THE LIFE OF WILLIAM Now Lord Arch-Bishop of CANTERBVRY EXAMINED Wherein his principall Actions or Deviations in matters of Doctrine and Discipline since he came to that Sea of Canturbury are traced and set downe as they were taken from good hands by Mr. Robert Bayley a Learned Pastor of the Kirk of Scotland and one of the late Commissioners sent from that Nation Very fitting for all judicious men to reade and examine that they may be the better able to censure him for those thing wherein he hath done amisse Reade and Judge LONDON Printed for N B in the Yeare of Grace 1643. Summa Capitum THE Preface showeth the unreasonablenesse of this new warre That we have committed nothing against the late pacification That compasson hope and all reason call now for peace at home that at 〈◊〉 we may get some order of our enemies abroad That the Canterburian faction deserves not so well of England that armes in their favour ought to be taken against Scotland We 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 nick 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 whole subsequent Treatise OVR Adversars decline to answere our first and chiefe challenge The scope of this writ All our plea is but one cleare syllogisme the Major whereof is the sentence of our Iudge the Minor the confession of our party the conclusion a cleare and necessar consequence from these two premisses CHAP. II. The Canterburians avowed Arminianisme ARminianisme is a great and dangerous innovation of our Religion King James his judgement therof 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 and second article of Arminius Why King James stiled Arminians Atheists they teach the third and fourth article Also the fifth the Arminians in England advanced their opposites disgraced and persecuted Canterburie and his fellowes contrare 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 contrare to the Proclamation CHAP. III. The Canterburians professed affection towards the pope and popery in grosse ONce they were suspected of Lutheranisme but at last Poperie was found their marke To make way for their designes they cry downe the Popes Antichristianisme They are content to have the Popes authoritie set up againe in England their mind to the Cardinalat they affect much to be joined with the Church of Rome as shee stands CHAP. IIII. The Canterburians joine with Rome in her grossest idolatries 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 avow their embracing of the popish heresies and grossest errours THey joine 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 Monks and Nunnes therein as of old How neere they approach to Purgatorie and prayer for the dead CHAP. VI. Anent their Superstitions FEW of all Romes superstitions are against their stomack They embrace the grossest not only of their privat but also of their publick superstitions CHAP. VII The Canterburians embrace the Messe it selfe THey cry downe so farre as they can all preaching They approve the masse both for word and matter The Scotish Liturgie is much worse then the English Many alterations into the Scotish specially about the 〈◊〉 the consecration the Sacrifice the Communion CAP. ULT. The Canterburian maximes of Tyrannie THE tyrannous usurpation of the Canrerburians are as many and heavie as these of the Romish Clergie King Charles bates all tyrannie the Canterburians flatter him in much more power then ever he will take they enable the 〈◊〉 without advice of the church to do in allEcclesiasticall affairs what he thinks meet They give to the King power to doe in the State what ever he 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 owne ambitious and covetous ends The chiefe witnesses which in the following action are brought in to 〈◊〉 WIlliam Lad Archbishop of Canterbury in his speach before the 〈◊〉 〈◊〉 in his relation of his conference with 〈◊〉 Fisher is 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. Whyt of Eli in his treatise vpon the Sabbath and his answere 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 origines B. Hall of Exeter in his old Religion set out with his owne apologie and the apologie of his friends M. Chomley and M. Butterfield In his remedie of profainnesse Peter Heylen Chaplane in ordinar in his answer to Burton set out as he sayes by the command of authority as a full and 〈◊〉 Reply to be expected against all the exceptions which commonly are taken at my Lord of Canterbury his actions in his antidotum Lincolinense subscribed by Canterburies Chaplane D. Pottar Chaplane in ordinar in his charity mistaken as he prints at the command of authority D. Laurence chaplane in ordinar in his sermon preached before the King and printed at the command of authority D. poklingtoun in his Sunday no Sabbath in his altare Christianum subscribed by Canterburies Chaplane Christopher Dow in his answere to Burton subscribed by Canterburies Chaplane Couzine in his devotions the fourth edition subscribed by the B. of London his owne hand Chounaeus in his collectiones Thelogicae dedicated to my L. 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 English by divers of the university fellowes defended yet still by Heylene and 〈◊〉 in their bookes which Canterbury hath approved Anronie Stafford in his female glory printed at London and not withstanding of all the challenges made against it yet still defended by Heylene Dow in their approved writs
heart to imploy it rather then to pull downe those tyrants who have shed rivers of Protestants bloud who have long troden on the persons of our nearest friends in the on our honour Is it now meet we should choose to goe kill one another alone for the bearing vp of Prelats tailes and that of Prelates as unworthy of respect as any that ever wore a Mytre Let our kindred let our friends let all the Protestant churches perish let our own lives estates run never so evident an hazard yet the 〈◊〉 pride must be borne vp their furious desire of 〈◊〉 must be satiate all their Mandamus in these dominiōs must be executed with greater severity rigour then those of their brethren are this day in Italy or Spaine or those of their grand-father at Rome To us surely it is a strange Paradox that a Parliament of England so wise grave equitable a Court as inall bygon times it hathever proved should be thought in danger at any time let be now to be induced by any allurement by any terrour to submit themselves as Vallets and pages to the execution of the lusts the furies and outragious counsels of Canterbury and his dependers for they know much better then we that the maine greevances both of their Church and state have no other originall no other fountaine on Earth but those men Who other but they have keeped our most gracious Prince at a distance from the countrey almost ever since he came to the Crowne For whose cause have Parliaments these many yeares bin hindred to meet and when they have met beene quickly raised to the unspeakable griefe and prejudice of the whole land of all our friends abroad By whose connivence is it that the idolatrous chappels of both the Queens in the most conspicuous places of the Court are so gorgeous much frequented Whose tolerance is it that at London three masse-priests are to be found for one Minister that three hundreth of them reside in the city in ordinar six thousand at least in the country If ye trust the Iesuits Catalogues to Rome Whence comes their immunity fro the laws who have set up cloisters for Monks and Nuns let be houses for open Masses in divers cities of the Kings dominions Why is our correspondence with the Pope no more secret but our Agents avowedly sent to Rome his holinesse Nuntioes received here in state that such ones as in publik writs have lately defamed with unspeakable reproaches the person and birth of that most sacred Q. Elizabeth Such actions or at least long permission of such abominations doe they flow from any other but his Grace the head and heart of the Cabbin Counsel Did any other but he and his creatures his legs and armes hinder alwayes our effectuall allyance with the Swedes French when their armies did most flourish in Germany for the relief of the oppressed churches Why was that poore Prince the King of Boheme to his dying day kept from any considerable helpe from Britaine How was these young princes the other year permitted to take the fields with so small forces that a very meanpower of a silly commander beat them both tooke the 〈◊〉 captive and put the other in his slight to an evide at hazard of his life Who moved that innocent Prince after his 〈◊〉 to take so strainge a 〈◊〉 as the world now speaks of and when he was engadged who did betray both his purpose and person to the French King could any without the Cabbine understand the convey of such matters and within that 〈◊〉 does any come without his graces permission Is not that man the evident author of all the Scotish broyles Are not his letters extant his holy hands 〈◊〉 of the Scotish service to be seen his other writtes also are in our hands making manifest that the beginning and continuance of that cursed worke hath no spring without his braine When the King himselfe after ripe advisement and all about him both English and Scots had returned in peace who incontinent did change the face of the Court and revive that fire which in the heart of the Prince and all his good Subjects was once closse dead That a 〈◊〉 of England will not only let such a man and his complices goe free but to serve his humour will be content to ingadge their lives and estates for the overthrow and inslaving of us their best neighbors that over our carcases a path-way may be made for Bishops now and at once for the Pope and Spaniard to tred on the neck both of their bodies souls we cannot beleeve Yet if any such things should be propounded for what darenot effronted impudence attempt we would require that sage Senat before they passe any bloudy sentence of war against us to consider a little the quality of that party for whose cause they take armes we offer to instruct to the full satisfaction of the whole world offree imprejudicate minds not by fleeing reports not by probable likelihoods not by the sentences of the gravest and most solemne judicatories of this land our two last generall assemblies late parliament who at far greater length with more mature advisement did cognosce of those causes then ever any Assembly or Parliament amongst us since the first founding of our Church and Kingdome did resolve upon any matter whatsoever All those means of probation we shall set aside and take us alone to the mouth of our very adversaries If by their owne testimony we make it evident that beside books ceremonies and Bishops which make the proper and particular quarrell of this nationall Kirk against them they are guilty of grosse Arminianisme plain Popery and of setting up of barbarous tyrannie which is the common quarrell of the Kirk of England of all the reformed Kirks and of all men who delite not to live and die in the fetters of slavery If we demonstrate not so much by their preachings and practises amongst us 〈◊〉 by their maximes printed with 〈◊〉 among your selves which to this day though oft pressed thereto they have never recanted If we shew that yet still they stifly avow all the articles of Arminius a number of the grossest abominations of Popery specially the authority of the sea of Rome that they vrge conclusions which will 〈◊〉 you without any 〈◊〉 so much as by a verball protestation not onely to give way unto any iniquitie whatsoever either in kirk or state whereto they can get stolen the pretext of the Kings name but also to lay downe your neck under the yoke of the King of Spaine if once he had any footting in this I le without any farther resistance though in your church by force that Tyrant should set up the Latine Messe in place of the Bible and in your state for your Magna Charta and acts of Parliament the lawes of Castile though in your eyes he should destroy the whole race of the royall
evidence useth to be so demonstrative as that which commeth from the learned hand of his blessed Father Would wee know how gracious a plant Arminianisme and the dressers of it will prove in England or any where else advise with King James who after full tryall and long consultation about this emergent with the Divines of his Court especially the late Archbishop Abbots gave out at last his Decree in print and that in Latine not only for a present declaration to the States of Holland of his minde against Vorstius and a cleere confession of his Faith in those points to the Christian World but above all to remayne a perpetuall Register for his Heires and Succ essors of his faithfull advise if after his death 〈◊〉 Kingdomes should be ever in danger to be 〈◊〉 with that wicked seed In that Treatise his Majesty doth first avow all them to be grosse Lyers who do not blush to affirme that any of the Arminian Articles even that most plausible one of the Saints 〈◊〉 are consonant with the Doctrine or Articles of the Church of England He styleth Bertius for such a slander a very impudent and brazen-faced man Secondly Hee pronounceth these Doctrines of Arminius to be Heresies lately revived and damnable to the Hels from whence they come Thirdly That Bertius for the very title of his booke The Saints apostasie deserved burning Fourthly That Arminius and his Scholars were to be reputed pests enemies to God proud 〈◊〉 hereticall Atheists Fifthly Hee affirmeth that their toleration would not faile to bring upon the heads of their Tolerators let be favourers Gods malediction an evill report slander and infamy 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 wee avow Arminianisme to be such a dangerous innovation of 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 root amongst us was setting up the head of late very boldly in all the prime places of our Kingdome wee have had since the reformation many bickerings about the Church Government and Ceremonies but in matters of Doctrine neverany Controversie was knowne till some yeares agoe a favourable aire from the mouth of Doctour Lad at Court began to blow upon these unhappy seeds of Arminius No sooner was those Southwinds sensible in our climate but at once in S. Andrews Edinburg Aberdeen and about Glasgow that weed began to spring amaine Doctour Wederburn in the new Colledge of Saint Andrews did stuffe his Dictates to the young Students in Divinity with these errours This man upon the feares of our Churches censure having fled the Countrey 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 unmeet either for preaching or government hee was sent downe tous without the knowledge of our Church by Canterburies only 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 weave out the web he had begun in Saint Andrews So quickly there was erected a society of twenty foure Royall Chaplains who were thought fittest of the whole Clergie of the Kingdome to be allured with hopes of favour from Court to preach to the State the Deans Arminian tenets In Edinburgh Master Sydserfe did peartly play his part and for the reward of his boldnesse had cast in his lap in a trace the Deanry of E. dinburgh the Bishoprick of Brechen and last of 〈◊〉 with full hopes in a short time of an Archbishops cloake In the North Doctour Forbes the only Father of the most of those who fell away from the Doctrine of our Church came too good speed in his evill labours and for his pains was honoured with the first seate in the new erected Chaire of our principall Citie Others about Glasgow made their preaching of the Arminian errours the pathway to their assured advancement In our generall Assembly wee found that this cockle was comming up apace in very many furrows of our field Some of it we were forced albeit to our great griefe to draw up and cast 〈◊〉 the dyke which at once was received and replanted in England in too good a soyle Wee confesse that it happened not much beside our expectation that our Arminians after the censure of our Church should at Court have beene too graciously received and sheltered in the Sanctuary of his Grace at Lambeth But this indeed did and doth still astonish us all that any should have been so bold as to have stolne King Charles name to a printed Declaration wherein not only our generall Assembly is condemned for using any censure at all against any for the crime of Arminianisme But also Arminius Articles are all-utterly slighted and pronounced to be of so obscure intricate a nature that both our Assembly was too peart to make any determination about them and that many of our number were altogether unable by any teaching ever to winne so much as to the understanding of the very questions Yea those Articles are avowed to be consonant and in nothing to be opposite to the confession of our Church and are freely absolved of all poperie Because indeed for this is the onely reason some learned papists finde divers of Arminius points to bee so absurd that their stomacks cannot away with them and some of the Lutheran divines agree with the Arminians in certaine parcels of some of their Articles They must bee strangers in these questions who are ignorant in how many things the Dominicans and all Papists agree with Arminius and in how many the Lutherans disagree from him However wee were and are amazed to see Canterbury so malapeart as to proclaime in the Kings name beside many other strange things the Articles of Arminius to bee so far above the capacitie of our generall Assembly that it deserves a Royall reproofe for minting to determine any thing in them and that they are no wayes contrarie to the doctrine of onr Church neither any ways popish and that for a reason which will exeeme from the note of Poperie every errour which is so grosly absurd that some learned Papists are forced to contradict it or some grosse Lutheran can get his throat extended to swallow it downe This boldnesse cannot in any reason be imputed to our gracious Soveraigne For how is it possible that he upon any tolerable information should ever have suffered himselfe to be induced to write or speak in such a straine of these thinge which so lately by his learned Father was declared in print and that in Latine to be no lesse then heresies worthy of burning yea damnable to the very infernall
pit whence as he sayes they did first come up Neither is it like that these sentences come from the heart of Doctor Balcanquel the penman of them for he was a member of Dort Synod and brought up in the Church of Scotland the man is not unseene in the Popish Tenets How is it possible that his conscience should absolve the Arminian errours of all Popery and all contrarietie to the Scottish confession May any be so uncharitable as to suspect his late promotion in Durham hath altered so soon his minde Sure not long since both in England and Scotland hee did desire to be esteemed by his friends one of those whom Canterbury did maligne and hold downe for his certain and known resolutions and reputed abilities to oppose his Graces Arminian and Popish innovations His Majesty being certainly cleer of this imputation and readily also Balcanquel the Amanuense on whom can the fault ly but Canterbury the directors back For the world knowes that on his shoulders for common alone the King doth devolve the trust of all Bookish and Ecclesiasticall affaires that concerne him that at his commandement 〈◊〉 hath written in the Kings name that part at the least of the declaration which patronizeth the Arminian persons and cause we doe not conjecture but demonstrate by the constant and avowed course of his Graces carriage in advancing Arminianisme at all occasions in all the Kings Dominions That this may appeare consider his practises not so much amongst us and in the Irish Church where yet his hand is very nimble to set these ungracious plants and to nippe off all the overspreading branches of any tree that may overtop them For who else in a moment hath advanced Doctor Bramble not only to the sea of Derrie but to the Kings 〈◊〉 Generall Who sent Doctor Chappell first to the University of Dublin and then to his Episcopall chair Who holds 〈◊〉 the head of that Orthodox Primat and of all who kyth any zeale there to the trueth of God Who caused not onely refuse the confirmation of these Arminian Articles of Ireland in the last Parliament but threatned also to burne them by the hand of the Hangman Whose invention are these privy Articles which his creature Derry presents to divers who take Orders from his holy hands Wee 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 unhappy plant hath made there in England where his eye is neerer to view and his hand to water it In the 25 yeare at the very instant of King James death Doctor Montague with Doctor Whites approbation did put to the Presse all the Articles of Arminius in the same termes 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 pens in inke Doct. Montagu doeth write with vinegar and gall in every other line casting out the venome of his bitter spirit on all that commeth in his way except they be fowles of his own feather for oft when hee speakes of Jesuites Cardinals Popes hee anoints 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 cleerely in the first and second Article of Election and Redemption hee avoweth his aversenesse from the doctrine of Lambeth and Dort which teacheth that God from eternity did elect us to grace and 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 works and perseverance doe flow as effects Hee calleth this the private fancie of the Divines of Dort opposite to the doctrine of the Church of England For this assertion he 〈◊〉 the Synod of Lambeth as teachers of desperate doctrine and would father this foule imputation but very falsely on the conference at Hampton Court Againe hee avoweth positively that faith goeth before Election and that to all the lost race of Adam alike Gods mercy in Christ is propounded till the parties free-will by believing or mis-believing make the disproportion antecedent to any divine either election or reprobation One of the reasous why King Iames stiled Arminius disciples atheists was because their first article of conditionall election did draw them by an inevitable necessitie to the maintenance of Vorstian impiety For make mee once Gods Eternall decree posterior and dependant from faith repentance perseverance and such works which they make slow from the free will of changeable men that Decree of God will be changeable it will be a separable accident in him God will bee a composed substance of subject and 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 cleare consequences 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 do making the divine essence to be finite his omni-presence not to be in substance but in providence and so making God to be no God This thought long agoe by learned Featly objected in print to Montagu lyes still upon him without any clearing Certainly our Arminians in Scotland were begun both in word and writ to undertake the dispute for all that Vorstius had printed I speak what I know and have felt oft to my great pains Arminianisme is a chaine any one linke whereof but specially the first will draw all the rest yet see the other also expressed by Montagu In the Articles of Grace and Freewill not only hee goes cleare with the Arminians teaching that Mans will hath ever a faculty to resist and oft times according to the doctrine of the Church of England actually doth resist reject frustrate and overcome the most powerfull acts of the spirit and grace of God even those which are employed about regeneration sanctification justification perseverance Not onely doth hee thus far proceed but also hee avowes that all the difference which is betwixt the Church of England and Rome in this head of freewill is in nothing materiall and really long agoe to be ended and agreed amongst the most judicious and sober of both the sides For the fifth of perseverance hee is as grosse as any either Remonstrant or Molinean Jesuite 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 devils had once in Heaven and Adam once in Paradise Behold the Arminian ensigne fairly
story was forged as that learned Knight Sir Vmphrey Lyne by the ocular inspection of that originall manuscript did since demonstrate but the onely reason of the calling of it backe as his Grace makes Heylen declare to us was the dinne and clamour which Mr. Burton then one of the Ministers of London made against it Conterbury himselfe is nothing afraid to lend his owne hand to pull downe any thing that seemes crosse to Arminianisme The certainty of Salvation the assurance of Election is such an eye-sore that to have it away hee stands not with his owne hand to cut and mangle the very Liturgie 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 was this clause fixed since the reformation who are the Father of thine elect and their seed this seemed to bee 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 elected to salvation His grace could not endure any longer such a scandalous speech to bee uttered but with his own hand scrapeth it out Being challenged for it by Master Burton and the out-cryes of the people he confesseth the fact only for excuse bringeth three reasons of which you may judge First he saith It was done in his Predecessours time Doth not this make his presumption the more intolerable that any inferiour Bishop living at the very eare of the Archbishop should mint to expurge the Liturgie Secondly Hee pretends the Kings command for his doing Doth not this encrease his guiltinesse that hee and his followers are become so wicked and irrespective as to make it an ordinary 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 advise of his Clergie Did ever King Charles meddle in any Church matter of far lesse importance without Doctour Lads 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 Liturgie seemeth to have been none other then this Arminian conclusion that all faith of election in particular of personall adoption or salvation is nought but presumption That this is his Graces faith may appear by his Chaplains hand at that base and false story of Ap-Evan by Studley wherein are bitter invectives against all such perswasions as puritanick delusions yea hee is contented that Chouneus should print over and over again his unworthy collections not onely subscribed by his chaplain but dedicated to himself 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 And if any desire a cleare confession behold himselfe in those opuscula posthuma of Andrewes which hee setteth out to the world after the mans death and dedicates to the King avowing that the Church of England doth maintaine no personall perswasion of predestination which Tenet Cardinall Peroun had objected as presumption White also in his answer to the dialogue makes mans election a mysterie which God hath so hid in his secret counsell that no man can in this life come to any knowledge let bee assurance of it at great length from the ninety seventh page to the hundred and third and that most plainly But to close this Chapter passing a number of evidences I bring but one more which readily may bee demonstrative though all other were laid aside By the Lawes and practises of England a Chaplains licencing of a booke for the presse is taken for his Lord the Bishops deed So Heylen approven by Canterbury teacheth in his Antidotum and for this there is reason for the Lawes give authority of licencing to no chaplaine but to their Lords alone who are to be answerable for that which their servant doth in their name Also the chaplaine at the licencing receives the principall subscribed copie which hee delivereth to his Lord to bee laid up in his episcopall Register William Bray one of Canterburies Chaplaines subscribed 〈◊〉 collectiones 〈◊〉 as consonant to the doctrine of the Church of England meet for the presse The authour dedicated the treatise to my L. of Canterbury it was printed at London 1636. into this booke the first article which by the confession of all sides draws with it all the rest is set downe in more plain and foul tearmes then Molina or any Jesuite sure I am then Arminius Vorstius or any their followers ever did deliver teaching in one These those three grosse errours 1. That mens faith repentance perseverance are the true causes of their Salvation as Misbeleefe Impenitencie Apostasie are of Damnation Doth Bellarmine goe so farre in his Doctrine of justification and merit 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 their eternall election then misbeliefe or other sinnes of their temporall damnation Let charity suppone that his grace in the midst of his numerous and weightie imployments hath been forced to neglect the reading of a booke of this nature though dedicate to himselfe albeit it is well known that his watchfull eye is fixed upon nothing more then Pamphlets which passes the presse upon Doctrines now controverted yet his grace being publikly upbraided for countenancing of this book by Doctor Bastwick in the face of the Starre-chamber and being 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 roote of his supremacie and that in favour of Bishops When in such a place Canterbury was taxed for letting his name stand before a Booke that wounded the Kings Monarchicall 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 dearely no Charity will longer permit us to believe but his Grace would without further delay lend some two or three spare howers to the viewing of such a piece which did concerne the King and himselfe so neerely Having therefore without all doubt both seen most narrowly sifted all the corners of
of men yet for that veneration which their high and eminent place in the Church of God doth require all the stiles of Honour in Justice is due to them even holinesse it selfe in abstracto that to refuse them this or their other titles is but brain-sick puritanisme Sixthly That the dignity of the Episcopall office specially the Bishop of Rome his eminencie was as far above the dignitie of the Emperors and Kings as the soule is above the body or God above the creature yea that the stile of GOD was but the Popes due Seventhly that Emperours and Kings dld but their duety in giving reverence yea adoration unto the Pope with great summes of money by way of tribute Eighthly that the temporall Principalities which the Pope enjoyeth this Day in Italie or elsewhere are buthis just possessions which none ought to envy him Ninthly 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 bee many wayes advantageous and in nothing prejudiciall to the King 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 receive for lawes what hee 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 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 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 Apostollcke father of Rome Every one of these pontificall positions since the midst of Henry the eights raigne would have beene counted in England great paradoxes yet now all of them are avowed by Canterburie himselfe in that very booke which the last 〈◊〉 at the Kings direction hee set 〈◊〉 for to satisfie the world anent their suspition of his Popery or else by D. Montagu in his bookes yet unrepealed and cleanged of all suspition of Poperie by M. Dow under the seale of his Graces licensing servant This much for the Pope About the Cardinalls they tell us that their office is an high and eminent dignity in the Church of God for the which their persons are to be handled with great reverence and honour that their office is a 〈◊〉 due to high graces and 〈◊〉 that some of them though the greatest enemies that ever the reformed Churches have felt such as 〈◊〉 that spent all his time in opposing the truth and advancing Antichristianisme and Barromaeus a bloudy persecutor of our religion and one of the fathers of Trent that even such men are so full of grace and piety that it is a great fault in any Protestant to break so much as a jest on their rid hattes Where the head and shoulders are so much affected it is hard to restraine charity from the 〈◊〉 of the body These good men vent their passion no lesse towards the body of the present Church of Rome then towards the Pope and the Cardinails For first his grace avowes over and over againe that the Papists and we are of one and the same religion that to speake otherwaies as the Liturgie of England did all King Iames dayes were a matter of very dangerous consequent and therefore he consesseth his helping that part of the liturgie which puts a note of infamy upon the Popish religion least that note should fall upon our owne religion which with the Popish is but all one 2. They will have us to understand though wee and the Papists differ in some things yet that this very day there is no schisme betwixt Papists and Protestants that Protestants keepe union and communion with the Church of Rome in all things required for the essence of a true Church and necessary 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 〈◊〉 That these who passe harder censures upon Rome are but zelots in whom too much zeale hath burnt up all wisedome and charity 3. That the points wherein the two Churches doe differ are such as prejudge not the Salvation of either party 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 evill that can come from their errours 4. That the Popish errours let bee to bee fundamentall are of so small importance as they doe not prejudge either faith hope or charity let be salvation Fistly That a generall repentance for all unknowne sinnes is sufficient to secure the salvation not only of these who have lived and died in the Popish tenets before the Councell of Trent but even to this day not onely their people but their most learned Clergie Popes Cardinalls Jesuits living and dying in their bitter oppositions and persecutions of Protestants are in no hazard of damnation though they never come to any particular acknowledgement of their sinfull opinions or practises following thereupon Sixtly They teach us that Papists may not in reason bee stiled either idolaters or hereticks or shismaticks His grace in that great large folio set our the last yeare to declare to the world the farthest that his minde could bee drawen for to oppose Popery is not pleased to my memory in his most vehement oppositions to lay to then charge any of these three crimes neither doe I remember in all the search my poore lecture hath made that any of his favourits in their writtes these twelve yeares bygone hath layed to the charge of Rome in earnest either idolatry heresie or shisme but by the contrary hath absolved them clearly in formall tearmes all those three crimes Of idolatry because they teach not the giving of 〈◊〉 to any image or any creature Of heresie because their errours taketh no part of the foundation away but are onely excesses and additions consisting with all 〈◊〉 trueth Of shisme because they goe on in the practice of their forbeares without introducing any late novations 7. They declare it were very good wee had present peace with Rome as shee stands her errors being but in opinions which charity ought to tolerate that the Church of England would gladly embrace this peace that Cassander and the
confidence and application of Gods promises are the acts onely of hope and charity that justifying faith is the Catholicke faith a generall assent to the articles of the Apostolicke Creed that particular personall applying faith is but presumption and fantasie Againe they teach that justification is ascribed by the Apostle to faith onely by way of beginning inchoative because assent to the truth of God is that first vertue which the chaine of all other vertues whereby wee are compleatly justified for common doth follow 3. That Charity is the forme of Faith and that to it the act of Justification is much more reasonably ascribed then to faith 4. That Saint Pauls justification whereby wee stand before the barre of God is nought but our conversion and sanctification by our inherent righteousnesse 5. That the fulfilling of Gods Law to us in this life is both possible and easie that if God did command us any thing which were impossible hee should bee both unjust and a tyrant 6. That not onely manyidoelfulfill the Law without all mortall sinne but sundry also doe supererogat by doing more then is commanded by performing the counsels of perfection of chastity poverty and obedience 7. That our good workes doe truely deserve and merit eternall life 8. That our obeying the counsels of perfection doe purchase a degree of glory above the ordinary happinesse All this lately is printed by the faction neither that onely but which to us seemeth marvellous when great popular grumblings and sundry publicke challenges hath beene made against the authours of such writs These whom Canterburie hath employed to apologise for the worlds full satisfaction hath not yet beene pleased to disavow any of those writers nor to expresse the least signe of their indignation against any of their abominations but rather by sweetning all with excuses seeme to vent their desire to have all swallowed downe In the doctrine of the Sacraments from Bellarmins third tombe they tell us first that the sacraments of the old testamenr differ from the new that the one confers grace the other foresignes grace to bee conferred that the same distinction must be holden betwixt Iohns and Christs baptimse 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 reprobate and thereafter damned should die they would be infallibly saved And on the ot her hand they avow that all those who die in their infancy without baptisme by whatsoever misse by whosoevers fault are certainly damned so farre as men can judge For baptisme is the onely ordnary meane which God hath appointed for their salvation which failing salvation must be lost except we would dreame of extraordinary miracles of the which we have no warrant 3. That the manifold ceremonies of Papists in baptisme and all other sacraments are either to be embraced as pious ancient rites or no to be stood upon as being only ceremoniall toyes For their tenets in the sacrament of the supper wee shall speake anone of them in the head of the masse 4. They tell us that our dispute about the five bastard sacraments is a plaine logomachy 5. They tell us that not only infants after their baptisme but even men baptised in perfect age who before baptisme gave a sufficient count of their faith yet they may not bee esteemed full Christians while they have received confirmation by the imposition of hands and that alone by a Bishop About the orders they tell us that they agree with Papists in their number that the reason why they want their Acolits sub-deacons and the rest is but their Churches poverty Which can scarce well maintaine the two orders of Priests and Deacons But which in their questions is worst of all they side here with the Papists in giving to all the Protestant Churches a wound which our enemies proclame to be mortall fatall incurable They tie the conferring of ordours by a full divine right to the office of Bishops they avow that the lawfull use of all ordination and outward ecclesiasticke jurisdiction is by God put in the hands of their persons alone Other reformed Kirkes therefore wanting Bishops their Ministers must preach celebrate the Sacraments administer discipline not only without a lawfull warrand but also against the ordinance of God When they are put in minde of this great wound given by them to all other reformed Churches they either strive to cover it with the fig-tree leaves of an imagined case of necessity which never was or else plainely to passe over it as immedicable No marvaile if the Bishops of England refuse to admit without a new ordination these who has beene ordained in Holland or France and they make no scruple to admit without new orders these who has beene ordained at Rome 6. In Matrimony they will keepe not only the Popish Sacramentall words and signes the Popish times of Lent and other dismall daies except the Bishops give their dispensation but also they will have the whole matrimoniall causes ruled by the Popes 〈◊〉 yea which is more they avow that the Cannon-law by Acts of Parliament yet unrepealled stands in vigour amongst them Except in some few things which are directly opposit to some late lawes of the land and that Cannon-law they will have extendit as far downe as the very Councell of Basile And as far up as the constitutions of the first Popes Which divers of the Papists themselves acknowledge to bee supposititious yet our men will defend them all and with them the Canons of the Apostles the constitutions of Clemence and all such trash In the sacrament of pennance they 〈◊〉 first that auricular confession was evill abolished and is very expedient to be restored 2. That God hath given a judiciall 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 concilement of any 3. That God in the Heaven will certainly follow the sentence of the Priest absolving on earth g 4. Beside a private confessor it were very expedient to have in every congregation a publick penitentiarie who in the beginning of Lent on ashe-wednesday might in the Kirk sit in his reclinatory and sprinkling dust on the head of every parishioner enjoyn them their Lent-pennance whereby they may truly satisfie Gods judgement for their sins and in the end of lent or Shrif-thursday before Pasche give his absolution to those who have fully satisfied Extreame unction if reports may be trusted is already in practice among them but howsoever they avow in Print their satisfaction with the Papists in this point if so be the ceremony be no made absolutely necessary Anent the Monastick life consider how farre our
their approaching That it is a favor for the King or the Emperour to win near that place for the short time of his offering 4. That none of the ceremonies of the popish baptism neither their salt their spitle nor exsufflation are superstitious 5. That a number of the Masse toyes which yet are not in practise in England yea all the guises of the Masse which can be proven to be ancient are all to be embraced 6. That who ever in the publick prayers hath their face toward the North South and West must be publickly called upon to turne themselves ever towards the East 7. That in the Church not onely in the time of prayer but at the reading of the ten commands all must fal on their knees but when the creed is read all must stand upright on their feet when the epistle commeth all may sit downe but when the gospell beginneth all must again arise during the time of sermon all must stand discovered That to these and all such pious practises we are oblidged by the sole example of the bishops or some sew of them even before the inacting of any Law either of church or state 8. That the conscience is oblidged not only to keep religiously the greater festivities of Yule pasch pentecost and the rest which are immediately referred to the honour of the Trinitie but also a number of the festivals of the blessed Virgin of the Saints and Angels Those must not bee polluted with any worke or secular affaire as wee desire to bee helped by these glorified persons intercession Yet Christs Sunday must bee no Sabboth bowling balling and other such games may well consist with all the holinesse it hath yea no law of God no ancient Canon of the Church doth discharge shearing of Corne taking of fish or much other husband labour upon that day but by the contrary acts both of church State do warrand such labour yea there is so great Jewish superstition in the Land about Christs Sunday that all preachers must bee obliged in their very pulpits to proclame the new book of sports for incouragement of the people to their gaming 's when the short houre of divine service is ended and that under no lesse paine than ejection from the Ministerie 9. Pilgrimages to Saints Reliques and bare-footed processions to their Churches are preached and printed Those Throats which are so wide as to swallow downe all these it seemes they will not make great bones in all the other trash which in the Romish Church we challenge as superstitious CHAP. VII The Canterburians embrace the Masse it selfe OF all the pieces of popery there is none so much beloved by papists nor so much hated by Protestants as the Masse since the reformation of Religion the Masse hath ever beene counted the great wall of division keeping the parties asunder who ever could free that ditch whose stomack could digest that morsell no man of either side was wont to make any doubt of his name but that with consent of all hee might passe for a true papist and no waies in any reason stand for a moment longer in the catalogue of protestants If then I bee able to demonstrate the Canterburians minde to be for the Masse I hope no man of any understanding and equity will require of me any further proofe of their popery but with good leave of all I may end my taske having set upon the head therof this cape-stone In the mouth of both sides reformed and Romish preaching and the Masse goe for reall opposites the affection of Papists to their Masse maketh them value our preaching at the lesser rate the affection of Protestants to preaching maketh the Masse to them the lesse lovely Our faction to make roome for the Masse so farre as they dare so fast as they can are crying downe preaching They tell us first that much of the preaching which now is at London and over England is not the word of God but of the Devill because indeed the best and most zealous preachers in their sermons doe oft taxe Arminianisme and Popery and the waies whereby his Grace is in use to advance both This to him and his followers is doctrinall Puritanisme much worse than disciplinarie yea it is sedition taught by the Devill 2. They tell us that the most of preachers though voyd of the former fault are so ignorant idle impertinent clamorous fellowes that their silence were much more to be wisht than their speech Because indeed grave and gracious Ministers are not either able or willing to stuffe their Sermons with secular learning and imploy extraordinarie paines for to gather together a Masse of tinkling words as Andrewes was and his admirers are wont to doe for to spoyle preaching of that life spirit and power which ought to shine into it 3. That the preaching which themselves approve and praise is but sermonizing in pulpits no necessary part of the Ministeriall charge but a practice to bee used of some few of singular learning eloquence and that only at rare and extraordinary times as the Bishop or the Star-chamber Court shall be pleased to give licence 4. That the onely ordinary profitable and necessary preaching which God hath appoynted and the Church laid upon the backe of Pastours as their charge for which their tithes and stipends is due to them is nothing but the distinct and cleare reading of the Service Booke As for sermonizing in pulpits when so it is permitted it ought to be very short and after the popish form without any prayer at all either before or after That the custome of English preachers who before Sermon pray for the help of the Spirit of God to themselves and their hearers or after Sermon crave grace to practice what hath beene spoken is all but idle yea intollerable novations to bee abolished Neither this onely but that the most able Pastors are not to bee suffered so much as in their private studies to recommend their soules to God in their owne words but in their very private prayers are to bee tyed precisely to the words of the Service Booke 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 doe require 6. That over all England Lecturers whose Sermons wont to be the farre best must be presently silenced as those whose calling the Canons Ecclesiasticall of England cannot permit In a word that Sermons are the great occasion of the division 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 verie good to returne to the old fashion in the dayes of popery before the 19. yeare of Henry the eighth where there was
none or but few preachings that this is the only means to reduce the land to that old honest simplicitie equitie pietie and happinesse which was in our Antecessors dayes even to that old blindnesse wherein of necessity wee must give our soule to bee led by the light of Sir John the Priest our Father Confessor for all this behold on the margine their expresse declaration Preaching being thus far cryed down there will be the lesse adoe to get up the Masse For the word of the Masse is so lovely to them that they are delighted to stile their Service Booke by that name And least wee should thinke that it is but with the word of the Masse that they are reconciled they shew us next that they find no fault with the very matter of the Masse if you will give unto it a charitable and benigne interpretation Neither here doe they stand but goe on to tell us yet more of their minde that if transubstantiation onely 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 James judgement Yea they goe on further to embrace transubstantiation it selfe so farre as concernes the word And how much the matter of it displeaseth them wee shall heare anon But to shew their minde more clearely towards the Masse consider the Scottish Liturgie This unhappy book was his Graces invention If he should denie it his owne deeds would convince him The manifold letters which in this pestiferous affaire have passed betwixt him and our Prelates are yet extant If we might bee heard wee would spread out sundrie of them before the Convocation house of England making it cleare as the light that in all this designe his hand hath ever been the prime stikler so that upon his back mainly nill he will hee would be laid the charge of all the fruits good or evill which from that tree are like to fall on the Kings Countries But of this in time and place onely now we desire to bee considered that to this houre his Grace hath not permitted any of his partie to speak one crosse word against that booke but by the contrarie lets many ofthem commend it in word and writ for the most rare and singular piece that these many ages hath beene seene in any Church for all gratious qualities that can bee found in any humane writ Heare how the personate Jesuite 〈◊〉 Nicanor that is as we conjecture by too probable signes his Graces creature Lesly of Dun and Conner extolls that Booke above the skies And yet we did undertake to shew into it the maine yea all the substantiall parts of the Masse and this undertaking to the satisfaction of our Nation was performed in our generall Assembly but to those men the judgements of nationall Churches are but vile and contemptible testimonies I have seene a parallel written by a preacher among us comparing all and every particular portion of the Masse as they are cleared by Innocent Durand Walfrid Berno and the rest of the old Liturgick Rationalists with the parts of our Liturgy as they may bee cleared by the late writs of the Canterburians which ends not till all the parts great and small of the Masse bee demonstrate in our Book either formally in so many words as the most considerable are and that in the very 〈◊〉 If you will joyne to our book the Canterburian commentars or virtually a necessity being laid uponus upon the same grounds which perswades to embrace what in those bookes is formally expressed to embrace also what of the Masse is omitted 〈◊〉 it shal be their pleasure in a new edition to add it This parallel is ready for the publick when ever it shall be called for For the present because those men make our gracious Soveraigne beleeve and declare also to the world in print that what we challenge in that book doeth strike alike against the Liturgie of England as if the Scots Liturgy were altogether one with the English and the few small variations which possibly may be found in the Scottish were not onely to the better but made for this very end that this new booke might better comply with the Scots humour which now almost by birth or at least by long education is become naturally antipathetick to the Masse to make this their impudent fraud so palpable that hereafter they may blush if it bee possible for such foreheads to blush at any thing ever againe before our King to make any such allegeance passing all the rest of that booke for shortnesse wee shall consider some few lines in some three or foure leafes of it at most wherein the world may see their malapart changing of the English liturgy in twentie particulars and above every one whereof drawes us beyond all that ever was allowed in England and diverse of them lead to those parts of the Masse which all protestants this day count most wicked If this be made cleare I hope that all equitable men will bee the more willing to free our opposition thereto of all imputations and specially of all intentions to meddle with any thing that concernes the English Church except so farre as is necessary for our present defence and future peace and makes cleerely fortheir good also For albeit we are confident the world would have excused us to have opposed with all vehemency the imposition upon us a Church and Kingdome as free and independant upon any other nation as is to bee found this day in Christendome without our consent or so much as our advice the heavie burden of foure forraigne books of liturgie canons ordination homilies ofa number ofstrange judicatories high commission episcopall visitations officiall courts and the like though they had bin urged in no other words in no other sence then of old they wont to be used in England For it is well known that those things have bin the sole ground and onely occasion of the 〈◊〉 schismes and heavie troubles wherewith almost ever since the reformation that gracious church hath beene miserably vexed But now all those things being laid upon us in a far worse sence as they are declared by the Canterburian imposers in their owne writs yea in farre worse words as all who will take the paines to compare may see wee trust that our immoveable resolution to oppose even unto death all such violent novations shall be taken by no good man in evill part let be to be throwne far against our intentions to the disgrace of our neighbour church or any well minded person therein We have with the English church nought to doe but as with our most deare and nearest sister wee wish them all happinesse and that not onely they but all other Christian Churches this day were both almost and altogether such as wee are except our afflictions We have no enemies there but the Canterburian faction no lesse heavie to her
reerection of it where it s owne unsupportable weight hath caused it to fall As for the power of Princes the most of those this day who are Christians and especially our gracious Soveraigne are very well content to bee limited within the bounds of the lawes which themselves and their predecessors have setled in the Church and State of their dominions to make the preservation of those Lawes and of their subjects liberties Ecclesiastick and Civill according to them the greatest glory of their prerogative Royall To give assurance of their resolution never to abolish any old or bring in any new act either in church or state without the concurrence of Assemblies and Parliaments Neither to impose any taxation on their subjects goods without their free consent thereto given by their Commissioners in Parliament the extending of the prerogative to the making of new lawes or abolishing of old to the imposing of taxes by simple proclamation without Parliament our Prince doth so farre abhorre that he condemned a certaine writ for importing his Majesties entertainment of such motions yea his Majestie by his Attourney generall called the Earle of Bedford and other noble personages to censure for keeping such a writ wherein did lye so pernicious positions Where some Princes misled through passion and mis-information have deviat so far from the path of justice as to intend by violence and armes the overthrow of the true religion and ancient liberties of their subjects the opposition which the subjects are forced to make in this case against the oppression of their Prince our gracious Soveraigne hath been so farre ever from counting of it rebellion of which crime the greatest royalists in England wont alway to absolve it that his Majestie hath thought meet before all Europe after the example of his glorious Father and renowned predecesrix Elizabeth to give his countenance aid and powerfull assistance to them all when their just grievances and feares were laid out before his Throne If so be King Charles had esteemed the late wars in France of the protestants against their king the present wars of Holland and of the high Dutches against the Spaniard and Emperour an unlawfull defence let be a trayterous insurrection of Subjects against their Soveraignes Weepresuppone his Majesties justice would have beene loath ever to have defiled his Scepter by supporting them all with men and moneyes as oft he hath done and yet doth avow the deed While our gracious prince is so farre inflamed with hatred against all tyranny yet behold this wicked fiction how carefully they goe about by all the meanes they can to draw his royall mind to that which naturally it doth so much abhorre For they tell us first that the power of all true Kings is so simply absolute and illimitate that for any man to reason what they may not is a crime no lesse than treason that they are far above all Law 2. That the Oath which a Prince makes to keepe the Lawes is but a personall deed which cannot oblige his successor that his Oath and promise at his Coronation to keepe the Lawes is to be exponed of his resolution to make his lawes to be keeped by others That all the oathes and promises he makes at his coronation are but of his meere free-will and arbitrement that by them all no true covenant or paction can bee inferred betwixt the King and his subjects 3. That the prince alone is the Law-giver both in Church and State 4. That in matters Ecclesiasticall they themselves alone without the advice of any of the Clergie may lawfully make what Canons they please and compell their Clergie to embrace them 5. That it is a part of the Kings prerogative to have power to impose upon all his Subjects such Confessions of Faith such Liturgies such Canons as he thinks meetest without the advice of any Church Assembly 6. When it is his pleasure to call an Assembly the members of that Ecclesiastick Court are onely such as hee is pleased to call whether of the Clergie or of the Laity 7. That when they are called onely the Princes voyce is decisive the voyce of all the rest at most but consultive or if any of them become decisive it is by the Princes favour or at least permission 8. That Church Assemblies are onely politick Conventions not grounded upon any Divine right and so to bee used or disused as the prince shall thinke expedient 9. That it is in the power of all Soveraignes whether Monarchick Aristocratick or Democratick to appoynt for the government of the Church in their dominions such Officers and Spirituall Courts as they finde most meet and agreeable to their temporall estates to erect Bishops and put downe Presbyteries to erect Presbyteries and put downe Bishops 10. That all this power to conclude every ecclesiastick affaire which can bee subject to the jurisdiction of any ecclesiasticall Synod doth belong alike to all Soveraignes whether Turkish Iewish Pagan Hereticall or Christian and Orthodox Concerning the Kings power in matter of State they teach first that a Parliament is but his arbitrarie Councell which in making or annulling of his Lawes hee may use or not use as hee pleaseth 2. When hee is pleased to call a Parliament it is his due right by his letter to ordaine such Barons to be Commissioners for the Shires and such Citizens to bee Commissioners for Burrowes as hee shall bee pleased to name 3. That hee may lawsully exact when he hath to doe what portion of his subjects goods hee thinks meet and by himselfe alone may make such Lawes for exactions in times to come as seemes to him best 4. That no subject of his Kingdome can have any hereditarie jurisdiction but any jurisdiction that either any of the Nobilitie or any other Magistrate or Officer possesseth they have it alone during his pleasure that at his presence the power of all others must cease and at his death evanish and be quite extinguished till by his successors by new gift it bee renewed 5. That Scotland is a subdued Nation that Fergus our first King did conquer us by the sword and establish an absolute Monarchie for himselfe and his heires giving to us what Lawes he thought meetest 6. That all the Lands in Scotland were once the Kings propertie and what thereof hath beene given out for service yet remaines his owne by a manifold right 7. That to denie any of the named parts of this power to the King is to destroy his Monarchike government to dethrone him and make him no King to subject him to his people and make them his Masters or at least Collegues in the Empire But thankes be to God that our gracious prince hath so oft declared himselfe to bee farre from all such thoughts yea that my Lord of Canterburie himselfe is forced whiles to let drop from
such like intricate points that some men would be loth to live so long as they could make them understand them h P. 16. Some Ministers were deprived for 〈◊〉 a course never heard of in any place where any rule of justice was observed that a Minister should bee deprived for holding any Tenet which is not against the Doctrine of that Church wherein hee liveth and that before it bee prohibited and condemned by that Church Now there is nothing in the 〈◊〉 of that Church against these Tenets i Pag. 303. They could make no answer when it was told them these Tenets could not be counted Popish concerning which or the chiese of which as learned Papists as any in the World the 〈◊〉 and Jesuits did differ as much as the Protestants and that those which doe adhere to the Augustan Confession did hold that side of those Tenets which the Arminians did hold and yet they were very farre from being Papists being the first Protestants and therefore it was against all sense to condemne that for Popery which was held by many Protestant Churches and rejected by many learned Papists 〈◊〉 is the author of this part of the Declaration The Irish Church infected with 〈◊〉 by Canterburie The Canterburians in England teach the first and second Article of Arminianisme k 〈◊〉 〈◊〉 60 〈◊〉 〈◊〉 my through and sincere 〈◊〉 from the faction of novellizing 〈◊〉 but in no point 〈◊〉 then in the 〈◊〉 of desperate Predestination 〈◊〉 〈◊〉 70. I see no reason why any Divines of our 〈◊〉 present at the Syned of 〈◊〉 should take any 〈◊〉 at my 〈◊〉 who had no authority that I 〈◊〉 〈◊〉 to conclude me 〈◊〉 then I doe at them 〈◊〉 〈◊〉 from mee in their 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 Ibid. pag. 71. I am sure the Church of England never 〈◊〉 〈◊〉 in her 〈◊〉 Ibid pag 72 at the Conference of Hampton Court before his Majesty by Doctor 〈◊〉 that doctrine of irrespective Predestination was stiled against the 〈◊〉 of 〈◊〉 then urged by the 〈◊〉 a desperare doctrine without reproofe or taxation of any Ibid. 〈◊〉 50. your absolute necessary determined irresistible irrespective Decree of God to call save and 〈◊〉 Saint 〈◊〉 for 〈◊〉 〈◊〉 without any consideration had of or regard unto his 〈◊〉 obedience 〈◊〉 I say it truly it is the fancie of some 〈◊〉 men l Ibid. 〈◊〉 61. 64. I shall as I can briefly set downe what I conceive of this act of Gods Decree of Predestination setting by all execution of purpose thus far we have gone and no word yet of Predestination for how could it be in a paritie There must be first conceived a disproportion before there can be conceived 〈◊〉 election or dereliction God had compassion of men in the masse of perdition upon 〈◊〉 〈◊〉 genera 〈◊〉 and out of his mercy in his love motumero no otherwise 〈◊〉 〈◊〉 out to them deliverance in a Mediatour the Man Iesus Christ and drew them out that took hold of mercy leaving them there that would none of him Why King Iames styled them Atheists m Appeal pae 49. the 〈◊〉 among others 〈◊〉 that 〈◊〉 of old 〈◊〉 to They meant it substantially and so 〈◊〉 Christians 〈◊〉 〈◊〉 it too but disposively in his providence They teach the third and 〈◊〉 Article n 〈◊〉 〈◊〉 89. St. 〈◊〉 in 〈◊〉 hath the very word antipiptete you resist nay fall crosse with the holy Ghost not suffering him to 〈◊〉 grace in you If the Councell meaned it operante I thinke no man will deny it de gratia 〈◊〉 subsequente cooperante there is without question in the naturall will of a regenerate man so much 〈◊〉 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 〈◊〉 the grace of God offered o Ibid. 〈◊〉 95. Thus having with as great diligence as I could examined this question inter partes of Free-will I doe ingenuously confesse that I cannot finde any such materiall 〈◊〉 between the 〈◊〉 at least of better temper and our Church Also the fifth 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 i Adam in Paradise and 〈◊〉 in heaven did fall and lost their originall estate the one totally 〈◊〉 and the other eternally what greater assurance hath any man in the state of proficiencie not of consummation Silence by proclamation enjoyned to both sides The Arminians in England advanced q A moderate answer pag. 78 you will be troubled to finde Canterburies equall in our Church since King Edwards Reformation whether yee looke to his publike or private demeanours r Ibid pag. 84. White Montagne and 〈◊〉 whom you so abuse are such who for their endeavours for this Churches honour fidelity in their service to the King full abilities in Learning have had no equals in this Church since the Reformation Their opposites disgraced and persecuted Albeit to this day fleshly feares have made him to let passe with silence in publike the most wicked of their courses s Chr. Dow. Answer to Master Burton M. Burton did preach on the highest point of Predestination in a cōtroverted way with disputes and clamorous invectives against those who dissented from him in opinion his questioning and suspending for this cause was nothing contrary to his Majestics Declarations ibid pag. 40. Be it so that the doctrine of election effectuall vocation assurance of 〈◊〉 are by the Declaration suppressed rather then the peace of the Church should bee disturbed wee might truly say of that time when his 〈◊〉 Declaration was published that men were uncapable of these doctrines when men began to chide and to count each other 〈◊〉 〈◊〉 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 a thousand that dare clearly preach of these most comfortable doctrines and so soundly confute the 〈◊〉 heresie Blessed be God that there are so few who dare and I with those few who dare had shewed more obedience to his Majesty Canterbury and his 〈◊〉 contrary to the Proclamation goe on still to print let be to preach their Tenets t Pag 82. The benefit 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 Volūtas antecedens est voluntas 〈◊〉 〈◊〉 Dei ex ejus nativa 〈◊〉 existens 〈◊〉 sumens occasionem ex nobis w Moderate answer pag. 121. The historicall narration was called in also for your pleasure x Star-chamber speech p. 28. It was delet at the King direction in my Predecessors time when theKing had no children
necessary 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 errors whosoever professeth himselfe to forsake the communion of any one member of Christs body must confesse himselfe consequently to forsake the whole And therefore we forsake not Romes communion more nor the body of Christ whereof we acknowledge the Church of Rome to be a member though corrupted If any Zelots 〈◊〉 proceeded among us to heavier censures their zeale may be excused but their charity and wisdome cannot be justified Cant. relat p. 192. The Protestants have not lest the Church of Rome in her essence but in her errors not in the things which constitute a Church but only in such abuses and corruptions which work toward the dissolution of a Church Can. 〈◊〉 1. p. 249. The foundation is 〈◊〉 whole in the midst of their superstitions 〈◊〉 answer p. 124. Suppose a great Prelate in the high Commission Court had said openly That we 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 〈◊〉 in matters of Faith but it hath not told us that she doth erre in fundamentalibus 〈◊〉 old religion after the beginning It is the charitable profession of zealous 〈◊〉 that under the Popery there is much Christian good yea all that under the Papacy there is true Christianity yea the kernell of Christianity Neither doe wee censure that Church for what it hath not but for what it hath Fundamentall truth is like the 〈◊〉 wine which if it be mixed with twenty times so much water 〈◊〉 his 〈◊〉 Rome as it is Babylon we must come out of it but as it is an outward visible Church we 〈◊〉 did nor would 〈◊〉 Maskel Popery is 〈◊〉 but fundamentall truth is an antidote A little quantity of antidot that is soveraigne will destroy much poyson Pottar p. 62. The most necessary and fundamentall truths which constitute a Church are on both sides unquestioned ibid. By fundamentall points of 〈◊〉 we understand these prime and capitall doctrines of Religion which 〈◊〉 up the holy Catholick Faith which 〈◊〉 constitutes a true Church and a 〈◊〉 Christian. The Apostles 〈◊〉 taken in a Catholick sense that is as it was 〈◊〉 opened in some parts by occasion of emergent 〈◊〉 in the other Catholick creeds of Nice 〈◊〉 Epbesus Chalcedon and 〈◊〉 is said generally by the Schoolmen and Fathers to comprehend a perfect 〈◊〉 of fundamentall truths and to imply a full rejection of fundamentall 〈◊〉 ib. p. 109. It seemed to some men of great learning and judgement such as Hooker and 〈◊〉 that all who prosesse to 〈◊〉 〈◊〉 Lord 〈◊〉 are 〈◊〉 and may be 〈◊〉 though with errors even fundamentall Hereticks do imbrace the principles of 〈◊〉 and 〈◊〉 onely by misconstruction Whereupon 〈◊〉 opinions albeit repugnant indeed to Faith yet are held otherwise by them and maintainedas consonant to the Faith a Cant. relat pag. 361. Holcat Non omnes error in his quae fidei sunt est aut 〈◊〉 aut 〈◊〉 In things not necessary 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 charity also if they be so well 〈◊〉 for opinions which fluttereth about that one soules saving Faith there are dangerous differences this day Pottar pag. 38. It is a great vanity to hope or expect that all learned men in this life should absolutely consent in all the 〈◊〉 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 unity of the Church is no wise violated for it doth consist in the unity of faith not of opinions in the union of mens hearts by true charity which easily tolerateth unnecessary differences Some points of religion are 〈◊〉 articles essentiall in the object of Faith Dissention in these is pernitious and destroieth unity Other are secundary probable obscure and accidentall points 〈◊〉 in these are tolerable Unity in these is very contingent and variable As in musicall consort a discord now and then so it bee in the discant and depart not from the ground sweetens the harmony so the variety of opinions and rites in divers parts of the Church doth rather commend then prejudice the unity of the whole Montag Antigag pag. 14. Truth is of two sorts among men manifest and confessed truth or more obscure and involved truth Plainly delivered in Scripture are all these points which belong unto Faith and manners hope and charity I know none of these contraverted inter partes The articles of our creedare confessed on both sides and held plaine 〈◊〉 The contraverted points are of a larger and inferiour alloy Of them a man may bee ignorant without any danger of his 〈◊〉 at all A this way or that way without 〈◊〉 of 〈◊〉 〈◊〉 Cant. 〈◊〉 about the 〈◊〉 The 〈◊〉 〈◊〉 of Rome 〈◊〉 and in the very kinde and nature are 〈◊〉 〈◊〉 hay and stuble yet the Bishop thought that 〈◊〉 as were 〈◊〉 by education or long custome or overvaluing the Soveraignty of the 〈◊〉 Church and did in 〈◊〉 of heart imbrace 〈◊〉 〈◊〉 by their generall 〈◊〉 and 〈◊〉 in the 〈◊〉 of Christ attended with charity and other vertues 〈◊〉 〈◊〉 at Gods hand 〈◊〉 pag. 235. Though there be some difference among us in ceremonies and 〈◊〉 which 〈◊〉 〈◊〉 yet still our head Christ by 〈◊〉 stands upon our body and the substance of the Gospel is intire and whole among us by 〈◊〉 the articles of the Faith the volume of the New-Testament and the practice thereof by Faith and good workes ibid. 239. There bee 〈◊〉 which 〈◊〉 our agreement What then Among the Greekes there were divers 〈◊〉 and yet 〈◊〉 but one language they 〈◊〉 together in the maine So though Papists have a letter more then wee and we one letter for another yet we hold together in the 〈◊〉 Paul could beare 〈◊〉 differences expecting Gods reformation 〈◊〉 you be otherwise minded God shall 〈◊〉 For the present let us be patient and after 〈◊〉 God will shew where the 〈◊〉 heth Why should we presume so 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 wee are in our none-age and know 〈◊〉 in part Have not better men then we 〈◊〉 〈◊〉 Have not 〈◊〉 Fathers and slyding Schoolists been alwaies borne with in 〈◊〉 of Religion b Pottar pag. 77. We hope well of these holy 〈◊〉 who 〈◊〉 ages lived and 〈◊〉 in the Church of Rome for though they 〈◊〉 in 〈◊〉 sinfull 〈◊〉 yet because they did it ignorantly through 〈◊〉 not knowing them either to be 〈◊〉