autâ—m dicit author ille tuus dans gloriam Deo 8 That the temporall principalities which the Pope enjoyeth this day in Italie or elswhere are but his just possessions which none ought to invy him (p) Montag antid pag. 95. Habeat ille suas sibi opes facultates fundos habeat latifundia principatum dominium per Ecclesia terras Petri possessiones obtineat dummode contentus vetuctiorum principum liberalitate alienam non invadat possessionem 9. That the restitution of the Popes ancient authority in England and yeelding unto him all the power that this day he hath in Spaine or France would be many wayes advantageous and in nothing prejudiciall to the King (q) Cant. relat pag. 202 Hee that is not blinde may see if hee wil of what little value the popes power in France and Spaine is this day further then to serve the turns of their Kings therewith which they doe to their great advantage 10 The old constitution of the Emperour whereby all the westerne clergie is so farre subjected to the Bishop of Rome that without him they are disabled to make any Ecclesiasticall law and obliged to receave for lawes what he doth enjoyne was very reasonable Yea if the King would be pleased to command all the church men in his dominions to be that far subject to the Pope they would be unreasonable to refuse present obedience (r) Montag antid pag. 156. Quod è codice allegatur Theodosiano decernimus ne quid tam Episcopis Gallicanis quaÌ„ aliarum provinciarum contra consuetudinem veterem liceat sine viri venerabilis Papae urbis alternae authoritate tentare sed illis omnibusque legis loco sit quicquid sanxit sanxeritve sedis apostolicae authoritas Quicquid hic pontifici sayeth Montagow arrogatur id totum edicto debetur Theodosiano vel vetustae consuetudini quicquid autem per rescriptum tribuitur imperatoris ad occidentales credo solos pertinebat nec omnes quibus juxta veterem consuetudinem Pontifex praesidebat ut Patriarcha Decernat imperator de Gâ—rmanis episcopis Rex Angliâ— de Britannis suis Francorum de Gallicanis quod olim Theodosius decrevit dicto erunt omnes obedientes Onely by all meanes my Lord of Canterburies prerogative behoved to bee secured his ancient right to the patriarchat of the whole Isle of Britaine behoved to be made cleare that to his rod the whole clergie of the Isle might submit their shoulders as to their spirituall head and Monarch from whom to Rome there could bee no appeale (Å¿) Cant. relat pag. 171. It is plaine that in these ancient times in the Church government Britaine was neever subject to the Sea of Rome for it was one of the six diocies of the West Empire and had a pâ—â—mat of its own Nay Iohn Capgraw and William Mabinnesburrie tell us that Pope Vrbâ—n the second in the Councel at Bari in Apuleia accounâ—ed my worthie predecessor S. Anselme as his owne Compeer and said Hee was as the patriarch and apostolick of the other world quasi comparem veluti Apostolicum alterius orbis Patriarcham Now the Britains having a primate of their own which is greater then a Metropolitan yea a patriarch if yee wil he could not be appealed from to Rome in any cause which concerned onely the churches of the Kings dominions for in causes more universall of the whole catholicke Church willingly they are contented that the Patriarch of Britaine and all others should submit to their grand Apostolicke father of Rome (t) Montag Antid pag. 57. Rectè cautum erat olim per canones vetustae Ecclesiae ut Romanus ille primus Episcoporum cui tot per occidentem suffraganei adherebant suam sententiam rogatus adhiberet ubi fidei Ecclesiae universalis vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in rebus ad politiam spectantibus agitabatur supra Everie one of these pontificall positions since the midst of Henrie rhe eights raigne would have beene counted in England great paradoxes yet now all of them are avowed by Canterbuerie himself in that verie booke which the last yeare at the Kings direction hee set forth for to satisfie the world anent their suspition of his Poperie or else by D. Montagu in his books yet unrepealed and cleanged of all suspition of Poperie by M. Dow under the seal of his Graces licencing servant This much for the Pope About the Cardinalls they tell us that their office is an high and eminent dignitie in the Church of God Their minde to the Cardinalat for the which their persons are to be handled with great reverence and honour (w) Montag ap pag. 56 Penitere non potuit Baronium eruditissimuÌ„ laboriosissimum virum industriae suae ac deligentiae Cardinalitiame niminde merito quidem suo adeptus suscepit dignitateÌ„ ibid. pag. 75. Virum illustri adeo nominis celebritate eminentissima dignitate coÌ„stitutum honestum probum preterea in vita privata rigidem severum ac tantum non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nusquam nisi honorificentissime compellavi that their office is a reward due to high graces and vertues that some of them though the greatest enemies that ever the reformed Churches have felt such as Baronius that spent all his time in opposing the trueth and advancing Antichristianisme and Barromaeus (x) Pokling Alt. pag. 34. The Linchonshire Minister it his jearing veine flouteth Cardinal Baromaeus whereas if he list to read his life he may not be ignorant that the Cardinall was a man of exemplarie holinesse and spent the greatest part of his life in fasting prayer almes-deeds preaching exhoration and doctrine and did detest both impietie and vanitie both in word and deed Me thinkes his conscience should checke him for his scornfull usage of a man who had the report of so vertuous and pious a Bishop a bloudy persecutor of our religion and one of the fathers of Trent that even such men are so full of grace and pietie that it is a great fault in any protestant to break so much as a jest on their red hattes Where the head and shoulders are so much affected it is hard to restraine charitie from the rest of the bodie These good men vent their passion no lesse towards the bodie of the present Church of Rome then towards the Pope and the Cardinalls Foâ— first his grace avowes over and over againe that the Papists and wee are of one and the same religion They affect much to be joyned with the Church of Rome as shee stands that to speak otherwayes as the Liturgie of England did all King Iames dayes were a matter of very dangerous consequent and therefore he confesseth his helping that part of the liturgie which puts a note of infamie upon the popish religion least that note should fall upon our owne religion which with the popish is but all one (y) Cant. relat p 36 The Church of Rome
Protestants set not up a differeÌ„t ReligioÌ„ for the christian Religion is the same to both but they differ in the same Religion and the difference is in certain grosse corruptions to the very endangering of salvation which each side saith the other is guiltie of Star-chamber speach pag. 36. My second reason is That the learned make but three Religions to have beene of old in the world Paganisme Iudaisme and Christianitie and now they have added a fourth which is Turcisme Now if this ground of theirs be true as it is generally neceived perhaps it will be of dangerous consequence sadly to avow that the popish religion is rebellion though this clause passed in the â—iturgie through inadvertrance in King Iames time this reason well weighed is taken from the very foundation of Religion it selfe ibid. pag. 34. His Majesty expresly commanded mee to make the alteration and to see it printed 2 They will have us to understand though wee the papists differ in some things yet that this very day their is no schisme betwixt papists and Protestants that protestants keep union and communion with the Church of Rome in all things required for the essence of a true Church necessarie for salvation that though they communicate not with some of her doctrines and practices yet this marres not the true union and communion of the two Churches both in faith and charitie That these who passe harder censures upon Rome are but zelots in whom too much zeale hath burnt up all wisedome and charitie (z) Pottar p. 3. 66. Wee darre not communicat with Rome either in her publicke Liturgie which is manifestly polluted with grosse superstition or in these corrupt and ungrounded opinions which she hath added to the faith These make up the poperie but not the Church of Rome In them our communion is dissolved but wee have still a true and reall union with that and all other members of the Church universall in faith and charitie ibid. pag. 74. To depart from the Church of Rome in some doctrines and practices wee had just necessarie cause though the Church of Rome wanted nothing necessarie to salvation There is great difference betwixt shisme from them and reformation of our selfe It is one thing to leave communion with the Church of Rome and another to leave communicating with her erros whosoever professeth himselfe to forsake the communion of any one member of Christs bodie must confesse himself consequently to forsake the whole And therefore wee forsake not Romes communion more nor the body of Christ whereof wee acknowledge the Church of Rome to bee a member though corrupted If any Zelots hath proceeded among us to heavier censures their zeal may bee excused but their charitie and wisedome can not hee iustified Cant. relat p. 192. The Protestants have not left the Church of Rome in her essence but in her errors not in things which constitute a Church but only in such abuses and corruptions which worke toward the dessolution of a Church 3 Thar the points wherein the two Churches doe differ are such as prejudge not the Salvation of either partie that they are not foundamentall and albeit they were so yet the truths that the papists doe maintaine are of force to hinder all the evil that can coÌ„me from their errours (†) Cant. relate pag. 249. The foundation is and remaineth whole in the mids of their superstitions Heylens answere pag. 124. Suppose a great Prelat in the high Commission Court had said openly That wee and the Church of Rome differed not in fundamentalibus yet how commeth this to be an innovation in the doctrine of England For that church telleth us in the 19. article That Rome doth erre in matters of Faith but it hath not told us that she doth erre in fundamentalibus Halls old religion after the beginning It is the charitable profession of zealous Luther that under the poperie there is much Christian good yea all that under the papacie there is true Christianity yea the kernell of Christianitie Neither doe wee censure that Church for what it hath not but for what it hath Fundamentall truth is like the Maronian wine which if it bee mixed with twentie times so much water holds his strength Rome as it is Babylon wee must come out of it but as it is an outward visible Church wee neither did nor would Butterfields Maskell Poperie is poyson but fundâ—mentall truch is an antidot A little quantitie of antidot that is soveraigne will destroy much poyson Pottar pag. 62. The most necessarie and fundamentall truths which constitute a Church are on both sides unquestioned ibid. By fundamentall points of Faith wee understand these prime and capitall doctrines of Religion which make up the holy Catholick Faith which essentially constitutes a true Church and a true Christian The Apostles Creed taken in a Catholicke sense that is as it was further opened in some parts by occasion of emergent heresies in the other catholicke creed of Nice Constantinople Ephesus Chalcedon and Athanasius is said generally by the Scholemen Fathers to comprehend a perfect catalogue of fundamentall truths to imply a full rejection of fundamentall heresies ibid. pag. 109. It semeed to some men of great learning and judgement such as Hooker and Morton that all who professe to love the Lord Iesus are brethren and may be saved though with erros even fundamentall truths to imply a full rejection of fundamentall heresies ibid. p. 109 It seemed to some men of great learning and judgement such as Hooker and Morton that all who professe to love the Lord Iesus are brethren and may be saved though with errors even fundamentall Heretickes doe imbrace the principles of Christianitie and erre only by misconstruction Whereupon their opinions albeit repugnant indeed to Faith yet are held other wise by them and maintained as consonant to the Faith 4 That the popish errours let bee to bee fundamentall are of so small importance as they doe not prejudge either faith hope or charitie let be salvation (a) Cant relat pag. 361 Holcat Non omnis error in his quae fidei sunt est aut infidelitas aut haeresis In things not necessarie though they bee divine truths if about them men differ it is no more then they have done more or lesse in all ages and they may differ and yet preserve that one necessary Faith intire and charitie also if they be so well minded for opinions which flattereth about that one souls saving Faith there are dangerous differences this day Pottar pag. 38. It is a great vanitie to hope or expect that all learned men in this life should absolutely consent in all the particles of the divine truth so long as the Faith once delivered to the Saints and that common faith containing all necessary verities is keeped So long as men walke charitably according to this rule though in other things they be otherwise minded the unitie of the Church is no wise
in this as well as in that other quarrell you have against him 6. That who ever in the publick prayers hath their face toward the North South and West must be publickly called upon to turn themselves ever towards the East (k) Vide supra cap. 5. B. 7. That in the Church not only 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 wheÌ„ the epistle commeth all may sit down but when the gospel begineth all must again arise during the time of sermon all must stand uncovered That to these and all such pious practises we are oblidged by the sole example of the bishops or some few of them even before the inacting of any law either of Church or state (l) Edward Bugheus serm pag. 9. We may not think it enough that we stand at the Creed except we say it also with the Minister audibly with a lowd voice nor is it enough for us to stand up at the gospel but we must also bow at the name of Iesus not as if we were ashamed of what we did but with due and lowly reverence neither is it sufficient to be bare in time of divine service except we also reverently kneell on out knees when the commands and letanie are read Shelfoord p 20. Let us learn of our Cathedrall Churches for there our reverend Fathers the prelats make their reverence to God in this wise both at their entry and their returne wherefore to follow their good and holy paterne we are to do the like both at our comming in to Gods house and at our going out Ibid p. 22. The fifth office of holinesse is to rise up from our seats when the articles of our faith are read we also do more reverently to stand up at the reading of the psalmes before after and behind the holy lessons We are also to stand at the reading of the gospell The reason that the old Lytargick writters gives of this superstitious standing at the Creed and gospel more then at the reading of the lessons and epistles is because these epistles among which they put the revelation the penteteuch and sundry other parts of the old testament containes more base doctrine then the gospel which comes behind them as the Master comes after his servant which goes before to make way 8. That the conscience is oblidged not only to keep religiously the greater festivities of Yule pasch pentecost the rest which are immediatly 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 be polluted with any work or seculare affaire as we desire to bee helped by these glorified persons intercession (m) Cousins devotions they offend against the fifth command that obeyes not the precepts of the ecclesiastick governours The precepts of the Church are first to observe the feastivals and holy dayes appointed in the Church calendar vide supra cap. Yet Christs Sunday must bee no Sabbath 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 warraÌ„d such labour yea there is so great Iewish superstition in the land about Christs Sunday that all preachers must be oblidged in their very pulpits to proclame the new book of sports for incouragment 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 Ministere (n) Whits examinat p. 118. The injunction maketh no difference betwixt Sunday and the other holy dayes concerning working in harvest no speciall priviledge is given it more then the rest For King Edwards statute repeated by Queen Elizabeth saith It shall be lawfull to every husband man labourer fisher-man c. upon the holy dayes aforesaid in harvest or at any other time of the yeare when necessity shall require to labour ride fish or work any kinde of work at their free wils and pleasure Ibid. on the Sabbath p. 217. In the new testament we read of no prohibition concerning abstinence from secular actions upon the Lord day more then upon other dayes Et quod non prohibetur ultro permissum est The Catholick Church for more than 6â—0 year after Christ gave licence to many Christian people to work upon the Lords day at such houres as they were not commanded to be present at the publick service by the precept of the Church In S. Ieromes dayes the devotest Christians did ordinarly work upon the Lord-day In Gregorie the greats time it was reputed antichristian doctrine to make it a sin to work on the Lords day Helens answer p 111. His Majestie having published his declararion about lawfull pastimes on the Sunday gives order to his bishops that publication thereof be made in all their severall diocesses the bishops hereupon appoint the incumbent of every Church to read the declaration to the people and finding opposition to the said appointment presse them to the performance of it by vertue of that Canonicall obedience which by their severall oaths they were bound to yeeld unto their ordinaries but seeing nothing but contempt upon contempt after much patience and long suffering some of the most perverse have been suspended as well a beneficio as officio for an example to the rest 9. Pilgramages to Sants reliques and barefooted processions to their Churches are preached and printed (o) Vide supra caput 5. w. Those throats which are so wide as to swallow down 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 Poperie 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 wayes 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 equitie 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 thereof this cape-stone In the mouth of both sides reformed and Romish preaching and the Masse go for reall opposites the affection of Papists to their Masse maketh
challenges of divers of the learned to reprint their clear affections to the pope and Cardinalls and the whole Romish religion albeit truely this their ventorious boldnesse seemes not more marveillous then their ingenuitie commendable For they have said nothing for the pope or Rome but that which conscience would pouse any man upon all hazards to avow who was so perswaded in the particular heads of controversies betwixt papists and protestants as they professe themselves to bee to the end therefore that wee may see the former strange enough passages not to have dropped from their pennes by any inadvertance but upon plaine designe and deliberate purpose wee will set downe in the next rowme the affection they professe to the speciall heads of poperie very consonant to that which they have alreadie said of that which wee count the whole lumpe and universall masse of Antichristianisme The speciall heads of poperie are moe then I have leasure to relate or you can have patience to hear enumerate Take notice therefore but of some pryme articles which Protestants use most to detest in papists foure by name their idolatries their heresies their superstitions their abomination of desolation the masse If from their own mouth I make clear that in these foure they joyne with Rome against us it is like none hereafter shall wonder of any thing that yet they have done or said for the advancement of the popish party and the subverting of the protestants Churches either at home or over sea but rather embrace their sobrietie and moderation who being minded as they professe doe not break out in many moe both words and deeds for the destroying of the protestant schisme and bringing all back to the Catholick Apostolick mother Church of Rome unto the feet of his holinesse the Vicar of Christ the successor of Peter under whose obedience our holy and blessed antecessors did live and die CHAP. IIII. The Canterbuerians joine with Rome in her grossest idolatries THE acts of Romes Idolatrie be many and various None more open to the eye of beholders then these five their adoration of altars images relicts In the midst of their denyall yet they avow their giving of religious adoration to the very altar sacramentall bread and Saints departed For the first their worshipping of the stocke or stone of the altar if wee would impute it unto the Canterburians they will deny it allutterlie and avow that they may well worship God before the altar but to worship the altar it self to give to it that worship which is done before it to give to it any religious worship any cultus any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any adoration they do detest it as palpable idolatrie So his Grace so Pocklingtoune so Heylene so Lawrence so Montagu do oft professe But that you may see how little faith those mens Protestations do deserve and that all may know either their desperat equivocating or else their spirit of giddinesse which makes them say and unsay the same things in the same pages consider all of the five named authours for al their denyall printing with approbation and applause as much worshipping and adoration even of the altar as any Papists this day living Begin with his Grace you shal finde him in his Star-chamber speach for all his denyall yet avowing within the bounds of two pages once twyse thryse a) Pag. 47. A great reverence is due to the body and so to the throne where his body is usually present Ibid. pag. 49. Domino altari ejus to the Lord your God and to his altar for there is a reverence due to that too Ibidem pag. 45. Therefore according to the Service-book of the Church of England the priest the people both are called upon for externall and bodily worship of God in his Church Therefore they which doe it not innovat and yet the government is so moderat God grant it be not too loose that no mā is constrained no man questioned onely religiously called upon venite adoremus the giving of worship to the altar and that such worship which is grounded upon that place of Scripture Venite adoremus which we suppose none will deny to be Divine adoration But wee must understand that the King and the Church of England heere as in all things must beare the blame of his Graces faults that the King and his most noble Knights of the garter must be patrones to this practice and the English Lyturgie the enjoiner of it But his Grace and those that have the government of the church must bee praised for their moderation in not urging this practice upon all their brethren (b) Pockling altare pag. 160. I shall intreat the pious and judicious reader to consider with meet reverence what is recorded among the statuts of that most noble order non satis benè Deo atque altari reverentiam exhibuisse visi sunt ut Deo ejus altari proni facti debitum impenderent honorem quoties praetergredietur summum altare in honorem Dei debita genu flexione reverentiaque consalutabit Idem in his Sunday no Sabbath at the end If wee doe not onely bend or bow our body to his blessed board or holy altar but fall flat in our faces before his footstool so soone as ever we come in sight thereof what Apostle or father would condemne us for and not rather be delited to see the Lord so honoured D. Pocklingtoune with his Graces licence proclamed the bending of the bodie and the Prostration even to it Heylene comes up at last to his Masters back and tels us that the adoration before the altar is the honour of the altar it self and that filling downe and kissing of the altar for the honouring of the altar was a very commendable practise (c) Antidot Lincolne preface to the King altars were esteemeed so sacred that even the barbarous souldiours honoured them with affectionat kisses Ibid. Pag. 86. The altar being thought to be more sacred had a far greater measure of reverence and devotion conferred upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reverend salutation of the table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he and Pocklingtoun both page 142. commends that exhortation of the patriarch of Constantinople in the fifth counsell Adoremus primum sacrasanctum altare Idem in his answere to Bourtoun page 137. If you look higher unto the use and practice of the ancient Church you can not misse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honour to the altar a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad ad geniculationem aeris Dei Laurence as he prints with Canterburies licence but undoubtedly by an impudent lee at the Kings speciall commandement doth maintaine not only veneration but religious worshipping adoration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all (d) page 25. We finde in Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a honour due to the altar and in Tertullian ad geniculari aris a kneeling to the altars and in the
Tedders in his sermon at the visitation of the B. of Norwitch all subscribed by the hands of my L. of Canterburies Chaplane Bray Oliver Baker or some others THE PREFACE IT is fallen out much beside our expectation Wee did expect nothing lesse then warre that the storme of warre should now againe begin to blow when we did esteem that the mercy of GOD and justice of our Prince had setled our Land in a firme peace for many generations at least for many daies ever while some appearance of provocation should have arisen from us for the kindling of the wrath of our enraged enemies whose furie though we know well not to be quite extinguished yet we did surely think it would not breake forth in haste in any publick and open flame til some new matter had been furnished or some probable colour of a new quarrell could have beene alleadged against us When we have scattered that cloud of calumnies We have committed nothing that can bee pretended with any goodly colour for the breach of the late pacâ—fication which by their tongues and pens they had spread abroad of our rebellion many other odious crimes when by our frequent supplications informations remonstrances declarations and other writs wee have cleared aboundantly the justice of our cause the innocencie of our proceedings to all the ingenuous minde of the Yle and to so many of our neighbour nations as have beene desirous to cognosce of our affaires when our gracious and just Prince in the very heat of his wrath raised alone by their mis-informations even while armes were in his hand hath beene moved with the unanimous consent of all his English Counsell of all his Commanders and whole armie to acknowledge us good and loyall Subjects And after a full hearing of our cause in his Campe to professe his satisfaction to pronounce us free of those crimes which before were falsely blazed of us to send us all home in peace with the tokens of his favour with the heartie embracement of â—hat armie which came against us for our ruine When we in a generall Assembly of our Church with the knowledge and full consent of his Majesties high Commissioner whole Counsell have justified our opposition to the innovation of our Religion and Lawes by the Prelaâ—es our excommunication of them therefore the renewing of our Covenant and all the rest of our Ecclesiastâ—call proceedings when our States in Parliament were going on in a sweet harmonie to confirme the weaknesses set right the disorders of our Estate that no farther then clear equitie reason law yea the very words of the pacificatorie Edict did permit wheÌ„ our whole people were minding nothing but quietnesse having cast their neckes under the feet of our reconciled king put all their Castles Canons in his hand without any securitie but the royall Word and received heartily all those fugitives who had taken armes in the Prelates cause against their Countrie having no other minde but to sit down with joy gâ—e about our own long neglected businesse praising God and blessing the King The martiall mindes among us panting for languor to be imployed over sea for the honour of the Crowne in spending their bloud against the insolent enemies of his Majesties house While these are our only thoughts It was more then marveilous to us that first the dumbe and obscure whisperings and at once the loud blasts the open threats of a new more terrible and cruell warre then before should come to our eares that our Castles should be filled with straÌ„gers be provided with extra ordinarie victuals and munition as against a present assault or long siege Many of our Nobles tempted to leave our cause numbers of assayes made to breake the unitie of all our Estates and at last our Parliament commanded to arise the Commissioners thereof after a long and wearisome journey to Court for the clearing of some surmised mistakes about moods and formes of proceedings refused presence a Parliament in England indicted as the rumour goeth to perswade that Nation our dearest neighbours with whom our cause is common to imploy their meanes and armes against us that so our old nationall and immortall warres may be renewed to make sport to Prelates a bridge for the Spainyard or French to come over Sea and sit downe masters of the whole Yle when both Nations by mutuall wounds are disabled for defence against the force of an enemie so potent as either France or Spaine are this day of them selves without the assistance which too like shall bee made them by the Papists of the Yle and many more who will not faile to joyne for their owne ends with any apparent victory Wee admire how it is possible that intestine armes without any necessity should be takeÌ„ up at this season Compassion hope and all reason call now for peace at home that at last we may gett some order of our enemies abroad when all the Forces the whole Yle can spare are most earnestly called for by the tears of his Ma. only sister by the bloud long desolation of her most miserable Subjects by the captivitie and banishment of all her hopefull Children Prince Charles lying dayly under the hazard of the French hang man at Paris Prince Robert of the Austrian at Vienne the rest of that royall bloud lying so many yeares with their Mother banished in a strange Countrie Pietie would command us to put up all our homeward quarrels though they were both great and manie let be to forge any where none reall can be found Yea hope would allure us to try now if ever our Armes on those spitefull Nations the hereditary enemies of our Religion and of our Yle when God hath made them contemptible by the cleare successe hee giveth dayly to every one that riseth against them Banier with a wing of the Swedâ—sh Armie dwelling in spite of the Emperour all this yeare in the heart of his Countries a part of Weymers forces with a litle help froÌ„ France triumphing on the Rhene for all that Baviere Culen the Emperour or Spainiard can doe against them That very great and strong Armado all utterly crushed in our eyes by the Hollanders alone without the assistance of any The very French not the best sea men having lately beaten oftener then once the Spanish navies in the Mediterrian Shall we alone sit still for ever shal we send alwayes nought but base contemptible derided Supplications to these intractable Princes shall we feed our selves still with their scornfull promises which so oft wee have found to our great disgrace most false yea rather then to beate them by that aboundance of power which we have if God will give us an heart to imploy it rather then to pull downe those tyrants who have shed rivers of Protestants bloud who hath loÌ„g tred on the persons of our nearest friends and in them on our honour Is it now meet we should choose
the rest to our acerâ—st and sibbest sister of England as it were in a table divers of these errours which our partie first by craft and subtilitie but now by extreame violence of fire and Sword are labouring to bring upon us to the end that our deare Brethren understanding our sufferings in the defence of such a cause may bee the more willing at this time to contribute for our assistance from God the helpe of their earnest Prayers and for ever hereafter to condole with the more hearty compassion any misery which possibly may befall us in such a quarrell All our plea is but one cleare syllogisme Albeit truely our hopes are yet greater then our feares if we could become so happie as once to get our plea but entered before our Prince for we can hardlie conceave what in reason should hinder our full assurance of a favorable decision from that Sacred mouth whose naturall equitie the World knowes in all causes whereof hee is impartially informed since our whole action is â— uâ—ht but one formall argument whereof the Mâ—j r is â—he verdict of our judge the Minor shal be the open and â—â—â—wâ—d Testimonie of our partie need we feare thâ—â— either our judge or partie will bee so irrationall as to vâ—nture upon the denyall of a conclusion whereof both the premisses is their owne open profession Our Major is this The Major thereof VVho ever in the Kings Dominions spreads abroad Poperie or any Doctrine opposite to the Religion and Lawes of the Land now established ought not to bee countenanced but severely punished by the King This Major the King hath made certaine tâ— us in his frequent most solemne asseverations not onely at his coronation both here and in England in his proclamations both here and there (a) Neither shall we ever give way to the authorizing of any tâ—â—ng wherby any innovation many steal or creep into the Church but shall preserve that unitie of doctrine discâ—pline established â—n Q. Elizabeths reign wherby the Church of England have stood flouâ— sâ—ed since Proclam dissolving the Parl of England 1628. and therefore oâ—ce for all we have thought fit to declare and hereby to assure all our good people that we neitâ—er were are nor ever by the grace of God shall bee slained with popish superstition but by the conâ—tarie are resolved to maintain the true Protestant Christian religion already professed within this our ancient Kingdom We neither intend innovation in religion or lawes proclam â—une 8. 1638. to free al our good subjects of tâ—e least suâ—pition of any intent on in us to innovate any thing either in religion or lawes and to sati fie not onely their desires but even their doubts We have discharged c. proclam Septemb 22. 1638. and to give all his Maj. people full assurance that he never intended to admit any alâ—eration or change in the true religoÌ„ pofessed wiâ—â—in this kingdome and that they may be truely and fully satisfied of the realitie of his intentions and integritie of the same his Maj. hath been pleased to require command all his good Subjects to subscribe the confession of Faith formerly signed by his dear Father in anno 1580. and it is his Maj will that this be insert and registrat in the books of Assembly as a testimony to pâ—steritie not only of the sinceritie of his intentions to the said true religion but also of his resolution to maintaine and defend the same and his Subjects in the proâ—ession thereof proclam Decemb. 18. 1638. but also in his late large declaration oftimes giving out his resolution to live and die in the reformed protestant religion opposite to all Poperie to maintaine his established lawes and in nothing to permitt the enervating of them Yea this resolution of the king is so peremptor publickly avowed thâ—t Canterburie himselfe dare not but applaud thereto (b) If any Prelate would labour to bring in the superstitions of the Church of Rome I doe not onely leave him to Gods judgement but if his irreligious falshood can bee discovered also to shame and severe punishment from the State and in any just way no maÌ„s hands should bee sooner against him then mine in his Starre chamber speech who can seeme more foreward then he for the great equitie to punish condignlie all who would but mind to bring in any Poperie in this Isle or assay to make any innovation in Religion or Lawes Wee beleeve indeed that my Lord Canterburie doth but juggle with the world in his fair ambiguous generalities being content to invegh as much against poperie and innovation as we could wish upon hopes ever when it comes to any particular of the grossest poperie we can name by his subtile distinctions and disputations to slide out of our hands But wee are perswaded what ever may be the jugling of sophisticating Bishops yet the magnanimous ingenuitie the royall integritie of our gracious Soveraigne is not compatible with such fraudulent equivocations as to proclaime his detestation of poperie in generals and not thereby to give us a full assurance of his abhorring every particular which all the orthodox Preachers of this Isle since the reformation by Queene Elizabeth and King Iames allowance hath ever condemned as popish errours Our Major then wee trust may be past as unquestionable Wee subjoyne our Minor The Minor But so it is that Canterburie and his dependars men raised and yet maintained by him have openly in their printed bookes without any recantation or punishment to this day spread abroad in all the Kings Dominions doctrines opposite to our Religion and Lawes especially the most points of the grossest poperie In reason all our bickering ought to be here alone This Minor I offer to instruct and that by no other middes then the testimonie of their owne pens If J doe so to the full satisfaction of all who know what are the particular heads of the reformed Religion and what the Tenets of Poperie â—pposite thereto what are the Lawes standing in all the thrâ—e Dominions and what the contrarie maximes of the Turkish Empire wherewith Matchivelists this day every where are labouring to poyson the eares of all Christian Princes for enervating the Lawes and Liberties of their Kingdomes I hope that reason and justice which stand night and day attending on either side of King Charles Throne will not faile to perswade the chearfull embracement of the conclusion The conclusion which followes by a cleare and naturall necessitie from the forenamed premisses to witt that Canterburie and his dependars in all the three Dominions ought not to be countenanced by the King but severally punished Let be that for their pastime a bloodie hazardous warre should be raised in so unseasonable a time for the undoing of that countrie and church which God hath honoured with the birth and baptisme both of his Majesties owne person and of his renowned Father and to the which both of them as
all their hundreth and six glorious Predecessours are endebted before God and the VVorld all their Prerogatives both of nature grace and estate so much as any Princes were ever to their mother church native Countrie CHAP. II. The Canterburians avovved Arminianisme ARminianisme how great and dangerous an innâ—â—ation of the Reformed Religion it is Arminianisme â— great and dangerous innovation oâ— Religion wee m y learne by the late experiences of our neighâ—ours when that weed began to spread among 〈◊〉 The States of Holland have declared in many pâ—ssages of their Dordracen Synod that they found it a more readie meane to overthrow both their Church and State then all the engines Policies armes which the Pope and Spaniard in any bygan time had used â—gainst them The Church of France the other yeare when Amirâ—t and Testard and some few of their Divines were but surmised to incline a little towards some small twigs of one article of Arminius was so affrighted that they rested not till in a generall assembly at Paris they did runne together for the extinguishing of the first sparkes as it were of a common fire When Barrow in Cambridge began to run a little on this rock how careful was my Lord of Canterburie and the Bishops than in the meeting at Lambeth for the crushing of that Cokatrice in the egge when that Serpent againe in the same place began to sett up the nose in the writtes of Thomson how carefull were the Bishops then by the hand of their brother of Salisburie Doctor Abbots to cutt off the head of that monster But what speake wee of the Churches Reformed The very Synagogue of Rome whose conscience is enlarged as the Hell to swallow downe the vileâ—â— morsels of the most lewd errours that Antichrist can present yet did they stick much at this bone when the Iesuite Molina began to draw out these dreggs of Pelagianisme from the long neglected pitts of some obscure Schoolemen what clamours were raised there not onely by Alvarez and his followers but ulso by numbers of Prelates and some great Princes till the credit of the Iesuites in the Court of Rome and the wisedome of the Consistorie prognosticating a new Rent in their Church did procure from the Pope a peremptorie injunction of silence to both sides on all highest paines hoping if the Dominicans mouthes were once stopped that the Iesuites by their familiar arts and silent Policies would at last worke out their intended point which indeed since that time they have well neare by fully gained But to King Charles eye no evidence useth to bee so demonstrative as that which commeth from the learned hand of his blessed Father VVould wee know how gracious a Plant Arminianisme and the dressers of it will prove in England or any where else advise with King Iames King Iames judgement of Arminianisme who after full triall and long consultation about this emergent with the Divines of his Court especially the late archbishop Abbots gave out at last his Decreet in print and that in Latine not onely for a present declaration to the States of Holland of his minde against Vorstius and a cleare Confession of his Faith in those points to the Christian VVorld but above all to remaine a perpetuall Register for his heirs and successours of his faithfull advise if after his death their Kingdomes should be ever in danger to bee pestered with that wicked seed In that treatise his Majestie doth first (a) Declarat contr Vorst pag. 15. Non erubescit ita crasse mentiri ut affirmet haereses libro suo expressas á professione Ecclesiae Anglicanae non dissentire avow all them to be grosse lyers who doe not blush to affirme that any of the Arminian articles even that most plausable one of the Saints apostasie are consonant with the Doctrine or articles of the Church of England (b) Ibid. pag. 12. Gnaviter impudens ferreioris Hee stileth Bertius for such a slander a very impudent and brazen faced man 2. (c) Ibid. pag. 18 Detestandae haereses novitor exortae maturè exstingueÌ„dae ad usque inferos unde manarunt relegandae He pronounceth these Doctrines of Arminius to be heresies lately revived and damnable to the hells from whence they come 3. (d) Ibid. pag 12. Sola inscriptio clamat igni damnandum That Bertius for the very title of his booke The Saints apostacie deserved burning 4. (e) Ibid. pag. 14. Inimicus Deo Arminius cujus discipuli pestes arrogantes haeritici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sectarij That Aâ—minius and his Schollers were to be reputed pests enemies to God proud schismaticall hereticall Atheists 5. (f) Ibid. pag. 15. A Deo maledictionem apud Ecclesias omnes infamiam in Republicam perpetuam distractionem The great increase of Arminians in Scotland by Canterburies meanes Hee affirmeth that their tolleration would not faile to bring upon the heads of their toleraters let be favourers Gods malediction an evill report slander and infamie with all the Churches abroad and certaine Schisme division and tumults at home Shall wee then make any doubt of King Charles full contentment that we avow Arminianisme to bee such a dangerous innovation in our Religion as the Reformed Churches abroad and his Father at home hath taught us to count it where ever it is found Notwithstanding this bitter roote amongst us was setting up the head of late very boldly in all the prime plâ—ces of our Kingdome wee have had since the reformation many bickerings about the Church government and Ceremonies but in matters of Doctrine never any controversie was knowne till some yeares agoe a favourable aire from the mouth of Doctor Laud at Court began to blow upon these unhappie seeds of Arminius No sooner was those south-winds sensible in our climate but at once in S. Andrews Edinburgh Aberdeen and about Glasgow that weed began to spring amaine Doctour Wederburne in the new Colledge of S. Andrews did stuffe his dictates to the younge Students in Divinitie with these errours This man upon the feares of our Churches censure having fled the Countrie was very tenderly embraced by his Grace at Court and well rewarded with a faire Benefice in England for his labours But to the end his talents should not lye hid although a man very unmeete either for preaching or government hee was at once sent downe to us without knowledge of our Kirk by Canterburies onely favour to be Bishop of Dumblane for this purpose mainly that in the Royall Chappell whereof that Bishop is alwayes Dean hee might in despite of all our Presbyteries weive out the webbe hee had begun in S. Andrews So at once there was erected a society of twentie foure Royall Chapplains who were thought fittest of the whole Cleargie of the Kingdome to be allured with hopes of favour from Court to preach to the State the Deans Armiminian tenets In Edinburgh M. Sydserfe did partly play his part and for the
councell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adoration of the altar and in the synodals of Odo reverentian altaribus exhibendam and in Damascene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in another divina altaria and in the life of Marie the Egyptian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casting my selfe to the earth and worshipping the holy ground and the Grecians triple prostrations tria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the altar in the old Liturgies not only by a relative and transient worship as he speaks (e) Ibid. Although they gave a religious reverence to these places yet they terminat that religious reverence in God not in the places The throne is honoured for the King hee that respects the house for the owners sake respects not the house but him but also which is a degree of madnesse beyond any thing that I ever have marked in any Papist he will have a Divine adoration given to the altar it self without any relation or mentall abstraction because of the union of Christs bodie with it which sits there as in a chaire of estate even as without scruple or relations or mentall abstractions wee give to the humane nature of Christ for that personall union of the godhead with it Divine adoration whereof in it selfe it is not capable (f) Ibid. page 30. So much they said but to justifie the practice of our Church I need not say so much for as although the humane nature of Christ receive all from the Divine yet wee adore the whole suppositum in grosse which consists of the humane as well as of the Divine So because of Gods personall precense in the place wee adore him without abstraction of his person from the place to wit the altar Pockling alt page 153. Altars have beene in allages so greatly honoured because they are the seats and chaires of Estate where the Lord vouchsafeth to place himselfe amongst us Quid est enim altare as Optatus speakes nisi sedes corporis sanguinis Christi For the adoration of the communion elements As much adoration of the elemeÌ„ts they grant as the Papists require which Protestants count an Idolatrie so horrible that for it alone they would not faile to seperate from the church of Rome though she had no other fault (g) Apologie des Eglises reformes par Ioan Daile chap. 20. their minde is plaine by the practice which his Grace maketh Heylene in his State answere defend we do passe their adoration in the act of communicating albeit wee think it strange to see men who once were counted moderat and wise by the touch of his Graces patron to become so insolent as to hisse and hout at the doctrine and practice of the best reformed Churches as vile and monstruous (h) Hale remedy of profainnesse page 128. away with these monsters of opinion and praictise in this sacrament Christ Iesus is heer really tendered to us and who can who dare take him but on his knees who in the act of receaving hath thought meet to sit or stand rather than to kneele we spake onlie of these their new adorations which against the constant practice of the English church they are now begun to use without the act of receaving a number of low cringes towards these elements when they take the paten in their hand a low inclinabo before the bread when they set it downe another when they take up the chalice a third when they set it downe a fourth (i) Heylens moderat answer pag. 237. if bowing towards the communion table bee offensive to you at the administration of the Sacrament I would faine know upon what reasons you stomack that men should use their greatest reverence in so great an action thinke you it fit the Priest should take into his hands the holy mysteries with out lowly reverence or that it is an innovation so to doe That these avowed adorations before the element without the act of receaving are directed by them not only they say to the person of Christ whom they make their essentially present but also unto the elements themselves we prove it by no other reason but their former confession Their adoration before the altar is done as they confesse unto the altar much more their adoration before the elements without the act of receaving must bee unto the elements For I hope they will bee loath to affirme that there is in the altar any worthinesse or aptitude or any other cause imaginable which can make it capable of adoration but the same causes are in the elements in a farre higher degree The relation to Christs Body and Person which they make the only foundation of those worships being much more true more near more clear in the elements then in the altar howsoever the Popish prostrations and adorations before the hostie which to all Protestants is so abominable idolatry are absolved by these men not onely by the clearing of Papists of all idolatrie everie where but particularly by their impatience to have the adoration of the elements to be called Popish For in our book of Canons when in the copie sent up to the King the adoration of the bread Chap. 6. Was styled by our Bishopes the Popish adoration my lord of Canterburie on the margine with his owne hand directeth to scrape out the word Popish as we can shew in the authentick manuscript of that booke now in our hands Concerning images In the matter of images their full agreanâ—e with Rome behold their assertions first they tell us that the pullers down of images out of their churches were but lownes and knaves pretending onely religion to their profane covetousnesse that they were truelie iconoclasticke and iconomachiam hereticks (k) Montag orig pag. 162. Imagines illa per Ecclesias constituta quae furorem effugerunt iconoclastarum ibid. pag. 174 sub praetextu reformatae pietatis Deum Ecclesiam pietatem per nefandissima sacrilegia eversis ubicunque monasteriis templis sacrariis redactis in fiscum maximis reditibus emunxerunt causantur sc religiosi nebulones c. 2 That those who do pull downe or breake or offereth any indignitie to a crosse to a crucifix to a Saints image are but madfools that those injuries reflect upon Christ and the Saints and are revenged sundrie times with plagues from heaven (l) Montag antid pag. 28. Verissimum est omninoquod affirmas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Caesaris imago in numismate ut Miletii character in pala annuli quod si quis Caesarem in charactere suo numismate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in archetypum transit ea contumelia quo modo si quis sancti alicujus imaginem dedecore afficiat illum ego 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 optaverim suae temeritatis paenas dare Studley in his glasse for schismatiks about the end tels us that hee knew a Churchwarden for the taking downe of a crosse which he conceived to have beene by his neigbours idolized to have al his
swine stricken with madnesse and therafter the man in desperation to have drowned himselfe Whence hee exhorts all men to beware so much as to censure their antecessors of idolatry for erecting such monuments of their devotion 3 That the church of England they take that church commonly by a hudge mistake for their owne prevalent faction therein doeth not onely keep innumerable images of Christ and the Saints in the most eminent and conspicuous places of their Sanctuaries but also dayly erect a number of new long and large ones very curiously dressed and that heerein they have reason to rejoice and glory above all other reformed Churches (m) Montag antid pag. 24. Haeretici nequaquam à te censeri debemus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asservamus enim deligenter cum cura Petri Pauli beatae virginis sanctorum aliorum innumeras imagines praesertim vero Iesu Christi redemptoris crucifixi etiam in templorum cryptis larariis in parietibus fenestris quas tamen non adoramus Ibid. pag. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut cum Theodoreto loquar impugnamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sunt apud nos qùod aliquoties dicendum frequentissimae imagines in Ecclesiis per stallos ut vocant Canonicorum per fenestras ambones vasa vestimenta ipsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pokling altare pag. 87. In my lord of Lincolne private chappell are to bee seene beside the altar most richlie furnished closse to the wall under the east window many goodly pictures which can not but strick the beholders with thoughts of pietie and devotion at their entrance into so holy a place as the picture of the passion and likewise of the holy apostles together with a fair crusifix and our blessed Lady and S. Iohn set up in painted glasse in the east window just over the holy table or sacred altar So that I must say That who so lives in this diocese must bee condemned of great impietie that will desert his Lord and not follow him giving a precedent of such devotion so conformable of the rubrick of our Church Heylens answere page 174. For your particular instances in the cathedrals of Durhame Bristou Pauls c. the most that you except against are things of ornament which you are grieved to see now more rich or costly nor they have beene formerly Pokling altare pag. 24. Our Churches by Gods mercy are a glory to our religion beautified with goodly glasse windowes Ibid. pag. 87. A fair Crucifix and our blessed Lady and S. Iohn set up in painted glasse in the east window just over the sacred altar 4. That these their manifold images they use not onely for ornament but also to be bookes to the Laicks both for their instruction and kindling of their affections to piety zeale charity imitation of the Saints (n) Widowes Schismaticall Puritain p. 10 Church pictures are an externall beauty of the Church a memorie of honour to the dead S. Gregorie cals them Laymens books Poklin alt pag. 87. There are to be seen many goodly pictures which can not but strike the beholders with thoughts of piety and devotion Montag antig page 318 The pictures of Christ of the blessed Virgine and Saints may be made had in houses set up in Churches respect and honour may be given to them the Protestants do it and use them for helps of pietie in rememoration and effectuall representing of the prototyp Ibid. pag. 3â—0 Images have three uses assigned by our schooles Instruction of the rude commone faction of storie and stirring up of devotion these you and wee also give unto them 5. That towards the images of Christ and the Saints the hearts of the Godly ought to be affected with a pious devotion with a religious reverence and that this reverence may very lawfully bee expressed with an outward religious adoration yea Prostration before the image as well as before the altar with the eyes of the adorer fixed upon the image (o) Montag adtid page 30. Christiani omnes adoramus Christum imagini simulachro non prosternimur coram imagine sorsan quid ad rem vero Invitatio est ad pietatem ex intuitu tolle scandalum ita si velis prosternaris etiam oculos defigas in crusifixum ante mensam Dominicam inclinamur in genua procumbinus venerationem exhibemuss non tamen mensam adoramus 6. That the Popish distinction of duleia and latreia is good and well grounded that the onely abuse of images is the worshipping of them with latreia that the Papists are free of this fault that all their practice heere is but iconoduly not idolatrie that all our contraversie with them about the worshipping of relicts and so much more of images for to images they professe a farre lesse respect then to reliques is but the toying of children the striving about shadowes that long ago both sides are really agreed though some for their own pride and greed delight to keep this contraversie about ambiguous words still upon foot (p) Montag antid page 16. Lateriam illum cultum soletis appellare neque ego nomen aut nominis rationem vel subiectum improbavero tum à duleia soletis distinguere non alio fine quà m quod rerum subjectarum rationes secundum magis minus inter se distinguanur page 27. Tantummodo taxumus in imaginibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usu utilitatem non sollicitamus ullo pacto page 24. Pergamus ad Ecclesiae Romanae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Montag orig page 40. Nolunt illi quovis pacto creatura cuicunque lateriaÌ„ ne quidem cultu relativo exhiberi sed non constat quis sit ille cultus latreiae soli Deo precise peculiariter debitus quibus terminis circamscribatur quis ille qui solus creaturis debetur quis ejus modus gradus mensura partes conditio limitatio omnia vacillant vel ignorantur nec illud agitur ut constare pâ—ssint lusum diu est in hac questione illusum per ambiguitates è privatis nempe vel contendendi vel ditescendi respectibus constet autem hoc facilè conveniet inter nos Magnam certè graciam ab Ecclesia Christi partibus inter se contendentibus iniverint qui docerent quousque progredtin hoc sanctorum cultu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possumus sine justo scandalo animae pereulo pietatis religionis naufragio interim quod pueri solent in hac re ut in multis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About reliques they agree with Papist Concerning reliques they teach first that the carying of them about in cloaths by devout people is tollerable (q) Andrews stricturae For their reliques were we sure they were true wee would carry to them the regard that becomes It was rashnesse nudiscreetly done of Vigilantius so to a base his termes concerning them had they power of doing miracles we would have esteemed them so much the more but in their own degree yet
thinke but the Lord will look well to your repentance and turne it over and over before you receive tantum mercedem perennis vitae The Church caused those to take so strict pennance that by their great humilitiation they might make some amends for that libertie which some took to sin Ib. p. 24. Our churches are a glory to our religion To the chancels belongeth the vestrie lavatorie and reclimatories for hearing confessions Shelfoord p. 125. If the Iust shall transgresse while they are within the law they are bound to make satisfaction by pennance which is secunda tabula post naufragium Ibid. pag. 129. The law is oft brooken by sins of omission and commission I answere as it is oft broken of us so it is as oft repaired and satisfied and so all is made whole againe and so hee is in statu quo prius hee riseth againe so oft as hee falleth either in nuÌ„ber or vertue our sins of coÌ„mission are repaired by repentance our sins of omission are supplied by prayer Extreame unction if reports may be trusted is alreadie in practice among them but how soever they avow in print their satisfaction with the Papists in this point if so be the ceremonie be not made absolutely necessar (i) Montag antig pag. 267. That sacramentall unction is not to bee used Let the sick use it if you will we hinder you not nor much care or enquire what effeâ—â—â— ensue upon it but obtrude it not upoÌ„ us as in sensu of the Sacram. in the time of grace Anent the Monastick life They are for the reerection of monasteries and placing of monks and nuns therein as of old consider how farre our men are from Poperie they tell us first that the putting downe of the Monasteries in England by Henry the eight let be by other Protestant Princes else-where was a worke exceeding impious and verie prejudiciall both to the church and crown (k) Montang orig p. 303. In ecclesia Anglicana sacerdotes licet magis gaudere solent debeant immunitatibus tamen frequentius exuberantius libentius quam laici decimarum decimas subsidia annatas primitias solvunt principi ut vel inde facile discerni possit quantum detrementi regiis accesserit vectigalibus per illam desolationem monasteriis invectam per importunum Henrici octavi rigorem per parliamentarias impropriationes Ibid. p. 384. Quales quales reformare potius ad normam veterum reducere debebant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non quod factum facinore flagitioso 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 araefuerunt ad haras altaria ad lupanaria transferenda sed reprimam me Ibib. pag. 174. Sub praetextu reformatae pietatis Deum Ecclesiam pietatem per nefandissima sacrilegia eversis ubicunque monasteriis c. 2. That the Monks for the paterne of their orders have the Prophets and the Apostles and specially Iohn the Baptist (l) Montag orig p. 370. Ioannes primus hanc viam insistebat illum deinceps ut in aliis sequebantur ascetae solerogagitae Ibid. p. 382. Ejusmodi vitae genere Ioannem jecisse fundamenta monasticae vitae cum illustrissimo Baronio non abnuerim 3. That their habits to their very tree-shoone hath Scripture warrant (m) Montag orig p. 369 Ioannes interula tunica quocunque amictu vestiebatur de Camelorum pilis id gestabat vestimentum ut ipsa asperiias ad virtutem patientiae animum exerceret nec princeps hoc institutum usurpabat Iohannes ab omni retro antiquitate Prophetarum filii Elias Eliseus alii eodem amictu utebantur quin positum in more qui rem quamcunque persuadere vellunt habitu ipso se componerent ad illam rem efficacius insinuandam William Wats sermon p. 20. The sackclouth and ashes they received from Daniel and the Ninivites and to live according to a strict rule and order from S. Mark other apostles so sayeth Cassian Ibidem pag. 28. Those if you censure for wil worship superstition take heed ye condemne not the authors of them even our blessed Saviour with his Prophets and Apostles Ibid. p. 44. Whereas our blessed Saviour hath forbidden shooes to his disciples he was heerein obeyed by the primitive montifiers sandals were meere solls tyed on with strings 4. That the Virgine Marie was truelie a Nunne and that the Nunnes this day are much to bee commendid for the following of her paterne (n) Femal glory p. 22. The same author affirmes that she there lived aâ—â—rettie Nunne Ib. 23. Let us then imagine that this holy recluse confined her body to this sacred solitude that shee might the more freely injoy the incoÌ„ceavable pleasure shee tooke in her vowed virginitie Ibid. pag. Shee was a votarie never to know man Ibid. pag. 148. You who ply your sacred Arithmetick and have thoughts cold and cleare as the cristall beeds you pray by You who have vowed virginity mentall and corporall approch with comfort and kneel downe before the grand whyt immaculat Abbesse of your snowie Nunries and present the alsaving babe in her armes with due veneration 5. That the present Carthusians Franciscans and the rest of the Fraternities are very good and holy people worthie in their very orders of Monastick life of our imitation (o) Ibid. p. 236. Many holy orders also are of this sodality as the Benedictus the Citertians the Franciscans Cartusians and many other If these examples of pious and worthie people will not move us c. 6. That their barefooted processions through the streets That their Canonicall houres of devotion at midnight in their Closters that in great Festivall Eves their goeing at Mid-night with confluence of people to town-churches is all commendable service (p) William Wats Sermon pag. 3. Mamertus Bishop of Vienne did not uncannonicallie to appoint a solemne mortification of three dayes fast and to make a Letanie to be sung in a barefoted procession Ibid pag. 20. To go barefooted they receaved from David and from Esaias Ibid. pag. 45. Nazianzen maketh goers barefoote to be imitators of Apostolicall spirited people Ibid. pag. 48. In the third fourth and fifth ages are examples plentifull of the nightly processions of the Christians yea they went from their houses in the cities to some of their churches in the fields singing Psalmes all the way through the streets in the hearing of the Gentiles Ibid. Minutius Faelix mentioneth nocturna oeculta sacra For this purpose the night was divyded into Cannonicall houres or certaine times of rysing to prayer whereof midnight was one the morning watch was another Canonicall houre I hope that notwithstaÌ„ding our devotion serveth us not to imitate the Prophets and Apostles and the Primitives yet wee will forbeare to take part with the old hereticks in reprehending them Ibid. Before a greater Festivall all the devouter sort of Christians constantly repaired to their Churches at midnight In the head of Purgatorie
15. Reckons out among his traditions the crossing of themselves when they went out or when they came in when they went to bed or when they rose when they set down to meat or lighted candles or had any businesses of moment to doe Montag apeal page 286. What hinders but that I may signe my self with the signe of the crosse in any part of my boody at any time when I goe to bed in the morning when I rise at my going out at my returning home the ancient Church so used it and so may wee for ought I know without just scandall or superstition 2. They avow expresly the carrying of these holy trincats about their neck in caisses of silver or gold (b) Montag antid p. 17. Ego certe illas reliquias fasâ—iis involvam auro includam circumgestandas admovebo labiis ac collo suspensas manibus oculisque crebro usurpatas intuebor Ibid. p. 24. Imagines praesertim Christi crucifixi asservamus diligenter cum cura sunt apud nos per fenestras ambones vasa vestimenta 3 The saying of their prayers yea their Ave maries upon their beeds is to them an holy Arithmetick worthie of praise and imitation (c) Female glory pag. 148. Among the other praises of his holy Nuns this is one You who ply your sacred Arithmetick and have your thoughts cold and cleare as the crystall beeds yee pray by And in his proemials Omnis terra revibrat aeve 4. Wednesday fryday and Lent-fasts are to them not only lawdable practices of the ancient church but also traditions come from Christ and the Apostles which for religions cause all are oblidged to embrace (d) Montag antid p. 164. Quadragesimale jejunium libenter ego concesserim ab Apostolis constitutum apud vetissimos Ecclesia proceres usurpatum Ibid. p. 9. Doceatur esse aliquid ab ipsis Apostolis institutum utpote jejunium quadragesimale Causam non dicamquin haereseos accuser si non ut ab Apostolicae authoritate sancitum propugnavero William Wats sermon page 50. Most precise and severe observers were they of Lent-fast which the whole primitive Church did believe to bee of Apostolicall institution so that they had their Saviours and his Apostles example for that strictnesse I passe their observation of Wednesdayes and Frydayes fast weckly which Epiphanius among many others assureth to bee of Apostolicall institution Couzins devotion It had also beene an ancient and religions custome to fast all the Frydayes in the yeare except those which fall within the twelve dayes of Christmasse The Lent which now is and ever hath beene reputed an apostolical constitution and wee adde out of Chrysologus that it is not an humane invention as they call it but it comes from Divine authoritie that wee fast our fouritie dayes in Lent p. 221. They embrace the grossest not onely of their private but also of their publick superstitions The popish publick superstitions are very many but of these which that whole Church doth allow very few comes to my minde which stand much against the stomack of our men Those that come first to my thoughts are all pleasently digested Protestants wont to deride the popish conceat of their holy ground of their consecrat walls and the sanctuary of their Chancels their turnings towards the East their manifold toies in baptisme and the Lords supper joyned with the sacramentall elements their hallowing above the Sabboth a multitude of Festivals their pilgrâ—mages their processions and many such their practises In this behold the minde of our men they tell us first that Kirk-yards by prayers and conspersion of holy water must be made holy ground that before these episeopall consecrations no Christian buriall may be made therein but after that the bishop hath used the pontificall ceremonies therupon no Heretick no Schismatick no Excommunicat person may be brought there no worldly no common action there performed without the profanatioÌ„ of the holy place (e) Laurence sermon p. 9. Christians distinguished their oratories into an aetriuÌ„ a Church yard a sanctuÌ„ a Church a sanctum sanctorum a Chancell they did conceive a greater degree of sanctitie in one of them than in an other and in one place of them than another churchyards they thought profained by sports the whole circuit both before and after Christ was priviledged for refuge none out of the communion of the Kirke permitted to lie there any consecrate ground preferred for interment before that which was not consecrat and that in an higher esteem which was in a higher degree of consecration and that in an higher which was neerest the altar Halls sermon at the consecration of a buriall place p. 38. Out of the consideration of the holy designation of these peculiare places came both the tittle and practice of consecration of cemiteries which they say is no lesse ancient than the the dayes of Calixtus the first who dedicated the first Cemmiteries albeit it was decreed by the counsel of Arles that if any Church were coÌ„secrated the Church yard of it should require no other hallowing but by simple conspersion p. 40. It is meer and necessary that those places should be set aside to this holy use by a due and religious dedication by prayers and holy actions tending thereunto if the Iews used these dedications how much more we Ib. in the preface an act worthy both of this common celebration and of that episcopall service of mine Again they shew us that the church by the bishops anointing some stones thereof with oyl and sprinkling others with water and using from the Roman pontificall some mo prayers some mo ceremonies upon it becomes a ground more holy That before these consecrations though the people of God for many years have meet into a Church for divine service yet it is no more holy then a barn a tavern a tolbooth but after these consecrations there is such holinesse in the walls that even when there is no divine service men at their comming in and going out must adore and all the time of their presence stand discovered and never so much as sit down were the service never so long except upon great infirmity (f) Tedders sermon p. 8. It is the consecration that makes them holy and makes God esteeme them so which though they be not capable of grace yet receive by their consecration a spirituall power whereby they are made fit for divine service and being consecrate there is no danger in ascribing holinesse unto them if we beleeve S. Bernard quis parietes istos sanctos dicere vereatur quos manus sacratae Pontificum tantis sactificavere mysteriis When we come to Church sayes the holy Fathers of the devotion of those primitive times corpora humi sternimus they that shewed the least devotion did bow all the time that they were there none presumed so much as to sit as being too bold and lazie a posture in Gods house but only for infirmitie or some other
them value our preaching at the lesser rate They cry downe so far as they can all preaching the affection of Protestans to preaching maketh the Masse to them the lesse lovely Our faction to make rowme for the Masse so far 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 Divell (a) Cant Starchamber speach pag. 47. But in the pulpit it is at most Hoc est verbum meum God hold it there at his word for as too many men use the matter it is Hoc est verbum diaboli this is the word of the divel in many places witnesse sedition and the like to it because indeed the best and most zealous preachers in their sermons do oft taxe Arminianisme and Poperie and the wayes whereby his Grace is in use to advanee both This to him and his followers is doctrinall Puritanisme much worse than disciplinary yea it is sedition taught by the Divell 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 speach (b) And posthuma pag. 32. Ex quo nuper hic apud nos vapularunt canes muti exclusi sunt clamatores isti odiosi ac molesti ex quo pessimus iste mos invaluit ex quo pruriginoso cuipue odious patefactus hic quicquid libet effutiendi Ecclesia in tonstrinam versa est non plus ibi ineptiâ—rum quam hic Theologia in battologiam banes non latrantes mutari in catulos oblatrantes haud ferè scias quid optandum sit illud ne si lentium an hilatratus absoni illud ne jâ—junium an haec nausea Because indeed grave and gratious Ministers are not either able or willing to stuffe their sermons with secular learning and imploy extraordinar paines for to gather together a Masse of tinkling words as Andrewes was and his admirers are wont to do for to spoile preaching of that life spirit and power which ought to shine into it 3. That the preaching which them selves approve praises is but sermonizing in pulpits no necessar part of the Ministeriall charge but a practice to be used of some few of singular learning eloquence and that only at rare and extraordinar times as the Bishop or the Star-chamber-court shall be pleased to give licence (c) Shelfoord pag. 91. Beside these ten kinds of preaching which are able to stop the mouth of all itching eared professors there is yet another kinde of preaching not fit for every Minister but for extraordinarie and excellent men called by God and the Church to reforme errors and abuses to promulge to the world new Lawes and Canons And as this kinde is to be performed by extraordinarie men so it is not alwayes so needfull but when necessitie required for when things are setled there needs no more setling but only preserving Wee ought not to have many Moseses or many Euangelists nor many Apostles Were people now to bee called and converted to the Gospel then not only this kinde of preaching but miracles also were needfull when much needlesse and some unsound teaching by tract of time had sued into the ark of Christs Church by the Prelats and Priests therof Then in the 19. year of King Henrie the eight began licences to be granted by the Court of Starchamber to preach against the corruptions of the time but now the corruptions are removed the ancient and true doctrine of the primitive Church by setled articles is restored Therefore this extraordinarie kinde is not now so necessarie except it bee upon some notorious crimes breaking foorth among people 4. That the only ordinar profitable and necessar preaching which God hath appointed and the Church laid upon the back 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 (d) Shelf p. 35. The principall part of the Ministers office is the true understanding distinct reading deceÌ„t Ministrie of the Church service contained in the book of CommoÌ„ Prayer This is the pith of godlinesse the heart of religion the spina or vertebrae the backbone of all holy faculties of the ChristiaÌ„ body Ib. p. 39. VVere these read as the Canons directs aptly that is by just distinctions and by a sensible Reâ—der observing all the rules of reading with pronunciation fit for the matter and with due attention of the hearer there would bee much profite and edifying Ibid. pag 76. Gods Minister is thy Preacher â—nd the divine service of the church Book is his sermon In this service this sermon is contained whatsoever is necessar for salvation Ibid p. 78. The very reading is preaching yea a lively and effectuall kinde of preaching 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 be abolished (e) Heylans answere pag. 165. VVhereas formerly you used to mangle and cut short the service that you might bring the whole worship of God to your extemporarie prayers and sermons now you are brought againe to the ancient usage of reading the whole prayers without any diminishing in regard of preaching As for your other cavils about the using of no prayer at all after Sermon the innovation here is on your part who have offended all this while not only against the Canon but act of Parliament by bringing in new formes of your owne divising As for the forbidding of any prayer before the Sermon if any such be it is but agreeable unto the Canon which hath determined so of it long ago The Preachers in King Edwards dayes used no forme of prayers but that exhorting which is now required in the Canon Neither this onely but that the most able Pastours are not to be suffered so much as in their private studies to recommend their Souls to God in their owne words but in their very private prayers are to be tyed precisely to the words of the Service Booke (f) Couzins devotions in the preface Let no prayers bee used but these which are allowed by the Church what prayers so ever any man had framed for himselfe let him first acquaint these that are wise and learned with them before hee presume to use them and that men may not think those rules are to be applyed to publick prayers only and not to private let them weigh those words in the councell of Carthage Quascunque sibi preces c VVhen wee
more facilitating of their purposes they advance the secular power of Princes and of all soveraigne Estates above all that themselves either crave or desire alone for this end that their clerks may ride upon the shoulders of Soveraignitie to tread under the feet of their domination first the Subjects and then the Soveraignes themselves The tyrannous usurpation of the Canterburians are as many and heavie as these of the Romist Clergie How much our men are behinde the greatest tyrants that ever were in Rome let any pronounce when they have considered these their following maximes They tell us first that the making of all Ecclesiastick constitutions doth belong alone to the Bishop of the Diocesse no lesse out of Synod then in Synod That some of the inferior clergie may bee called if the Bishops please to give their advice and deliberative voice That the Prince may lend his power for confirming and executing of the constitutions made but for the work of their making it is the Bishops priviledge belonging to them alone by Divine right (a) Samuel Hoards sermons pag. 7. By the Chruch I meane the Churches Pilots who sit at the sterne Heads members divide all bodies Ecclesiasticall and civill what ever is to bee done in matters of direction and government hath alwayes beene and must be the sole prerogative of the heads of these bodies unlesse wee will have all common-wealths and churches broken in picees Ibid. pag. 8. The key of jurisdiction which is a power of binding and lousing men in foro exteriori in the coutts of justice and of making lawes and orders for the government of Gods house is peculiar to the heads and bishops of the church Ibid. p. 31. what was Ignatius and Ambrose if we look at their authoritie more than other bishops of the church That libertie therfore which they had to make new orders when they saw cause have all other prelats in their churches Edward Boughanes serm Pag. 17. Submit your selves to those that are put in authoritie by kings so then to Bishops because they are put in authoritie by Kings if they had no other clame But blessed bee God they hold not only by this but by a higher tenor since all powers are of God from him they have their spirituall jurisdiction what ever it be S. Paul therfore you see assumes this power unto himselfe of setting things in order in the kirk before any Prince become Christian 1 Cor. 11.34 The like power hee acknowledgeth to be in Titus 1.5 and in all bishops Heb. 15.17 Ibid. pag. 18. Kings make lawes and bishops make canons This indeed it was of necessitie in the beginning of Christianitie Kings made lawes for the State and bishops for the kirk because then there was no Christian Kings either to authorize them to make such lawes or who would countenance them when they were made But after that Kings became nourishing fathers to the Church in these pious and regular times bishops made no Canons without the assent and confirmation of Christian Kings and such are our Canons so made so confirmed Chounei collect pag. 53. Reges membra quidem filios Eccesiae se esse habitos reiecisse contempsisse nonnunquam audivimus obediunt simulque regnant Iura quibus gubernari se permittunt sua sunt vitalitatem nativam ex praepositis Ecclesiae tanquam ex corde recipiunt vivacitatem ex ipsis tanquam ex capitibus derivant Samuel Hoards pag. 9. Nor did they exercise this power when they were in Counsell only but when they were asunder also Speaking of apostles as they are paterns to all bishops 2. That in a whole Kingdome the Bishops alone without the privitie of any of the clergie of any of the laitie may abolish all the Ecclesiastick judicatories which the standing and unrepealled lawes which the constant customes ever since the reformation had setled and put in their rowme new forraigne courts which the kingdome had never known scarce so much as by their name (b) Our Chrurch Sessions our weekly presbyteries our yearly generall Assemblies whereof by our standing lawes wee have beene in possession are closse put downe by our book of Canons and in their rowme Church-wardens officiall courts synods for Episcopall visitation and generall Assemblies to bee called when they will to be constitute of what members they please to name are put in their place That at one stroke they may annull all the Acts of three or fourscore National Afsemblies and set up in their roome a Book of Canons of their own devysing (c) So is their book entituled Canons and Constitutions Ecclesiasticall gathered and put in forme for the governement of the Church of Scotland and ordained to bee observed by the clergie and all others whom they concerne That they may abolish all the formes used in the worship of God without any question for threescore yeares and above both in the publicke prayers in the administration of the Sacraments in singing of Psalmes in preaching the Word in celebrating of Marriage in visiting the sicke and in ordination of Ministers Neither this alone but that it is in their hand to impose in place of these accustomed formes foure new Bookes of their owne of Service of Psalmes of Ordination of Homilies All this our Bishops in Scotland have done and to this day not any of them to our knowledge can be moved to confesse in that deed any faile against the rules either of equitie or justice what ever slips of imprudence there may bee therein And all this they have done at my lord of Canterburies direction as wee shall make good by his owne hand if ever we shall be so happy as to be permitted to produce his owne authentick autographs before the Parliament of England or any other Judicatorie that his Majestie will command to cognosce upon this our alleadgance Readily Rome it self can not be able in any one age to paralell this worke which our faction did bring foorth in one yeare It is a bundel of so many so various and so heavie acts of tyrannie Certainly England was never acquaint with the like wee see what great trouble it hath cost his Grace to get thorow there one poore ceremonie of setting the Communion table altar-wayes for there themselves dar not deny that it is repugnant to the established Lawes of their church and state for any Bishop yea for all the Bishops being joined to make the poorest Canon without the voices of their convocation-house or Nationall Assemblie yea without the Parliaments good pleasure (d) VVhites examination of the dialogue pag 22. By the lawes of our kingdome and Canons of our Church many learned persons are appointed to be assistants unto bishops and in our nationall Synods in which all weightie matters concerning religion are determined nothing is or may be concluded but by the common vote and counsell of the major part of the convocation which consisteth of many other learned Divines besides Bishops Andrews sermons
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 collegs in the Empire (l) Joannes Wemius pag. 18. Quo casu dicerâ—m non proprie esse regnum sed aristocratiam vel democratiam Ibid. pag. 23. Hoc esset ex rege non regem eum facere Ibid. p. 38. Quod si alicubi non habeat rex potestatem leges serendi nisi ex populi in comitiis consensu sic fundamentaliter limitato propriè Rex non est ac non tam acceptans est populus quam cum Rege ut collega Regem ferens ibid. pag. 53. Non est imperium illud vere Monarchicum sed principatus quidam imperans ille non Monarcha aut Rex sed tantum Princeps ut Venetorum dux residente in optimatibus aut populo imperii summa But thanks be to God that our gratious 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 his fingers cleane contrare maximes (m) Relat. of the Conference pag. The statute Lawes which must binde all the Subjects can not bee made but in and by Parliament the supreame Magistrate in the civill state may not abrogat Lawes made in Parliament Ibid. pag. 158. Tiberius himself in the cause of Silanus when Dolabella would have flattered him into more power than in wisedome he thought fit then to take to himself he put him off thus No the Lawes grow lesse when such power enlargeth nor is absolute power to bee used where there may be an orderly proceeding by Law Even in no imaginable case they will have tyrants resisted Lastlie they teach us in the matter of resistance first that do the Prince what he will he may never be resisted by any or all his Subjects that not only a private man must give over all defence though most innocent of his own life against the Prince though his most unjust violence (n) Ioannes VVemius p. 21. Teneri videtur subditus seipsum fame perimere ut principem salvaret propter conservationem boni publici singulis a dempta est adversus principem quae naturalis dicitur iuris defensio seu iniuriae depulsio but the whole state can do nought without rebellion against God but flee or suffer when the Prince whether by him selfe or his officers doth destroy the true religion established by all Laws and the liberties of the land dear bought of old peaceably brooked in many ages also the lives of many thousands of the best Subjects without the pretence or colour of any just cause (o) Canterb. relat Pag. 205. vvhere the foundations of the faith are shaken by princes there their ought to be prayer and patience but no opposition by force Aberdeens duplys pag. 25. The way for all Christian Subjects to conquer tyrants and the remedy provided in the New Testament against all persecutions is not to resist powers which God hath ordained lest we be damned but with all meeknesse to suffer that we may be crowned It is evident by Scripture that it is unlawfull for Subjects in a Monarchicall estate to take armes for religion or for any other pretence without warrand from the Prince The renowned Thebaean legion of 6666. Christian souldiers without making resistance as they had strenth to have done suffered themselves rather to be slaine for their Christian profession by the Officers of Maximinian the Emperours executors of his cruell commandements against them Corbet pag. 42. For your examples from reformed churches since we live not by examples but by Lawes I will not stand upon them from facts to prove the lawfulnesse of resisting is ridiculous none of those by resisting gained so much as by suffering as experience too late doeth show Againe that all this subjection must be used not only to our native King but to any forraine usurper who can get footing among us and it were the Kings of Spaine as their predecessors the hereticall Gothish Kings got footing in the Romane Impyre (p) Aberdeens Duplys pag. 29. Such was the doctrine and practice of many other great lights which shined in the days of Iulian the Apostate and in the dayes of the Arrian Emperours and Gothick Arrian Kings That even against them the States of a Land with a good conscience could use no defence though before their eyes they should see them execut the cruell tyrannies of Nebuchadnezar put out the eyes of the King kill his children lead himself and his Nobles away to a far land in fetters Though with Nero (q) Corbet pag. 26. Qui Mario Cajo Casaeri qui Augusto ipse Nerom qui Vespasianis vel patrivel filio ipsi Domitiano crudelissimo ne per singulos ire necesse sit qui Constantino Christiano ipse apostatae Iuliano Ibid. pag. 36. If the Iewes in the dayes of Assuerus had beene of this new Scottish humour when an utter extirpation was intended by Haman both of themselves and their religion they would have taken Ames but their prayers and teares were their defence in their greatest extremity for their mere pleasure they should set the royall city in a faire fire or execute the plot of Haman by murthering all the seed of the Iewes all zealous Protestants up and downe the Land in one day Such maximes exceedingly opposite to the honour of God the safetie of the Kings person and crowne the welfare of the people these men cause to bee printed and let them go about without any censure at these times when by royall decreers they have pulled into their hands the full commandement of all the Presses and the absolute jurisdiction over all the Book-sellers shops in the Kingdome and kythes frequently their zeale against any Books that give but the least touch to their mitres by inflicting no lesse censure then fire upon the Books pilloring and nose-sliting on the Authors and whipping thorow the streets on the carriers All these extraordinary prerogatives VVat they give to Kings is not for any respect they have to Majestie but for their own ambitious and covetous ends whereby the faction advanceth supreame Magistrats so nere unto God and their favorits so far above the skyes (r) Ioannes VVemius in his preface to the Duke of Buckinghame Reges in diviniorem sortem transcripti cute specie tenus homines reipsa boni genii censendi sunt in quos ut humanos loves divini honoris offines pene consortes oculos animosque nostros defigi convenit Tu Heros nobilissime coruscas velut inter ignes Luna minores quem in summo augustioris gloriae solstitio divina prorsus virgula constitutum nemo potest diffiteri seeme to flow not from any love they carie either to their crownes or the royall heads that bear them but meerlie out of their self-respect
violated for it doth consist in the unitie of faith not of opinions in the union of mens hearts by true charitie which easily tolerateth unnecessar differences Some points of religion are primitive articles essentiall in the obiect of Faith Dissension in these is pernitious and destroyeth unitie Other are secundary probable obscure and accidentall points Disputations in these are tolerable Unitie 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 harmonie So the varitie of opinions and rites in divers parts of the Church doth rather commend then prejudice the unitie of the whole Montag Antigog page 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 maners hope and charitie I know none of these contraverted inter partes The articles of our creed are confessed on both sides held plaine enough The contraverted points are of a larger and inferiour allay Of them a man may be ignorant without any danger of his soule at all A man may resolve or oppose this way or that way with out perrell of perishing Cant. relat about the end The coruptions of Rome materially and in the very kinde and nature are leaven drosse hay and stubble yet the Bishop thought that such as were misled by education or long custome or overvalving the Soveraignity of the Romane Church and did in simplicitie of heart imbrace them might by theyr generall repentance and Faith in the Merits of Christ attended with charitie and other verues finde mercie at Gods hands Shelfoord pag. 235. Though there bee some difference among us in ceremonies and expositions which destroy not yet still our head Christ by Baptisme stands upon our bodie and the substance of the Gospel is intire and whole among us by retaining the articles of the Faith the volume of the New-Testament and the practice there of by Faith and good workes ibid. page 239. There bee differences which hinder our agreement What then Among the Greekes there were divers Dialects and yet they had but one language they held together in the maine So though Papists have a letter more then wee and wee one letter for another yet wee hold together in the radix Paul could beare with differences expecting Gods reformation If you bee otherwise minded God shall revaile For the present let us bee patient and afterward God will shew where the errour lyeth Why should wee presume so much of our skill while wee are in our none-age and know but in part Have not better men then wee beene deceived Have not dissenting Fathers and slyding Schoolists been alwayes borne with in points of Religion Fiftly That a generall repenrance 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 only their people but their most learned Clergie Popes Cardinalls Iesuits 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 (b) Pottar page 77. Wee hope well of these holy soules who in former ages lived and died in the church of Rome for though they died in many sinfull errours yet because they did it ignorantly through unbeliefe not knowing them either to bee errours or sins and repented in generall for all their unknowne trespasses wee doubt not but they obtained pardon of all their ignorances Nay our charitie reacheth further to all these that this day who in simplicitie of heart believe the Romane religion and professe it But we understand only them who either have no sufficient meanes to finde the truth or else as after the use of the best meanes they can have all things considered finde no sufficient motives to convince their consciense of errours Chomley his defence of Hall I dare bee bold to say that the church of Rome had not for many hundreth yeares before the councel of Trent so good a forme of doctrine as the Tridentin catechisme doth containe Sixtlie They teach us that papists may not in reason be stiled either idolaters or hereticks or schismaticks His Grace in that great large folio set out the last yeare to declare to the world the fartherst that his minde could be drawen for to oppose poperie is not pleased to my memorie in his most verhement oppositions to lay to their charge any of these three cirmes 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 idolatrie heresie or shisme but by the contrary hath absolved them clearly in formall termes of al those three cirmes (c) Shelfoord p. 300 I am not in the minde that all images are idols but only when they are worshipped for gods This the word idolatria signifieth the wotshipping of images with latria that is divine worship as it is used by Divines Cant. relat pag. 299. They keepe close to that which is superstition and in the case of images come near to idolatrie Montag apar page 79. Et certè quamdiù palam non deficiunt à pietate cultu Dei proprio ad idolatriam etiam moribus impii vita contaminati tolerantur in Ecclesia non minus quam milvus corvus immunda animalierant in arca Ecclesia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulari At nullus in arca erat idololatres quia Christianam pietatem quatenus Christianam idololatres execratur Montag pag. 309. Dei cultum latriam quam appellant nec possumus alicui creaturae nec debemus sive humanae sive angelicae quamvis excellentissimae impendere Hoc fatibitur Bullingerus Pontificius tota schola non insanientium adversariorum nolunt enim illi quovis modo cuicunque creaturae latriam nequidem cultu relativo exhiberi Montag Antigag page 319. You say that images must not have latria so we let your practice and doctrine goe together and wee agree Dow against Burton obiecteth that my lord Canterburie did raze out the publicke booke of fasts this sentence Thou hast delivered us from superstition and idolatrie wherein we were utterly drowned his chief answere is That men may bee good Protestants and yet not damne all their forefathers who lived before the reformation as hee must doe who saith of them they were wholly drowned in idolatrie which though M. Burton perhaps will not yet some men may thinke it to be a reason sufficient for the leaving out of that sentence Of idolatrie because they teach not the giving of latria to any image or any creature (d) Cant relat page 306. Non omnes error in his que fidei