to their owne ambition and greed that Soveraignitie being advanced to an numerasurable hight may be a statelier horse for them to ride upon in their glorious trivmphings above all that is called God For otherwise yee may see how farre they depresse all Soveraignes when they are layed in the ballance with them selves they tell us that the King can bee no more the head of the church then the boy that rubs their horse heeles (Å¿) Smart Sermon pag. 1. M. CouZins uttered these trayterous speaches in an open and affirmative manner that the Kings highnes is no more supreame head of the church of England then the boy that rubbs his horse heeles and this as we are credibly informed hath beene proved against him by the oathes of two sufficient witnesses 2. That the heart whence the native life vigour of the Ecclesiastick Lawes doeth flow is alone the Bishops and not the King (t) Chounaei collect supra cap. ult A 3. That Kings and Emperours ought to reverence yea to adore Bishops and to pay them tributes (w) Montagsupra cap. 3. O. 4. That every Bishop is a Prince and a Monarch as farre in dignitie above the greatest secular Prince as the soul above the body or God above man (x) Montag supra cap. tertio z FINIS Revised according to the ordinance of the generall Assembly by Mr. A. Ihonston Clerk thereto Edinb 1. of Aprile 1640. A Post-script for the personate Iesuite Lysimachus Nicanor GOod Father Lies-maker It is the common stratageme of the CanterburiaÌ„s to slander all their opposites with Iesuitisme you doe no new thing to paralell the Scotish Covenanters with Jesuites it is the old and oft rechanted song of your fellows to put Jesuites and Puritanes which name all must be content to beare who will not under your conduct be led back to Rome in one categorie to make them but two singulars under one spece both most furious rebels and by open profâ—ssion most seditious traitours yet with this difference that the one because more opposite to you must partake more of the nature of the spece The Puritane as ye must have leave in this season of your Kingdome to play the nomenclatâ—rs is growne so big a traitour that scarce any roome is left for the Iesuite to stand beside him Not long agoe it was the equitie of your brother Montagu to grant the Iesuite the favour to march with the Puritane under the same colours in the same ranke as devils equally furious unhappily borne and fostered to keepe Rome and England asunder Supra chap 7. A. A. But now it is the wisedome of your grand-father Laud to marshall them much better the Puritane must be farre advanced the Iesuite must stand at his back that so all stroakes all darts may light in the bodie of the one while the other escapeth without any wound so much as of a word In the very face of that honourable court of the Star-chamber his Grace dare be bold to avow his advice to the King to goe with the Puritanes beyond nose-slitting cheek-burning fining above their worth perpetuall prisoniâ—g But for the Iesuites his moderation his Christian patience must be proclaimed to the world hee must glorie before the King that hee counts it unbeseeming his Grace to serve them with so much as course â—â—guage let be to inteÌ„d their persecutioÌ„ in the least measure Chap. L.M. N. For hatred to the Puritanes the Canterburians are content to turne Jesuites Yee must therefore Master Lies maker bee content to want the honour of the invention of this parallell for the strategeme is old and now become triviall onely in this the rare quicknesse of your wit is to be applauded and the glory of some new invention here is not to be denyed to the singular dexteritie of your engine Yee are the first of the Canterburiane I know who for the hatred of their party was content avowedly to enter the Iesuites order and put on their habite that from under the maske of their broad hatt might bee spewed out on the face of the Covenanters such a spet of pestiferous venome as none would suspect could flow from any other fountaine then the heart of a very Iesuite Surely ye act the Iesuites part so well thaâ— it seemeth ye have much more of him then his hatt and habit By too curioâ—s imitation of his behaviour ye are so habituate in his nature that ye are not like in haste though ye would to lay it aside In this your pamphlet yee â—ent so much impudencie so many lies and slanders so much spight crueltie so high and disdainefull pride so salt and bitter scoffings mockings raisings and which is worst of all so profane and blasphemous abuse of holy Scripture for yee make it alway the channell where through your wicked humours must runne for the overwhelming of your enemies In these Iesuiticke arts yee prove so excelent that in the very first ye are of your noviciat yee may put in for promotions per saltum Sundrie Provincials have not all their dayes shewed such cunning as you already if yee make a proportionall progresse a few yeares may make you generall of the order if so be your minde can serve you to change your nation the third time And as ye have turned from Scottish to English from English to Irish yee can be content to sweare your selfe full Spaniard at least a devoute Servant to Philip the fourth The deciphering of the name Lisimachus Nicanor for advancement of his Catholick Monarchie though never so much to the prejudice of your old Master K. Charles and all Christendome beside Your name demonstrates your vanitie and pride qualities familiar to your order Yee must be no lesse then the câ—â—der of the plea and that by a victorie Truely ye come in good time to the Canterburian troupes no Christian can be so welcome to them as you if a Lysimachus will convoy them break the battell of the poore Covenanters without stroake or if some stroakes must be distribute yet it Nicanor be on their side it is the top of their desires But things are not alwayes correspondent to their names Etymologies are sometimes antiphrastick who before the fight must needs stamp their ensignes with stiles of victorie and triumph are compelled sometimes to see their too precipitat joy and gloriation end in disgracefull displeasure Or is this onely your vanitie in hiding of your name to proclaime it in Lysimachus to tell us you are D. Leslie in Nicanor that yee are B. of Dâ—nn and Conor though this had not beene put in the Frontispiece of your booke yet any who had perused your former schenick writs that comedie of your seven Sages that tragick harrang to your sillie priests which for the glorie of your name behoved to walk over-sea in a Latine gown might easily have guessed at your stile and humour in this your last writ Your professed abode over Sea your impotencie even
become intolerable but the Prince setled in the full strength of his authoritie which for a time the cloud of these grassehoppers did eclipse in the hearts of his people The third point wherein ye joyne us with the Iesuites is our denying to the King the government of the Church In this ye doe us wrong as in all the rest for we reiect the Popish doctrine here They make Princes meer sheep they command them to follow the Pope their pastor where ever he leads were it to the bottome of Hell without asking so much as Domine quid facis but we esteeme it to be a chiefe part of the Magistrates office to command all Church-men to doe their dutie and when they will not be perswaded with cleare reasons to compell them by force to reforms the corruptions in the worship of God But ye skift out here much further to an extravagance wherein ye have no approved divine to be your patron Yee teach that all Soveraignes are the true heads of the Churches in their Dominions Such styles the Bishops of England since the beginning of Queene EliZabeths reigne have ever denyed to their Princes with their owne contentment Ye will have not only the Magistrate to command that which is right in the service of God as Austine and wee doe gladly grant but also ye make it his right were he a professed heretick or Pagan to give what lawes he will to the Church without her consent or so much as advice Ye give to the Prince much more then the Iesuites will grant to the Pope to doe in the Church even without a Counsell what he thinkes meetest and if it be his pleasure to call a Counsell ye make it his only right to call either of the laitie or the Cleargie whom he will to be members thereof and when these members are conveened ye give to the Prince alone the power of judging and deciding and to all others but of meere advice Except so farre as the Prince is pleased to communicate to so many of them as he thinkes meete his owne decisive voice In such a Counsell or without it ye make it the Princes right to destroy at his pleasure all Church-Canons Church-judicatories and formes of divine worship which by Lawes and long customes have been established and to impose new Confessions of Faith new Ecclesiasticke judicatories new Bookes of Canons Leiturgie Ordination Homilies Psalmes by meere authoritie All this by your perswasion yee moved our Prince to assay but upon better information his royall justice is now pleased to reiect all such your designes for his Majestie hath given to us assurance not only at his Campe but by his Commissioner in our last Assemblie and we hope also that at once this assurance shall be confirmed in Parliament that no ecclesiastick novation shal over be required by his Maj but that wherto a free generall Assemblie shall give their full assent In this point therefore betwixt us and our Prince there is no discrepance neither here had wee ever any difference with any reformed Divine 4. Paralell About convocation of Synods we have no questioÌ„ with the king Your fourth challenge that we deny to the King power to convocate Assemblies yet know the contrarie that we give to all Christian Soveraignes so much interesse in the affaires of the Church as to convocate Assemblies where and whensoever they please But we grant that we are no wayes of your minde in this point that the Church may never lawfully meere in any case though Heresie and Schisme were eating up her life and drinking her heart bloud without the call of the Magistrate that no Church meeting at all is lawfull no not for prayer or Sacraments without the Magistrates permission That all Churches must lye under an interdict and no publick meeting in them must bee till the Magistrates licence bee first obtained Is all opposition to you in these things Iesuitisme what ever difference we have here with you yet with our Prince in this point we are fully agreed Your gratious Brethren and Fathers when we had beene in possession continually after the reformation for common of two generall Assemblies yearlie by their wicked dealing spoiled us of all that Libertie so that for 38 Yeares space wee had no generall Assemblie to count of but two both which were thrust upon us against our heart for the advancement alone of their evill purposes Yet now thankes be to God our Prince being wel informed of the mischivous wrong your partie did to us in this matter hath granted our reasonable desires if so be the like of you make not this grant fruitlesse unto us as ye truely intend The old act of Parliament for yearlie generall Assemblies and ofter pro re nata is acknowledged by the Kings Commissioner to be very reasonable and with his consent hath past the articles of our late Parliament so that our Prince now is very well content that from the generall Assemblie the highest Ecclesiastick Court being so frequently to bee keept should come no appeale at all to him Your fift and sixt parallell are cast together The 5. 6. Paralell We have no question with our Prince about his presidencie and supremacie in counsels the Kings Presidencie in generall Assemblies Supremacie in Ecclesiastick affaires yee handle these so confusedlie with so many wicked scoffings and scurrilous abusing of scripture that your meaning can scarce be understood Wee are so faâ—re from denying to the Prince the place of royall presidencie and moderation in our Assemblies as Constantine used it at Nâ—oâ— and King Iames oft in Scotland that it is one of the things our hearts mâ—st desire to see King Charles possessing in his owne person that priviledge His royall Sâ—premacie we willingly yeel◠〈◊〉 so farre as the fundamentall Lawes of our Câ—urch and Kingdome extend it yea we make no question that in that sense Bilson and the old Bishops of England understood it But your late Commentarie of the Kâ—ngs Supremacie whereby ye ascrive to every Soveraigne much more then any Iesuite ever gave to the Pope wee doe reject it with the Kings good leave as before was said Your repeated cavills at our Elders Sessions Presbyteries and Assemblies is not worth the answering The frame of our Discipline established by the Lawes of our Church and State in Holland France practized peaceably in the happiest times of our Church and in daily use since the first reformation without any quarrell is now ratified by our Prince 7. Paralel We are much for ther then our opposites from the doctrine of the churches infallibilitie So your mouth should bee stopped and your tongue silent what ever boyling be in your breast In your seventh parallell ye lay upon the Iesuites and our back that which is your owne burden ye might have knowne that the Iesuites ascrive to no Counsell any infallibilitie without many distinctions And as for us none is ignorant that we beleeve all meetings of men since
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.
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-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
the rest to our acerâ—st and sibbest sister of England as it were in a table divers of these errours which our partie first by craft and subtilitie but now by extreame violence of fire and Sword are labouring to bring upon us to the end that our deare Brethren understanding our sufferings in the defence of such a cause may bee the more willing at this time to contribute for our assistance from God the helpe of their earnest Prayers and for ever hereafter to condole with the more hearty compassion any misery which possibly may befall us in such a quarrell All our plea is but one cleare syllogisme Albeit truely our hopes are yet greater then our feares if we could become so happie as once to get our plea but entered before our Prince for we can hardlie conceave what in reason should hinder our full assurance of a favorable decision from that Sacred mouth whose naturall equitie the World knowes in all causes whereof hee is impartially informed since our whole action is â— uâ—ht but one formall argument whereof the Mâ—j r is â—he verdict of our judge the Minor shal be the open and â—â—â—wâ—d Testimonie of our partie need we feare thâ—â— either our judge or partie will bee so irrationall as to vâ—nture upon the denyall of a conclusion whereof both the premisses is their owne open profession Our Major is this The Major thereof VVho ever in the Kings Dominions spreads abroad Poperie or any Doctrine opposite to the Religion and Lawes of the Land now established ought not to bee countenanced but severely punished by the King This Major the King hath made certaine tâ— us in his frequent most solemne asseverations not onely at his coronation both here and in England in his proclamations both here and there (a) Neither shall we ever give way to the authorizing of any tâ—â—ng wherby any innovation many steal or creep into the Church but shall preserve that unitie of doctrine discâ—pline established â—n Q. Elizabeths reign wherby the Church of England have stood flouâ— sâ—ed since Proclam dissolving the Parl of England 1628. and therefore oâ—ce for all we have thought fit to declare and hereby to assure all our good people that we neitâ—er were are nor ever by the grace of God shall bee slained with popish superstition but by the conâ—tarie are resolved to maintain the true Protestant Christian religion already professed within this our ancient Kingdom We neither intend innovation in religion or lawes proclam â—une 8. 1638. to free al our good subjects of tâ—e least suâ—pition of any intent on in us to innovate any thing either in religion or lawes and to sati fie not onely their desires but even their doubts We have discharged c. proclam Septemb 22. 1638. and to give all his Maj. people full assurance that he never intended to admit any alâ—eration or change in the true religoÌ„ pofessed wiâ—â—in this kingdome and that they may be truely and fully satisfied of the realitie of his intentions and integritie of the same his Maj. hath been pleased to require command all his good Subjects to subscribe the confession of Faith formerly signed by his dear Father in anno 1580. and it is his Maj will that this be insert and registrat in the books of Assembly as a testimony to pâ—steritie not only of the sinceritie of his intentions to the said true religion but also of his resolution to maintaine and defend the same and his Subjects in the proâ—ession thereof proclam Decemb. 18. 1638. but also in his late large declaration oftimes giving out his resolution to live and die in the reformed protestant religion opposite to all Poperie to maintaine his established lawes and in nothing to permitt the enervating of them Yea this resolution of the king is so peremptor publickly avowed thâ—t Canterburie himselfe dare not but applaud thereto (b) If any Prelate would labour to bring in the superstitions of the Church of Rome I doe not onely leave him to Gods judgement but if his irreligious falshood can bee discovered also to shame and severe punishment from the State and in any just way no maÌ„s hands should bee sooner against him then mine in his Starre chamber speech who can seeme more foreward then he for the great equitie to punish condignlie all who would but mind to bring in any Poperie in this Isle or assay to make any innovation in Religion or Lawes Wee beleeve indeed that my Lord Canterburie doth but juggle with the world in his fair ambiguous generalities being content to invegh as much against poperie and innovation as we could wish upon hopes ever when it comes to any particular of the grossest poperie we can name by his subtile distinctions and disputations to slide out of our hands But wee are perswaded what ever may be the jugling of sophisticating Bishops yet the magnanimous ingenuitie the royall integritie of our gracious Soveraigne is not compatible with such fraudulent equivocations as to proclaime his detestation of poperie in generals and not thereby to give us a full assurance of his abhorring every particular which all the orthodox Preachers of this Isle since the reformation by Queene Elizabeth and King Iames allowance hath ever condemned as popish errours Our Major then wee trust may be past as unquestionable Wee subjoyne our Minor The Minor But so it is that Canterburie and his dependars men raised and yet maintained by him have openly in their printed bookes without any recantation or punishment to this day spread abroad in all the Kings Dominions doctrines opposite to our Religion and Lawes especially the most points of the grossest poperie In reason all our bickering ought to be here alone This Minor I offer to instruct and that by no other middes then the testimonie of their owne pens If J doe so to the full satisfaction of all who know what are the particular heads of the reformed Religion and what the Tenets of Poperie â—pposite thereto what are the Lawes standing in all the thrâ—e Dominions and what the contrarie maximes of the Turkish Empire wherewith Matchivelists this day every where are labouring to poyson the eares of all Christian Princes for enervating the Lawes and Liberties of their Kingdomes I hope that reason and justice which stand night and day attending on either side of King Charles Throne will not faile to perswade the chearfull embracement of the conclusion The conclusion which followes by a cleare and naturall necessitie from the forenamed premisses to witt that Canterburie and his dependars in all the three Dominions ought not to be countenanced by the King but severally punished Let be that for their pastime a bloodie hazardous warre should be raised in so unseasonable a time for the undoing of that countrie and church which God hath honoured with the birth and baptisme both of his Majesties owne person and of his renowned Father and to the which both of them as
all their hundreth and six glorious Predecessours are endebted before God and the VVorld all their Prerogatives both of nature grace and estate so much as any Princes were ever to their mother church native Countrie CHAP. II. The Canterburians avovved Arminianisme ARminianisme how great and dangerous an innâ—â—ation of the Reformed Religion it is Arminianisme â— great and dangerous innovation oâ— Religion wee m y learne by the late experiences of our neighâ—ours when that weed began to spread among 〈◊〉 The States of Holland have declared in many pâ—ssages of their Dordracen Synod that they found it a more readie meane to overthrow both their Church and State then all the engines Policies armes which the Pope and Spaniard in any bygan time had used â—gainst them The Church of France the other yeare when Amirâ—t and Testard and some few of their Divines were but surmised to incline a little towards some small twigs of one article of Arminius was so affrighted that they rested not till in a generall assembly at Paris they did runne together for the extinguishing of the first sparkes as it were of a common fire When Barrow in Cambridge began to run a little on this rock how careful was my Lord of Canterburie and the Bishops than in the meeting at Lambeth for the crushing of that Cokatrice in the egge when that Serpent againe in the same place began to sett up the nose in the writtes of Thomson how carefull were the Bishops then by the hand of their brother of Salisburie Doctor Abbots to cutt off the head of that monster But what speake wee of the Churches Reformed The very Synagogue of Rome whose conscience is enlarged as the Hell to swallow downe the vileâ—â— morsels of the most lewd errours that Antichrist can present yet did they stick much at this bone when the Iesuite Molina began to draw out these dreggs of Pelagianisme from the long neglected pitts of some obscure Schoolemen what clamours were raised there not onely by Alvarez and his followers but ulso by numbers of Prelates and some great Princes till the credit of the Iesuites in the Court of Rome and the wisedome of the Consistorie prognosticating a new Rent in their Church did procure from the Pope a peremptorie injunction of silence to both sides on all highest paines hoping if the Dominicans mouthes were once stopped that the Iesuites by their familiar arts and silent Policies would at last worke out their intended point which indeed since that time they have well neare by fully gained But to King Charles eye no evidence useth to bee so demonstrative as that which commeth from the learned hand of his blessed Father VVould wee know how gracious a Plant Arminianisme and the dressers of it will prove in England or any where else advise with King Iames King Iames judgement of Arminianisme who after full triall and long consultation about this emergent with the Divines of his Court especially the late archbishop Abbots gave out at last his Decreet in print and that in Latine not onely for a present declaration to the States of Holland of his minde against Vorstius and a cleare Confession of his Faith in those points to the Christian VVorld but above all to remaine a perpetuall Register for his heirs and successours of his faithfull advise if after his death their Kingdomes should be ever in danger to bee pestered with that wicked seed In that treatise his Majestie doth first (a) Declarat contr Vorst pag. 15. Non erubescit ita crasse mentiri ut affirmet haereses libro suo expressas á professione Ecclesiae Anglicanae non dissentire avow all them to be grosse lyers who doe not blush to affirme that any of the Arminian articles even that most plausable one of the Saints apostasie are consonant with the Doctrine or articles of the Church of England (b) Ibid. pag. 12. Gnaviter impudens ferreioris Hee stileth Bertius for such a slander a very impudent and brazen faced man 2. (c) Ibid. pag. 18 Detestandae haereses novitor exortae maturè exstingueÌ„dae ad usque inferos unde manarunt relegandae He pronounceth these Doctrines of Arminius to be heresies lately revived and damnable to the hells from whence they come 3. (d) Ibid. pag 12. Sola inscriptio clamat igni damnandum That Bertius for the very title of his booke The Saints apostacie deserved burning 4. (e) Ibid. pag. 14. Inimicus Deo Arminius cujus discipuli pestes arrogantes haeritici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sectarij That Aâ—minius and his Schollers were to be reputed pests enemies to God proud schismaticall hereticall Atheists 5. (f) Ibid. pag. 15. A Deo maledictionem apud Ecclesias omnes infamiam in Republicam perpetuam distractionem The great increase of Arminians in Scotland by Canterburies meanes Hee affirmeth that their tolleration would not faile to bring upon the heads of their toleraters let be favourers Gods malediction an evill report slander and infamie with all the Churches abroad and certaine Schisme division and tumults at home Shall wee then make any doubt of King Charles full contentment that we avow Arminianisme to bee such a dangerous innovation in our Religion as the Reformed Churches abroad and his Father at home hath taught us to count it where ever it is found Notwithstanding this bitter roote amongst us was setting up the head of late very boldly in all the prime plâ—ces of our Kingdome wee have had since the reformation many bickerings about the Church government and Ceremonies but in matters of Doctrine never any controversie was knowne till some yeares agoe a favourable aire from the mouth of Doctor Laud at Court began to blow upon these unhappie seeds of Arminius No sooner was those south-winds sensible in our climate but at once in S. Andrews Edinburgh Aberdeen and about Glasgow that weed began to spring amaine Doctour Wederburne in the new Colledge of S. Andrews did stuffe his dictates to the younge Students in Divinitie with these errours This man upon the feares of our Churches censure having fled the Countrie was very tenderly embraced by his Grace at Court and well rewarded with a faire Benefice in England for his labours But to the end his talents should not lye hid although a man very unmeete either for preaching or government hee was at once sent downe to us without knowledge of our Kirk by Canterburies onely favour to be Bishop of Dumblane for this purpose mainly that in the Royall Chappell whereof that Bishop is alwayes Dean hee might in despite of all our Presbyteries weive out the webbe hee had begun in S. Andrews So at once there was erected a society of twentie foure Royall Chapplains who were thought fittest of the whole Cleargie of the Kingdome to be allured with hopes of favour from Court to preach to the State the Deans Armiminian tenets In Edinburgh M. Sydserfe did partly play his part and for the
invention are these privie articles which his Creature my Lord of Derry presents to diverse who take Orders from his holy hands We will passe these and such other effects which the remote rayes of his Graces countenance doe produce in so great a distance Onely behold How great an increase that unhappie plant hath made there in England where his eye is neerer to view and his hand to water it The Canterburians in England teach the first and second article of Arminianisme In the 25. yeare at the very instant of King James death D. Montagu with D. Whites approbation did put to the presse all the articles of Arminius in the same fearmes with the same arguments and most injurious calumniations of the Orthodox doctrine as Spalato and the Remonstrants had done a little before but with this difference that where those had dipped their pennes in inke D. Montagu doth write with venegar gall in every other line casting out the venome of his bitter Spirit on all that cometh in his way except they be fowles of his own feather for oft when he speakes of Iesuites Cardinals Popes hee annoynts his lips with the sweetest honey and perfumes his breath with the most cordiall tablets If any doe doubt of his full Arminianisme let them cast up his Appeale and see it clearly (k) Appeal p. 60. I professe my through sincere dissent from the faction of novellizing Puritans but in no point more theÌ„ in the doctrine of desperate predestination Ibid. p. 70. I see no reason why any of the divines of our Church present at the Synod of Dort should take any offence at my dissenting who had no authoritie that J know of to conclude me more then I doe at them for dâ—ffering from me in their judgment quisque abundet in suo sensu Ibid. pag. 71. I am sure the Church of England never so determined in her doctrine Ibid. pag. 72 at the conference of Hamptoun-court before his Majestie by D. Bancroft that doctrine of irrespective predestination was stiled against the articles of Lambeth then urged by the Purâ—tans a desperate doctrine without reproof or taxation of any Ibid. pag. 50 your absolute necessarie determined irresistible irrespective decree of God to call save and glorifie S. Peter for instance infalliblie without any consideration had off or regard unto his faith obedience repentance J say it truely it is the fancie of some particular men in the first and second Article of Election and Redemption he avoweth his aversnesse from the Doctrine of Lambeth and Dort which teacheth that God from eternitie did elect us to grace salvation not for any consideration of our faith workes or any thing in us as causes respects or conditions antecedent to that decree but onely of his meere mercy And that from this Election all our faith workes and perseverance doe flow as effects Hee calleth this the private fansie of the Divines of Dort opposite to the Doctrine of the Church of England For this assertion he slandereth the Synod of Lâ—mbeth as teachers of desperate doctrine and would father this foule imputation but very falsly on the Conference at Hamptoun Court (l) Ibid. pag. 61 64. I shall as I can briefly set downe what I conceive of this of Gods decree of predestination seâ—ting by all execution of purpose this farre we have gone and no word yet of predestination for how could it be in a paritie Tâ—ere must â—e first conceived a disproportion before there can be conceived an Election or dereliction God had compassion of men in the masse of perdition upon singulos generum genera singulorum and out of his love motu mero no oâ—herwise stretched out to them deliverance in a Mediator the Man Iesus Christ and drew them out that tooke hold of mercie leaveing them there that would none of him Againe he avoweth positively that faith goeth before Election and that to all the lost race of Adam alike Gods mercie in Christ is propounded till the parties free-will by beleeving or mis-beleeving make the disproportion antecedent to any divine either election or reprobation One of the reasons why King Iames stiled Arminius disciples Aâ—heists Why King Iames stiled them Atheists was because their first article of condiâ—ionall Election did draw them by an inevitable necessitie to the maintenance of Vorstian impiety For make me once Gods eternall decree posterior and dependant from faith repentance perseverance and such works which they make flow from the free-will of changeable men that decree of God will bee changeable it will be a separable accident in him God will be a composed substance of subject true accidents no more an absolute simple essence and so no more God Vorstius ingenuitie in professing this composition is not misliked by the most learned of the Belgick Arminians who use not as many of the English to deny the clear consequeÌ„ces of their doctrine if they be necessary though never so absurd However in this very place Montagu maintaines very Vorstian Atheisme as expresly as any can doe making the divine essence to be finite his omnipresence not to bee in substance but in providence (m) Appeale p. 49. the Stoicks among others held that paradox of old Deum ire per omne terras tractusmaris coelumque profundum They meant it substâ—ntially and so impiously Christians doe hold it too but disposively in his providence and so making God to be no Gâ—d This though long agoe by learned Featlie objected in print to Montagu lyes still upon him without any clearing Certainly our Arminians in Scotland were begun both in word and writt to undertake the dispute for all that Vorstius had printed I speake what I know and have felt oft to my great paines Arminianisme is a chaine any one linck wherof but specially the first will draw all the rest yet see the other also expressed by Montagu In the articles of grace and freewill They teach the third and fourth article not onelie he goes cleare with the Arminians teaching that mans will hath ever a facultie to resist and oftimes according to the Doctrine of the Church of England actually doth resist reject frustrate and overcoms the most powerfull acts of the spirit and grace of God even those which are employed about regeneration sanctification justification perseverance (n) Appeal p. 89. S. Steven in terminis hath the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you resist nay fall crosse with the holy Ghost not suffering him to worke grace in you If the Counsell meaned it de gratia excitante praeveniente operante I think no man will deny it de gratia adiuvante subsequente cooperante there is without question in the naturall will of a regenerate man so much carnal concupiscence as may make him resist and rebell against the Law of the Spirit And if a man justified may fall away from grace which is the doctrine of the Church of England then without question your selves being
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
were uncapable of these doctrines when men began to chyde and to count each other Anathema as it was with our neighbours it began to be with us was it not time to enjoyne both sides silence By this meanes you say there is no Minister not one among thousand that dare clearely preach of these most comfortable doctrines and so soundly confute the Arminian heresie Blessed be God that there are so few who dare and I wish those few who dare had shewed more obedience to his Majestie approven by Canterburies Chaplane P. Helen directed to speake for Canterburie himselfe doth not stand to affirme that this was a cause well deserving all the sufferings he complained off Canterburie his followers contrary to the proclamation goe on still to print let be to preach their Tenets Could any here but expect of his Graces wisdome and loyaltie when his sollicitude appeareth to disgrace and punish without respect of persons all who in contempt as hee saith of the Kings proclamation will not desist from the publick oppugning of Arminianisme that on the other hand the preachers printers for Arminianisme according to that same proclamation should be put to some order yet this is so far neglected that all who are so affected Cousins Colinâ—s Beel in Cambridge Potter and Iackson in Oxfoord and many more prime Doctours in both Universities in the cittie in the Court and over all the Land boldly give out their minde to all they meete with for the advancement of the new way yea boldnesse in running those pathes hath beene knowne to have beene the high way in all the three Dominions these yeares bygone to certaine promotion in many men who to the worlds eyes had no other singular eminencie of any good parts But that his Graces tramping upon the Kings Proclamation may be yet the more evident behold how he doth dayly dispense both with his owne pen and those also of his friends to write and print for Arminianisme what they please White being taxed by Burtoun for his subscription to Montagous appeal is so far from the least retractation that the fift article of Apostacie uncertaintie of salvation which Burton did single out of all Montagous errours as most opposite to Christian comfort he maintaines it in his owne answer to the Dialogue but as the custome now is under the covert of some Fathers name at great length with much bitternesse and casts out without provocation in his Treatise of the Sabboth the first and second article (t) P. 82. The benefitt of redemption by the antecedent will of Christ is intended to all men living though all men by reason of their own demerits doe not actually receive the Fruit of it Voluntas antecedens est voluntas primaria beneplacitum Dei ex eius nativa propensione existens nullamque sumans occasionem ex nobis Mr. Dow and Schelfoord use the same plainesse Yea in the 31. yeare that faction was so malapeart as to set out the historicall narration by one M. A. Ileward wherein all the Articles of Arminius at length with these false and bitter calumniations of our doctrine Which are usually chanted and rechanted by the Remonstrants are not onely sett downe as truths but also fathered upon the first reformers Martyrs of England That booke when it had beene out a while was called in not because the Doctrines were false not because the storie was forged as that learned Knight S. Vmphrey Lyne by the ocular inspection of the originall manuscript did since demonstrate but the only reason of the calling of it backe as his Grace makes Heylen declare to us was the dinne and clamour which Burtown then one of the Ministers of London made against it (w) Moderat answer p. 121. The Historicall narration was called in also for your pleasure Canterburie himselfe is nothing afrayed to lend his own hand to pull downe any thing that seemes crosse to Arminianisme The certainty of salvation the assurance of election is such an eyesore that to have it away hee stands not with his owne hand to cutt and mangle the very Lyturgie of the Church otherwise a sacred peace and a noli me tangere in England in the smallest points were they never so much by any censured of errour Yet if any clause crosse Arminianisme or Poperie his Grace doth not spare without dinne to expurge it did it stand in the most eminent places thereof in the very morning prayers for the Kings person Here there was this clause fixed since the reformation who art the Father of thine Elect and their Seed this seemed to be a publike profession that it was not unlawfull for King Charles to avow his certainty and perswasion that God was his Father and hee his adopted Childe elect to salvation His Grace could not endure any longer such a scandalous speach to beâ— uttered but with his owne hand scrappeth it out Beeing challenged for it by Burtoun and the out-cryes of the people hee confesseth the Fact Onely for excuse bringeth three reasons of which you may judge (x) Star-chamber speach p. 28 It was put out at the Ks. direction in my predecessours time when the king had no children First hee saith It was done in his predecessours time Doth not this make his presumption the more intollerable that any inferiour Bishopp living at the very lugge of the Archbishop should mint to expurge the Lyturgie Secondly Hee pretends the Kings command for his doing Doth not this encrease his guiltinesse that he and his followers are become so wicked and irrespective as to make it an ordinare pranke to cast their owne misdeeds upon the broad back of the Prince Dare hee say that the King commanded any such thing motu proprio Did hee command that expunction without any information without any mans advise Did any King of England ever assay to expurge the publike Bookes of the Church without the advice of his Cleargie Did ever King Charles medle in any Church matters of farre lesse importance without D. Lauds counsell The third excuse That the King then had no Seed How is this pertinent May not a childlesse man say in his prayers that God is the Father of the Elect and of their Seed though himselfe as yet have no Seed But the true cause of his anger against this passage of the Leiturgie seemeth to have beene none other then this Arminian conclusioÌ„ that all faith of election in particular of personall adoption or salvation is nought but presumption That this is his Graces faith may appeare by his Chaplans hand at that base and false storie of Ap-Evan by Studly wherin are bitter invectives against all such perswasions as puritanik delusions (y) Satan like an Angell of Light stirring up in the heart of immortified persons a spirituall pride in a high conceit of their gifts the assurance of their Election illumination conversioÌ„ imaginarie sense of their adoptioÌ„ c. yea he is contented that Chounaeus
should print over and over againe his unworthie collections not onely subscribed by his Chaplane but dedicated to himselfe wherein salvation is avowed to be a thing unknown and whereof no man can have any further or should wish for any more then a good hope (z) Pag. 82. Salus eorum satis certa quamvis ipsis ignota ex gratia infinita sua misericordia det Deus hanc spem sua vissiman huius spei plerophoriam amplioreÌ„ non expectamus And if any desire a clearer confession behold himselfe in those oposcula posthuma of Andrewes which he setteth out to the world after the mans death dedicates to the King avowing that the Church of England doth maintaine no personall perswasion of predestination which Tenet Cardinall Pirroun had obiected to them as presumption (z) Stricturae we think it not safe for any man peremptorily to presume himself predestinat White also in his answer to the Dialogue makes mans election a misterie which God hath so hid in his secret counsell that no man can in this life come to any knowledge let be assurance of it at great length from the 97. page to the 103. and that most plainly A demonstration of Canterburies Arminianisme in the highest degree But to close this Chapter passing a number of evidences I bring but one more which readily may be demonstrative though all other were layd aside By the Lawes and practickes of England a Chaplans licencing of a booke for the presse is taken for his Lord the Bishops deed So Helen approven by Canterburie teacheth in his Antidotum (a) Pag. 3. Or if you be so dull as not to apprehend that yet must the publishing of this Libel rest in conclusion on my Lord high Thesauror the Bishop of London at whose house the booke was licentiate which is so high a language against authoritie against the practise of this Realme for licenciating of bookes against the honour of the Star-chamber on whose decree that practise is founded c. and for this there is reason for the Lawes give authoritie of Licencing to no Chaplane but to their Lords alone who are to bee answerable for that which their Servant doeth in their name Also the Chaplane at the Licencing receives the principall subscrived Copie which he delivereth to his Lord to be laid up in his Episcopall Register William Bray one of Canterburies Chaplanes subscrived Chounaei Collectiones Theologicae as consonant to the doctrine of the Church of England meet for the presse The Author dedicated the Treatise to my L. of Canterburie it was printed at London 1636. In this booke the first article which by the confession of all sides drawes with it all the rest is set downe in more plaine and foule tearmes then Molina or any Jesuite sure I am then Aâ—minius Vorstius or any their followers ever did deliver (b) Pag. 18. Non vidio rationem in contrarium quare cum quae est ex Deo per unam eandemque actionem bonitatis a seipso emanantem recta ordinatio fidei in Christum resipiscentiae obedientiae perseverantiae sit causa salvationis perversa quae ex hominibus est damnationis non in eadem unitatis ratione electionis reprobationis etiam causa agnoscantur teaching in one These those three grosse errours 1. That mens faith repentance perseverance are the true causes of their Salvation as mis-beleefe impenitencie apostasie are of damnation Doeth Bellarmine goe so farre in his Doctrine of Iustification and merite 2. That those sinnes are no lesse the true causes of reprobation then of damnation 3. That mens faith repentance perseverance are no lesse the true causes of tâ—eir eternall Election then mis-beliefe or other sinnes of their temporall damnation Let Charitie suppone that his Grace in the middest of his numerous and weightie imployments hath beene forced to neglect the reading of a booke of this nature though dedicate to himselfe albeit it is well knowne that his watchfull eye is fixed upon nothing more then Pamphlets which passes the presse upon doctrines now controverted yet his Grace beelng publickly upbraided for countenancing of this Booke by D. Bastwick in the face of the Star-chamber and beeing advertised of its dedication to himselfe of the errours contained in it yea of injuries against the King of the deepest staine as these which strooke at the very root of his Supremacie and that in favour of the Bishops When in such a place Canterburie was taxed for letting his name stand before a booke that wounded the Kings Monarchick Government at the very heart and did transferre from the Crowne to the Miter one of its fairest diamonds which the King and his Father before him did ever love most dearly no charitie will longer permitt us to beleeve but his Grace would without further delay lend some two or three spare-houres to the viewing of such a piece which did concerne the King and himselfe so nearly Having therefore without all doubt both seene and most narrowly sifted all the corners of that small Treatise and yet beene so farre from reproving the Authour from censuring the Licencer his Chaplan from calling in the booke from expurging any one jot that was in it that the Treatise the second time is put to the presse at London with the same licence the same dedication no letter of the points in question altered May wee not conclude with the favour of all reasonable men that it is my Lord of Canterburies expresse minde to have his owne name prefixed and his Chaplanes hand subjoyned to the grossest errours of Arminius and so to professe openly his contempt of the Kings proclamation for the pretended violation whereof be causeth stigmatize mutilat fine excessively imprison for time of life very vertuous Gentle-men both Divines Lawyers Physicians and of other faculties What here can bee said for his Graces Apologie nothing commeth in my minde except one allegation that the point in hand crosseth not the proclamation discharging to proceed in those questions beyond the grammaticall construction and literall sense of the articles of England Arminianisme is consonant to the articles of EnglaÌ„d and not contrary to the proclamation The Authour indeed in his Epistle dedicatorie avowes to his Grace that the These alleadged and all the rest of his booke doeth perfectly agree with the English Articles in the very first and literall sense whereof the proclamation speaketh (c) Nec videantur sensum articulorum ecclesiae Anglicanâ— in literali grammaticali nedum in affixo verborum sensu transgredi And to this assertion the Licencers hand is relative as to the rest of the booke But of this miserable apologie which yet is the onely one which I can imagine possible this will bee the necessary issue that the grosse lye which good King Iames put upon the bold brow of impudent Bertius for his affirming that one article of the Saints apostasie let be other more vile Arminian Tenets
was consonant with the articles of England must be throwne backe from Bertius on the Kings face and that in as disgracefull a way as it was first given Montagew and Whitâ— with his Graces permission did give that venerable Prince long agoe the lye at home in English affirming the perfect agreeance of the Arminian Apostasie with the doctrine of England But this affront contents not his Grace except this barbarous medecine under the shelter of his Archiepiscopall name be lie his Majestie over-sea and over the whole world where the Latine is understood Beside this shamefull inconvenience another dangerous evill will necessarily follow from this Apologie to wit That the Arminian Doctrine may not onely be tolerated in England which yet if King Iames may be trusted cannot faile to draw downe upon England a curse from God shame from abroad horrible shisme at home but also since their grossest articles are declared in print and in Latine under the shaddow of Canterburies name to be fully consonant to the very litterall sense of the Articles of England all the members of that Church may be compelled presently without more delay to embrace those doctrines and that any man is permitted in England to beleeve in peace the Antiarminian Articles wherein Queene Elizabeth and King Iames did live and dye it is of meere favour and the Princes mercie who readily by the Archbishops intercession is diverted from pressing the profession of those articles according to the first and most litterall sense which now is clearely avowed to bee after Arminius yea Molina his minde CHAP. III. The Canterburians professed affection towards the Pope Poperie in grosse The faction once suspected of Lutherianisme IT was the opinion of many among us for a long time that the innovating faction did minde no more then Arminianism But at once those who touched their pulse neerer did finde a more high humour working in their veynes With Arminius errours they began incontinent to publish other Tenets which to all meere Arminians were ridiculous follies The Elements of the Lords Supper began by them to be magnified above the common phrase of Protestant Divines a corporall presence of Christs humanity in and about the Elements to be glanced at a kinde of omnipresence of Christs flesh to be preached a number of adorations before those Elements and all that was neere them both the Altar Bason Challice and Chancell to be urged many new Ceremonies which for many yeares had beene out of use to bee taken in a great bitternesse of spirit against all who ran not after these new guyses to appeare This made us thinke they intended to steppe over from Arminius to Luther In this conception wee were somewhat confirmed considering their earnest recommendation to the reading of young Students the late Lutheran Divines such as Hutter Meisner Gerard with their crying downe both in private and publick of Calvine BeZa Martyr Bucer and the rest of the famous writers both ancient and late of the French Belgick Churches Their giving it out also that their martyred Reformers Crammer Ridley Latimer were of Luthers Schoole from him had learned those things wherin the English church did differ froÌ„ the other reformed of Calvins framing But most of al by my lord of Canterburies great diligence under hand to promove and reward that late negotiation of M. Duries with the Churches over Seâ— for the extenuating of the Lutheran errours and procuring with their Churches not onely a Syncretisme which all good men did ever pant for but also a full peace in tearmes so generall so ambiguous so flidderie that were very suspitious to many otherwise very peaceable mindes But at last Popery was found their mark Those considerations moved us to thinke that the factious motion might possibly end at Lutheranisme without any further progresse But it was not long while every common eye did observe their bowle to roll much beyond that marke They published incontinent a number of the Romish errours which to the very Lutherans were ever esteemed deadly poyson the Popish Faith the Tridentine justification merit of workes workes of Supererogation doctrinall traditions Limbus Patrum the Sacrifice of the Masse adoration of images monastick vowes Abbeyes and Nunries the Authoritie of the Pope a reunion with Rome as shee stands Finding it so we were driven to this conclusion that as ordinarily the Spirit of defection doth not permit any Apostates to rest in any middle tearme but carrieth them along to the extreames of some palpable madnesse to some strong delusion for the recompence of the first degrees of their fall from the love of the Trueth so also our Faction was carried quite beyond the bounds both of Arminiuâ— and Luther yea of their owne so much once beloved Cassander and Spalato and all the lists of that which they were wont to call moderation to drinke of the vilest abominations and the lowest dregs of the golden Cup of that Romish Whoore For now my Lord Canterburie and his followers are not ashamed to proclaime in print their affection to Poperie both in grosse and retaile Let no man in this cast up to me any slander till he have heard and considered the probation of my allegations Poperie is a body of parts if not innumerable To make way for their designes they cry downe the Popes Antichristianisme yet exceeding many There is scarce any member great or small in this monster whereto the faction hath not kythed too passionate a love But for shortnesse I will shew first their affection to the whole Masse of popish errours their respect to the Church of Rome and to the Pope the Head thereof than in particular to the most principâ—ll and abominable parts of that Chaos As for the whole of that confused lump that they may winne the more easily to the embracement of it they cast downe in the entry the chiefe wall they remove the maine impediment whereby Protestants were ever kept therefrom What ever wee speake of some very few private men yet all Protestant Churches without exception made ever the Popes Antichristianisme their chiefe bulwark to keepe all their people from looking back towards that Babilonish Whoore. No Church did make greater state of that fort then the English no man in that church more thâ—n King Charles blessed Father Hee was not content himselfe to beleeve and avow the Pope that great Antichrist but also with arguments invincible drawn mainely from some passages of the Revelation cleared now as light by the Commentary of the Popes practises to demonstrate to all Neighbour Princes and States of Christendome in a monitorie Treatise this his beliefe for that expresse end that from this truth clearly proved they might not onely see the necessitie he had to keep himselfe and his Subjects for evermore from returning to Rome but they also by this one argument might be forced to cast â—ff the yoake of the Pope when they saw him cloathed with the garments of Antichrist
It was the continuall song of all the Bishops and Clergie in England till D. Laud gott absolute credite with the Duke of Buckinghame that the Popes Antichristianisme was an engine of such efficacie as was able of it selfe alone if well manadged to overthrow the wals of Rome For this I give but two witnesses two late English Bishops both of them deponing before all England to King Iames and he accepting their testimonie (a) Caeterum agendo quam nihil agant ambitioso magnorum voluminum apparatu non nisi lituras scribaÌ„t disputatione ista de antichristo liquido constare poterit quia si causam hanc obtinuerimus esse romanum pontificem antichristum de reliquae contraversia dubitandi non erit relictus locus quia de Antichrists doctrina quin pernitiosa sit impia dubitari non potest Abbots of Salisburrie in his dedicatorie Epâ—stle to king Iames before his Treatise of Antichrist Downame of Derry in the first paragraph (b) Illa mihi imprimus questio quae est de antichristo dignissima semper est visa in qua decti determinandi omnes tum ingenij tum industriae nervos contenderent illa enim de veritate quam nos in hac causa singulari Dei benificio tenemus si inter omnes semel conveniret de reliquis statim contraversijs actum esset debellatumque neque aliquid in pâ—sterum periculi fores quemquam â—mnino Christianum cui sua caâ— esset salus detecto jam antichristo agnitoque adhesurum of his booke dedicated also to K. James upon that same subject Notwithstanding my lord of Canterburie For making the way to Rome more smooth spareth not to cause raze downe to the earth this fort Montagu White his non-such divines as we heard them stiled at his Graces direction by his Herauld Heylene will have the kings unanswerable arguments proponed by him even to forraine Princes not onely counted weake but plaine frensies This word doth Featlie cite from their Appeal (c) Pelag. redi v. 2 tab pag. 39. As for the Protestant arguments taken out of the Apocalypse to prove the pope to be the Antichrist Bellarmine calleth them deliramenta dotages And the appealer to show more zeal to the Popes cause straineth further tearmeth them apocalypticall phrensies Christopher Dow is licentiat by Canterburie to affirme that howsoever our Divines at the beginning of the Reformation in the heat of dispute did upbraid the Pope with Antichristianisme yet now that heat being cooled the matter to men in their sober blood appeares doubtfull (d) P. 53. Many learned in our church especially when the greatest heat was stricken betweene us and Rome have affirmed the Pope to be the Antichrist yet to them that calmely and seriously consider it it may not without good reason be disputed as doubtfull his Graces Herauld appointed to speake for his lord by the State doth correct this simple Dow and puts the matter out of all doubt assuring by good scripturall proofe by a text miserablie abused that the Pope is not was not and can not be Antichrist (e) Pag. 128. I have yet one thing more to say to you in this point S. Iohn hath given it for a rule that every spirit that confesseth not that Iesus Christ is come in the flesh is not of God but is that spirit of Antichrist whereof yee have heard So that unlesse you can make good as I thinke you can not that the pope of Rome confesseth not that Iesus Christ is come in the flesh you have no reason to conclude that he is that Antichrist And that in this matter there may heereafter betwixt the Canterburians and Rome remaine no shaddow of Controversie their man Shelfoord comes home to Bellarmine well neere in omnibus making Antichrist one single man a Iew preaching formall blasphemies against Christ natures person three yeares and an half killing by his hands Enoch and Elias And least any footsteppe of this beliefe should ever appeare in the church of England Canterburie confesseth that the place of the publicke lyturgie wherein it was imported was changed by his own hand (g) Star-chamber speach pag. 32. the first place is changed thus from Root out that Babylonish and Antichristian sect which say of Ierusalem into this forme of words Root out that Romish and Balylonish sect of them which say This alteration is of so small consequence that it is not worthie the speaking or if there be any thing of moment in it it is answered in the next where the chiefe thing he sayes is that he was commanded to alter it by the King for to remove scandall from the Papists They are conteÌ„t to have the popes authoritie set up again in England This scarre-crow being set aside at once the Pope the Cardinals and all their Religion began to (f) His fifth sermon through the whole looke with a new face Anent the Pope they tell us first (h) Montag antigage pag. 41. Gens abium unaquaeque tandem suas sibi plumas repetendo surtivis coloribus denudatam propriis etiam quod non oportuit improbantque vehementer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumcisaÌ„ nudam ridendum exsibilandam corniculaÌ„ exposuerunt that the reformers did him pitifull wrong in spoyling him not only of those things he had usurped but of many priviledges which were his owne by due right and should have beene left to him untouched Againe they will have us to believe that the Sea of Rome was truelie Peters Apostolick chaire that Peter was truelie a Prince among the Apostles that the Pope is (i) Cant. relat of the confes pag. 183 A primacie of order was never denyed to S. Peter that Rome had potentioren principatum then other Churches the Protestants grant and that not only because the Roman Prelate was ordine primus first in order and degree which some one must be to avoide confusion but also c. Ibid. pag. 154. Austen sayeth indeed that in the Church of Rome there did ever flourish the principalitie of an Apostolick Chaire this no man denyes Ibid. pag. 133. No man of learning doubts but the Church of Rome had a powerfull principalitie within its owne patriarchat Montag Antigag pag 51. Damus à Petro ad aetatem Augustini in Ecclesia Romana Apostolicae cathedrae semper viguisse principatum Ibid. pag. 57. Quae ratio erat olim singulorum in suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcoporum eadem erat in provinciis Metrapolitarum in terrarum orbe patriarcharum rectè autem quis negat consultum eratolim cautum per canones vetustae Ecclesiae ut Romanus ille primus nec hoc negatur Episcoporum cui tot per occidentem suffraganei adherebant suam sententiam rogatus adhiberet ubi fides Ecclesiae universalis aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in rebus ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spectantibus agitabatur quicquid sanciretur suo suffragio confirmaret priusquam
autâ—m dicit author ille tuus dans gloriam Deo 8 That the temporall principalities which the Pope enjoyeth this day in Italie or elswhere are but his just possessions which none ought to invy him (p) Montag antid pag. 95. Habeat ille suas sibi opes facultates fundos habeat latifundia principatum dominium per Ecclesia terras Petri possessiones obtineat dummode contentus vetuctiorum principum liberalitate alienam non invadat possessionem 9. That the restitution of the Popes ancient authority in England and yeelding unto him all the power that this day he hath in Spaine or France would be many wayes advantageous and in nothing prejudiciall to the King (q) Cant. relat pag. 202 Hee that is not blinde may see if hee wil of what little value the popes power in France and Spaine is this day further then to serve the turns of their Kings therewith which they doe to their great advantage 10 The old constitution of the Emperour whereby all the westerne clergie is so farre subjected to the Bishop of Rome that without him they are disabled to make any Ecclesiasticall law and obliged to receave for lawes what he doth enjoyne was very reasonable Yea if the King would be pleased to command all the church men in his dominions to be that far subject to the Pope they would be unreasonable to refuse present obedience (r) Montag antid pag. 156. Quod è codice allegatur Theodosiano decernimus ne quid tam Episcopis Gallicanis quaÌ„ aliarum provinciarum contra consuetudinem veterem liceat sine viri venerabilis Papae urbis alternae authoritate tentare sed illis omnibusque legis loco sit quicquid sanxit sanxeritve sedis apostolicae authoritas Quicquid hic pontifici sayeth Montagow arrogatur id totum edicto debetur Theodosiano vel vetustae consuetudini quicquid autem per rescriptum tribuitur imperatoris ad occidentales credo solos pertinebat nec omnes quibus juxta veterem consuetudinem Pontifex praesidebat ut Patriarcha Decernat imperator de Gâ—rmanis episcopis Rex Angliâ— de Britannis suis Francorum de Gallicanis quod olim Theodosius decrevit dicto erunt omnes obedientes Onely by all meanes my Lord of Canterburies prerogative behoved to bee secured his ancient right to the patriarchat of the whole Isle of Britaine behoved to be made cleare that to his rod the whole clergie of the Isle might submit their shoulders as to their spirituall head and Monarch from whom to Rome there could bee no appeale (Å¿) Cant. relat pag. 171. It is plaine that in these ancient times in the Church government Britaine was neever subject to the Sea of Rome for it was one of the six diocies of the West Empire and had a pâ—â—mat of its own Nay Iohn Capgraw and William Mabinnesburrie tell us that Pope Vrbâ—n the second in the Councel at Bari in Apuleia accounâ—ed my worthie predecessor S. Anselme as his owne Compeer and said Hee was as the patriarch and apostolick of the other world quasi comparem veluti Apostolicum alterius orbis Patriarcham Now the Britains having a primate of their own which is greater then a Metropolitan yea a patriarch if yee wil he could not be appealed from to Rome in any cause which concerned onely the churches of the Kings dominions for in causes more universall of the whole catholicke Church willingly they are contented that the Patriarch of Britaine and all others should submit to their grand Apostolicke father of Rome (t) Montag Antid pag. 57. Rectè cautum erat olim per canones vetustae Ecclesiae ut Romanus ille primus Episcoporum cui tot per occidentem suffraganei adherebant suam sententiam rogatus adhiberet ubi fidei Ecclesiae universalis vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in rebus ad politiam spectantibus agitabatur supra Everie one of these pontificall positions since the midst of Henrie rhe eights raigne would have beene counted in England great paradoxes yet now all of them are avowed by Canterbuerie himself in that verie booke which the last yeare at the Kings direction hee set forth for to satisfie the world anent their suspition of his Poperie or else by D. Montagu in his books yet unrepealed and cleanged of all suspition of Poperie by M. Dow under the seal of his Graces licencing servant This much for the Pope About the Cardinalls they tell us that their office is an high and eminent dignitie in the Church of God Their minde to the Cardinalat for the which their persons are to be handled with great reverence and honour (w) Montag ap pag. 56 Penitere non potuit Baronium eruditissimuÌ„ laboriosissimum virum industriae suae ac deligentiae Cardinalitiame niminde merito quidem suo adeptus suscepit dignitateÌ„ ibid. pag. 75. Virum illustri adeo nominis celebritate eminentissima dignitate coÌ„stitutum honestum probum preterea in vita privata rigidem severum ac tantum non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nusquam nisi honorificentissime compellavi that their office is a reward due to high graces and vertues that some of them though the greatest enemies that ever the reformed Churches have felt such as Baronius that spent all his time in opposing the trueth and advancing Antichristianisme and Barromaeus (x) Pokling Alt. pag. 34. The Linchonshire Minister it his jearing veine flouteth Cardinal Baromaeus whereas if he list to read his life he may not be ignorant that the Cardinall was a man of exemplarie holinesse and spent the greatest part of his life in fasting prayer almes-deeds preaching exhoration and doctrine and did detest both impietie and vanitie both in word and deed Me thinkes his conscience should checke him for his scornfull usage of a man who had the report of so vertuous and pious a Bishop a bloudy persecutor of our religion and one of the fathers of Trent that even such men are so full of grace and pietie that it is a great fault in any protestant to break so much as a jest on their red hattes Where the head and shoulders are so much affected it is hard to restraine charitie from the rest of the bodie These good men vent their passion no lesse towards the bodie of the present Church of Rome then towards the Pope and the Cardinalls Foâ— first his grace avowes over and over againe that the Papists and wee are of one and the same religion They affect much to be joyned with the Church of Rome as shee stands that to speak otherwayes as the Liturgie of England did all King Iames dayes were a matter of very dangerous consequent and therefore he confesseth his helping that part of the liturgie which puts a note of infamie upon the popish religion least that note should fall upon our owne religion which with the popish is but all one (y) Cant. relat p 36 The Church of Rome
Protestants set not up a differeÌ„t ReligioÌ„ for the christian Religion is the same to both but they differ in the same Religion and the difference is in certain grosse corruptions to the very endangering of salvation which each side saith the other is guiltie of Star-chamber speach pag. 36. My second reason is That the learned make but three Religions to have beene of old in the world Paganisme Iudaisme and Christianitie and now they have added a fourth which is Turcisme Now if this ground of theirs be true as it is generally neceived perhaps it will be of dangerous consequence sadly to avow that the popish religion is rebellion though this clause passed in the â—iturgie through inadvertrance in King Iames time this reason well weighed is taken from the very foundation of Religion it selfe ibid. pag. 34. His Majesty expresly commanded mee to make the alteration and to see it printed 2 They will have us to understand though wee the papists differ in some things yet that this very day their is no schisme betwixt papists and Protestants that protestants keep union and communion with the Church of Rome in all things required for the essence of a true Church necessarie for salvation that though they communicate not with some of her doctrines and practices yet this marres not the true union and communion of the two Churches both in faith and charitie That these who passe harder censures upon Rome are but zelots in whom too much zeale hath burnt up all wisedome and charitie (z) Pottar p. 3. 66. Wee darre not communicat with Rome either in her publicke Liturgie which is manifestly polluted with grosse superstition or in these corrupt and ungrounded opinions which she hath added to the faith These make up the poperie but not the Church of Rome In them our communion is dissolved but wee have still a true and reall union with that and all other members of the Church universall in faith and charitie ibid. pag. 74. To depart from the Church of Rome in some doctrines and practices wee had just necessarie cause though the Church of Rome wanted nothing necessarie to salvation There is great difference betwixt shisme from them and reformation of our selfe It is one thing to leave communion with the Church of Rome and another to leave communicating with her erros whosoever professeth himselfe to forsake the communion of any one member of Christs bodie must confesse himself consequently to forsake the whole And therefore wee forsake not Romes communion more nor the body of Christ whereof wee acknowledge the Church of Rome to bee a member though corrupted If any Zelots hath proceeded among us to heavier censures their zeal may bee excused but their charitie and wisedome can not hee iustified Cant. relat p. 192. The Protestants have not left the Church of Rome in her essence but in her errors not in things which constitute a Church but only in such abuses and corruptions which worke toward the dessolution of a Church 3 Thar the points wherein the two Churches doe differ are such as prejudge not the Salvation of either partie that they are not foundamentall and albeit they were so yet the truths that the papists doe maintaine are of force to hinder all the evil that can coÌ„me from their errours (†) Cant. relate pag. 249. The foundation is and remaineth whole in the mids of their superstitions Heylens answere pag. 124. Suppose a great Prelat in the high Commission Court had said openly That wee and the Church of Rome differed not in fundamentalibus yet how commeth this to be an innovation in the doctrine of England For that church telleth us in the 19. article That Rome doth erre in matters of Faith but it hath not told us that she doth erre in fundamentalibus Halls old religion after the beginning It is the charitable profession of zealous Luther that under the poperie there is much Christian good yea all that under the papacie there is true Christianity yea the kernell of Christianitie Neither doe wee censure that Church for what it hath not but for what it hath Fundamentall truth is like the Maronian wine which if it bee mixed with twentie times so much water holds his strength Rome as it is Babylon wee must come out of it but as it is an outward visible Church wee neither did nor would Butterfields Maskell Poperie is poyson but fundâ—mentall truch is an antidot A little quantitie of antidot that is soveraigne will destroy much poyson Pottar pag. 62. The most necessarie and fundamentall truths which constitute a Church are on both sides unquestioned ibid. By fundamentall points of Faith wee understand these prime and capitall doctrines of Religion which make up the holy Catholick Faith which essentially constitutes a true Church and a true Christian The Apostles Creed taken in a Catholicke sense that is as it was further opened in some parts by occasion of emergent heresies in the other catholicke creed of Nice Constantinople Ephesus Chalcedon and Athanasius is said generally by the Scholemen Fathers to comprehend a perfect catalogue of fundamentall truths to imply a full rejection of fundamentall heresies ibid. pag. 109. It semeed to some men of great learning and judgement such as Hooker and Morton that all who professe to love the Lord Iesus are brethren and may be saved though with erros even fundamentall truths to imply a full rejection of fundamentall heresies ibid. p. 109 It seemed to some men of great learning and judgement such as Hooker and Morton that all who professe to love the Lord Iesus are brethren and may be saved though with errors even fundamentall Heretickes doe imbrace the principles of Christianitie and erre only by misconstruction Whereupon their opinions albeit repugnant indeed to Faith yet are held other wise by them and maintained as consonant to the Faith 4 That the popish errours let bee to bee fundamentall are of so small importance as they doe not prejudge either faith hope or charitie let be salvation (a) Cant relat pag. 361 Holcat Non omnis error in his quae fidei sunt est aut infidelitas aut haeresis In things not necessarie though they bee divine truths if about them men differ it is no more then they have done more or lesse in all ages and they may differ and yet preserve that one necessary Faith intire and charitie also if they be so well minded for opinions which flattereth about that one souls saving Faith there are dangerous differences this day Pottar pag. 38. It is a great vanitie to hope or expect that all learned men in this life should absolutely consent in all the particles of the divine truth so long as the Faith once delivered to the Saints and that common faith containing all necessary verities is keeped So long as men walke charitably according to this rule though in other things they be otherwise minded the unitie of the Church is no wise
sunt est aut infidelitas aut heresis Pottar page 102. Every sect hath some zelots so passionatly in love with their own opinions that they condemne all other differing from them to bee hereticall so there liveth not a Christian on earth who in the judgement of many other is not an hereticke ibid. page The Gyant in Gath was a true man though much deformed with superfluous fingers and toes but if one lose any vital part hee is a man no longer there is not so much danger in adding superfluities as is in detracting what is essentiall and necessarie that the Church shall never bee robbed of anie truth necessarie to the beeing of the Church the promises of Christ assureth us but that shee shal adde no unnecessarie truth wee have no warrant Of heresie because their errours taketh no part of the fundation away but are onely excesses and additions consisting with all fundamentall trueth (e) Cant. relat page 316. If any will bee a leader teaching hereticke and adde shisme to heresies and bee obstinate in both hee without repentance must needs bee lost while many that succed him in the errour onely and no obstinacy may bee saved I say those howsoever misled are neither schismaticks nor hereticks before God and are therefore in a state of salvation Monag Apar pag. 28. Sectam haeresin non faciunt ii qui constanter retinent doctrinam traditam nec enim ille haereticus dicetur qui per omnia Romanam fidem integerrimè profitetur ibid. p. 389. Schismatici singularitate rapti in transversus quales Scaliger Calvinus Pareus alii opinatores quaero autem an quis ferendus sit homo novis terrae filius qui contempto spretoque consensu majorum suas phreneticas observationes obtruserit Of shisme because they goe on in the practice of their forbeares without introducing any late novations 7. They declare it were very good we had present peace with Rome as she stands her errours being but in opinions which charitie ought to tolerate that the Church of England would gladly embrace this peace that Cassander and the like who further this reconciliation are the men of the world most worthie of praise that the Iesuits and Calvinists both purytanes who hinder this peace are the most flagitious and intollerable (f) Shelford page 238. Let us Christians leave off our divisions the papists and wee call upon one God our Father upon one Christ our Saviour one holy Ghost our sanctifier and wee have but one meane to unite us to this holy Uni-trinitie which is Baptisme How then should wee not bee brethren O blessed Iesus raise up one to bid the people returne blessed bee that peace maker among men Nulla salus bello pacem te poscimus omne ibid page 296. Why judge wee so eagerly others for holding of errours ane asy without them Some errours we may beare with charitie teacheth me to judge that errours of Christians are not of intention but ignorance For I beleeve that willingly and willingly neither Papist Protestant nor Lutheran would wrong their Head Christ whom daily they professe Montag apar page 45. Citius inter digladiantes Philosophos de summo bono quam inter Protectantes Papistas inaudita nomina superioribus saeculis subintroducta nuper inauspicato de controversis inter ipsos quaestionibus conveniet sed viderunt posteri de dissidiis istis quae penè nihil sani sancti nihil in vita moribus nobis reliquerunt cum profani homines politici sub praetextu simulatione religionis suas improbas actiones enormia desideria soleant palliare Post mota haec certamina inter partes odiis decertatim vatinianis atque eo deventum est utrinque insaniae excessus ut ferre eos nequeant zelotae furiosi plerique utrinque theologi qui non una cum ipsis velint insanire Quam indignis modis Cassander vi◠usque ad miraculum eruditus ipsissima modestia pro bitatis anima exceptus fuerit ab importunis utrinque Consoribus Calvino nimirum propter editum illum aureum libellum de officio viri pii pluribus inter Iesuitas propter consultationem Paulo liberiorem ignorat nemo quam fortunae aliam subire Andreas Tricius aliique qui impudenter noluerunt essa contentiosi ibid. page 78. Hoc tempore tituli insilices protestantium papislarum variantibus de fide ae pietate sententiis distraxerunt in diversum Christianum orbem si qui sint qui bellum malint aeternum qui velint odia exerceri immortalia traducant illi nostram quae solet odiosius exagitari tepeditatem vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego filius illius pacifici pacificatoris qui fecit utraque unum desiecta macerie separalionis neque certè arbitror ab hac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab horret nostrae Anglicanae Ecclesiae suffragium voluntas quod nonnulli putant vehementer contendunt ibid. page 245. In Pharisaeis ad vivum depictas imagines intueamur eorum hominum qui Pharisaica nobis insituta in Christianismum retulere puritanos intelligo Iesuitas sive ut verius dicam utrumque puritanos honestatis etiam civilis reduviae pietatis carcinomata Christianismi dehonestamenta pacis concordiae alastoras pernities persons of this age All this and much more of such stufe you may see printed not onely with allowance but with applause by the chiefe of that faction his Grace himselfe Montagow the first of the three none suches Pottar in that his much beloved piece put out as he sayeth at the command of authority (g) Pottars Epistle to the King it was undertaken in obedience to your Maiesties particular commandement Shelfoorde in his pious Sermons printed by the Vniversity of Cambridge presse at the direction of the Vice-Chancellour D. Beel dedicated to the Lord Keeper of England adorned with many triumphing Epigrammes both latine and english by a number of the fellows and although called in yet no censure to this day for all the complaints against it to our hearing hath been put either on the author or printer or licencer or adorners or any Doctrine contained therein but the worst that Burton could pycke out of it is all defended by Dow and Heylen at his Graces speciall direction and subscribed licence as wee shall hear anone I hope now that all true protestants pondering the passages I have brought beside many mo wherewith themselves from their owne readings are acquainted will not only absolve my alledgeances of rashnesse and slander but also wonder at the incredible boldnesse of those men who in these times wherein the Prince and state are by so many and deep tyes obliged and according to their obligations hath so oft declared themselves possionatly zealous for the maintenance of protestant orthodoxie that yet they should be so peart as to print in the royall city and after long and great grumblings of the people formal
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-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
swine stricken with madnesse and therafter the man in desperation to have drowned himselfe Whence hee exhorts all men to beware so much as to censure their antecessors of idolatry for erecting such monuments of their devotion 3 That the church of England they take that church commonly by a hudge mistake for their owne prevalent faction therein doeth not onely keep innumerable images of Christ and the Saints in the most eminent and conspicuous places of their Sanctuaries but also dayly erect a number of new long and large ones very curiously dressed and that heerein they have reason to rejoice and glory above all other reformed Churches (m) Montag antid pag. 24. Haeretici nequaquam à te censeri debemus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asservamus enim deligenter cum cura Petri Pauli beatae virginis sanctorum aliorum innumeras imagines praesertim vero Iesu Christi redemptoris crucifixi etiam in templorum cryptis larariis in parietibus fenestris quas tamen non adoramus Ibid. pag. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut cum Theodoreto loquar impugnamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sunt apud nos qùod aliquoties dicendum frequentissimae imagines in Ecclesiis per stallos ut vocant Canonicorum per fenestras ambones vasa vestimenta ipsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pokling altare pag. 87. In my lord of Lincolne private chappell are to bee seene beside the altar most richlie furnished closse to the wall under the east window many goodly pictures which can not but strick the beholders with thoughts of pietie and devotion at their entrance into so holy a place as the picture of the passion and likewise of the holy apostles together with a fair crusifix and our blessed Lady and S. Iohn set up in painted glasse in the east window just over the holy table or sacred altar So that I must say That who so lives in this diocese must bee condemned of great impietie that will desert his Lord and not follow him giving a precedent of such devotion so conformable of the rubrick of our Church Heylens answere page 174. For your particular instances in the cathedrals of Durhame Bristou Pauls c. the most that you except against are things of ornament which you are grieved to see now more rich or costly nor they have beene formerly Pokling altare pag. 24. Our Churches by Gods mercy are a glory to our religion beautified with goodly glasse windowes Ibid. pag. 87. A fair Crucifix and our blessed Lady and S. Iohn set up in painted glasse in the east window just over the sacred altar 4. That these their manifold images they use not onely for ornament but also to be bookes to the Laicks both for their instruction and kindling of their affections to piety zeale charity imitation of the Saints (n) Widowes Schismaticall Puritain p. 10 Church pictures are an externall beauty of the Church a memorie of honour to the dead S. Gregorie cals them Laymens books Poklin alt pag. 87. There are to be seen many goodly pictures which can not but strike the beholders with thoughts of piety and devotion Montag antig page 318 The pictures of Christ of the blessed Virgine and Saints may be made had in houses set up in Churches respect and honour may be given to them the Protestants do it and use them for helps of pietie in rememoration and effectuall representing of the prototyp Ibid. pag. 3â—0 Images have three uses assigned by our schooles Instruction of the rude commone faction of storie and stirring up of devotion these you and wee also give unto them 5. That towards the images of Christ and the Saints the hearts of the Godly ought to be affected with a pious devotion with a religious reverence and that this reverence may very lawfully bee expressed with an outward religious adoration yea Prostration before the image as well as before the altar with the eyes of the adorer fixed upon the image (o) Montag adtid page 30. Christiani omnes adoramus Christum imagini simulachro non prosternimur coram imagine sorsan quid ad rem vero Invitatio est ad pietatem ex intuitu tolle scandalum ita si velis prosternaris etiam oculos defigas in crusifixum ante mensam Dominicam inclinamur in genua procumbinus venerationem exhibemuss non tamen mensam adoramus 6. That the Popish distinction of duleia and latreia is good and well grounded that the onely abuse of images is the worshipping of them with latreia that the Papists are free of this fault that all their practice heere is but iconoduly not idolatrie that all our contraversie with them about the worshipping of relicts and so much more of images for to images they professe a farre lesse respect then to reliques is but the toying of children the striving about shadowes that long ago both sides are really agreed though some for their own pride and greed delight to keep this contraversie about ambiguous words still upon foot (p) Montag antid page 16. Lateriam illum cultum soletis appellare neque ego nomen aut nominis rationem vel subiectum improbavero tum à duleia soletis distinguere non alio fine quà m quod rerum subjectarum rationes secundum magis minus inter se distinguanur page 27. Tantummodo taxumus in imaginibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usu utilitatem non sollicitamus ullo pacto page 24. Pergamus ad Ecclesiae Romanae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Montag orig page 40. Nolunt illi quovis pacto creatura cuicunque lateriaÌ„ ne quidem cultu relativo exhiberi sed non constat quis sit ille cultus latreiae soli Deo precise peculiariter debitus quibus terminis circamscribatur quis ille qui solus creaturis debetur quis ejus modus gradus mensura partes conditio limitatio omnia vacillant vel ignorantur nec illud agitur ut constare pâ—ssint lusum diu est in hac questione illusum per ambiguitates è privatis nempe vel contendendi vel ditescendi respectibus constet autem hoc facilè conveniet inter nos Magnam certè graciam ab Ecclesia Christi partibus inter se contendentibus iniverint qui docerent quousque progredtin hoc sanctorum cultu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possumus sine justo scandalo animae pereulo pietatis religionis naufragio interim quod pueri solent in hac re ut in multis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About reliques they agree with Papist Concerning reliques they teach first that the carying of them about in cloaths by devout people is tollerable (q) Andrews stricturae For their reliques were we sure they were true wee would carry to them the regard that becomes It was rashnesse nudiscreetly done of Vigilantius so to a base his termes concerning them had they power of doing miracles we would have esteemed them so much the more but in their own degree yet
then any of the race of Adam that God did meditate fiftie ages upon the work of her perfect creation that shee did live all her dayes without mortall sin yea without all actuall sin yea without all originall (d) Anthonie Stafford Female glorie page 3. Others of these first and purer times not without admiration observe that God was almost fiftie ages in the meditation of the structure of this stately palace Montag apar page 301 Magno procul dubio opere templum illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aparabatur nec una de multis mater Domini in hunc mundum processit è materno utero Ibid. page 338. Vicunque conceptam in originali peccato vixisse tamen immunem à mortali peccato cum Augustino putaverim Staffords Femal glorie in his proemiall verses for Eves offence not hers she did begin to learn repentance ere she knew to sin Idem page 20. She sent forth many a sigh for sin not having committed any and bewailed that of which she was utterly ignorant idem page 8. The apostles sometimes were obscured with the fog of sin but her brightnesse nothing vitious could lessen much lesse alutterly extinguish that she is now advanced above all the Angells to the highests created perfection that is possible to the daughter mother and spouse of God and that her very bodie is alreadie translated to the heavens (e) Femal glorie page 28. Nothing in her was wanting but the Dietie it self Idem in the preface Whether we regard her person or her divine gifts she is in dignitie next to God himself Ibid. Great Queen of Queens daughter and mother and the spouse of God Idem page 210. Her assumption by many of the Fathers by all the Romish Church and some of the reformed is held for an undoubted 3. That God hath made her to bee true Ladie and empresse of the Catholike Church of all the earth and of the heaven and that all these honours she hath abtained by her due deservings and merits (f) Montag apar page 312. Dominam profecto indicat Mariae nomen nam revera facta est domina omnium creaturarum Damasaenus ait cum conditoris omnium effecta fuerit mater Ibid. page 302. Certe nulli Sanctorum dedit Deus plura nulli majora nullum ne omnibus quidam Sanctis tanta hoc est elogia matris Dei Deus impertivit qui titulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnes omnium creaturarum dignitates illud unicum privilegium supergreditur Recte ait B Thomas beata virgo ex hoc quod est mater Dei habet quandam dignitatem infinitam Ex his licet colligere inquit Baradas sanctissimam virginem infinitam haberè quondam dignitatem ex Deo qui è Bonaventura recitat majorem mundum Deus facere potest majorem autem matem quam est mater Dei Deus facere non potest Fem gl page 21. She undoubtedly deserved to be rapt up if it were possible a storie higher than was S. Paul Ibid. page 80. Certainly all the ancient Fathers with one consent affirme that she deserves to be Empresse of all others who humbled her self below them all 4. That all the Angels and Saints in heaven let bee men upon earth are obliged to adore her and bow their soules unto her (g) Femal glorie In the Panegyrirk To whom do bow the fouls of all the just whose place is next to Gods to whom the hierachie do throng and for whom heaven is all one song Ibid page 3. Truely our belief may easily digest this that his omnipotencie would make her fit to bee Empresse of this lower world Ibid. page 17. There were no doubt some of Gratitudes children who lay prostrat before did homage to their dearest Lady Ibidem pag. 32. The Saints glorious Empresse 5. That she knoweth all things perfectly heere beneath upon the earth For in the face of God in the glasse of the Trinity she doth behold all creatures (h) Femal glorie panegyrick Whose place is next to GOD and in her face all creatures and delytes do see as darling of the Trinity 6. That it is but prophane puritans who refuse to say the Ave Maries and to follow the example of their pious predecessors who wont so to pray (i) Ibid. pag. 220. The Puritans of this land are those I mean they reject all testimonies of her worth as haile Marie full of grace c. They abhorre to hear her called Domina because forsooth they challenge to themselves a greater measure of knowledge but a lesser of piety than did their antecessors by disclaming wordes and phrases familiare to antiquity Of one thing I will assure them till they bee good Marians they shall never be good Christians 7. That the devotions of the present Monks Nunnes and Princes who have enrolled their names in the sodality of the virgin Mary is worthy of imitation (k) pag. 23. My arithmetick will not serve mee to number all those who have registrate their names in the sodality of the rosarie of this our blessed Lady The Princes of this Isle have not beene defective in doing her all possible honour and in consecrating chappels and temples to her memory Many holy orders also are of this sodality as the Benedictins the Cistertians the Franciscans the Cartusians and many others If all those testimonies and examples of great worth and pious people will not move us to honour her wee shall be judged both unworthy of this life here ignorant of that better to come 8. That the old pious ceremonie of burning of waxe candels in all the Churches of England through the whole cleare day of her purification ought to be renewed (l) Ibid. pag. 153. This day the celebration whereof is instituted by the Church is called Candlemas as much as to say the day of lights on which while masse was singing very many tapers were burning in the Church Montag orig pag. 157. Diem ab illa solemnitate celebrem vocant praesentationis nos angelice the purification of our Lady vel communi sermone potius Candlemasday adistributione vel gestatione cereorum ardentium Couzins did put all this in practise in the cathedral of Durham mede burn in day light some hundreths of wax candles Peter Smart for preaching against him was deposed and imprisoned but Couzins for his devotion advanced from a poore prebend to a Provost of a Colledge and a royall Chaplaine in ordinar 9. That the Christians obtained that famous victory over the Turkes in Lepanto by her intercession at their prayers with Christ her Sonne (m) Femal glory pag. 226. The originall of the sodalitie of the blessed virgin is derived from the battell of Naupactum gained by Iohn of Austria and the Christians which victorie was attributed to her intercession with her Son All this his Grace hath permitted under his eye to be printed at London without any censure and when this doctrine was challenged by
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptismatis Christi Sacramentorum novifederu quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratiam conferre quam significant preparatiore hoc agebat non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clementem nimirim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non preteribo quem licet delicatuli nescio qui ex utraque parte contendentium falsi postulant tanquam falsarium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nos tamen ipsius tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely 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
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
new pieces never heard of which in the thirtie one yeare are set out by M. Aylward under the name of the English Martyrs as also that writ of Overall which Montagu puts out with his own amplifications in the thirtie six year These and the like pieces must in reasoÌ„ be rather fathered on those who put them foorth then upon their pretended authors who readily did never know such posthume children or else did take them for such unhappie bastards as they were resolved for reasons known to them selves to keepe them in obscurity and never in publick to avow them as their owne In this Canon there are two parts most principall which the papists call the Heart and Head thereof (Å¿) Innocent lib. 4. cap. 1. Ecce nunc ad summam Sacramenti verticem accedentes ad ipsum cor divini sacrificii penetramus The prayers of consecration and of oblation this head the English strikes off this heart they pull out of their book that the wicked serpent should not have any life among them But our men are so tender and compassionat towards that poor Beast that they will againe put in that Heart and set on that Head The consecration and oblation they will bee loath to want Consider then these mens changing of the English book towards both those the two incomparably worst parts of the whole Masse First the English scrapes out all mention of any consecration for however we delight not to strive with the papists any where about words yet in this place while they declare expressely that by consecration of the elements they do understand not the sanctification of the elements by the word and prayer but a secret whispering of certaine words upon the elements for their very Transubstantiation (t) Durand lib. 6. Dicimus illud non conserari sed sanctificari differt autem inter haec nam consecrare est consecratine transubstaÌ„tiare sancti ficare est sanctum reverendumesficere ut patet in aqua benedicta Consecration in this place being so taken by the papists the English rejects it and will have nothing to do therewith but our men being more wise and understanding their owne ends put up in their rubrick in capitall letters formally and expressely their prayer of consecration 2. The Papists to the end that their consecratorie words may bee whispered upon the elements for their change and no wayes heard of the people who perchance if they heard and understood them might learne them by heart and in their idlenesse might pronunce them over their meales and so which once they say was done transubstantiat their ordinarie food into Christs bodie For the eshewing of these inconveniences they ordaine the consecration to bee made in the outmost corner of the church so far from the ears of the people as may be and for the greater securitie they ordaine their priests in the time of consecration both to speake low and to turne their backs upon the people For to remeed their wicked follies the English expressely ordained their communion Table to stand in the body of the church where the Minister in the mids of the people might read out openly all the words of the Institution But our men to returne to the old fashion command the table to beset at the East end of the Chancell that in the time of the consecration the priest may stand so far removed from the people as the furthest wall of the church can permit and as this distance were not enough to keep these holy words of consecration from the profaine eares of Laicks our booke hath a second Rubrick injoining expressely the priest in the time of consecration to turne his back on the people to come from the North end of table and to stand at such a place where hee may use both his hands with more decencie and ease which is not possible but on the Westside alone for on the South side the commoditie is just alike as in the North. On the East none can stand for the Table is joined hard to the Wall and whosoever stands at the West side of the Altar his back is directly to the people that are behinde him They say for this practise many things first That in the good holy Liturgie of Edward the sixth the priest was ordained to stand with his back to the people (u) Heylens antid pag. 45. and 46. The Church of Rome injoyneth the priest to stand in medio altaris with his face to the East and backe to the people But the Church of England at the north side of the Table albeit in King Edwards Lyturgie the priest was appointed to stand at the mids of the altar Againe that alwayes in the ancient church the priests stood in the uppermost end of the church divided from the people behinde them with railes and vailes and other distinctions (x) Supra saepe 3. That Scripture is the ground of this practise for so it was in the Jewish church the priest when wee went into the Sanctuarie to pray and offer incense for the people they stood without and never did heare what he spake nor saw what he did (y) Pâ—kling alt pag. 99. The people might see the priest going into the Sanctuarie they might heare the noise of his bels himself his gesture his actions they saw not yet all this was done in medio Ecclesiae but not among the people in the outward or inward Court whereunto only the people were permitted to come If from this practice wee would infer with Bellarmine that the Priest in the consecration might speake in latine or in a language unknowne to the people since God to whom he speaks understands all languages the elements upon which the consecratorie words are murmured (z) Scottish service the words of consecration may bee repeated againe over more either bread or wine understands none and the people for whom alone the vulgar language is used is put back from the hearing of the consecration we know not what in reason they could answer But this we know that the maine ground whereupon wee presse the use of the vulgar language not onely in the consecration as they call it but in the whole service of God I meane the warrant of Scripture they openly deny and for it gives us no ground but the old tradition of the church ( ) VVhite on the Sabbath pag. 97. Such traditions are those that follow the Service of the Chruch in a known language 3. When our priest is set under the East wall within his raile his back upon the people he is directed to use both his armes with decencie and ease what use heere can be made of the priests armes except it be for making of large crosses as the masse rubricks at this place doth direct We do not understand only we have heard before that they avow the lawfulnesse of crossing no lesse in the supper then in baptisme 4. The prayer which stands heer in
the English book drawn from the place wherein it stood of old in the masse to countenance the transubstantiation of the bread and wine into Christs body and bloud but standing in this place before the consecration it is clear of all such suspition Our men are so bold as to transplant it from this good ground to the old wicked soile at the back of the consecration where it wont to stand before in the old order of Sarum 5. In the next English prayer we put in the words of the masse whereby God is besought by his omnipotent spirit so to sanctifie the oblations of bread and wine that they may become to us Christs body and bloud from these words all papists use to draw the truth of their transubstantiation wherefore the English reformers scraped them out of their book but our men put them fairly in and good reason have they so to do for long ago they professed that about the presence of Christs body and bloud in the sacrament after consecration they are fully agreed with Lutherans and Papists in all things that is materiall and needfull as for the small difference which remaines about the formalitie and mode of presence it is but a curious and undeterminable question whereabout there would be no contraversie did not the diuelish humor of the Puritans and Jesuites make and entertaine it (a) Mont. apeal pag. 289. If men were disposed as they ought unto peace there neded bee no difference in the point of reall presence for the disagreement is only de modo praesentiae the thing it self That there is in the holy Eucharist a reall presence is yeelded to on either side For Andrews professeth to Bellarmine nobis vobiscum de obiecto convenit de modo lis est Praesentiam inquam credimus non minus quam vos verum de modo praesentiae nil temere definimus There is no such cause therefore saith he why in this point of the sacrament we should be so distracted seeing we both confesse that which is enough This is my bedy and contend meerly about the means how it is my body a point of faith undeniable though it be unsearchable and incomprehensible From Hooker he pronounceth that there is a generall agreement about that which is alone materiall for the rest he avoweth himself to be for peace and reconciliation and all to be so but Puritans and Iesuites whom the divel doth nourish up in a faction Lawrence pag. 18. I like S. Ambrose Lombard Rosfensis and Harding who advise in this argument to forbeare the determination of the manner of presence and to cloth our rancie with indefinite and generall expressions As I like not those that say he is bodily there so I like not those that say his body is not there For S. Paul saith it is there and the Church of England faith it is there and the Church of God ever said it is there and that truly substantially essentially VVe must beleeve it is there VVe must not know how it is there It is a mysterie they all say The presence they determined the maner of his presence they determined not They said he is there but the Lord knows how Yea they seem to have come a step further to the embraceing of the very modde of the popish presence for they tell of a corporall presence ibi that the body is there on the altar and that essentially yea so grosly that for its presence there the altar it self let be the elements must bee adored 6. They make an expresse rubrick for the priests taking of the paten and chalice in his hand in the time of consecration which taking not being either for his own participation or distribution to others why shall we not understand the end of it to be that which the masse there enjoynes the paten and chalice their elevation and adoration for the elevation was long practised and professed by some of our bishops and the adoration when the chalice and paten are taken in the priests hands is avowed by Heylene (b) Heylens answere p. 137. Think you it fit the priest should take into his hands the holy mysteries without lowly reverence and that it is an novation to do so 7. In an other rubrick of our consecration we have the cautels of the masse anent the priests intention to consecrat expresly delivered unto us As for that wicked sacrifice of the Masse Our changes about the sacrifice which the Canon puts at the back of the consecration the English banisheth it allutterly out of their book but the faction to show their zeal in their reforming the errors of the English church their mother puts downe heere in our book first at the back of the consecration their memento and prayer of oblation 2. That prayer of thanksgiving which the English sets after the Communion in a place where it can not be possibly abused as it is in the Masse for a propitiatory sacrifice of Christs body and blood they transpose and set it just in the old place where it stood in the order of Sarum at the back of the consecration before the Communion 3. The clause of the Missall which for its savour of a corporall presence the English put out of this prayer may worthily receive the most pretious Body and Blood of thy Son Christ Iesus they have heere restored 4. That we may plainly understand that this prayer is so transplanted and supplied for this very end that it may serve as it did of old in the missall for a prayer of oblation of that unbloudie sacrifice by the priest for the sins of the world Behold the first eighth lines of it which of old it had in the missall but in the reformation was spred out by the English are plainly restored wherein we professe to make and over again to make before Gods divine majestie a memoriall as Christ hath commanded This making not only the Papists but Heylene speaking from Canterburie expones far otherwise than either Andrewes Hooker Montagu or the grossest of the English Divines for a true proper corporall visible unbloody sacrificing of Christ for which first the Apostles and then all Ministers are as truely Priests though Euangelicall and after the order of Melchisedeck as ever the Sons of Aaron were under the Law and the Communion Table becomes as true and proper an Altar as ever was the brasen Altar of Moses (c) Heylens antid pag. 6. sect 2. The passion of our Saviour as by the Lords owne ordinance it was prefigured to the Iewes in the legal sacrifices à parte ante So by Christs institution it is to bee commemorat by us Christians in the holy Supper à parte post A sacrifice it was in figure a sacrifice in fact and so by consequence a sacrifice in the commemorations or immediatly upon the post fact a sacrifice there was among the Iewes a sacrifice there must be amongst the Christians and if a sacrifice where upon to doe
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
noble gentle-man Generall Leslie Generall Leslies vindication cannot escape the scrapes of your empoysoned peâ— Ye are on a stage playing the part of a Fuâ—ioso who ever commeth in your way the first dirt and stones ye can grip must flie at their faces When ye have searched that great personage from his birth to his old age nothing can yee espy in all his life whereupon to fasten your tuske but that which among all Nations as well barbarous as civill hath ever beene reputed a marke of honour and matter of gloriation When ye have curiously eyed that excellent piece from top to toe your malice can espy no blemish but a skar of an old most honourable wound which maketh him the more glorious with all who understand the tearmes of true honour and the dearer to every one who hath any spark of affection toward that service wherin that wound among many more was received by him But ye your like cannot hold in the passion of your soule but must vent your hatred malice your disdainfull indignation against all the valarous acts of any in the reformed religion against the popish partie whether in these dayes or the dayes of our forfathers Ye cannot dissemble your passionate affection to the side of Q. Marie at our first reformation rather ere your loyal heart had played the pranks of the rebellion the treason and what not of our ancestours ye would have joyned with the enemies of our Churcâ— State for the cutting off of the blessed root of King Charles race for the setling upon the throne of Britaine after the dispatch of Q. Elizabeth K. Iames these hereticall Schismaticks the posteritie of Iohn of Austria of the Duke of Northfolke or of any whom it should have pleased the Pope the Catholick King the Duke of Guise to have matched with Q Marie Thus dâ—e ye and your faction stand affected toward the former age neither is your minde any better toward this present The Dâ—tch Princes the head of their league that true Heroâ— â—hat wonder of the world the K. of Swaine must all be to you but villanes traitours who for their zeale to the reformed Religion Liberties of Germanie durst be so peart as to lift up armes to stop that very far advanced reformation of Ferdinand The wounds that famous Leslâ—e did get in this cause must be slandered and made a matter of reproach to you your like but it is good that men of honour doe think of you your language as it is Who is acquainted with the world abroad they know full well that Leslies most valarous very wise happie deportments in the wars over Sea have brought more true glorie to our NatioÌ„ then the cariage of any man who went out of our Land these manie ages Certainly this brave Souldiers late conduct of our Nation in the time of the greatest danger that our land did see this hundreth yeares was so full of wisedome stoutnesse moderation successe that his memory will be fragrant blessed in all generations to our posteritie This sight of that mans vertues did draw to him so much love from all that followed his Campe so much honour from all the English Nobilitie that served in the opposite armie that we may say truely There liveth not in this Yle a gentle-man of comparable reputation with all sorts of men except alone of you in the faction by whose hearts to be hated by whose pens to be defamed it is an increase of contentment praile of all honest men But being unable to stand any longer upon your dung hill least I be suffocat with the stink therof I must turn my back flie leaving you to dwell upon these your excrements if so be ye cannot be drawn from them to die be buried therin only my parting a little of one purpose which so oft in your whole writ ye inculcate Ye will have us in the doctrine of Episcopacie we agree in our Tenets of Episcopacie with all the reformed abroad to differ from all other reformed Churches yet it will appeare to those who goe not beyond the very passages your selfe doth bring in this matter that betwixt us any reformed Church there is no discrepance at all For that Episcopacie which ye maintaine beside the manifold unhappy accidents that use to hang both upoÌ„ the persons and office which your selfe will scarce defend hath into it essentially the power of ordination all Ecclesiastick jâ—risdiction annexed that by a divine right to the person of one man in a whole diocesse that ever any reformed divine except some few that but lately in England did approve let be commend such an office it is so false as any thing can be That kind of episcopacie wherof the divines ye alleadge speak off is so farre from the present English and late Scotish one as light is from darknesse as reformed doctrine from grosse Poperie contrarie both to the word of God all sound antiquitie Beside even that kinde of Episcopacie which they seem not much to oppose is such an office as they make to be no way necessary in any Church but removeable out of all to which they thought never meet to give any footing in their own churches but at the beginning did cast it out and to this day have carefullie holden it at the doore This ye cannot be ignorant is the known practice let be the doctrin of al the reformed churches over Sea of all their divines without the exception of one man Doe ye think that any of them will be offended with us for following their owne example for casting out that which they have rejâ—cted before us upon lesse occasions For it is certain that Episcopacie is no way so opposite to the discipline of any reformed church as to that discipline which many Assemblies Parliaments have setled in our land it is certain that no church over Sea hath ever been halfe so much grieved with that unhappie office as ours oft times hath beene we all know that from it alone hath flowed all the miseries schisms dangers wherwith our church since the reformation hath been vexed none of us is ignorant that this â—ffice was the only horse wherupon our later novations of Perth articles high CoÌ„mission Leiturgie Canons came riding unto us And now the world may see that it is only Bishops that threaten this whole Yle with the danger of the most cruell warre it saw these 500 yeares That any reasonable man will blame us for our firm resolution to oppose their re-entrie among us for ever we doe not â—ear for beside that our whole land is al utterly impatient of their but theÌ„ our last two generall Assemblies articles of our late Pâ—rliament with our Princes approbatioÌ„ have ordained their office to be abjured by our whole nation with solemne oaâ—h subscriptioÌ„ As for our neighbour churches in Engâ—aÌ„d Ireâ—aÌ„d though hitherto we have been mâ—st sparing to meddle with any thing which concerneth them yet now since ye put us so hardly to it we canÌ„ot dissemble any loÌ„ger our hearty wishes that since the bishops there beside the manifold evils that is in tâ—e â—ffice which they doe use defend the needlesnes of iâ— since I say their bishops have been the first fountain of all our churches trouble since they are the prime instrumeÌ„ts which now infect this Yle with Arminianisme popery since they have raised yet doe further so hot a persecutioÌ„ against our whole natâ—oÌ„ in Iâ—land as no reformed church to this day hath ever beeÌ„ acquainted with since after our full agreemeÌ„t with our gratious king neighbour natioÌ„ of Eng aÌ„d they without any cause that yet we know or can hear tel of have been the bellows to kindle the wrath of our king against us to stir up a most blodie war for the undoing if God prevent it not first of the most flourishing churches in these dominioÌ„s theÌ„ of the whole reformed elâ—where we professe it our wish to God that the king his present parliameÌ„t might seriously coÌ„sider if it were not for the good of the crown for the welfare of their natioÌ„ for the peace of their church that EnglaÌ„d after the exaÌ„ple of all the reformed should rid theÌ„selvs at least of their bishops trouble as they did of old without any repentance to this day of their Abbots Monks This we conceive would much increase the joy and prosperitie of all the three Dominions FINIS