the Canons of the apoſtles, the conſtitutions of Clemence and all ſuch traſh.(d)Laurence, Sermon p. 18. the Apoſtles in their Canons, and theſe to, which are undoubtedly theirs. Montag. apar. p. 390. Ex antiquiſſimis illum facile principem & primariae authoritatis, quia erat Apostolorum foreign & foreign clementem nimirim foreign non preteribo, quem licet delicatuli neſcio qui, ex utraque parte contendentium falſi poſtulant, & tanquam falſarium foreign: Nos tamen ipſius tanquam foreign, contra quoſvis ſuſcipere patrocinium audemus, poſt doctiſſimum virum Turrianum.
In the ſacrament of pennance they teach firſt, that auricular confeſſion was evil aboliſhed, and was verie expedient to be reſtored.(e)White on the Sabbath in the preface. There might alſo my reverend good Lord, be a verie profitable uſe of ſome private forme of paſturall collation with their flock, for their direction and information in particular ſpirituall duties, ſuch as was, privat confeſſion in the ancient Church: Now the Presbyterian cenſures by their paralogiſme taken from abuſe, have with ſuch loud and impetuous declamations, filled the eares and prepoſſeſſed the mindes of many people, that they are exceeding averſe from this ſoveraigne and ancient medicine of conſolation, prevention, and curing of the maledies of the ſoule. He approveth that of Gerardus, Privata coram Eccleſiae miniſtro confeſsio, quam auricularem vocant, quamvis non habeat expreſſum & peculiare mandatum ac proinde non fit abſolutae neceſſitatis, tamen cum plurimas praeſtet utilitates & diſciplinae Eccleſiaſticae pars, ſit non poſtrema publico Eccleſiae conſenſu recepta, ideo nequaquam temere vel negligenda vel abolenda, ſed piè & in vero Dei timore, praeſertim ab illis qui ad ſacram ſynaxin accedunt uſurpanda. M. Sp, Sermon printed with approbation. p. 18. Confeſſe as the church directs, confeſſe to God, confeſſe alſo to the Prieſt, if not privat in the eare ſince that is out of uſe. Male aboletur, ſayeth a devout Biſhop, it is almoſt quite loſt, the more pitie. 2. That God hath given a judicial power of abſolution to every prieſt, which every one of the people is obliged to make uſe of, eſpecially before the communion by confeſſing to the prieſt all their ſins without the reconcilement of any.(f)Dow p. 35. It can not bee denyed, but that the Church of England did ever allow the private confeſſion of ſinnes to the Prieſt, it were very ſtrange, if our church ordaining Prieſts and giving them power of abſolution, and preſcribing the forme to bee uſed for the exerciſe of that power upon confeſſion, ſhould not alſo allow of that private confeſſion. M. Sp. Sermon p. 16. Since the Prieſt can in the name of God forgive us our ſinnes, good reaſon we ſhould make our confeſſion to him: Surelie God never gave the Prieſt this power in vaine, he expects we ſhould make the beſt uſe of it we can. He requires we ſhould uſe the meanes we can to obtaine that bleſſing; now the onelyonly meanes to obtaine this abſolution is our confeſſion to him Ib. p. 19 If we confeſſe in humilitie with griefe and ſorrow for them, if we confeſſe them faithfully not concealing any. 3. That God in the heaven will certainly follow the ſentence of the prieſt abſolving on earth.(g)Ib. pag. 15. There is another confeſſiō that would not be neglected. Hee that would be ſure of pardon, let him ſeek out a prieſt, & make his humble confeſſion to him: for God who alone hath the prime and originall right of forgiving ſins hath delegat the prieſts heere upon earth his judges, & hath given them the power of abſolution, ſo that they can in Gods name forgive the ſinnes of thoſe that confeſſe to them. But is not this poperie, would ſome ſay, Now take the counſell that is given in the eight of Iob, Aske the Fathers, and they ſhall tell thee: aske then S. Chryſoſtome on Eſay, and hee will tell thee, that heaven waites and expects the prieſts ſentence heere on earth: For the prieſts ſits judge on earth, and the Lord followes the ſervant, and when the ſervant bindes or louſes heere on earth, clave non errante, the Lord confirmes it in heaven, words, ſayes hee, ſo cleare for the judiciall and formall abſolution of the prieſt, that nothing can be ſaid more plaine. 4. Beſide a private confeſſor, it were very expedient to have in every congregation a publik penitentiarie, who in the beginning of Lent on aſhe-wedneſday might in the Kirk ſit in his reclinatorie, and ſprinkling duſt on the head of every pariſhioner, enjoyn them their lent-pennance, whereby they may truly ſatisfie Gods judgement for their ſins, & in the end of lent or Shrif-thurſday before Paſche give his abſolution to thoſe who have fully ſatisfied,(h)Pockl. alt. pag. 57. The biſhops made an addition to the eccleſiaſtick canon, that in every church a penitentiarie ſhould bee appointed to remit penitents in the church, after they have done publick pennance. This kinde of confeſſion Nectarius aboliſhed in the church of Conſtantinople, howbeit the confeſſion, whereof Tertullian and Cyprian ſpeaks, was never aboliſhed, but did ever continue in the Greek church, and in the Latine likewiſe: And to this purpoſe a ſolemn day was ſet apart for taking of publick pennance, for open faults, by impoſition of hands, and ſprinkling of aſhes, namely Aſhwedneſday. This is the godly diſcipline whereof our church ſpeaketh, and wiſheth that it might be reſtored. And as Aſhwedneſday was appointed for putting notorious ſinners to open pennance, ſo Thurſday before Eaſter is appointed for penitents to receive abſolution. This abſolution they took upon their knees by the impoſition of the prieſts hands. Ib. p. 63, & 67. The Competents beginning on Aſhwedneſday in ſackcloth & aſhes to humble themſelves, they were all Lent long purged with faſting and prayer: They were to ſtand barefoot on ſackcloth, and watch on good Fryday all night Howfond a thing it is, ſayeth Tertullian, to think to carrie away with us the pardon of ſin, & not firſt of all to pay for our commoditie. The merchant before he deliver his wares will look to your coyne, ne ſculptilis, ne rafus, that it be neither waſhed nor ſhaved; and doe not thinke but the Lord will look well to your repentance, and turne it over and over, before you receive tantum mercedem perennis vitae. The Church cauſed thoſe to take ſo ſtrict pennance, that by their great humilitiation they might make ſome amends for that libertie which ſome took to ſin. Ib. p. 24. Our churches are a glory to our religion. To the chancels belongeth the veſtrie lavatorie and reclimatories, for hearing confeſſions. Shelfoord p. 125. If the Iuſt ſhall tranſgreſſe while they are within the law, they are bound to make ſatisfaction by pennance, which is, ſecunda tabula poſt naufragium: Ibid. pag. 129. The law is oft brooken by ſins of omiſſion and commiſſion. I anſwere, as it is oft broken of us, ſo it is as oft repaired and ſatisfied, and ſo all is made whole againe, and ſo hee is in ſtatu quo prius: hee riſeth againe ſo oft as hee falleth; either in nūber or vertue our ſins of cōmiſſion are repaired by repentance, our ſins of omiſſion are ſupplied by prayer. Extreame unction, if reports may be truſted, is alreadie in practice among them, but how ſoever, they avow in print their ſatisfaction with the Papiſts in this point, if ſo be the ceremonie be not made abſolutely neceſſar.(i)Montag. antig. pag. 267. That ſacramentall unction is not to bee uſed. Let the ſick uſe it if you will, we hinder you not, nor much care or enquire what effe… enſue upon it, but obtrude it not upō us as in ſenſu of the Sacram. in the time of grace.
Anent the Monaſtick life,They are for the reerection of monaſteries, and placing of monks, and nuns therein as of old. conſider how farre our men are from Poperie, they tell us firſt, that the putting downe of the Monaſteries in England by Henry the eight, let be by other Proteſtant Princes elſe-where, was a worke exceeding impious, and verie prejudiciall both to the church and crown:(k)Montang. orig. p. 303. In eccleſia Anglicana ſacerdotes licet magis gaudere, & ſolent & debeant immunitatibus, tamen & frequentius & exuberantius, & libentius quam laici decimarum decimas, ſubſidia, annatas, primitias ſolvunt principi, ut vel inde facile diſcerni poſſit quantum detrementi regiis acceſſerit vectigalibus per illam deſolationem monasteriis invectam per importunum Henrici octavi rigorem, & per parliamentarias impropriationes. Ibid. p. 384. Quales quales reformare potius, & ad normam veterum reducere debebant, foreign non quod factum facinore flagitioſo & foreign, araefuerunt ad haras, altaria ad lupanaria transferenda, ſed reprimam me. Ibib. pag. 174. Sub praetextu reformatae pietatis, Deum, Eccleſiam, pietatem, per nefandiſſima ſacrilegia, everſis ubicunque monaſteriis, &c. 2. That the Monks for the paterne of their orders have the Prophets and the Apoſtles, and ſpecially Iohn the Baptiſt:(l)Montag. orig. p. 370. Ioannes primus hanc viam inſiſtebat, illum deinceps ut in aliis ſequebantur aſcetae & ſolerogagitae. Ibid. p. 382. Ejuſmodi vitae genere Ioannem jeciſſe fundamenta monaſticae vitae, cum illuſtriſſimo Baronio non abnuerim. 3. That their habits to their very tree-ſhoone hath Scripture warrant:(m)Montag. orig. p. 369 Ioannes & interula & tunica & quocunque amictu veſtiebatur, de Camelorum pilis id geſtabat veſtimentum, ut ipſa aſperiias ad virtutem patientiae animum exerceret, nec princeps hoc inſtitutum uſurpabat Iohannes: ab omni retro antiquitate Prophetarum filii Elias, Eliſeus alii eodem amictu utebantur, quin & poſitum in more qui rem quamcunque perſuadere vellunt, habitu ipſo ſe componerent ad illam rem efficacius inſinuandam. William Wats ſermon, p. 20. The ſackclouth and aſhes they received from Daniel and the Ninivites, and to live according to a ſtrict rule, and order from S. Mark, & other apoſtles: ſo ſayeth Caſſian. Ibidem. pag. 28. Thoſe if you cenſure for wil worſhip ſuperſtition take heed ye condemne not the authors of them, even our bleſſed Saviour, with his Prophets and Apoſtles. Ibid. p. 44. Whereas our bleſſed Saviour hath forbidden ſhooes to his diſciples, he was heerein obeyed by the primitive montifiers, ſandals were meere ſolls tyed on with ſtrings. 4. That the Virgine Marie was truelie a Nunne, and that the Nunnes this day are much to bee commendid for the following of her paterne:(n)Femal glory p. 22. The ſame author affirmes that ſhe there lived a…rettie Nunne. Ib. 23. Let us then imagine that this holy recluſe confined her body to this ſacred ſolitude, that ſhee might the more freely injoy the incōceavable pleaſure ſhee tooke in her vowed virginitie. Ibid. pag. Shee was a votarie never to know man. Ibid. pag. 148. You who ply your ſacred Arithmetick and have thoughts cold and cleare as the criſtall beeds you pray by. You who have vowed virginity, mentall and corporall, approch with comfort, and kneel downe before the grand whyt immaculat Abbeſſe of your ſnowie Nunries, and preſent the alſaving babe in her armes with due veneration. 5. That the preſent Carthuſians, Franciſcans, and the reſt of the Fraternities are very good and holy people, worthie in their very orders of Monaſtick life of our imitation:(o)Ibid. p. 236. Many holy orders alſo are of this ſodality as the Benedictus, the Citertians, the Franciſcans, Cartuſians and many other. If theſe examples of pious and worthie people will not move us, &c. 6. That their barefooted proceſſions through the ſtreets, That their Canonicall houres of devotion, at midnight in their Cloſters, that in great Feſtivall Eves their goeing at Mid-night, with confluence of people to town-churches is all commendable ſervice.(p)William Wats Sermon. pag. 3. Mamertus Biſhop of Vienne did not uncannonicallie, to appoint a ſolemne mortification of three dayes faſt, and to make a Letanie to be ſung in a barefoted proceſſion. Ibid pag. 20. To go barefooted, they receaved from David and from Eſaias Ibid. pag. 45. Nazianzen maketh goers barefoote to be imitators of Apoſtolicall ſpirited people. Ibid. pag. 48. In the third, fourth and fifth ages, are examples plentifull of the nightly proceſſions of the Chriſtians; yea, they went from their houſes in the cities to ſome of their churches in the fields, ſinging Pſalmes all the way through the ſtreets in the hearing of the Gentiles. Ibid. Minutius Faelix mentioneth nocturna & oeculta ſacra. For this purpoſe the night was divyded into Cannonicall houres or certaine times of ryſing to prayer, whereof midnight was one, the morning watch was another Canonicall houre, I hope that notwithſtāding our devotion ſerveth us not to imitate the Prophets and Apoſtles, and the Primitives, yet wee will forbeare to take part with the old hereticks in reprehending them. Ibid. Before a greater Feſtivall all the devouter ſort of Chriſtians conſtantly repaired to their Churches at midnight.
In the head of Purgatorie and Prayer for the dead, thus farre long agoe are the proceeded, firſt,How neere they approach to purgatorie, & prayer for the dead. they avow openly Limbus patrum telling us, that the Saints before Chriſt were not onelyonly not in heaven, but truely in an infernall place, even in a lacke, where in one nook the Godly were in peace, and the wieked in torments, that Abrahams boſome was here, betweene which and hell a certaine gulfe made, but a tolerable diſtance. that Iacob, Samuel, and David, and other of the ancients were mourned for at their death, becauſe their ſouls went not to heaven, but truely to a kinde of hell: their minde in theſe things, as their cuſtome is, they propone in the words of ſome Father, that by the ſhelter of their authoritie they may keep off their own head the indignation of the people:(q)Montag. orig. pag. 286. His qui in carcere erat ſpiritibus, hoc est defunctis, ſuo fato & inferno addictictis praedicavit quo in loco Puritani, & novatores ſpiritum, non animam Chriſti intelligunt. Ibid. apar. p. 476. Communem eſſe patrum ſententiā, aliorumque doctiſſimorum ſcriptorum nostrae aetatis & confeſſionis ſanctorum, animas ante Chriſti reſurrectionem non fuiſſe in Coelo. Olim (inquit Chryſostomus) ad infernum deducebat mors, ſed nunc aſſumit ad Chriſtū Ideo dicebat olim Iacob, Deducelis ſenectutem meam ad infernum cum lachrymis. Ideo olim lugebantur mortui, at nunc cum Pſalmis & hymnis efferuntur. Hyeronimi teſtimonia ſunt innumera, ante adventum Christi omnes ad inferos ducebantur: inde Iacob ad inferos diſcenſurum ſe dicit, & Iob pios & impios in inferno queritur retineri, & Euangelium docet magnum chaos interpoſitum apud inferos, & revera antequam flammeam illam ratam, & igneam rompheam ad paradiſt fores Chriſtus cum la…rone reſeraret, clauſa erant coeleſtia, Nota quoque ut Samuelem vere quoque in inferno fuiſſe credas, & ante adventum Chriſti, quamvis ſanctos inferni lege detentos locum eſſe ait, qui lacus vocatur & abyſsus, in qua non erant aqua in qua animo recluduntur, ſive in refrigerio, ſive ad poenas. Again they tell us that Chriſt before he opened heavens gate to any ſoule, he went firſt downe, and looſed the ſouls in priſon; yea, if yee beleeve M. Maxwell (who hath written much for the drawing of our Church the factions way) hee went downe to the loweſt hells, and delivered thence a number of Pagans ſuch as Ariſtotle, Plato, Socrates, and a world of mo: (r)Montag. apar. pag. 476. Poſtquam eo deſcendit Chriſtus, inferorum clauſtra perfodit, deripuit, vaſtavit, ſpoliavit, vinctas inde animas liberando M. Maxwels demonſtration, pag. 9. Whether the places of Scripture wherein mē tion is made of our Saviours ſpoiling of hell, and leading captivity captive, may perhaps bee underſtood of his powerful and merciful delivering from hell of ſome of the ſoules of vertuous Pagans, as of their philoſophers, Lawgivers, governours, kings, queens, and other private perſons renowned for their wiſedome prudence, fortitude, temperance bounty, chaſtity, juſtice, merciemercy; and generally for their civill carriage, and morall converſation, ſuch as were Hermes, Triſmegiſtus, Zoroaſter, Socrates, Plato, Ariſtoele, Pithagoras, Homer, Phocilides. Theogrus, Epictetus, Cicero; and ſuch as were Hercules, Theſeus, Cyrus, Solon, Lycurgus, Aristides, Simon, Timotheus, Epaminondas, Tarrina, Camilla, Nicaula, Panthea Penelope, Artemiſia, and others the like: for my owne part, I doe profeſſe ſuch love to thoſe vertuous wights, for their vertues ſake, as I had rather condemne twenty ſuch opinions as that of Limbus patrum, then to damne eternally the ſoul of one Socrates, of one Cyrus.. Our maine pillers againſt purgatorie they hew downe with the popiſh axes, when we reaſon that Scripture makes no mention of any third place betwixt Hell and Heaven; they reply, that there are many things whereof Scripture makes no mention. When we reaſon that Scripture makes mention expreſſely of two places for Souls after death, they uſe the popiſh diſtinction, that after the reſurrection there is but two eternall places, but that before the reſurrectiō there may be three temporall:(ſ)Montag. apar pag. 135. Obiiciunt, nullus tertius locus indicatur in Scriptura praeter infernum damnatorum & coelum. R…ſp. Licet non indicaretur in Scripturis eſſe alium locum tertium, non tamen inde ſequeretur non fuiſſe tertium, quia multa ſunt quae non indicantur in ſcripturis. Locus ille Matthaei 25. Loquitur non de loco aut ſtatu animarum ante Christum, ſed de ſtatu & loco finali poſt finem ſaeculi, cum duae tantum erunt abſque dubio hominum ſocietatis ſempiterna. 4. When Papiſts urge upon us prayer for the dead, they will not contradict them; yea, they commend oblations in the Lords Supper, and prayers there for the dead in particular.(t)Andrews ſtriſturae, p. 56. Anent offering and prayer for the dead, there is little to bee ſaid againſt it, it can not hee denyed but it is ancient. Dow, p. 56. That the ancient Church had commemorations, oblations, and prayers for the dead, the teſtimonies of the Fathers, eccleſiaſticall ſtories and ancient liturgies do put out of all queſtion. P…kling. alt. p. 83. Commends that Canon whereby a prieſt after his death was ordained to bee puniſhed, for making another prieſt his executour, with this paine, that at the altar for ſuch a One non offeretur, noc ſacrificium pro dormitione ejus celebraretur.