lesse then Turkish If ye finde that I prove my offer I trust I may bee confident of your wisedomes that though Cicero himselfe with him Demosthenes as a second Orpheus with the enchantments of his tongue and harp as a third marrow should come to perswade yet that none of you shall ever be moved by all their oratorie to espouse the quarrels of so unhappie men If I faile in my faire undertaking let me be condemned of temeritie and no houre of your leasure be ever againe imployed in taking notice of any more of my complaints But till my vanity be found I wil expect assuredly from your Honours one hearing if it were but to waken many an able wit nimble pen in that your venerable House of Convocation Numbers there if they would speake their knowledge could tell other tales then ever I heard in an out-corner of the Isle far from the secrets of State and all possibilitie of intelligence how many affaires in the world doe goe It is one of the wonders of the world how many of the English Divines The silence of the English Divines is prodigious can at this time be so dumbe who could well if they pleased paint out before your eyes with a Sun-beame all the crimes I speake off in that head members It is strange that the pilloring of some few that the slitting of Bastwickâ—â— and Burtowns nose the burning of Prinnes cheeke the cutting of Lightouns eares the scourging of Lilburne through the cittie the close keeping of Lincolne and the murthering of others by famine cold vermine stinke and other miseries in the caves and vaults of the Bishops houses of inquisition should binde up the mouths of all the rest of the Learned England wont not in the dayes of hottest persecution in the very Marian times to bee so scant of faithfull witnesses to the truth of Christ wee can not now conjecture what is become of that Zeale to the true Religion which wee are perswaded lyes in the heart of many thousands in that gracious kirk we trust indeed that this long lurking and too too long silence of the Saints there shall breake out at once in some hundreths of trumpets and lampes shining and shouting to the joy of all reformed Churches against the camp of these enemies to God and the King that quickly it may be so behold I here first upon all hazards doe breake my pitcher doe hold out my Lampe and blow my trumpet before the Commissioners of the whole Kingdom offering to convince that prevalent faction by their owne mouth of Arminianisme Poperie and Tyrannie THE MAINE SCOPE And Delineation of the subsequent TREATISE CHAP. I. OUR Adversaries Our Adversaries decline to answer our greatest challenge are very unwilling to suffer to appeare that there is any further debait betwixt them and us but what is proper unto our Church and doe arise from the service-Service-Book Canons and Episcopacie which they have pressed upon us with violence against all order Ecclesiasticall and Civill In the meane least they become the sacrifices of the publick hatred of others in a subtile SophisticatioÌ„ they labour to hide the notable wrongs and effronts which they have done openly to the Reformed Religion to the Churches of England and all the Reformed Churches in the main and most materiall questions debated against the Papists ever since the Reformation for such as professe themselves our enemies and are most busie to stirre up our gracious Prince to armes against us doe wilfully dissemble their knowledge of any other controversie betweene them and us but that which properly concerneth us and rubbeth not upon any other Church In this their doing the Judicious may perceive their manifold deceit whereby they would delude the simple and many wittie worldlings doe deceive themselves First they would have the world to thinke that we obstinately refuse to obey the Magistrate in the point of things indifferent And therefore unnecessarily and in a foolish precisenesse draw upon our selves the wrath of the King Secondly when in our late Assemblies the order of our Church is made knowne and the seeds of superstition heresie idolatrie and antichristian tyrannie are discovered in the Service-Booke and Canons they wipe their mouth they say No such thing is meant and that we may upon the like occasion blame the Service-Booke of England Thirdly when by the occasion of the former quarrellings their palpable Poperie and Arminianisme are set before their eyes and their perverse intentions desires and endeavours of the change of Religon and Lawes are upon other grounds then upon the Service-Booke and Canons objected against them they stopp their eares or at last shut their mouthes and answer nothing This Challenge they still decline and misken they will not let it be heard let be to answer to it And for to make out their tergiversation and to dash away utterly this our processe they have beene long plying their great engine and at last have wrought their yond most myne to that perfection that it is now readie to spring under our wals By their flattering calumnies they have drawn the Prince againe to arms for the overthrow of us their challengers and for the affrighting by the terrour of armies on foot of all others elsewhere from commencing any such action against them As for us The scope of the Treatise truely it were the greatest happinesse wee doe wish for out of Heaven to live peaceably in all submission and obedience under the wings of our gracious Soveraigne and it is to us a bitternesse as gall as wormwood as death to be necessitated to any contest to any contradictorie tearmes let bee an armed defence against any whom he is pleased to defend Yea certainly it were the great joy of our heart to receive these very men our mortall enemies into the armes of our affection upon any probable signes in them of their sincere griefe for the hudge wrongs they have intended and done to their Mother-Church and Countrie But when this felicitie is denyed and nothing in them doeth yet appeare but induration and a malicious obstinacie going on madly through a desperate desire of revenge to move a very sweete Prince for their cause to shed his owne blood to rent his owne bowels to cut off his owne members what shall wee doe but complaine to GOD and offer to the worlds eyes the true cause of our sufferings the true grounds of this Episcopall warre or rather not Episcopall but Canterburian broyle for we judge sundrie Bishops in the yle to be very free of these mischiefes and beleeve that divers of them would gladly demonstrate their innocencie if so bee my Lord of Canterburie and his dependants were in any way to receive from the Kings justice some part of their deservings Howsoever that wee may give a testimonie to the truth of God which wee are like at once to seale with our blood wee will offer to the view of all Reformed Churches and above
to goe kill one another alone for the bearing up of Prelates tailes and that of Prelates as unworthie of respect as any that ever wore a Mytre Let our kindred let our friends let all the Protestant churches perish let our own lives estates run never so evident an hazard yet the Prelates pride must be borne up their furious desire of revenge must be satiate all their Mandamus in these dominions must be execute with greater severitie and rigour then those of their brethren are this day in Italy or Spaine or those of their grand-father at Rome To us surely it is a strange Paradox that a Parliament of England The Canterburian faction deserveth not so well of England that armes in their favour ought to be taken against Scotland so wise grave equitable a Court as in all bygone times it hath ever proven should bee thought in danger at any time let be now to be induced by any allurement by any terrour to submitt themselves as Varlets and Pages to the execution of the lusts the furies and outragious counsels of Canturberrie and his dependars for they know much better then we that the maine greevances both of their Church and State have no other originall no other fountaine on earth but those men Who other but they have keept our most gracous Prince at a distance from the Countrie almost ever since he came to the Crowne For whose cause have Parliaments these many yeares beene hindred to meet and when they haue met beene quickly raised to the unspeakable grief and prejudice of the whole land and of all our friends abroad By whose connivence is it that the idolatrous Chappels of both the Queenes in the most conspicuous places of the Court are so gorgeous and much frequented Whose tollerance is it that at London three Masse-priests are to bee found for one Minister that three hundreth of them reside in the cittie in ordinat and six thousand at least in the countrie If yee trust the Jesuites Catalogue to Rome Whence comes their immunitie from the Lawes who have sett up Cloysters for Monks Nuns let bee houses for open Masses in divers cities of the Kings dominions Why is our correspondence with the Pope no more secret but our Agents avowedly sent to Rome his Holinesse Nuntioes received here in state and that such ones as in publick writs have lately defamed with unspeakable reproaches the person and birth of that most sacred Queene Elizabeth Such actions or at least long permission of such abominations doe they flow from any other but his Grace the head heart of the Cabbine Counsell Did any other but hee his creatures his legs and armes hinder alwaies our effectual alliance with the Sweeds French when their armies did most flourish in Germanie for the relief of the oppressed Churches Why was that poore Prince the king of Boheme to his dying day keept from any considerable help from Britaine How was these young Princes the other yeare permitted to take the fields with so small forces that a very meane power of a silly commander beat them both tooke the one captive and put the other in his flight to an evident hazard of his life Who moved that innocent Prince after his escape to take so strange a counsell as the world now speake off and when he was engadged who did betray both his purpose and person to the French king could any without the Cabbine understand the convey of such matters and within that Cabbine does any come without his Graces permission Is not that man the evident author of all the Scotish broyles Are not his Letters extant his holy hands interlynings of the Scotish service to bee seene his other writtes also are in our hands making manifest that the beginning and continuance of that cursed worke hath no spring without his braine When the King himselfe after ripe advertisement and all about him both English and Scots had returned in peace who incontinent did change the face of the Court and revive that fire which in the heart of the Prince and all his good Subjects was once closse dead That a Parliament of England will not onely let such a man his complices goe free Wee offer to instruct by the writâ— of our partie their unsupportable crimes but to serve his humour will bee content to ingadge their lives and estates for the overthrow inslaving of us their best neighbours that over our carkases a path-way may be made for Bishops now and at once for the Pope and Spaniard â—o â—red on the neck both of their bodies and souls we canÌ„â—t beleeve Yet if any such things should be propâ—unded for what dare not effronted impudence attempt we would require that sage Senat before they passe any bloudy sentence of war against us to consider a little the quality of that party for whose cause they take arms we offer to instruct to the ful satisfaction of the whole world of free imprejudicat mindes not by flying reports not by probable likelihoods not by the sentences of the gravest most solemne judicatories of this land our two last generall assemblies late parliam who at far greater length with more mature advisement did cognosce of those causes then ever any assembly or parlia among us since the first foundation of our Church kingdom did resolve upon any matter whatsoever All those means of probation we shall set aside and take us alone to the mouth of our very adversaries If by their own testimonie we make it evident that beside bookes ceremonies and Bishops which make the proper particular quarrel of this nationall Kirk against them they are guilty of grosse Arminianisme plaine popery and of setting up of barbarous tyrannie which is the common quarrell of the Kirk of England of all the reformed Kirks and of all men who delite not to live dye in the fetters of slavery If we demonstrate not so much by their preachings and practises amongst us as by their maximes printed with priviledge among your selvs which to this day though oft pressed thereto they have never recanted If wee shew that yet still they stifly avow all the articles of Arminius a number of the grossest abominations of popery specially the authoritie of the Sea of Rome that they urge conclusioÌ„s that will force you without any reluctance so much as by a verball protestation not onely to give way unto any iniquitie whatsoever either in Kirk or State whereto they can get stollen the pretext of the kings name but also to lay down your neck under the yoke of the king of Spaine if once he had any sitting in this Yle without any further resistance though in your Church by force that Tyrant should set up the latine Masse in place of the Bible and in your State for your Magna-Charta and acts of Parliament the Lawes of Castile though in your eyes he should destroy the whole race of the royall familie
challenges of divers of the learned to reprint their clear affections to the pope and Cardinalls and the whole Romish religion albeit truely this their ventorious boldnesse seemes not more marveillous then their ingenuitie commendable For they have said nothing for the pope or Rome but that which conscience would pouse any man upon all hazards to avow who was so perswaded in the particular heads of controversies betwixt papists and protestants as they professe themselves to bee to the end therefore that wee may see the former strange enough passages not to have dropped from their pennes by any inadvertance but upon plaine designe and deliberate purpose wee will set downe in the next rowme the affection they professe to the speciall heads of poperie very consonant to that which they have alreadie said of that which wee count the whole lumpe and universall masse of Antichristianisme The speciall heads of poperie are moe then I have leasure to relate or you can have patience to hear enumerate Take notice therefore but of some pryme articles which Protestants use most to detest in papists foure by name their idolatries their heresies their superstitions their abomination of desolation the masse If from their own mouth I make clear that in these foure they joyne with Rome against us it is like none hereafter shall wonder of any thing that yet they have done or said for the advancement of the popish party and the subverting of the protestants Churches either at home or over sea but rather embrace their sobrietie and moderation who being minded as they professe doe not break out in many moe both words and deeds for the destroying of the protestant schisme and bringing all back to the Catholick Apostolick mother Church of Rome unto the feet of his holinesse the Vicar of Christ the successor of Peter under whose obedience our holy and blessed antecessors did live and die CHAP. IIII. The Canterbuerians joine with Rome in her grossest idolatries THE acts of Romes Idolatrie be many and various None more open to the eye of beholders then these five their adoration of altars images relicts In the midst of their denyall yet they avow their giving of religious adoration to the very altar sacramentall bread and Saints departed For the first their worshipping of the stocke or stone of the altar if wee would impute it unto the Canterburians they will deny it allutterlie and avow that they may well worship God before the altar but to worship the altar it self to give to it that worship which is done before it to give to it any religious worship any cultus any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any adoration they do detest it as palpable idolatrie So his Grace so Pocklingtoune so Heylene so Lawrence so Montagu do oft professe But that you may see how little faith those mens Protestations do deserve and that all may know either their desperat equivocating or else their spirit of giddinesse which makes them say and unsay the same things in the same pages consider all of the five named authours for al their denyall printing with approbation and applause as much worshipping and adoration even of the altar as any Papists this day living Begin with his Grace you shal finde him in his Star-chamber speach for all his denyall yet avowing within the bounds of two pages once twyse thryse a) Pag. 47. A great reverence is due to the body and so to the throne where his body is usually present Ibid. pag. 49. Domino altari ejus to the Lord your God and to his altar for there is a reverence due to that too Ibidem pag. 45. Therefore according to the service-Service-book of the Church of England the priest the people both are called upon for externall and bodily worship of God in his Church Therefore they which doe it not innovat and yet the government is so moderat God grant it be not too loose that no mā is constrained no man questioned onely religiously called upon venite adoremus the giving of worship to the altar and that such worship which is grounded upon that place of Scripture Venite adoremus which we suppose none will deny to be Divine adoration But wee must understand that the King and the Church of England heere as in all things must beare the blame of his Graces faults that the King and his most noble Knights of the garter must be patrones to this practice and the English Lyturgie the enjoiner of it But his Grace and those that have the government of the church must bee praised for their moderation in not urging this practice upon all their brethren (b) Pockling altare pag. 160. I shall intreat the pious and judicious reader to consider with meet reverence what is recorded among the statuts of that most noble order non satis benè Deo atque altari reverentiam exhibuisse visi sunt ut Deo ejus altari proni facti debitum impenderent honorem quoties praetergredietur summum altare in honorem Dei debita genu flexione reverentiaque consalutabit Idem in his Sunday no Sabbath at the end If wee doe not onely bend or bow our body to his blessed board or holy altar but fall flat in our faces before his footstool so soone as ever we come in sight thereof what Apostle or father would condemne us for and not rather be delited to see the Lord so honoured D. Pocklingtoune with his Graces licence proclamed the bending of the bodie and the Prostration even to it Heylene comes up at last to his Masters back and tels us that the adoration before the altar is the honour of the altar it self and that filling downe and kissing of the altar for the honouring of the altar was a very commendable practise (c) Antidot Lincolne preface to the King altars were esteemeed so sacred that even the barbarous souldiours honoured them with affectionat kisses Ibid. Pag. 86. The altar being thought to be more sacred had a far greater measure of reverence and devotion conferred upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reverend salutation of the table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he and Pocklingtoun both page 142. commends that exhortation of the patriarch of Constantinople in the fifth counsell Adoremus primum sacrasanctum altare Idem in his answere to Bourtoun page 137. If you look higher unto the use and practice of the ancient Church you can not misse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honour to the altar a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad ad geniculationem aeris Dei Laurence as he prints with Canterburies licence but undoubtedly by an impudent lee at the Kings speciall commandement doth maintaine not only veneration but religious worshipping adoration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all (d) page 25. We finde in Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a honour due to the altar and in Tertullian ad geniculari aris a kneeling to the altars and in the
Burtoun he was rewarded with the losse of his eares and perpetuall prison The booke which he inveighed against let bee to bee recalled is openly excused in print at his Graces direction as containing no evill but only innocent retorications (n) Heylens answer page 123. As for the book in tituled the Femal glory you finde not in it that I see by your collections any thing positively or dogmatickly delivered contrarie unto any point of doctrine estabished and received in the Church of England Some swelling language there is into it and some Apostrophees I perceive by you to the virgin Mary which if you take for invocations you mistake his meaning no invocation hitherto in point of doctrine Yea M. Dow with his Graces licence pronounceth that book to bee free of all poperie and that upon this reason because the author professeth his tracing the steps of Doctor Montagow whom all England must know to be above all suspition of poperie (o) M. Dow page 54. In all these panegyrick straines of Rhetorick for such for the most part they seem rather than positive assertions Stafford hath not deviat so much to the one extreame as M. Burtouns marginall hath to the other in scoffing and calling her the new great goddesse Diana And if it bee true that he hath not digressed in any particular from D. Montagu the B of Chichester as M. Burtoun makes him affirme I dare boldly say M. Burtoun will never be able too finde the least point of Poperie in it For it is well know that Bishop hath approved him self such a champion against Rome that they who have tryed his strength durst never yet come to a second encounter 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
it For without a priest and an altar there can be no sacrifice There was a bloudie sacrifice than an unbloudy now a priest derived from Aaron then from Melchisedeck now an Altar for Mosaicall sacrifices than for Euangelicall now The apostles in the institution were appointed priests by Christ where they received a power for them and their successours to celebrate these holy mysteries Hoc facite is for the priest who hath power to consecrat Hoc edite is both for priest and people Ibid. pag. 17. Hee maintained at length that in the Lords Supper there is a true proper corporall visible and externall sacrifice 5. After the consecration and oblation they put to the Lords prayer with the Missals Preface audemus dicere Heere the Papists tell us that their Priest by consecration having transubstantiat the bread and by their memoriall of oblation having offered up in an unbloody sacrifice the body of Christ for the reconciliation of the Father doeth then close his quiet whisperings his poore pipings and becomes bold to say with a loud voice having Christ corporally in his hands Pater noster The English to banish such absurdities put away that naughty preface and removed the prayer it selfe from that place But our men to shew their Orthodoxie repone the prayer in the owne old place and set before it in a fair Rubrick the whole old preface 6. The first English prayer which stood before the consecration where the passages of eating Christs body and drinking Christs blood could not possibly by the very Papists themselves be detorted to a corporall presence yet now in our book it must change the place and be brought to its owne old stance after the consecration and oblation immediatly before the communion as a prayer of humble accesse The third part of the Masse I spake of was the communion Our changes in the communion see how heere out men change the English Booke The English indeed in giving the elements to the people retaine the Masse words but to preveene any mischiefe that could arise in the peoples minde from their sound of a corporall presence they put in at the distribution of both the elements two golden sentences of the hearts eating by faith of the Soules drinking in remembrance Our men being nothing affrayed for the peoples beliefe of a corporall presence have pulled out of their hands and scraped out of our Booke both these antidots 2. The Masse words of Christs body and blood in the act of communion being quite of the English antidots against their poyson must not stand in our Booke simplie but that the people may take extraordinar notice of these phrases there are two Rubricks set up to their backs oblidging every communicant with their owne mouth to say their Amen to them 3. The English injoines the Minister to give the people the elements in their owne hand ours scrapes out that clause and bid communicat the people in their own order which imports not onely their removall from the altar their standing without the raile as profaine Laicks far from the place and communion of the Priests but also openeth a faire door to the popish practice of putting the elements not in the profaine hands but in the mouths of the people 4. The English permit the Curate to cary home the reliques of the bread and wine for his privat use but such profanity by our Book is discharged The consecrat elements are injoined to bee eaten in the holy place by the Priest alone and some of the Communicants that day whose mouths hee esteemeth to bee most holy Yea for preventing of all dangers the cautele is put in that so few elements as may bee consecrat 5. Our Booke will have the elements after the consecration covered with a Corporall the church linnings were never called Corporals any where till transubstantiation was born neither carried they that name in England till of late his Grace was pleased by the pen of his man Pocklingtoune and the like to disgrace them with that stile 6. The English will have the Ministers and people to communicat in both kindes our booke injoines the Priest to receave in both kindes but the people onely in due order This due order of the people opposite to the communion of the Priest in both kindes may import the removall of one kinde from the people so much the more may wee feare this sacriledge from their hands since they tell us that our only ground for communicating of the people in both kindes is stark nought that for this practice there may well be tradition but Scripture there is none (d) VVhit on the Sabbath pag. 97. Such traditions are those that follow the deliverie of the communion to the people in both kindes Montag orig pag. 396. Vbi iubentur in Scripturis infantes babtiZari aut in caena Domini subutraque specie communicantes participare de his possumus profiteri Nihil tale docet Scriptura Scriptura haec non praedicat Andrews stricturae p. 5. It can not be denyed but reserving the Sacrament was suffered a long time in the primitive church in time of persecution they were permitted to carrie away how great a part they would and to keep it by them and to take it at times to comfort them but for the sick it was alwayes sent them home were the distance never so great and against the time of extremitie it was thought not amisse to have it reserved that if the priest should not then be in state to go to the sick partie and there to censecrat it for him yet at least it might be sent him as in the case of Cerapion Pokling as we have heard made it one of the matters of that Churches glory that they yet doe retaine in their Chanchels the old Repositories Also that in diverse cases the ancient church did lawfully give to the people the bread alone that the Sacrament after the publick communion was oft reserved to be sent to the sicke to bee taken at privat occasions and laide up in the church in a publicke repositorie Now it is well knowne and the Papists presse this upon us when they would rob the people of the cup that the wine was not sent to the sicke in a farre distance from the church nor taken home by the people to bee used with the bread in the times of strait nor set up in the Church in the ciboir or repositorie These changes of the English Liturgie which the Canterburians have made in some few pages lying together of the Scottish service if they be either few or small your self pronunce the sentence The last Chapter containing the Canterburian maximes of Tyrannie ONe of the great causes of Protestants separation from Rome is the tyrannie of the Romish Clergie whereby they presse upon the very conscience of their people a multitude of their own devices with the most extreame and rigorous censures which can be inflicted either upon bodies or souls And for the
LADENSIVM ἈΥΤΟΚΑΤΑΚΡΙΣΙS THE CANTERBVRIANS SELF-CONVICTION OR An evident demonstration of the avowed Arminianisme Poperie and tyrannie of that Faction by their owne confessions With a Post-script to the Personate Jesuite Lysimachus Nicanor a prime Canterburian Written in March and printed in April 1640 COR VNVM VIA VNA Summa Capitum THE Preface showeth the unreasonablenesse of this new warre That we have committed nothing against the late pacification That compassion hope and all reason call now for peace at home that at last we may get some order of our enemies abroad That the Canterburian faction deserveâ— not so well of England that armes in their favour ought to be taken against Scotland VVe offer to instruct their insupportable crimes by their owne writs If armes be needlesly taken in so evill a cause they cannot but end in an untimous repentance In this nicke of time very poore wits without presumption may venture to speake even to Parliaments The obstinate silence of the English Divines is prodigious CHAP. I. The delineation of the vvhole subsequent Treatise OUR Adversaries decline to answer our first and chiefe challenge The scope of this writt All our plea is but one cleare syllogisme the Major whereof is the sentence of our Iudge the Minor the confession of our partie the conclusion a cleare and necessary consequence from these two premisses CHAP. II. The Canterburians avovved Arminianisme ARminianisme is a great dangerous innovation of our Religion King Iames his judgment thereof The great increase of Arminianisme in Scotland by Canterburies meanes King Charles his name stolne by Canterburie to the defence of Arminianisme The Irish Church infected with Arminianisme by Canterburie The Canterburians in England teach the first second article of Arminius Why King James stiled Arminians Atheists They teach the third fourth article also the fifth The Arminians in England advanced Their opposites disgraced and persecuted Canterburie and his fellowes contrary to the Kings Proclamation goe on boldly to print let be to preach Arminian tenets A demonstration of Canterburies Arminianisme in the highest degree They make Arminianisme consonant to the articles of England and so not contrary to the Proclamation CHAP. III. The Canterburians professed affection towards the Pope Poperie in grosse ONce they were suspected of Lutheranisme but at last Poperie was found their marke To make way for their designes they cry down the Popes Antichristianisme they are content to have the Popes authoritie set up againe in England Their minde to the Cardinalat They affect much to be joyned with the Church of Rome as shee stands CHAP. IV. The Canterburians Ioyne vvith Rome in her grossest Idolatrie IN the middes of their denyalls yet they avow their giving of religious adoration to the very stock or stone of the altar As much adoration of the Elements they grant as the Papists require In the matter of Images their full agreement with Rome About relicts they agree with Papists They come neere to the invocation of Saints CHAP. V. The Canterburians avovv their embracing of the Popish heresies and grossest errours THey joyne with Rome in setting up traditions in prejudice of Scripture In the doctrine of faith Justification fulfilling of the Law merit they are fully Popish In the doctrine of the Sacraments behold their Poperie They are for the reerection of Monasteries and placing of Monkes and Nunnes therein as of old How neere they approach to Purgatory and prayer for the dead CHAP. VI. Anent their Superstitions FEW of all Romes superstitions are against their stomack They embrace the grossest not onely of their privat but also of their publick superstitions CHAP. II. The Canterburians embrace the Masse it selfe THey cry down so farre as they can all preaching They approve the Masse both for word matter The Scotish Leiturgie is much worse then English Many alterations into the Scotish specially about the offertorie the consecration the sacrifice the Communion CHAP. ULT. The Canterburians maximes of tyranny THE tyrannous usurpation of the Canterburians are as many and heavie as these of the Romish Clergie King Charles hates all tyrannie The Canterburians flatter him in much more power then ever he will take They enable the Prince without advice of the church to doe in all Eccelesiasticall affaires what he thinks meet They give to the King power to doe in the State what ever be will without the advice of his Parliament In no imaginable case they will have the greatest tyrants resisted What they give to Kings is not for any respect they have to Majestie but for their own ambitious covetous ends The Chiefe vvitnesses vvhich in the follovving action are brought into depone WIlliam Laud Arch-bishop of Canterburie in his speech before the Starre-chamber in his relation of his Conference with Iesuite Fisher as it was the last yeare amplified and reprinted by the Kings direction In Andrewes opuscula posthuma set out by him and dedicated to the King B. VVhyte of Eli in his treatise upon the Sabbath and his answer to the lawlesse Dialogue B. Montagu of Chichester in his answer to the gagger in his appeale in his antidiatribae in his apparatus in his origenes B. Hall of Exeter in his ould Religion set out with his owne apologie and the apologies of his Friends M. Chomley and M. Butterfield In his remedie of profanesse Peter Heylen Chaplan in ordinary in his answer to Burton set out as he sayes by the command of authoritie as a full and onely Reply to bee expected against all â—he exceptions which commonly are taken at my Lord of Canterburie his actions in his antidotum Lincolinense subscribed by Canterburies Chaplane D. Pottar Chaplan in ordinary in his charitie mistaken as he prints at the command of authoritie D. Laurence Chaplan in ordinary in his Sermon preached before the King and printed at the command of authoritie D. Pocklingtoune in his Sunday no Sabbath in his Altare Christianum both subscribed by Canterburies Chaplane Christopher Dow in his answer to Burtoune subscribed by Canterburies Chaplane Couzine in his devotions the fourth Edition subscribed by the B. of London my Lord high Treasuror his owne hand Chounaeus in his Collectiones Theologicae dedicated to my Lord of Canterburie and subscribed by his Chaplane Shelfoord in his five pious Sermons printed at Cambridge by the direction of the Vice Chanceler D. Beel set out with a number of Epigrames Latine and English by diverse of the Vniversitie fellowes defended yet still by Heylene and Dow in their bookes which Canterbury hath approven Antonie Stafford in his female glory printed at London and notwithstanding of all the challenges made against it yet still defended by Heylene and Dow in their approven writs William Wats in his Sermon of apostolicall mortification Giles Widowes in his Schismaticall Puritan Edward Boughen in his sermon of order and decencie Mr. Sp. of Queenes Colledge in Cambridge in his sermon of Confession Samuel Hoards in his sermon at the metrapolecall visitation Mr.
judges he may resist the grace of God offered Not onely doeth he thus farre proceed but also he avowes that all the difference which is betwixt the Church of England Rome in this head of freewill to be in nothing materiall a reallie long agoe to be ended and agreed amongst the most judicious and sober of both the sides (o) Ibid. p. 95. Thus having with as great diligence as I could examined this question inter partes of free-will I doe ingenuously confesse that I can not finde any such materiall difference betweene the Pontificians at least of better temper and our Church For the fifth Also the fifth of perseverance he is as grosse as any other Remonstrant or Molinean Iesuite professing that no man in this life can have more assurance not to fall away both totally and finally from all the grace he gets then the divels (p) Antigag p. 161. Man is not likely in the State of grace to be of an higher alloy then angels were in the state of glory then Adam was in the state of innocencie Now if Adam in paradise and Lucifer in heaven did fall and losse their originall estate the one totally the other eternally what greater assuraÌ„ce hath any man in the state of proficiencie not of consumatioÌ„ had once in heaven and Adam once in paradise Behold the Arminian ensigne fairly now displayed in England by the the hands of Montagu and White under the conduct of D. Laud Bishop of S. Davids even then the President and chiefe of Ecclesiasticall affaires of the Duke of Buckinghames secret Counsel At the first sight of this black banner a number of brave Champions got to their armes pulpits over all England rang presses swat against the boldnesse of that but small hand full then of courtizing Divines Their craftie leader seeing the spight of opposition and finding it meet for a little to hold in and fold up his displayed colours did by the Duke his Patron perswade the expediency of that pollicie which the Iesuites had immediately before for that same very designe moved the Roman consistorie to practise He obtained a Proclamation commanding silence to both sides Silence by proclamation injoyned to both sides discharging all preaching all printing in these controversies a stricting to the cleare plaine and very grammaticall sense of the articles of England in these points without all further deductions By this means his intentioÌ„s were much promoved opeÌ„ avowers of Arminianisme were by publicke authority so exâ—emed from any censure a reall Libertie was thus proclaimed over all the Land for any who pleased to embrace Arminianisme without opposition Hereby in two or three yeares the infection spread so farre and broad that the Parliament was forced in the 28. to make the encrease of Arminianisme The Arminians in England advanced their chiefe grievance to his Majestie But at that time D. Laud was growne greater He had mounted up from the Bath to London and to make a shew there in Parliament of his power in the eye of all the complainers hee raised up Montagu to the Episcopall Chaire of his owne Diocesan D. Carletoun who had lately chastised him in print for his Arminian appeal D. White his other chiftane that all great spirits might be encouraged to run the wayes which D. Laud pointed out to them in despight of these Parliamentarie Remonstrants was advanced from Bishoprick to Bishoprick till death at the step of Elie did interrupt the course of his promotion that to Wren a third violent follower of his Arminian Tenets way might be made for to climb up the remaining steps of the Ladder of his Honours Now to the end that the world may know that my lord of Canterburie doth nothing blush at the advancement of such men heare what a publicke Testimony of huge worth and deserving hee caused his Herauld Peter Heylen to proclaime to that Triumvirat not onely at his owne directions for that moderate answer of Heylens is the Iusto volumine which his G. did promise to the World in his Starre Chamber-speach but also in name of Authoritie If Heylen lye not who sayes Hee writes that booke at the commandement of the state There after the cryasse of Canterburies owne extraordinarie praises (q) A moderate answer pag. 78. you will be troubled to finde Canterburies equall in our Church since K. Edwards reformation whether yee look to his publick or prâ—vate demeanours the renown of his three underleaders is loudly sounded as of plaine non-suches (r) Ibid. pag 84. White Montagu and Wren whom you so abuse are such who for their endeavours for this Churches honour fidelitie in their service to the King full abilities in learning have had no equals in this Church since the Reformation All these his Graces favours to his followers Their opposites disgraced and persecuted would have beene the more tolerable if hee would have permitted his orthodox opposites to have had some share in their Princes affection or at least have lived in peace in their owne places But behold all that crosses his way must downe were they the greatest Bishops in the Dominions For who else wrought the late Arch-bishop so farre out of the Kings grace that he remained some yeares before his death well near confined to his house at Lambeth Who hath caused to be caged up in the tower that great learned Bishop of Lincolne what ever else may bee in the man What fray makes that worthie Primate Vsher to foretell oft to his friends his expectation to bee sent over Sea to dye a pedant teaching boyes for his bread by the persecution of this faction whose wayes he avowes to many doth tend to manifest Arminianisme and Poperie This their resolution to persecute with all extremitie every one who shall mint to print or preach any thing against Arminianisme they avow it openly not onely by deeds for why else was poore Butter cast by Canterburie in the Fleet for printing of B. Davenants letter to B. Hall against some passage of Aâ—minianisme at the Authours direction as we see it set downe by Huntly in his Breviate but even in open print for when Burton complaines to the King that he was silenced by Canterburie for expounding of his ordinary text Rom. 8 Whom God had predestinate those he hath called and applying it to the present Pelagianisme and Poperie of the Arminians Christopher Dow (s) Chr. Dow. Answer to Burton Mr. Burton did preach on the highest point of predestination in a controverted way with disputes and clamarous invectives against those who dissented froÌ„ him in opinion his questioning suspending for this cause was nothing contrary to his Majesties declarations Ibid. pag. 40. Bee it so that the doctrine of election effectuall vocation assurance oâ— perseverance are by the Kings declaration suppressâ—d rather then the peace of the Church should be disturbed we might truely say of that time when his Majesties declaration was published that men
speak to the awfull Majestie of God wee would bee sure to speak in the grave and pious language of the Church which hath ever beene guided by the holy Ghost and not to losse our selves with confusion in any suddaine abrupt or rude dictats which are framed by private spirits and ghosts of our own in regard whereof our very priests and deacons themselves are in their private and dayly prayers injoined to say the morning and evening devotions of the Church when at any time they pray there is a set forme of words prescribed to them to use that they also might know it is not lawfull for them to pray of their owne heads or suddainly to say what they please themselves 5. That the sermonizing which themselves permit must bee in the greatest townes in the most solemne times but once a day that the practice of hearing two Sermons in one day is to be corrected that one in a month is abundant and all the English Canons do require (g) Pokling Sunday Our Saviour in Capernaum on the Sabboth preached but once a day for immediatly after he went to dinner Heylens answer Pag. 168. If in the great cities and universities sermons are limited to the same time of the day or as your owne phrase is to an houre only assuredly it is neither new nor strange nor need you bee offended at it if by that meanes the people in those places can not hear but one sermon in the day it being not many but good sermons not much but profitable hearing which you should labour to commend Shelfoord pag. 93. Better were it for our Church and people to have but one Sermon well premeditated in a moneth which is insinuated by the Canon then two on a day proceeding from a rolling braine and mouth without due preparation Heylens answer pag. 166. Your afternoone sermon on the Sunday if performed by Lecturers are but a part of your new fashion and having no foundation in the Church at all it can not be any innovation to lay them by and if the Curate performe his duetie in catechising you have no reason to complaine for want of sermons in the afternoone 6. That over all England Lecturers whose sermons wont to be the far best must be presently silenced as those whose calling the Canons Ecclesiasticall of England can not permit (h) Heylens answere 163. VVhy count yee the suppressing of Lectures for an innovation whereas the name of Lecturers and Lectures are in themselves a new and late invention borrowed from the new fashions of Geneva In a word that Sermons are the great occasion of the divisions and heart-burnings which now trouble the Church and State of the presumption and pride and most sins among the people That therefore it were very good to returne to the old fashion in the dayes of poperie before the 19. yeer of Henrie the eight where there was none or but few preachings that this is the onely means to reduce the land to that old honest simplicitie equitie pietie and happinesse which was in our antecessors dayes (i) Schelfoord pag. 71. VVhen men had more of inward teaching and lesse of outward then was there far better living for then they lived alwayes in feare of offending and as soone as they had done any thing amisse their conscience by and by gave them a nip and a memento for it then they confessed their sins to God and their Minister for spirituall comfor and counsell then they endeavoured to make the best temporall satisfaction they could by almes prayers and fasting and other good works of humiliation but now outward teaching not being rightly understood hath beaten away this Ibid. pag. 82. The besotted negligence of our delicat Puritans is that which makes them to run so after Sermons what doeth this singularitie work in them but a contempt of government As weak stomacks can not well digest much meat so the common people can not governe much knowledge when they can not digest it well they vomit it up they waxe proud and wil contest with their Ministers At what time were most heresies broached VVas it not in the primitive Church when there was most preaching therefore thereafter they did slake it Ibid. pag. 99. Preaching by reading is the ordinaire preaching ordained by God himselfe and his Church and this was the ordinarie preaching in our Church before King Henrie the eight even to that old blindnesse wherein of necessitie we must give our soule to be led by the light of Sr. Iohn the Priest our Father Confessor for all this behold on the margine their expresse declaration Preaching being thus far cryed down They approve the Masse both for word matter there will be the lesse ado to get up the Masse For the word of the Masse is so lovelie to them that they are delighted to stile their Service Booke by that name (k) Pokling Sunday Missam facere cepi sayeth S. Ambrose he began the second service as our church calleth it quidam cogunt sacerdotem ut abbreviet Missam sayeth S. August that is they make the priest to curtaile divine service And least wee should thinke that it is but with the word of the Masse that they are reconciled they show us next that they finde no fault with the very matter of the Masse if you will give unto it a charitable and benigne interpretation (l) Montag antid Pag. 10. Missam ipsam non damnamus quoà d vocem quin nequit Missae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sano recto sensu intellectum Neither heere do they stand but go on to tell us yet more of their minde that if transubstantiation only were removed from the Masse they would make no question for any thing it hath beside And this but most falsly they give out for King Iames judgement (m) Pokling al pag. 138. The King would like wel enough of the Masse if the priests would shrive her of Transubstantiation Yea they go on further to embrace transubstantiation it selfe so farre as concernes the word And how much the matter of it displeaseth them we shall heare anone (n) Montag antid pag. 10. De vocibus ne Missae quidem imo ne Transubstantiationis certamen moveremus But to shew their minde more clearly towards the Masse consider the Scottish liturgie This unhappie book was his Graces invention If he should deny it his own deeds would convince him The manifold letters which in this pestiferous affaire have passed betwixt him and our Prelats are yet extant If we might be heard we would spread out sundrie of them before the Parlement house of England making it cleare as the light that in all this designe his hand hath ever bene the prime stikler so that upon his back mainly nill he will he would be laide the charge of all the fruits good or evill which from that tree are like to fall on the Kings countreyes But of this in time and
place onely now wee desire to bee considered that to this houre his Grace hath not permitted any of his partie to speak one crosse word against that book but by the contrary lets many of them commend it in word and writ for the most rare and singular peece that these many ages hath beene seene in any church for all gratious qualities that can be found in any humane writ Heare you the personat Jesuit Lysimachus Nicanor that is as we conjecture by too probable signes his Graces creature Lesty of Dun and Conner extols that booke above the skyes (o) Pag. 28. think no Church can celebrate the Sacrament with more puritie sinceritie gravitie and none with more majestie then by this Book Certainly it is purged from all stuffe which you call Superstition or the essentialls of the Masse it is restored to the ancient integritie the least thing that might tend to superstition being thurst out of doores as Ammon did Tamar without hope of return And if any superstitions would dare to enter the doore is so fast shut that they must despair of any entrie VVhat needs all such uproare then without cause I shall oblidge my selfe to made good these particulars First that you shall never bee able to finde any thing in that book contrarie to the VVord of GOD. 2. That it containeth nothing contrary to the practise of the primitive church but which is most agreeable thereto 3. That all the points which you condemne are not contraverted betweene our Classicall Divines and papists but agreed upon in both sides 4. That there is nothing in it contrary to our Confession of Faith in Scotland yea which is much yee shall not show mee a Protestant Divine of any note who ever did condemne this Booke of the least point of poperie but on the contrare did defend and commend it And yet wee did undertake to shew into it the maine yea all the substantiall parts of the Masse and this undertaking to the satisfaction of our nation was performed in our generall Assembly but to those men the judgements of nationall churches are but vile and contemptible testimonies I have seene a paralel written by a preacher among us comparing all and every particular portion of the Masse as they are cleared by Innocent Durand Walfrid Berno and the rest of the old Liturgick Rationalists with the parts of our Liturgie as they may bee cleared by the late writs of the Canterburians which ends not till all the parts great and small of the Masse bee demonstrat in our Book either formally in so many words as the most considerable are and that in the very popish sense If you will joine to our book the Canterburian commentars or virtually a necessity being laid upon us upon the same grounds which perswads to embrace what in those booke is formally expressed to embrace also what of the Masse is omitted whensoever it shall bee their pleasure in a new edition to adde it This paralel is readie for the publick when ever it shall be called for For the present The Scottish Liturgie is much worse then the English because those men make our gracious Soveraigne beleeve and declare also to the world in print that what we challenge in that book doeth strike alike against the liturgie of England as if the scots liturgie were altogether one with the English and the few small variations which possibly may be found in the Scottish were not only to the better but made for this very end that this new book might better comply with the Scots humour which now almost by birth or at least by long education is become naturally antipathetick to the masse to make this their impudent fraud so palpable that hereafter they may blush if it be possible for such foreheads to blush at any thing ever again before our King to make any such alledgance passing all the rest of that book for shortnesse we shall consider some few lines in some three or foure leafes of it at most wherein the world may see their malapert changing of the English liturgie in twentie particulars and above every one whereof draws us beyond all that ever was allowed in England and diverse of them lead to those parts of the masse which all protestants this day count most wicked If this be made cleare I hope that all equitable men will bee the more willing to free our opposition thereto of all imputations and specially of al intentions to encroach upon any thing that concernes the English church For albeit we are confident the world would have excused us to have opposed with all vehemencie the imposition upon us a church and kingdome as free and independant upon any other nation as it is to be found this day in christendome without our consent or so much as our advice the heavie burden of foure forraigne books of liturgie canons ordination homelies of a number of strange judicatories high commission episcopall visitations officiall courts and the like though they had been urged in no other words in no other sense then of old they wont to be used in England For it is well known that those things have been the sole ground and only occasion of the grievous shismes and heavie troubles wherewith almost ever since the reformation that gracious church hath been miserably vexed But now all those things being laide upon us in a far worse sense as they are declared by the Canterburian imposers in their own writs yea in far worse words as all who will take the paines to compare may see we trust that our immovable resolution to oppose even unto death all such violent novations shal be taken by no good man in evil part let be to be thrown far against our intentions to the disgrace of our neighbour church or any well minded person therein We have with the English church nought to do but as with our most dear and neerest sister we wish them all happinesse and that not only they but all other Christian churches this day were both almost and altogether such as wee are except our afflictions We have no enemies there but the Canterburian faction no lesse heavie to her then to us What we have said against the Scots liturgie may well reflect upon them and so far as we intend upon them alone and that for three of their crimes chiefly First their forcing upon us with whom they had nought to do so many novations even all that is in England at one draught and that by meer violence 2. Their mutation of the most of those things to a plaine popish sense which in the best sense that ever was put upon them did occasion alwayes to England much trouble 3. Their mutation of the English books not only to popish senses but even to popish words and that in a number of the most important passages of the masse This last here we will shew holding us within the bounds of our few forenamed leafes by which conjecture may