Lent the Lords day the great festivalls of Easter and Whitson day beside these we 〈◊〉 there are and have been many ancient 〈◊〉 traditions from which as foundations grew those noted practices of not fasting on the Sunday of adoring towards the East 〈◊〉 before the altar of signing the baptised with the crosse of exorcising the party baptised and putting a white garment upon them of receiving the 〈◊〉 fasting of mixing water with the wine of sending it to such as were absent of eating the confecrate bread in the Church or carrying it home of crossing themselves when they went out or when 〈◊〉 went in when they went to bed or when they rose when they sate downe to meat when they lighted candles or had any businesse of moment to doe that ceremonies and rites of this nature are 〈◊〉 the power of the Church to ordaine we generally grant to our adversaries White on the Sabboth page 97. The reformed Churches reject not all traditions but such as are spurious 〈◊〉 and no consonant to the holy Scripture but genuine traditions agreeable to the rule of faith derived from the Apostolicall times by a successive current and which have the uniforme testimony of pious antiquity are received and honoured by us Now such are these which follow the historicall tradition concerning the number integrity dignity and perfection of the books of Canonicall Scripture the Catholick exposition of many sentences of Scripture the Apostles creed the baptisme of infants the observation of the Lords day and some other 〈◊〉 as Easter 〈◊〉 c. baptising and administration of the Supper in holy assemblies the service of the Church in a known language the delivering of the Communion to the people in both kindes the superiority of Bishops over Priests and Deacons in jurisdiction and power of ordination c 〈◊〉 〈◊〉 p. 396. 〈◊〉 〈◊〉 tur in Scripturis infantes batizari aut in coena Domini sub utraque specie communicantes participare 600. sunt ejusmodi in rebus sacris à Deo institutis 〈◊〉 mandatis usurpatis ab Ecclesia de quibus possumus pro 〈◊〉 nihil tale docet Scriptura Scriptura haec non aedicat d Mon. orig p. 276. Nihil est memoriae proditum quod ego quidem sciam 〈◊〉 〈◊〉 apud vetustiores sive historicos five 〈◊〉 probabile tamen est 〈◊〉 receptam 〈◊〉 〈◊〉 de traditione vetustiore aut scriptis 〈◊〉 〈◊〉 vetustioribus nunc deperditis dimanasse Montag apar 389. Ad me quod attinet si 〈◊〉 〈◊〉 sanctis patribus per illa tempora inventum primo 〈◊〉 nulla traditione priore commendatum nullo usu veterum ne quidem vestigiis leviter 〈◊〉 〈◊〉 per 〈◊〉 annorum decursum ad nostra usque tempora sine contradictione 〈◊〉 non video cur non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vim suam obtineat authoritatem Absit enim ut 〈◊〉 Ecclesia vel in rebus de facto Ecclesiasticis 〈◊〉 〈◊〉 diu aberraverit Ibid. p. 382. Meminerimus 〈◊〉 olim statuisse cum applausu de hujusmodi consuetudinibus si legem expostules scriptam nullam invenies sed traditio praetenditur autrix consuetudo 〈◊〉 fides observatrix Et Irenaeus quid autem si neque 〈◊〉 〈◊〉 nobis Scripturas nonne oporteret 〈◊〉 traditionis Idem antig p. 42. That author saies no more then is justifiable touching traditions for thus he 〈◊〉 the doctrine of the Church is two waies delivered unto us first by writing then by tradition from hand to hand Both are of alike value or force unto piety e White in his examination of the dialogue 〈◊〉 not only this testimony of 〈◊〉 Etiamsi Scripturae authoritas non subesset totius tamen orbis in hanc partem consensus instar praecepti obtinet 〈◊〉 alia multa quae per traditionem in 〈◊〉 observantur authoritatem sibi scriptae legis 〈◊〉 but also that of Eusebius 〈◊〉 〈◊〉 in sanctis 〈◊〉 〈◊〉 decernitur id universum divinae voluntati debet attribui And this of Bernards Sive 〈◊〉 〈◊〉 homo vicarius Dei mandatum quodcunque tradiderit pari profecto obsequendum est cura pari reverentia 〈◊〉 ubi tamen Deo contraria non praecipit homo 〈◊〉 〈◊〉 pag. 31. Sensum Scripturarum ex patribus doctoribus Ecclesiae 〈◊〉 traditum conservatum in Ecclesia approbatum quidni pro tali traditione agnoscamus in 〈◊〉 veritate acquiescendum à qua minimè 〈◊〉 sit f Montag orig p. 353. Eusebius de Severianis hereticis loquens 〈◊〉 〈◊〉 Prophetis 〈◊〉 utuntur sacrarum Scripturarum sensus sententias ut nostri solent puritani novatores pro suo arbitratu interpretantur Mon. orig p. 318. Neque enim insanire solent sine Scripturis haeretici mir 〈◊〉 casdem ad suos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solent applicare defendendos persusdendosque g Mont apar 382. Non ut nostri 〈◊〉 〈◊〉 quibus 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resipit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideo 〈◊〉 est vel ut amant 〈◊〉 reformandum ad Dei verbum hoc est ad Lesbiam plane regulam ipsorum cerebrositatem amussitandum h 〈◊〉 〈◊〉 p. 129. The godly and learned Fathers of our Church give strick charge to private preachers that they preach nothing in their preachings which they would have the people 〈◊〉 to beleeve and observe but that which is agreeable to the doctrine of the old and new Testament and that which the Catholick Fathers and ancient Bishops have formerly taught and collected from thence White upon the 〈◊〉 〈◊〉 12. The holy Scripture is the fountaine and living spting containing in all 〈◊〉 and abundance whatsoever is necessary to make Gods people wise unto salvation The 〈◊〉 and unanimous 〈◊〉 of the true Church of Christ 〈◊〉 the primitive ages thereof is the 〈◊〉 or a 〈◊〉 pipe to derive and convoy to 〈◊〉 generations the 〈◊〉 water 〈◊〉 in the holy Scripture Ibid. From 〈◊〉 he saith Injuriam nobis 〈◊〉 〈◊〉 〈◊〉 nos 〈◊〉 solam 〈◊〉 esse 〈◊〉 judicem 〈◊〉 siarum 〈◊〉 〈◊〉 〈◊〉 Spiritum 〈◊〉 p. 14. The Ecclesiasticall 〈◊〉 reporteth of 〈◊〉 and 〈◊〉 that in their studying the holy Scriptures 〈◊〉 collected the sense of them not from their owne judgement or presumption but from the testimony and authority of the ancients who had received the rule of the true intelligence of Scripture from the holy Apostles by succession In the doctrine of faith justification fulfilling of the Law merit they are fully Popish i 〈◊〉 pag. 46. This one faith is called by Divines the Catholike faith contained in the three Creedes of the Apostles Nice and 〈◊〉 The false faith is contrary to this the private faith or fancy rather by which men beleeve to be saved by themselves that which is the mother and nource to vice an enemy to all good life that this is not the Catholick faith shall appear because that faith hath not a special
5. That none ought to reprove our prayers unto our Angel keeper The Saint in heaven which the Papists doe most idolize is our blessed Virgine to whom it is well knowne they give much more false worship then true to the whole Trinity concerning her the Canterburians affirme first that she is created in another way then any of the race of Adam that God did meditate fifty ages upon the worke of her perfect creation that she did live all her daies without mortall sin yea without all actuall sinne yea without all originall That she is now advanced above all the Angels to the highest created perfection that is possible to be daughter mother and spouse of God and that her very body is already translated to the heavens 3. That God hath made her to bee true Lady and Empresse of the Catholike Church of all the earth and of the heaven and that all these honours shee hath obtained by her due deservings and merits 4. That all the Angels and Saints in Heaven let bee men upon earth are obliged to adore her and bow their soules unto her 5. That shee knoweth all thinges perfectly heere beneath upon the earth For in the face of God in the glasse of the Trinity shee doth behold all creatures 6. That it is but prophane puritans who refuse to say the Ave Maries and to follow the example of their pious predecessors who wont so to pray 7. That the devotions of the present Monks Nunnes and Princes who have enrolled their names in the sodality of the Virgin Mary is worthy of imitation 8. That the old pious ceremony of burning of wax candels in all the Churches of England through the whole cleare day of her purification ought to be renewed 9. That the Christians obtained that famous victory over the Turkes in Lepanto by her intercession at their prayers with Christ her sonne All this his Grace hath permitted under his eye to bee printed at London without any censure and when this doctrine was challenged by Burton hee was rewarded with the losse of his eares and perpetuall prison The booke which he inveighed against let bee to bee recalled is openly excused in Print at his Graces direction as containing no evill but only innocent retorications Yea M. Dow with his Graces licence pronounceth that booke to bee free of all Popery and that upon this reason because the author professeth his tracing the steps of Doctor Montagu whom all England must know to be above all suspition of Popery CHAP. V. The Canterburians avow their embracing of the Popish heresies and grossest errours THE nature of heresie is so subtilized by our faction that so farre as in them lies it is now quite evanished in the aire and no more heresies are to be found on the earth With the Socinian Remonstrants they exeeme all 〈◊〉 controverted this day among any Christians from being the Subject of heresie For they tell us that the beleefe of the doctrines uncontroverted by all is sufficient for salvation And howsoever some of them will bee content to count the Socinian Arianisme and Macedonianisme to bee true heresies yet as we shew before and all of them do clearethe Popish errors of this imputation Alwayes not to strive for words our assertion is that the grossest of the Roman errours which in the common stile of Protestants wont to goe for heresies are maintained by the Canterburians for Catholick truths For to 〈◊〉 this cast over the bookes of Bellarmine and see if his grossest tenets bee not by them embraced In his first tome his errours about the Scriptures imperfection and doctrinall traditions seemes to be most weighty In his second besides these already named his defence of the monastick vowes of Limbus Patrum and Purgatory are very palpable In the third his ascribing too little to the Sacraments of the old Testament and too much to the Sacraments of the new his making all infants in baptisme to bee regenerate and all nonbaptised to bee damned his corporall presence of Christs body on the altar his sacrifice of the Masse auricular confession extreame unction are very grosse corruptions In the last tome his errours about faith justification merit free-will are among the chiefe In all those consider how farre our party is long agoe declined to the left hand Begin with Scripture and traditions The reformed Churches in the harmony of their confessions lay all down one common ground for their mutuall consent the Scripures absolute perfection without the helpe of any doctrinall tradition Hogh me once this pillar the whole edifice of the reformation must fall To batter downe this fort the Papists plant two Engines One that there is divers Apostolicke and ancient traditions both rituall and dogmaticall which beside Scripture with a divine faith must be firmely beleeved An other that Scripture must not be taken in any sense by us but 〈◊〉 wherein the ancient Fathers of the Church have understood it or the present Church do take it In both these very dangerous corruptions our party joines with Rome They glory and triumph above all other reformed Churches that they doe embrace doctrinall traditions for which in Scripture there is no ground And of this kinde they reckon out some of great importance such as are the baptisme of infants the sanctifying of the Sabboth the Apostles Creed the giving of the cup to the people praying in a knowne tongue our knowledge of Scripture to be Scripture the names and number of the Canonicall bookes and their distinction from Apocrypha of this kinde they maintaine large as many as Rome For at the first word they speake to us of six hundreth Among these traditions which wee must embrace with an undoubted faith They reckon up the authority of Bishops above Priests prostration before the altars worshipping towards the East crosse in Baptisme crossing of our faces at all occasions the standing of a crucifix upon the altar and what else they please to urge for which they can get no Scripture warrant To this head they referre the very customes of the Popish Church in latter times for which they have no syllable in any writer let bee in any Father Yea all the injunctions of the Bishops must bee Ecclesiastick traditions whereto the conscience must submit no lesse then to the precepts of God In the meane time Scripture must bee stiled the booke of hereticks a Lesbian 〈◊〉 In no controversies no not in Sermons any use may bee made of it except so farre as wee can backe our deductions from Scripture by consent of the ancient Fathers or present Church In our most important controversies anent faith justification fulfilling of the Law merite c. they teach first that faith is no more but a bare knowledge and naked assent that in the nature of it there is no confidence no application at all that the soules
keeper pray for me it followeth nor we may say S. Gabriel pray for me d Anthony Stafford Female glorie p. 3. Others of these first and purer times not without admiration observe that God was almost fifty ages in the meditation of the structure of this stately Palace Mon. 〈◊〉 p. 301. Magno procul dubio opere templū illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aparabatur nec ut unade multis mater Domini in hune mundum processit è materno utero Ibid. p. 338. Utcunque conceptum in originali peccato ' vixisse tamen immunem à mortali peccato cum 〈◊〉 putaverim Staffords Female glorie in his proemiall verses for Eves offence ' not hers she did begin to learne repentance ere she knew to sinne Idem p. 20. She sent forth many a sigh for sin not having committed any and bewailed that of which she was utterly ignorant Idem p. 8. The Apostles sometimes were obscured with the fog of finne but her brightnesse nothing vitious could lessen much lesse alutterly extinguish e Femal glorie p. 28. Nothing in her was wanting but the 〈◊〉 it selfe Idem in the preface Whether we regard her person or her divine gifts shee is in dignity next to God himselfe Ib. Great Queen of Queens daughter and mother and the spouse of God Idem p. 210. Her assumption by many of the Fathers by all the Romish Church and some of the reformed is held for an undoubted truth f Montag apar p. 212. Dominum profecto indicat 〈◊〉 nomen nam revera facta est domina omnium creaturarum 〈◊〉 ait cum conditoris omnium effecta fuerit mater Ibid. p. 302. Certe nulli sanctorum dedi Deus plura nulli majora 〈◊〉 ne omnibus quidem ne sanctis tanta hoc est elogia matris Dei Deus 〈◊〉 qui titulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnes omnium creaturarum dignitates illud unicum privilegium supergreditur Recte ait B. Thomas beata virgo ex hoc quod est mater Dei habet quandam dignitatem infinitam Ex his licet colligere inquit Baradas sanctissimam virginem infinitam 〈◊〉 quondam dignitatem ex Deo qui 〈◊〉 bonaventura recitat majorem mundum Deus facere potest majus coelum Deus facere potest majorem autem matrem quam est mater Dei 〈◊〉 facere non potest Fem. gl p. 21. She undoubtedly deserved to be rapt up if it were possible a story higher than was S. Paul Ib. p. 80. Certainly all the ancient Fathers with one consent affirme that she deserves to be Empresse of all others who humbled her selfe below them all g Femal glorie In the Panegyrick to whom do bow the souls of all the just whose place is next to Gods to whom the Hierarchie do throng and for whom heaven is all one 〈◊〉 Ib. p. 3. Truly our beleef may easily digest this 〈◊〉 his 〈◊〉 would 〈◊〉 her fit to be 〈◊〉 of this lower world Ib. pa. 17 There were no doubt some of 〈◊〉 children who 〈◊〉 〈◊〉 before and 〈◊〉 〈◊〉 to their 〈◊〉 〈◊〉 Ibid. page 32. The 〈◊〉 glorious 〈◊〉 h Femal 〈◊〉 〈◊〉 Whose place is next to God and in his face all creatures and delights doe see as 〈◊〉 of the 〈◊〉 i Ibid. p. 220. The 〈◊〉 of this land are 〈◊〉 I mean they reject all testimonies of her worth as haile Mary full of 〈◊〉 c. They abhor to hear her called Domina because forsooth they chalenge to themselves a greater measure of knowledge but a lesser of piety than did their 〈◊〉 by 〈◊〉 words and 〈◊〉 familiar to antiquity Of one thing I will assure them till they be good 〈◊〉 they shall never be good Christians k page 23. My arithmetick will not serve me to number all those who have registrate their nam 〈◊〉 the 〈◊〉 of the 〈◊〉 of 〈◊〉 our blessed Lady The Princes of this 〈◊〉 have not beene defective in doing her all possible honour and in consecrating Chapels and Temples to her memory 〈◊〉 holy Orders also are of this 〈◊〉 as the 〈◊〉 the 〈◊〉 the Franciscans the Cartusians and many others If all those testimonies and examples of great worthy and pious people will not move us to honour her we shall be judged both unworthy of this life and ignorant of that better to come l Ib. p 153. This day the celebration whereof is institute by the Church is called Candlemes as much as to say the day of lights on which while masse was singing very many tapers were burning in the Church Montag orig p. 157. Diem ab illa 〈◊〉 〈◊〉 cant 〈◊〉 vel purificationis nos anglue the purification of our Lady 〈◊〉 〈◊〉 〈◊〉 Candlemes day à distributione 〈◊〉 〈◊〉 〈◊〉 Couzins did put all this in practice in the Cathedral of Durham made burne in day light some hundreths of wax candles Peter Smart for preaching against him was deposed and 〈◊〉 but Couzins for his devotion advanced from a Prebend to a Provest of a Colledge and a royall Chaplane in ordinary m Femal glorie p. 226. The originall of the sodality of the blessed virgin is derived from the battell of Naupactum gained by John of Austria and the Christians which victory was attributed to her intercession with her Son n 〈◊〉 answer p. 123. As for 〈◊〉 booke intituled the Femal glory you finde not in it that I see by your collections any thing positively or 〈◊〉 delivered contrary unto any point of doctrine established and received in the Church of England Some swelling language there is into it and some Apostrophees I perceive by you to the Virgin Mary which if you take for invocations you mistake his meaning no innovation hitherto 〈◊〉 of doctrine a 〈◊〉 cites from Causabon these words Put by controversies these things wherein all sects universally do agree are sufficient for salvation They joyne with Rome in 〈◊〉 up traditions in prejudice of Scripture b 〈◊〉 anti d. 〈◊〉 〈◊〉 〈◊〉 sect 2. Things that have been generally received in the Church of Christ are 〈◊〉 to have been derived from Apostolicall tradition without any speciall mandat left in Scripture for the doing of them Praying directly towards the East is conceived to be of 〈◊〉 condition why may wee not conclude the like of 〈◊〉 up the 〈◊〉 along the 〈◊〉 Many things come into our minde by a successionall tradition for which we cannot finde an 〈◊〉 command which yet 〈◊〉 ought to entertaine of which traditions there are many which 〈◊〉 retaine their force among us in England This Church the Lord 〈◊〉 thanked for it hath stood more firme for Apostolicall 〈◊〉 than any other whatsoever of the reformation Samuel 〈◊〉 sermon p. 15. We yeeld that there are Apostolicall traditions rituall and dogmaticall which are no where mentioned or 〈◊〉 〈◊〉 the Scriptures but delivered by word of mouth by the Apostles to their followers for some of which these are reputed the number of Canonicall books the Apostles creed the baptisme of 〈◊〉 the fast of
THE LIFE OF WILLIAM Now Lord Arch-Bishop of CANTERBVRY EXAMINED Wherein his principall Actions or Deviations in matters of Doctrine and Discipline since he came to that Sea of Canturbury are traced and set downe as they were taken from good hands by Mr. Robert Bayley a Learned Pastor of the Kirk of Scotland and one of the late Commissioners sent from that Nation Very fitting for all judicious men to reade and examine that they may be the better able to censure him for those thing wherein he hath done amisse Reade and Judge LONDON Printed for N B in the Yeare of Grace 1643. Summa Capitum THE Preface showeth the unreasonablenesse of this new warre That we have committed nothing against the late pacification That compasson hope and all reason call now for peace at home that at 〈◊〉 we may get some order of our enemies abroad That the Canterburian faction deserves not so well of England that armes in their favour ought to be taken against Scotland We offer to instruct their insupportable crimes by their owne writs If armes be needlesly taken in so evill a cause they cannot but end in an untimous repentance In this nick of time very poore wits without presumption may venture to speake even to Parliaments The obstinate silence of the English Divines is prodigious CHAP. I. The delineation of the whole subsequent Treatise OVR Adversars decline to answere our first and chiefe challenge The scope of this writ All our plea is but one cleare syllogisme the Major whereof is the sentence of our Iudge the Minor the confession of our party the conclusion a cleare and necessar consequence from these two premisses CHAP. II. The Canterburians avowed Arminianisme ARminianisme is a great and dangerous innovation of our Religion King James his judgement therof the great increase of Arminianisme in Scotland by Canterburies meanes King Charles his name stolne by Canterburie to the defence of Arminianisme the Irish Church infected with Arminianisme by Canterburie the Canterburians in England teach the first and second article of Arminius Why King James stiled Arminians Atheists they teach the third and fourth article Also the fifth the Arminians in England advanced their opposites disgraced and persecuted Canterburie and his fellowes contrare to the Kings Proclamation goe on boldly to print let be to preach Arminian tenets A demonstration of Canterburies Arminianisme in the highest degree they make Arminianisme consonant to the articles of England and so not contrare to the Proclamation CHAP. III. The Canterburians professed affection towards the pope and popery in grosse ONce they were suspected of Lutheranisme but at last Poperie was found their marke To make way for their designes they cry downe the Popes Antichristianisme They are content to have the Popes authoritie set up againe in England their mind to the Cardinalat they affect much to be joined with the Church of Rome as shee stands CHAP. IIII. The Canterburians joine with Rome in her grossest idolatries IN the middes of their denyalls yet they avow their giving of religious adoration to the very stock or stone of the altar As much adoration of the elements they grant as the Papists require In the matter of images their full agreement with Rome About relicts they agree with Papists they come neere to the invocation of Saints CHAP. V. The Canterburians avow their embracing of the popish heresies and grossest errours THey joine with Rome in setting up traditions in prejudice of Scripture In the doctrine of faith justification fulfilling of the Law merit they are fully Popish In the doctrine of the Sacraments behold their Poperie they are for the reerection of Monasteries and placing of Monks and Nunnes therein as of old How neere they approach to Purgatorie and prayer for the dead CHAP. VI. Anent their Superstitions FEW of all Romes superstitions are against their stomack They embrace the grossest not only of their privat but also of their publick superstitions CHAP. VII The Canterburians embrace the Messe it selfe THey cry downe so farre as they can all preaching They approve the masse both for word and matter The Scotish Liturgie is much worse then the English Many alterations into the Scotish specially about the 〈◊〉 the consecration the Sacrifice the Communion CAP. ULT. The Canterburian maximes of Tyrannie THE tyrannous usurpation of the Canrerburians are as many and heavie as these of the Romish Clergie King Charles bates all tyrannie the Canterburians flatter him in much more power then ever he will take they enable the 〈◊〉 without advice of the church to do in allEcclesiasticall affairs what he thinks meet They give to the King power to doe in the State what ever he will without the advice of his Parliament In no imaginable case they will have the greatest tyrants resisted What they give to Kings is not for any respect they have to Majestie but for their owne ambitious and covetous ends The chiefe witnesses which in the following action are brought in to 〈◊〉 WIlliam Lad Archbishop of Canterbury in his speach before the 〈◊〉 〈◊〉 in his relation of his conference with 〈◊〉 Fisher is it was the last yeare amplified and reprinted by the Kings direction In Andrewes opuscula posthuma set out by him and dedicated to the King B. Whyt of Eli in his treatise vpon the Sabbath and his answere to the lawlesse Dialogue B. Montagu of Chichester in his answer to the gagger in his appeale in his antidiatribae in his apparatus in his origines B. Hall of Exeter in his old Religion set out with his owne apologie and the apologie of his friends M. Chomley and M. Butterfield In his remedie of profainnesse Peter Heylen Chaplane in ordinar in his answer to Burton set out as he sayes by the command of authority as a full and 〈◊〉 Reply to be expected against all the exceptions which commonly are taken at my Lord of Canterbury his actions in his antidotum Lincolinense subscribed by Canterburies Chaplane D. Pottar Chaplane in ordinar in his charity mistaken as he prints at the command of authority D. Laurence chaplane in ordinar in his sermon preached before the King and printed at the command of authority D. poklingtoun in his Sunday no Sabbath in his altare Christianum subscribed by Canterburies Chaplane Christopher Dow in his answere to Burton subscribed by Canterburies Chaplane Couzine in his devotions the fourth edition subscribed by the B. of London his owne hand Chounaeus in his collectiones Thelogicae dedicated to my L. of Canterburie and subscribed by his Chaplane Shelfoord in his five pious Sermons printed at Cambridge by the direction of the Vice-chanceler D. Beel set out with a number of Epigrames Latine English by divers of the university fellowes defended yet still by Heylene and 〈◊〉 in their bookes which Canterbury hath approved Anronie Stafford in his female glory printed at London and not withstanding of all the challenges made against it yet still defended by Heylene Dow in their approved writs
it selfe but their ayme mainly was to have these Treaties abused as plausible means to advance their own greater designe This for a time while their mysteries lay vailed was not well perceived the most of men did suspect no more in all their seeming favours towards the Lutheran party then that a kind of Lutheranisme had beene there uttermost intension hoping that the motion of their violent minds might have consisted here without any further progresse But it was not long while every common eye did observe their bowle to roll much beyond that 〈◊〉 They published incontinent a number of the Romish errours which to the Lutherans were ever esteemed deadly poyson the Popish Faith the Trident'ne Justification merit of Works Works of Sup 〈◊〉 Doctrinall Traditions Limbus Patrum the sacrifice of the Masse Adoration of Images Monastick Vows Abbeys and Nunneries the authority of the Pope a re-union with Rome as shee stands Finding it so wee were driven to this conclusion that as ordinarily the spirit of defection doth not permit any Apostates to rest in any midde tearme but carrieth them along to the extreams of some palpable madnesse to some strong delusion for the recompence of the first degrees of their fall from the love of the Truth so also our Faction was carried quite beyond the bounds both of Arminius and Luther yea of their owne so much once beloved Cassander and Spalato and all the Lists of that which they were wont to call moderation to drinke of the vilest abominations and the lowest dregs of the golden Cup of that Romish Whore For now Canterburie and his followers are not ashamed to proclaime in print their affection to popery both in grosse and retail Let no man in this cast up to me any slander till hee have heard and considered the probation of my alleageance Popery is a body of parts if not innumerable yet exceeding many Their is scarce any member great or smal in this monster wherto the faction hath not kythed too passionate a love But for shortnesse I will shew first their affection to the whole masse of Popish errours their respect to the Church of Rome and to the Pope the head thereof than in particular to the most principall and abominable parts of that Chaos As for the whole of that confused lumpe that they may winne the more easily to the embracement of it they cast downe in the entry the chiefe wall they remove the mayne impediment whereby Protestants were ever keeped there from What ever wee speake of some very few private men yet all Protestant Churches without exception made ever the Popes Antichristianisme their chiefe bulwarke to keepe all their people from looking backe towards that Babylonish Whore No Church did make greater state of that Fort than the English and no man in that Church more than King Charles blessed Father Hee was not content himselfe to believe and avow the Pope that great Antichrist but also with Arguments invincible drawn mainly from some passages of the Revelation cleared now as light by the Commentary of the Popes practices to demonstrate to all Neighbour Princes and States of Christendome in a monitory Treatise this beliefe for that expresse end that from this truth cleerly proved they might not only see the necessity hee had to keepe himselfe and his Subjects for evermore from returning to Rome but they also by this one argument might be forced to cast off the yoke of the Pope when they saw him clothed with the garments of Antichrist It was the the continuall song of all the Bishops and Clergie in England till Doctor Lad got absolute credit wjth the Duke of Buckingham that the Popes Antichristianisme was an engine of such efficacie as was able of it selfe alone if well manadged to overthrow the wals of Rome For this I give but two witnesses two late English Bishops both of them deponing before all England to King James and hee accepting their testimony Abbots of Salisbury in his dedicatory Epistle to King James before his treatise of Antichrist and Downame of Derry in the first paragraph of his booke dedicated also to K. James upon that same subject Notwithstanding my Lord of Canterburyi For making the way to Rome more smooth spareth not to cause raze downe to the earth this fort Montague and White his non-such Divines as wee heard them stiled at his Graces direction by his Herauld Heylene will have the Kings unanswerable arguments proponed by him even to sorreine Princes not onely counted-weak but 〈◊〉 frensies This word doth feately cite from their Appeale Christopher Dow is licentiat by Canterbury to affirme that howsoever our Divines at the beginning of the Reformation in the heat of dispute did upbraid the Pope with antichristianisme yet now that heat being cooled the matter to men in their sober bloud appeares doubtfull his Graces Herauld appointed to speake for his Lord by the State doth correct this simple dow and puts the matter out of all doubt assuring by good scripturall proofe by a text miserably abused that the pope is not was not and cannot bee Antichrist And that in this matrer there may hereafter betwixe rhe Canterburians and Rome remaine no shadow of Controversie their man Shelfoord comes home to Bellarmine well nere in omnibus making Antichrist one single man a Jew preaching formall blasphemies against Christs natures and person thre yeeres and an halfe killing by his hands Enoch and Elias and least any footstep of this belief should ever appeare in the Church of England Canterbury confesseth that the place of the publick liturgie wherein it was imported was changed by his own hand This scarre-crow being set aside at once the Pope the Cardinals and all their Religion began to looke with a new face Anent the Pope they tell us first that the reformers did him pittiful wrong in spoiling him not onely of those things he had usurped but of many priviledges which were his owne by due right and should have beene left to him untouched Againe they will have us to believe that the See of Rome was truely Peters Apostolick Chaire that Peter was truely a Prince among the Apostles that the Pope is Peters onely successour that within the bounds of his owne Patriarchat hee is a Prince hee is a Monarch Thirdly that order and unity doe necessarily require one Bishop to have the inspection and superioritie ouer all Bishops and that this prerogative by good Ecclesiasticall right is due to the Pope Fourthly that all the authoritie which the English Bishops have this day specially his Grace of Canterbury is derived to them from the Pope and Peters Chaire That if this derivation could not be clearlie demonstrate the Clergie of England might justly refuse all obedience to their Bishops jurisdiction Fifthly that divers of the late Popes have beene very good men yea among the best of men that those of them who have beene verie monsters
the pen of his man Pocklingtonne and the like to disgrace them with that stile 6 The English will have the Ministers and people to communicate in both kinds our booke enjoynes the Priest to receive in both kindes but the people onely in due order This due order of the people opposite to the communion of the Priest in both kindes may import the removall of one kinde from the people so much the more may wee feare this sacriledge from their hands since they tell us that our onely ground for communicating of the people in both kindes is stark naught that for this practice there may well be tradition but Scripture there is none Also that in divers cases the ancient Church did lawfully give to the people the bread alone that the Sacrament after the publick communion was oft reserved to be sent to the sick to be taken at private occasions and laid up in the Church in a publicke repository Now it is well knowne and the papists presse this upon us when they would rob the people of the cup that the wine was not sent to the sicke in a farre distance from the Church nor taken home by the people to be used with the bread in the times of straight nor set up in the Church in the Ciboir or Repositorie These changes of the English Liturgy which the Canterburians have made in some few pages lying together of the Scottish service if they be either few or small your selfe pronounce the sentence The last chapter containing the Canterburian maximes of Tyrannie ONe of the great causes of Protestants separation from Rome is the tyranny of the Romish Clergie whereby they presse upon the verie conscience of their people a multitude of their own devices with the most extreame and rigorous censures which can be inflicted either upon bodies or soules And for the 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 Soveraignty to tread under the feet of their domination first the Subjects and then the Soveraignes themselves 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 than in Synod That some of the inferiour Clergy may be called if the Bishops please to give their advice and deliberative voyce That the Prince may lend his power for confirming and executing of the constitutions made but for the worke of their making it is the Bishops priviledge belonging to them alone by Divine right 2. That in a whole kingdome the Bishops alone without the privatie of any of the Clergie of any of the Laity may abolish all the Ecclesiasticall judicatories which the standing and unrepealed lawes which the constant customes ever since the reformation had setled and put in their roomenew forraigne Courts which the kingdome had never knowne scarce so much as by their name That at one stroke they may annull all the Acts of three or fourescore Nationall Assemblies and set up in their roome a Book of Canons of their owne devising That they may abolish all the formes used in the worship of God without any question for threescore yeeres 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 bee moved to confesse in that deed any faile against the rules either of equity or justice what ever slips of imprudence there may bee therein And all this they have done at my Lord of Canterburies direction as we shall make good by his owne hand if ever we shall bee 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 allegeance Readily Rome it selfe cannot be able in any one age to parallell this work which our faction did bring forth in one yeare It is a bundle of so many so various and so heavie acts of tyrannie Certainly England was never acquaint with the like we 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 dare not denie that it is repugnant to the established Lawes of their Church and state for any Bishop yea for all the Bishops being joyned to make the poorest Canon without the voyces of their Convocation house or nationall Assembly yea without the Parliaments good pleasure 3. They avow that all their injunctions though so many and so new yet they are so holy and so just that the whole kingdome in conscience mustembrace them all as the commands of God That whoever will be so peart as to affirme in any one of them the least contrariety to the Word of God he must have no lesse censure then the great excommunication from which he must never be relaxed but by the Bishops own mouth after his publick repentance and revocation of so vile an errour That his bodily and pecuniall penaltie shall be at the free-will and discretion of the Bishop That the worthiest men of any liberall profession get favour to lose but their eares to have their nosesslit and cheeks burnt for contradicting their innovations That the furthest banishments for tearme of life is a priviledge which their indulgence may grant but to few That the vilest dungeons irons whippings bread and water chaining to posts without all company day or night in the coldest and longest winters is but a part of their opposers deserving That the greatest Nobles of the Land ought in Law to forfeit their Life and Estate if they be so bold as to put their hand to a supplication unto their gratious Prince against their practices That all this is but just severity and the very expedient meane to advance their cause which they glory hath well neere already close undone their opposites and which they boast shall still bee used But alas it is gone now beyond boasts when they are the second time upon the very poynt to kill millions of the Kings best Subjects to dash together all his dominions in a bloody warre as pitchers one upon another for the confirmation of their intollerable tyranny where long it hath beene tottering and the
materiall for the rest he avoweth himselfe to be for peace and 〈◊〉 and all to be so but Puritans and Jesuites 〈◊〉 the 〈◊〉 doth nourish up in a faction 〈◊〉 p. 18. I like S. Ambrose Lombard Roffensis Harding who advise in this argument to forbeare the 〈◊〉 nation of the 〈◊〉 of presence and to cloath our 〈◊〉 with 〈◊〉 general expressions As I like not those that say he is 〈◊〉 there so I 〈◊〉 not those that say his body is not there For S. Paul saith it is there 〈◊〉 the Church 〈◊〉 England saith it is there and the Church of God ever said it is there and that truly substantially essentially We must beleeve it is there We must not know how it is there It is a mysterie they all say The presence they determined the 〈◊〉 of his presence they determined not They said he is there but the Lord knows how b 〈◊〉 answer pag. 137. Think you it 〈◊〉 the Priest should takeinto his 〈◊〉 the holy mysteries without lowly reverence and that it is an innovation to do so Our 〈◊〉 about the 〈◊〉 c Heylens antid 〈◊〉 6. 〈◊〉 2 〈◊〉 〈◊〉 of our 〈◊〉 as by the Lords owne 〈◊〉 it 〈◊〉 〈◊〉 to the 〈◊〉 in the legal by Christs 〈◊〉 it is to by us 〈◊〉 in the holy A 〈◊〉 it was in figure a 〈◊〉 〈◊〉 in fact 〈◊〉 so by consequence a 〈◊〉 〈◊〉 the commemorations or immediately upon the post fact a Sacrifice there was among the Jewes a Sacrifice 〈◊〉 must be amongst the Christians and if a Sacrifice must bee there must be Priests also to do and altars whereupon to do it for without a Priest and an Altar there can be no Sacrifice There was a bloudy Sacrifice then an unbloudy now a Priest derived from Aaron then from Melchisedeck now an Altar for Mosatcall Sacrifices then for Evangelicall now The Apostles in the institution were appointed Priests by Christ where they received a power for them and their Successors to celebrate these holy mysteries Hoc facite is for the Priest who hath power to consecrate Hoc 〈◊〉 is both for Priest and people Ibid pag. 17. He maintained at length that in the Lords Supper there is a true proper corporall visible and externall Sacrifice Our changes in the Communion d White on the Sabbath pag. 97. Such Traditions are those that follow the deliverie of the Communion to the people in both kinds Montag orig pag. 396. Vbi 〈◊〉 in Scripturis infantes baptizari aut in coena Domiui sub utraque specie communicantes participare de his 〈◊〉 profiteri Nihil tale docet Scriptura Scriptura 〈◊〉 non praedicat Andrews stricturae pag. 5. It cannot be denyed but roserving the Sacrament was suffered a long time in the Primitive Church in time of persecution they were permitted to carrie away how great a part they would and to keep it by them and to take it at times to comfort them but for the sick it was alwayes sent them home were the distance never so great and against the time of extremitie it was thought not amisse to have it reserved that if the Priest should not then be in state to go to the sick partie and there to 〈◊〉 it for him yet at least it might be sent him as in the case of Serapion Pokling as we have heard made it one of the matters of that Churches glorie that they yet 〈◊〉 retaine in their 〈◊〉 the old Repositories The tyrannous 〈◊〉 of the Canterburians are as many and 〈◊〉 as these of the 〈◊〉 Clergie a Samuel Hoards Sermon pag 7. By the Church I meane the Churches Pilots who sit at the sterne Heads and members divide al bodies Ecclesiasticall and civill what ever is to bee done in matters of direction and government hath alwayes beene and must bee the sole prerogative of the heads of these bodies unlesse we will have all Common-wealths and Churches broken in peeces Ibid. pag. 8. The key of jurisdiction which is a power of binding and loosing men in foro exteriori in the courts 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 〈◊〉 have all other Prelates 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 claime But blessed be God they hold not only by this but by an higher tenure since all powers are of God from him they have their spirituall jurisdiction what ever it be S. Paul therefore 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 〈◊〉 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 Christians Kings either to authorize them to make such laws or who would countenance the when they were made But after that Kings became nourishing sathers to the Church in these pious regular times Bishops made no Canons without the assent confirmation of Christians Kings such are our Canons so made so confirmed Chounei collect p. 53. Reges membra 〈◊〉 filios Ecclesiae se esse habitos rejecisse contempsisse non 〈◊〉 audivimus obediunt simulque regnant Jura quibus gubernari se permittunt sua sunt vitalitatem nativam ex praepositis Ecclesiae tanquam ex corde recipiunts 〈◊〉 ex ipsis tanquam ex capitibus derivant Sam. Hoards p. 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 b Our Church Sessions our weekly Presbyteries our yearly generall Assemblies whereof by our standing lawes we have been in possession are close put downe by our book of Canons and in their roome 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 c So is their booke entituled Canons and Constitutions Ecclesiasticall ga hered and put in forme for the government of the Church of Scotland and ordained to bee observed by the Clergie and all others whom they concerne d Whites Examination of the dialogue pag. 22. By the Lawes of our Kingdome Canons of our Church many learned persons are appointed to be assistants unto Bishops in our nationall Synods in which al weightie matters concerning religion are determined nothing is or may be concluded