Burtoun he was rewarded with the losse of his eares and perpetuall prison The booke which he inveighed against let bee to bee recalled is openly excused in print at his Graces direction as containing no evill but only innocent retorications (n) Heylens answer page 123. As for the book in tituled the Femal glory you finde not in it that I see by your collections any thing positively or dogmatickly delivered contrarie unto any point of doctrine estabished and received in the Church of England Some swelling language there is into it and some Apostrophees I perceive by you to the virgin Mary which if you take for invocations you mistake his meaning no invocation hitherto in point of doctrine Yea M. Dow with his Graces licence pronounceth that book to bee free of all poperie and that upon this reason because the author professeth his tracing the steps of Doctor Montagow whom all England must know to be above all suspition of poperie (o) M. Dow page 54. In all these panegyrick straines of Rhetorick for such for the most part they seem rather than positive assertions Stafford hath not deviat so much to the one extreame as M. Burtouns marginall hath to the other in scoffing and calling her the new great goddesse Diana And if it bee true that he hath not digressed in any particular from D. Montagu the B of Chichester as M. Burtoun makes him affirme I dare boldly say M. Burtoun will never be able too finde the least point of Poperie in it For it is well know that Bishop hath approved him self such a champion against Rome that they who have tryed his strength durst never yet come to a second encounter CHAP. V. The Canterburians avovv their embracing of the popish heresies and grossest errours THE nature of heresie is so subtilized by our faction that so farre as in hew lyes it is now quite evanished in the aire and no mo heresies are to be found on the earth With the Socinian Remonstrants they exeeme all tenets controverted this day among any Christians from being the Subject of heresie For they tell us that the belief of the doctrines uncontraverted by all is sufficent for salvation (a) Pottar cites from Causabon these words Put by controversies these things wherein al sects universally doe agree are sufficient for salvation And howsoever some of them will be content to count the Sociniam Arianisme and Macedoniansme to bee true heresies yet as wee shew before all of them do cleare the Popish errours of this imputation Alwayes not to strive for words our assertion is that the grossest of the Roman errours which in the common stile of Protestants wont to go for heresies are maintained by the Canterburians for catholicke trueth For to cleare this cast over the books of Bellarmine and see if his grossest tenets be not by them embraced In his first tome his errours about the Scriptures imperfection and doctrinall traditions seemes to be most weightie In his second beside these alreadie named his defence of the monastick vowes of Limbus Patrum and Purgatorie are verie palpable In the third his ascribing too little too the Sacramenst of the Old Testament and too much too the Sacraments of the New his making all infants in baptisme too be regenerat and all non-baptized too bee damned his corporall presence of Christs bodie on the altar his sacrifice of the Masse auricular confessiō extreame unction are very grosse corruptions In the last tome his errours about faith justification merit free-will are among the chiefe In all those consider how farre our partie is long agoe declined to the left hand Begin with Scripture and traditions The reformed churches in the harmonie of their confessions lay all down one common ground They joine with Rome in setting up traditions in prejudice of Scripture for their mutuall consent the Scriptures absolute perfection wiehout the help of any doctrinall tradition Hold me once this piller the whole edifice of the reformation must fall To batter downe this fort the Papists plant two engines One that there is diverse Apostolicke and ancient traditions both rituall and dogmaticall which beside Scripture with a divine faith must be firmely beleeved An other that Scripture must not be taken in any sense by us but that wherein the ancient fathers of the church have understood it or the present church do take it In both these very dangerous corruptions our partie joynes with Rome They glorie (b) Heylens antid Lincoln page 8◠sect 2. Things that have beene generally in the Church of Christ are generally conceaved to have been derived-from Apostolical tradion without any speciall mandat left in Scripture for the doing of them Praying directlie towards the East is conceaved to bee of that condition why may wee not conclude the like of setting up the altar along the wall Many things come into our minde by a successionall tradition for which wee can not finde an expresse command wich yet we ought to entertaine ex vi Catholicae consuetudinis of which traditions there are many which still retaine their force among us in England This Church the Lord bee thanked for it hath stood more firme for apostolical traditions than any other whatsoever of the reformation Samuel Hoards sermon page 15. Wee yeeld that there are apostolical traditions rituall and dogmaticall which are no where mentioned or enjoined in the Scriptures but delivered by the word of mouth by the apostles to their followers for some of which these are reputed the number of Canonciall books The Apostles creed the baptisme of infants the fast of Lent the Lords day the great feastivals of Easter and Whitson day beside these we confesse there are and have bene many ancient Ecclesiastick traditions from which as foundations grew those noted practices of not fasting on the Sunday of adoring towards the East prostration before the altar of signing the baptized with the crosse of exorcifing the partie baptised and putting a white garment upon them of receiving the Eucharist fasting of mixing water with the wine of sending it to such as were absent of eating the consecrat bread in the Church or carrying it home of crossing themselve◠when they went out or when they went in when they went to bed or whe◠theyr ose when they sat down to meat when they lighted Candles or had any businesse of moment to doe that ceremonies and rites of this nature are unde◠the power of the Church to ordaine we generally grant to our adversaries White on the Sabboth page 97. The reformed Churches reject not all traditions but such as are spurious superstitious and no consonant to the holy Scripture but genuine traditious agreeablee to the rule of faith derived from the apostolicall times by a successive current and which have the uniforme testimonie of poins of antiquitie are received and honourd by us Now such are these which follow the historicall tradition concering the number integritie dignitie and perfection of the
LADENSIVM ἈΥΤΟΚΑΤΑΚΡΙΣΙS THE CANTERBVRIANS SELF-CONVICTION OR An evident demonstration of the avowed Arminianisme Poperie and tyrannie of that Faction by their owne confessions With a Post-script to the Personate Jesuite Lysimachus Nicanor a prime Canterburian Written in March and printed in April 1640 COR VNVM VIA VNA Summa Capitum THE Preface showeth the unreasonablenesse of this new warre That we have committed nothing against the late pacification That compassion hope and all reason call now for peace at home that at last we may get some order of our enemies abroad That the Canterburian faction deserveâ— not so well of England that armes in their favour ought to be taken against Scotland VVe offer to instruct their insupportable crimes by their owne writs If armes be needlesly taken in so evill a cause they cannot but end in an untimous repentance In this nicke of time very poore wits without presumption may venture to speake even to Parliaments The obstinate silence of the English Divines is prodigious CHAP. I. The delineation of the vvhole subsequent Treatise OUR Adversaries decline to answer our first and chiefe challenge The scope of this writt All our plea is but one cleare syllogisme the Major whereof is the sentence of our Iudge the Minor the confession of our partie the conclusion a cleare and necessary consequence from these two premisses CHAP. II. The Canterburians avovved Arminianisme ARminianisme is a great dangerous innovation of our Religion King Iames his judgment thereof The great increase of Arminianisme in Scotland by Canterburies meanes King Charles his name stolne by Canterburie to the defence of Arminianisme The Irish Church infected with Arminianisme by Canterburie The Canterburians in England teach the first second article of Arminius Why King James stiled Arminians Atheists They teach the third fourth article also the fifth The Arminians in England advanced Their opposites disgraced and persecuted Canterburie and his fellowes contrary to the Kings Proclamation goe on boldly to print let be to preach Arminian tenets A demonstration of Canterburies Arminianisme in the highest degree They make Arminianisme consonant to the articles of England and so not contrary to the Proclamation CHAP. III. The Canterburians professed affection towards the Pope Poperie in grosse ONce they were suspected of Lutheranisme but at last Poperie was found their marke To make way for their designes they cry down the Popes Antichristianisme they are content to have the Popes authoritie set up againe in England Their minde to the Cardinalat They affect much to be joyned with the Church of Rome as shee stands CHAP. IV. The Canterburians Ioyne vvith Rome in her grossest Idolatrie IN the middes of their denyalls yet they avow their giving of religious adoration to the very stock or stone of the altar As much adoration of the Elements they grant as the Papists require In the matter of Images their full agreement with Rome About relicts they agree with Papists They come neere to the invocation of Saints CHAP. V. The Canterburians avovv their embracing of the Popish heresies and grossest errours THey joyne with Rome in setting up traditions in prejudice of Scripture In the doctrine of faith Justification fulfilling of the Law merit they are fully Popish In the doctrine of the Sacraments behold their Poperie They are for the reerection of Monasteries and placing of Monkes and Nunnes therein as of old How neere they approach to Purgatory and prayer for the dead CHAP. VI. Anent their Superstitions FEW of all Romes superstitions are against their stomack They embrace the grossest not onely of their privat but also of their publick superstitions CHAP. II. The Canterburians embrace the Masse it selfe THey cry down so farre as they can all preaching They approve the Masse both for word matter The Scotish Leiturgie is much worse then English Many alterations into the Scotish specially about the offertorie the consecration the sacrifice the Communion CHAP. ULT. The Canterburians maximes of tyranny THE tyrannous usurpation of the Canterburians are as many and heavie as these of the Romish Clergie King Charles hates all tyrannie The Canterburians flatter him in much more power then ever he will take They enable the Prince without advice of the church to doe in all Eccelesiasticall affaires what he thinks meet They give to the King power to doe in the State what ever be will without the advice of his Parliament In no imaginable case they will have the greatest tyrants resisted What they give to Kings is not for any respect they have to Majestie but for their own ambitious covetous ends The Chiefe vvitnesses vvhich in the follovving action are brought into depone WIlliam Laud Arch-bishop of Canterburie in his speech before the Starre-chamber in his relation of his Conference with Iesuite Fisher as it was the last yeare amplified and reprinted by the Kings direction In Andrewes opuscula posthuma set out by him and dedicated to the King B. VVhyte of Eli in his treatise upon the Sabbath and his answer to the lawlesse Dialogue B. Montagu of Chichester in his answer to the gagger in his appeale in his antidiatribae in his apparatus in his origenes B. Hall of Exeter in his ould Religion set out with his owne apologie and the apologies of his Friends M. Chomley and M. Butterfield In his remedie of profanesse Peter Heylen Chaplan in ordinary in his answer to Burton set out as he sayes by the command of authoritie as a full and onely Reply to bee expected against all â—he exceptions which commonly are taken at my Lord of Canterburie his actions in his antidotum Lincolinense subscribed by Canterburies Chaplane D. Pottar Chaplan in ordinary in his charitie mistaken as he prints at the command of authoritie D. Laurence Chaplan in ordinary in his Sermon preached before the King and printed at the command of authoritie D. Pocklingtoune in his Sunday no Sabbath in his Altare Christianum both subscribed by Canterburies Chaplane Christopher Dow in his answer to Burtoune subscribed by Canterburies Chaplane Couzine in his devotions the fourth Edition subscribed by the B. of London my Lord high Treasuror his owne hand Chounaeus in his Collectiones Theologicae dedicated to my Lord of Canterburie and subscribed by his Chaplane Shelfoord in his five pious Sermons printed at Cambridge by the direction of the Vice Chanceler D. Beel set out with a number of Epigrames Latine and English by diverse of the Vniversitie fellowes defended yet still by Heylene and Dow in their bookes which Canterbury hath approven Antonie Stafford in his female glory printed at London and notwithstanding of all the challenges made against it yet still defended by Heylene and Dow in their approven writs William Wats in his Sermon of apostolicall mortification Giles Widowes in his Schismaticall Puritan Edward Boughen in his sermon of order and decencie Mr. Sp. of Queenes Colledge in Cambridge in his sermon of Confession Samuel Hoards in his sermon at the metrapolecall visitation Mr.
was consonant with the articles of England must be throwne backe from Bertius on the Kings face and that in as disgracefull a way as it was first given Montagew and Whitâ— with his Graces permission did give that venerable Prince long agoe the lye at home in English affirming the perfect agreeance of the Arminian Apostasie with the doctrine of England But this affront contents not his Grace except this barbarous medecine under the shelter of his Archiepiscopall name be lie his Majestie over-sea and over the whole world where the Latine is understood Beside this shamefull inconvenience another dangerous evill will necessarily follow from this Apologie to wit That the Arminian Doctrine may not onely be tolerated in England which yet if King Iames may be trusted cannot faile to draw downe upon England a curse from God shame from abroad horrible shisme at home but also since their grossest articles are declared in print and in Latine under the shaddow of Canterburies name to be fully consonant to the very litterall sense of the Articles of England all the members of that Church may be compelled presently without more delay to embrace those doctrines and that any man is permitted in England to beleeve in peace the Antiarminian Articles wherein Queene Elizabeth and King Iames did live and dye it is of meere favour and the Princes mercie who readily by the Archbishops intercession is diverted from pressing the profession of those articles according to the first and most litterall sense which now is clearely avowed to bee after Arminius yea Molina his minde CHAP. III. The Canterburians professed affection towards the Pope Poperie in grosse The faction once suspected of Lutherianisme IT was the opinion of many among us for a long time that the innovating faction did minde no more then Arminianism But at once those who touched their pulse neerer did finde a more high humour working in their veynes With Arminius errours they began incontinent to publish other Tenets which to all meere Arminians were ridiculous follies The Elements of the Lords Supper began by them to be magnified above the common phrase of Protestant Divines a corporall presence of Christs humanity in and about the Elements to be glanced at a kinde of omnipresence of Christs flesh to be preached a number of adorations before those Elements and all that was neere them both the Altar Bason Challice and Chancell to be urged many new Ceremonies which for many yeares had beene out of use to bee taken in a great bitternesse of spirit against all who ran not after these new guyses to appeare This made us thinke they intended to steppe over from Arminius to Luther In this conception wee were somewhat confirmed considering their earnest recommendation to the reading of young Students the late Lutheran Divines such as Hutter Meisner Gerard with their crying downe both in private and publick of Calvine BeZa Martyr Bucer and the rest of the famous writers both ancient and late of the French Belgick Churches Their giving it out also that their martyred Reformers Crammer Ridley Latimer were of Luthers Schoole from him had learned those things wherin the English church did differ froÌ„ the other reformed of Calvins framing But most of al by my lord of Canterburies great diligence under hand to promove and reward that late negotiation of M. Duries with the Churches over Seâ— for the extenuating of the Lutheran errours and procuring with their Churches not onely a Syncretisme which all good men did ever pant for but also a full peace in tearmes so generall so ambiguous so flidderie that were very suspitious to many otherwise very peaceable mindes But at last Popery was found their mark Those considerations moved us to thinke that the factious motion might possibly end at Lutheranisme without any further progresse But it was not long while every common eye did observe their bowle to roll much beyond that marke They published incontinent a number of the Romish errours which to the very Lutherans were ever esteemed deadly poyson the Popish Faith the Tridentine justification merit of workes workes of Supererogation doctrinall traditions Limbus Patrum the Sacrifice of the Masse adoration of images monastick vowes Abbeyes and Nunries the Authoritie of the Pope a reunion with Rome as shee stands Finding it so we were driven to this conclusion that as ordinarily the Spirit of defection doth not permit any Apostates to rest in any middle tearme but carrieth them along to the extreames of some palpable madnesse to some strong delusion for the recompence of the first degrees of their fall from the love of the Trueth so also our Faction was carried quite beyond the bounds both of Arminiuâ— and Luther yea of their owne so much once beloved Cassander and Spalato and all the lists of that which they were wont to call moderation to drinke of the vilest abominations and the lowest dregs of the golden Cup of that Romish Whoore For now my Lord Canterburie and his followers are not ashamed to proclaime in print their affection to Poperie both in grosse and retaile Let no man in this cast up to me any slander till he have heard and considered the probation of my allegations Poperie is a body of parts if not innumerable To make way for their designes they cry downe the Popes Antichristianisme yet exceeding many There is scarce any member great or small in this monster whereto the faction hath not kythed too passionate a love But for shortnesse I will shew first their affection to the whole Masse of popish errours their respect to the Church of Rome and to the Pope the Head thereof than in particular to the most principâ—ll and abominable parts of that Chaos As for the whole of that confused lump that they may winne the more easily to the embracement of it they cast downe in the entry the chiefe wall they remove the maine impediment whereby Protestants were ever kept therefrom What ever wee speake of some very few private men yet all Protestant Churches without exception made ever the Popes Antichristianisme their chiefe bulwark to keepe all their people from looking back towards that Babilonish Whoore. No Church did make greater state of that fort then the English no man in that church more thâ—n King Charles blessed Father Hee was not content himselfe to beleeve and avow the Pope that great Antichrist but also with arguments invincible drawn mainely from some passages of the Revelation cleared now as light by the Commentary of the Popes practises to demonstrate to all Neighbour Princes and States of Christendome in a monitorie Treatise this his beliefe for that expresse end that from this truth clearly proved they might not onely see the necessitie he had to keep himselfe and his Subjects for evermore from returning to Rome but they also by this one argument might be forced to cast â—ff the yoake of the Pope when they saw him cloathed with the garments of Antichrist
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 feastivals as Easter Pentecost c. baptizing and administration of the Supper in holy assemblies the service of the Church in a knowne language the delivering of the Communion to the people in both kindes the superioritie of Bishops over Priest and Deacons in Iurisdiction and power of ordination and triumph above all other reformed churches that they do 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 Sabbath the Apostles Creede the giving of the cup to the people praying in a known 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 theâ— speake to us of six hundreth (c) Montag orig pa. 396. Vbi iubentur in Scripturis infantes baptizori aut in coena Domini sub utraque specie communicantes participare 600. sunt ejusmodi in rebus sacris à deo institutis ecclesiae mandatis usurpaatis ab ecclesia de quibus possumus profiteri nihil tale docet Scriptura Scriptura haec non praedicat among these traditions which we must embrace with an undoubted faith They reackon up the authoritie of the Bishopes above the Priests prostration before the altars worshipping towards the East crosse iâ— Baptisme crossing of our faces at all occasions the standing of a crucifix upon the altar and whaâ— else they please to urge for which they can get no Scripture warrant To this head they referre the verie customes of the Popish church in latter times for which they have no scribe in any writeâ— let be in any Father (d) Montag orig page 276. Nihil est memoriae proditum quod ego quidem sciam hac dei apud vetustiores sive historicos sive patres prohabile tamen est hanc receptam ecclesiae consuetudinem de traditione vetustiore an t scriptis etiam patrum vetustioribâ— nunc deperditis dimanasse Montag apar page 389. Ad me quod attinet quid à sanctis patribus per illa tempora inventum primo usurpatum nulla traditione priore commendatum nullo usu veterum ne quidem vestigiis leviter impressis consignatum per tot aunorum decursum ad nostra usque tempora sine contradictione descenderit non video cur non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vim suam obtineat authoritatem Absit enim ut universalis ecclesia vel in rebus de facto ecclesiasticis ritibus tam diu aberraverit Ibid. page 382. Meminerimus Tertullianum olim statuisse cum applausu de hujusmodi consuetudinibus si legem expostules scriptam nullam invenies sed traditio a praetenditur auctrix consuetudo confirmatrix fides observatrix Et Irenaeus quid autem si neque Apostoli reliquissâ—nt nobis Scripturas nonne oporteret ordinem sequi traditsonis Idem antig page 42. That author sayes no more then is justifiable touching traditions for thus hee sayes The doctrine of the Church is two wayes delivered unto us first by writing then by tradition from hand to hand Both are of alike value of force unto pietie Yea all the injunctions of the Bishopes must be Ecclesiastick traditions whereto the conscience must submit no lesse then to the precepts of God (e) White in his examination of the dialogue presseth not only this testimonie of Austine Etiamsi Scripturae authoritas non subesset totius tamen orbis in hanc partem consensus instar precepti contineat nam alia multa quae per traditionem in Ecclesiis observantur authoritatem sibi scriptae legis usurpaverunt but also that of Eusebius Quicquid in sanctis Episcoporum consiliis decernitur id universum divinae voluntati debet attribui And this of Bernards Sive Deus sive homo vicarius Dei mandatum quodcunque tradiderit pari profecto obsequendum est cura pari reverentia suscipiendum ubi tamen Deo contraria non praecepit homo In the meane time Scripture must bee stiled the booke of hereticks (f) Montag orig page 353. Eusebius de Severianis hereticis loquens ait Hilege Prophetis Euangâ—liis utantur socrarum Scripturarum sensus sententias ut nostri salent purtani novatores pro suo arbitratu interpretantur Chounaei Colect page 31. Sensum Scripturarum ex patribus ecclesiae deductum traditum conseruatum in ecclesia approbatum quidni pro tali traditione agnoscamus in cujus veritate acquiescendum à qua minimè discendendum sit Montag orig page 318. Neque enim insanire solent sine Scripturis haeretici mirificè easdem ad suos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solent applicare defendendos persuadendosque a Lesbian rule (g) Montag apar page 382. Non ut nostri novatores deâ—dirant quibus quicquid est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideo refigendum est â— vel ut amant loqui reformandum ad Dei verbum hoc est ad Lesbiam plane regulam â—ipsorum cerebrositatem amussitandum In no controversies no not in Sermons any use may bee made of it except so farre as we can backe our deductions from Scripture by consent of the ancient Fathers or present church (h) Pocklingtoun altare page 129. The godlie and learned Fathers of our church give strict charge to private preachers that they preach nothing in their preachings which they would have the people religiously to believe 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 Sabboth page 12. The holy Scripture is the fountaine and living spring containing in all sufficiencie and aboundance whatsoever is necessarie to make Gods people wise unto salvation The consentient and unanimous testimonie of the true Church of Christ in the primative ages thereof is the canalis or a conduit pipe to derive and convoy to succeding generations the celestiall water contained in the holy Scripture Ibid. From Meisnerus hee sayeth Iniuriam nobis facit Beeanus scribendo nos docere solam Scripturam esse normam iudicem contraversiarum fidei imò spiritum sanctum seu judicem supremum praesupponimus ecclesiam ceu iudicem inferiorem libenter admittimus ideoque soli Scripturae officium iudicandi absque omni distinctione non assignamus Idem page 14. The ecclesiasticall storie reporterh of Nazianzen and Basille that in their studying the holy Scriptures they collected the sense of them not from their owne judgement or presumption but from the testimonie and authoritie of the
it For without a priest and an altar there can be no sacrifice There was a bloudie sacrifice than an unbloudy now a priest derived from Aaron then from Melchisedeck now an Altar for Mosaicall sacrifices than for Euangelicall now The apostles in the institution were appointed priests by Christ where they received a power for them and their successours to celebrate these holy mysteries Hoc facite is for the priest who hath power to consecrat Hoc edite is both for priest and people Ibid. pag. 17. Hee maintained at length that in the Lords Supper there is a true proper corporall visible and externall sacrifice 5. After the consecration and oblation they put to the Lords prayer with the Missals Preface audemus dicere Heere the Papists tell us that their Priest by consecration having transubstantiat the bread and by their memoriall of oblation having offered up in an unbloody sacrifice the body of Christ for the reconciliation of the Father doeth then close his quiet whisperings his poore pipings and becomes bold to say with a loud voice having Christ corporally in his hands Pater noster The English to banish such absurdities put away that naughty preface and removed the prayer it selfe from that place But our men to shew their Orthodoxie repone the prayer in the owne old place and set before it in a fair Rubrick the whole old preface 6. The first English prayer which stood before the consecration where the passages of eating Christs body and drinking Christs blood could not possibly by the very Papists themselves be detorted to a corporall presence yet now in our book it must change the place and be brought to its owne old stance after the consecration and oblation immediatly before the communion as a prayer of humble accesse The third part of the Masse I spake of was the communion Our changes in the communion see how heere out men change the English Booke The English indeed in giving the elements to the people retaine the Masse words but to preveene any mischiefe that could arise in the peoples minde from their sound of a corporall presence they put in at the distribution of both the elements two golden sentences of the hearts eating by faith of the Soules drinking in remembrance Our men being nothing affrayed for the peoples beliefe of a corporall presence have pulled out of their hands and scraped out of our Booke both these antidots 2. The Masse words of Christs body and blood in the act of communion being quite of the English antidots against their poyson must not stand in our Booke simplie but that the people may take extraordinar notice of these phrases there are two Rubricks set up to their backs oblidging every communicant with their owne mouth to say their Amen to them 3. The English injoines the Minister to give the people the elements in their owne hand ours scrapes out that clause and bid communicat the people in their own order which imports not onely their removall from the altar their standing without the raile as profaine Laicks far from the place and communion of the Priests but also openeth a faire door to the popish practice of putting the elements not in the profaine hands but in the mouths of the people 4. The English permit the Curate to cary home the reliques of the bread and wine for his privat use but such profanity by our Book is discharged The consecrat elements are injoined to bee eaten in the holy place by the Priest alone and some of the Communicants that day whose mouths hee esteemeth to bee most holy Yea for preventing of all dangers the cautele is put in that so few elements as may bee consecrat 5. Our Booke will have the elements after the consecration covered with a Corporall the church linnings were never called Corporals any where till transubstantiation was born neither carried they that name in England till of late his Grace was pleased by the pen of his man Pocklingtoune and the like to disgrace them with that stile 6. The English will have the Ministers and people to communicat in both kindes our booke injoines the Priest to receave in both kindes but the people onely in due order This due order of the people opposite to the communion of the Priest in both kindes may import the removall of one kinde from the people so much the more may wee feare this sacriledge from their hands since they tell us that our only ground for communicating of the people in both kindes is stark nought that for this practice there may well be tradition but Scripture there is none (d) VVhit on the Sabbath pag. 97. Such traditions are those that follow the deliverie of the communion to the people in both kindes Montag orig pag. 396. Vbi iubentur in Scripturis infantes babtiZari aut in caena Domini subutraque specie communicantes participare de his possumus profiteri Nihil tale docet Scriptura Scriptura haec non praedicat Andrews stricturae p. 5. It can not be denyed but reserving the Sacrament was suffered a long time in the primitive church in time of persecution they were permitted to carrie away how great a part they would and to keep it by them and to take it at times to comfort them but for the sick it was alwayes sent them home were the distance never so great and against the time of extremitie it was thought not amisse to have it reserved that if the priest should not then be in state to go to the sick partie and there to censecrat it for him yet at least it might be sent him as in the case of Cerapion Pokling as we have heard made it one of the matters of that Churches glory that they yet doe retaine in their Chanchels the old Repositories Also that in diverse cases the ancient church did lawfully give to the people the bread alone that the Sacrament after the publick communion was oft reserved to be sent to the sicke to bee taken at privat occasions and laide up in the church in a publicke repositorie Now it is well knowne and the Papists presse this upon us when they would rob the people of the cup that the wine was not sent to the sicke in a farre distance from the church nor taken home by the people to bee used with the bread in the times of strait nor set up in the Church in the ciboir or repositorie These changes of the English Liturgie which the Canterburians have made in some few pages lying together of the Scottish service if they be either few or small your self pronunce the sentence The last Chapter containing the Canterburian maximes of Tyrannie ONe of the great causes of Protestants separation from Rome is the tyrannie of the Romish Clergie whereby they presse upon the very conscience of their people a multitude of their own devices with the most extreame and rigorous censures which can be inflicted either upon bodies or souls And for the
the Apostles dayes to be fallible and subject to errour Wee did indeed in our Covenant promise to abstaine from the practise of these novations wherby yee had long keept our poore Church in a flaming fire till a generall Assemblie hath brought them to the touch stone of a new triall When the Assemblie of Glasgow had passed this tryall upon them according to our desire we embraced the Synodick Sentence and resolve to adhere thereto because we finde it agreeable to cleare reason else be sure that all the Assemblies of the world should never have obliged our consciences to have beleeved any thing which to us did appeare erroneous Such an inslaving of mens consciences was a part of your tyrannie among us No orders from your hands could be extorted till a man had sworne and subscribed simple obedience to all your decrees not only past but to come An expression of any condition of consonancie to the word of God or any other such limitation was a certaine note of Puritanisme and disaffection to the present government Yea such an infallibilitie ye wont to ascribe to a few of your Bishops let be generall Assemblies that ye made a Canon for the excommunication of all who should be bold to affirme the least errour in any of their workes whether of Canons Leiturgie Homilies◠or any thing else The Service-booke Episcopacie other corruptions which the King hath cōmanded us to abjure are still defended by our opposits that came through their holy hands What here ye cavill at our reiection of your manifold corruptions of the doctrine and discipline of our Church as if we did set up so many new articles of Faith as ye did lately errours which now we doe reiect is not worth a reply But that open declaration which here ye make of your great affection towards the articles of Perth Episcopacie bookes of Service and Canons and great disaffection to the very confession of Faith made by King Iames we cannot passe without observation The inclination of your mind to these articles we did truely suspect by many probable signes But that with your patron Canterburies permission ye should so soone have beene licenced to put these your thoughts in print wee did not expect Yee will we hope hereafter esteeme it no calumnie nor want of charitie in us to avow that notwithstanding our Assemblies ordinance and the Kings Majesties command with the consent of his Counsell to all this Nation to subscribe the abjuration of these novelties yet that our poore Church is in great danger to be pestered againe with them all since the like of you are countenanced to print even to this day such ample defences of all these corruptions and to give to the Service-booke so high a commendation that if it be true our refusing of it cannot be but a high sinne against God and as you told us before an intollerable insolence before the King whom ye teach to discipline us for that fault with a strange punishment Ye will have that rejected Booke resumed and stuffed with a new supplement of more Romish stuffe and then quickly thrust upon us with this peremptour alternative either quietly to beare that Yoake or presently to be banished the Land As for Episcopacie ye will have us embrace it with as great faith as we doe the Bookes of Canonicall Scripture Yee alleadge that Scripture is for neither of the two that Tradition is for both and that Tradition is to be received with no smaller assent then a divine and undoubted faith albeit Canterburie your patron permitt you to print all these things yet upon your word in this place we must take him for an arch-enemie to all poperie In your eight paralell 8. Parallell The Canterburiās offer many more disgraces to Kings thē their opposits ye object to us the excommunication of Kings This is but your slander We goe not so farre in following of Ambrose course with the Emperour Theodosus as Bilson alloweth Of our moderation in this point we have given good proofe For in all the troubles which your faction first and last hath moved our Princes to bring upon us ye cannot say without a manifest lie that ever any of us had the least thought of putting upon them any Church censure What ye might doe if Kings were turned your enemies we know not only now when they are your benefactours farre above your deserving we see how coursly ye serve them they must as profaine laicks be kept far aback with railes from that holy place where ye the Lords priests with your consecrate and anointed bodies doe stand at the Altar Emperours must light downe from their horse and adore you they must acknowledge their Crownes to be so farre subiect to your Miters as a bodie is to the Soule or a man to God Supra cap. 3. M. N. Readily so base persons might get a whip of your Spirituall rod if once ye were firmly established in your Episcopall Thrones as long agoe ye would have beene if these turbulent Puritanes who still have beene rocking and keeping your Chaires in motion had beene put out of the world What thornes Bishops have beene in the sides of Kings especially in England the Chronicles of that Nation doe record and above all other Bishops these of Canterburie the mischivous conspiracie of one of them with Henrie of Darbie against his great Benefactour Richard the second ought never to be out of King Charles eye No passage of the English storie is more worthie of his meditation 9. Paralel We are nothing opposite to the power of Parliaments but wee make Parliaments to be meere cyphers In the ninth Paralell your scoffing and railing veine floweth after the old manner ye obiect our annulling of the acts of Parliament by the decrees of our Assemblie and the extending of the power of our Synods to many secular affaires Doubtlesse ye are the men who by your shoulders most carefully will under-prop the decaying power of Parliaments It grieveth much your Soules to see Parliaments slighted in any of their due rights Alwayes remember your owne and your brethrens Tenets whereby ye make all Parliaments but meere ciphers the arbitrarie Counsels of the Prince to which by his Letters he hath right to call what Commissioners he will and hold back whom he pleaseth with whom or without whom as he thinketh meet it is his owne only right to make to interpret to abolish Lawes to publish them by himselfe alone and command them by a meere Proclamation to be received by all the Subiects without the consent or advice of any man further then is his pleasure to crave This your brethren oft in formall tearmes Supra cap. 8. E. E. F. F. G. G c. and your selfe in the same page sets downe in effect What ye speak of our encroaching upon Parliaments is no wayes true only some evill acts of your evidently corrupted Assemblies whereto ye had obtained by your familiar arts of fraud and force the ratification