or I believe any man else It were a great folly for me to misreport or dissemble in things so publike and notorious as these 19. Much adoe you make about Chounes Booke where you begin with the License but mistake the Licenser whence I hope we may conclude you are over-apt to trust flying Report For had you used ocular inspection here we cannot but think you can read a printed Name Touching the Booke it selfe very eager you are to stretch all to the worst For he saith not Fides Resipiscentia Perseverantia Faith Repentance Perseverance are the Causes of Salvation as you alledge but Fidei Resipiscentiae Perseverantiae recta quae est ex Deo Ordinatio Kenne you no difference here betwixt mans act in believing repenting and persevering and Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ordaining faith repentance and perseverance to be the meanes of salvation But a dangerous matter it is to fall into the hands of a Man that is resolved to make the worst of every thing he meets with You tell us farther D. Bastwick in the Face of the Starre-Chamber charged my Lord of Canterbury with this Booke That he did not neither in the High Commission somewhat hee wrangled about Fundamentalls which truly was not worth the writing into Scotland But more than all this It wounds you say the Kings Monarchick Government at the very heart and transferres from the Crowne to the Miter one of its fairest Diamonds which the King and His Father before him did ever love most dearely You cite not the Words nor the place but in your Chapter of Tyrannie we cannot misse it sure There he is alleaged to say that * P. 113. Kings and Princes are accompted sonnes of the Church That Bishops make Canons which yet have their Vivacity or Act of life from Kings as the Heads This is all in effect he saith there I wonder much what designe M. Choune a Lay-Gentleman should have to transferre from the Crowne to the Miter this faire Diamond Supremacie in Causes Ecclesiasticall for that is it you meane And I wonder more to finde you so jealous of it But be content good Sir neither M. Choune nor the Bishops intend any such theft In the meane while Rom. 2.21 thou that teachest a man should not steale dost thou steale Doe not you with open face rob the Crowne of this Diamond and transferre it to your Ecclesiasticke Assemblies f Parall 4. Lysimachus Nicanor sayes you doe And in your Postscript-answer to him here durst you deny it so much as in one syllable Are you not faine to conclude the point with him thus Our Prince is very well content from the Generall Assembly the highest Ecclesiasticke Court should come no appeale at all to him Belike from other Sessions and Presbyteries lies Appeale thither but there you are at the top 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Looke no higher then though sure the top is ever the Kings by right Obediunt simul regnant saith Choune Princes obey the Church but rule and governe it withall but with you it is simply obediunt nay g Synodo intersint non ut regnent sed ut serviant c. Bez. conf c. 5. art 15. serviunt by no meanes regnant You may make Acts censure depose excommunicate and no Appeale lies from you Indeed you slide it over with a mannerly expression our Prince is very well content c. but should the Bishops build up such an independent Supremacie and be questioned for it would it suffice for them to answer Our Prince is very well content That personate Iesuite as you call him objects you deny Kings Power to convocate Assemblies whereto you answer * Postscr p. 14 he knowes the contrary that you give to all Christian Soveraignes so much interest in affaires of the Church as to convocate Assemblies when and where they please but withall you hold indeed that without them you may convocate your selves in some case So tender you are of preserving in the Crowne that faire Diamond And so much you indigne at Choune though very innocent thereof that hee should transferre it to the Miter the fault is he did not indeed transferre it to the Presbytery Where bee it knowne That Ecclesiastick power is not to bee lessened by the expulsion of Bishops now it is jurisdiction but then it shall bee discipline 21. In your third Chapter you * P. 31. taxe my Lord of Canterbury for promoving Master Duries Negotiation with the Churches beyond Sea This Durie is a Scottish Minister that hath much pained himselfe travelling up and downe Germany to solicit an Vnion betwixt the Churches of the Augustan confession and the rest My Lord of Canterbury found his Predecessour Archbishop Abbot imbarqued in this designe and thereupon inclined the rather to give encouragement to it but ever kept himselfe within the bounds which his Predecessour had set Now if this be a fault there be many partakers For wee are made beleeve few Ambassadours or Agents in those parts few Doctours or Professors of their Vniversities that have not intermedled more or lesse to promove this action But after all I doubt you need not much feare the successe A synctetisme you say all good men did ever pant for but not a full peace I suppose you meane they should combine against the common enemy but still keepe at oddes amongst themselves Yet a syncretisme being not every daies Word you might have done well to explaine your selfe better and the rather because the Cretians had an ill name you know for cheating and cozening that possibly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bee taken in a vicious sense to pack together for mischiefe And I thinke Beza uses it so in an Epistle of his to Bishop Grindall Quis porrò fuerit quorundam nuper adversus omnes harum Partium ac proinde etiam adversus Gallicas vestras quoque Ecclesias quas omnes nobiscum in omnibus doctriae capitibus consentire arbitramur conatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jam pridem ad vos usque perlatum esse Opinor Conatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hope this is not the syncretisme you have long panted for But a syncretisme you would have not a full peace though otherwise a man very peaceably minded Now wee in England are taught to pray thus That God would inspire continually his universall Church with the spirit of truth unity and concord and grant that not onely These and Those but even all they that confesse his holy name may agree in the truth of his holy word and live in unity and godly love 22. And thus much of Fact now to matter of Doctrine or Opinion wherein all that is objected will be found as hitherto it hath been lighter then vanity it selfe But when such things as these are printed with Licence and informed of as matters of very great consequence wee trust it will bee excused if wee lose a little time to give some answer at least to
such an importunate Delatour 23. In the point of Arminianisme one passage is said to bee gotten from his Graces Pen And that is the changing of a Clause in the Collect for the Queen and the Royall Issue instead of Father of thine Elect and their seed putting in the Fountaine of all goodnesse Grave Crimen Cai Caesar and not so fortunate as to steale out of the world but with noise enough For this complaint you tooke up of Burton But you charge it further It was say you in favour of Arminianisme to cut and mangle the very Liturgie of the Church otherwise a sacred peece in England and a Noli me tangere even in the smallest points bee they never so much by any censured of Errour Then which what could bee spoken more ridiculous For first not to urge how this Collect is a post-nate to the Licurgie of the Church of England Wherein could this Clause offend even Arminius himselfe The difference betwixt him and his Opposites being not Whether there bee any Elect or none or whether God bee the Father of them and their seed but about the Object of Election whether it be man simply considered or man so qualified that is beleeving and repenting whether faith and repentance antocede or result from Gods Election Doth any Arminian deny a personall Election that is an Election of singular persons as you ignorantly say here They hold it to bee indeed singularium credentium But what is that to my Lord of Canterbury or what to this Clause of the Collect This innocent Clause not touching in the least manner the condition or motive of Gods Election why should it be discarded in favour of Arminianisme Againe if the word Elect did scandaline his Grace why did hee not put it out of other Collects as well as out of this as upon All Saints Day Almighty God which hast knit together thy Elect in one Communion c. And at the Buriall of the Dead Almighty God in whom the soules of them that are elected c. accomplish the number of thine Elect. Besides be you pleased to know your Brethren here in England helpe this Prayer with a certaine distinction of g Ips Newes Elect to a Crowne temporall and Elect to a Crowne eternall doubting that somebody at some time may be included in it whom they cannot heartily allow to be one of Gods Elect. Now were his Grace content to pray with that singlenesse and simplicity of heart as these your godly Brethren use to do in case this Clause were peccant and would not downe with him what an easie scape was there for him it had been but to reserve to himselfe that speciall meaning of Elect to a Crowne temporall and all had been safe But in charity I beseech you believe the matter to be indeed what it was when this Change was made the King had no issue But shy you A childlesse man may say in his prayers that God is the Father of the Elect and of their seed Yet by your favour not so properly then for to addresse a prayer to God under such a compellation Father of thine Elect and of their seed should doubtlesse in Congruity relate to the prosperity of the Kings and Queens Children which then were none For you scoffe upon the Liturgie of this Church a sacred peece and a Noli me tangere in England Though you presume you have gotten the time now wherein you may say any thing of Gods publike Worship established among us yet we trust you will finde your selves extremely disappointed 24. This is all you can get from his Grace's Pen to helpe on the clamour here except that you tell us you have a suspition my Lord of Canterbury directed in penning a passage of the large Declaration concerning your censure at Glasgow upon the opinions of Arminius Which were there condemned to be Popish opinions For Dr. Balcanquall you say could not relate it because he was a member of the Dort Synod Who penned or who directed in penning that Declaration is to me unknowne but sure your reason is a meere cobweb For why may not a Member of the Dort Synod relate a matter of Fact as it passed in the Assembly at Glasgow Because your affections do biasse you in all your relations to your owne party think you it is so with every man else 25. The hard shift you make to finde out such Objections as these are his Graces most evident Purgation and so he is cleare in this matter One thing let me tell you by the Way you cite King Iames And great reason we should rise up to such a sacred Authority And willingly would I hereby ingage you that K. Iames may be cited to you upon just occasion It is a Rule in Law m Reg. Iur. in Sexto Quod semel placuit amplius displicere non debet An authority admitted for good here should not be refused elsewhere Shall we decide concerning the maine points which have been as you pretend the prime and proper Incentives of this present miserable combustion That is the Canons Liturgie Supremacie of Kings Episcopall Government by King Iames his sentence Who in many yeares with much Care and Cost laboured to build up what at one Commotion you have tumbled downe was it not n I that in the yeare of God 84. erected Bishops and depressed all their popular Parity c. I that for the space of sixe yeares before my comming into England laboured nothing so much as to depresse their Parity and re-erect Bishops againe c. That Bishops ought to be in the Church I ever maintained as an Apostolike Institution and so the Ordinance of God Monit to all Christ. Monarchs King Iames But this is always the fashion of men that are wholly addicted to serve their owne Opinions Let K. Iames declare himselfe in some speculative points of so abstruse a nature that the most acute Iudgements after long search are faine to sit downe with that of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him in such points as these declare himselfe in any manner as you desire and then who but King Iames a venerable Prince but if he speake in things practicall and palpable upon long experience and setlednesse of judgement any thing that crosseth your Humour then you turne your deafe eare to King Iames Charme he never so wisely you will not heare him 26. Now we go on to Popery where the first point objected to my Lord of Canterbury is That he holds not the Pope to be The Antichrist How know you that Where hath he told you so * P. 35 You say he confesseth that place of the publike Liturgie wherein it was imported was changed by his own hand How was it changed From these words Root out that Babylonish and Antichristian Sect into this forme of words Root out that Romish and Babylonish Sect of them c. So the Word Antichristian is delete A strange Cause have you taken in
hand that must be thus unhappily defended First you are wrong upon the Liturgie againe This Prayer is in the Service appointed for the fifth of November which you fraudulently and to raise hatred call the publike Liturgie The publike Liturgie was extant and established by Act of Parliament before that Service was begotten or the miserable occasion of it fell out Secondly * Ep. 2.18 S. Iohn tels us there be many Antichrists so that though a man doubt whether the Pope of Rome be that great Antichrist yet he may esteeme well enough the Doctrines and practices of the Romish Church to be Antichristian and call them so what needed this blotting of the Service then His Grace might have held his Opinion and let the word Antichristian stand And thirdly so he doth there it is as it was Root out that Babylonish and Antichristian Sect of them For the change with which you would colour this passage objected by Burton ventilated in the Starre-Chamber defended afterwards by Heylin and Dow all which you seeme to have read with double diligence and therefore I mention them was no more but this from that Sect into that Sect of them I say the word Antichristian remaines I have seene the very Originall So that your Crimination here is a notorious and which is worse a wilfull Falshood And whatever your pretentions of holinesse be and great shew of zeale we shall desire the ingenuous Reader for his finall satisfaction and to decide upon the whole matter betwixt us but to remember this one Principle that the divell is the father of lies 27. But the Popes Antichristianisme being thus as you falsly pretend removed by my Lord of Canterbury you say P 36. the Pope and his Cardinals and their whole religion begin to looke with a new face Particularly it lies upon his Grace that debating with the Iesuite Fisher about the Popes Supremacy over the Church universall he yeelds to S Peter a Primacie of Order to the Pope 1 a Primacie of Order 2 A more powerfull Principality than other Churches 3 An Apostolike Chaire 4 A jurisdiction within his owne Patriarchate Touching a Primacie of Order granted to S. Peter who ever denied it Doe I deny it sayes t Ch. 5. div 3. D. Reynolds in his Conference with Hart Then let me be smitten not with the blunt weapon of the words of men c. Touching those priviledges granted the Pope neither my Lord of Canterbury nor any reformed Writer of note in this Church doth deny them to him And particularly here had hee denied the first it would have beene extorted from him by the third Canon of the second Oecumenicall Councell the second by the flat testimony of Irenaeus which the Iesuite alledged the third by S. Augustine The fourth by the sixth Canon of the Nicene Councell and Rufsinus his Testimony and againe every one of these by other Testimonies sans Number But now I pray observe First all these Priviledges are granted to the Bishop of Rome stante Imperio and intra Romaniam the Empire yet standing and within Romane soyle so that the States and Policies of the world being now changed happily he may be brought to a new reckoning as his * § 25. Num. 13. What if the States and Policies of the world be much changed c. Grace notes Secondly the most demonstrative way to cut off his claime of Supremacy by divine Right which is the point in question is to shew all his Greatnesse to be founded upon positive Law and in relation to the temporall State So the Fathers in the Councell of Calcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that is the Regall City And so x Can. 28. Ep. ad solit vitam agent Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome is the Metropolitane City of all the Romane Soile And the most demonstrative way to cut off his claime of Universall Supremacy is to y Prima pars huius Canonis satis perspicuè docet Alexandrinum Episcopum habuisse Potestatem in vicinis aliquot Regionibus sic etram Romanum Episcopum sua sub potestate vicinas Italiae Regiones obtinuisse Antiochenum Episcopum suas etiam vicinas Ecclesias gubernasse neque horum quenquam in alterum superioritatem sibi sumpsisse ergo tunc temporis Romanus Pontifex nondum pro universali totius Ecclesiae Episcopo agnoscebatur Osiand Ep. ad Con. Nic. Can. 6. Et Baron scot Apol. Tract 5. c. 9. limit him within the circuit of his owne Iurisdiction Thirdly as is said before it is neither strange nor new in the Church of England to yeeld the Bishop of Rome all these Priviledges I shall put this Authour in minde of King Iames onely King Charles his blessed father z Praemon to all Chr. K. Of Bishops and Church Hierarchy I very well allow as I said before and likewise of Ranks and Degrees amongst Bishops Patriarchs I know were in the time of the Primitive Church and I likewise reverence that Institution for orders sake and amongst them was a contention for the first place And for my selfe if that were yet the question I would with all my heart give my consent that the Bishop of Rome should have the first seat I being a Westerne King would goe with the Patriarch of the West And for his Temporall Principality over the Signiory of Rome I do not quarrell it neither let him in God his name be Primus Episcopus inter omnes Episcopos and Princeps Episcoporum so as it be no otherwise then as Peter was Princeps Apostolorum How say you Sir whether is more bountifull to the Pope King Iames or the Archbishop of Canterbury he that can be content to admit him Patriarch of the West or hee that circumscribes him within his Italique Diocesse Had you beene to answer the Iesuite here you would have granted him none of all this You would have told him plainly the Pope was never of any credit in the Catholike Church neither Bishop nor Primate nor Patriarch but a Monster and alwayes Antichrist or rather you would have told him there was never any Catholike Church at all But it hath not beene our way in England to confute Iesuites so Wee are perswaded that by the strength of Truth wee may subdue Falseshood Magna est veritas praevalebit but to drive out one untruth with another is an unworthy and indeed an unsuccessefull way Though our Adversaries bee never so madde saith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Gal. c. 1. St. Chrysostome yet it behoves not us out of the like love of contention to goe awry from the Truth 28. But among all the Paradoxes charged here by you upon the Divines of our Church this I stood amazed at You say They teach 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 advantagious and in nothing prejudiciall to the King Good