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
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
yet I am sure it hath not beene done b Femall glory pag. 128. With this pious and gratefull ordinance I conclude the visitation of our incomparable Lady 〈◊〉 meanes the act of the late Councell of Basile which ordained a festivall for that visitation c 〈◊〉 altar pag. 52. There is mention madeof the dedication of Churches unde 〈◊〉 An. 〈◊〉 12. and under 〈◊〉 154. under Calixtus 221. And before them all in Saint Clemence his Epistles These testimonies of Roman Bishops the Centurists doe suspect Where the doctrine and decrees of Popes and those in the first and best times are confirmed by the doctrine and constant practice of the holy Catholicke Church it 〈◊〉 great boldnesse in three or foure men to condemne and to brand their authority with the ministery of iniquity d Laurence Sermon pag. 18. the Apostles in their Canons and these too which are undoubtedly theirs Montag apart pag. 390 Ex antiquissimis illum 〈◊〉 principem primariae authoritatis 〈◊〉 erat Apostolorū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nimerum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non preteribo quem licet delicatuli nescio qui ex 〈◊〉 parte contendentium falsi postulant tanquam falsarium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nos tamen ipsius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quosvis suscipere patrocinium audemus doctissimum post virum Turrianum e White on the Sabboth in the preface There might also my reverend good Lord be a very profitable use of some private of pasturall collation with their 〈◊〉 for their direct on and information in 〈◊〉 spirituall duties such as was private confestion in the ancient Church Now the Presbyterian censures by their paralogisme taken from abuse have with such loud and impetuous declamations filled the cares and possessed the mindes of many people that they are exceeding averse from this soveraigne and ancient medecine of consolation prevention and curing of the 〈◊〉 of the soule He approueth that of Gerardus Privata coram Ecclesiae ministro confessio quam auricularem vocant quamv is non habeat expressum peculiare mandatum 〈◊〉 non fit absolutae necessitatis tamen cum plurimas praester utilitates disciplinae Ecclesiasticae 〈◊〉 sit non postrema publico Ecclesiae consensu recepta ideo nequaquam timere vel negligenda vel abolenda 〈◊〉 piè in vero Dei timore praesertim ab 〈◊〉 qui ad sacram synoxin accedunt usurpanda M. Sp. Sermon printed with approbation p. 18. Confesse as the Church directs confesse to God confesse also to the Priest if not privately in the 〈◊〉 since that is out of use 〈◊〉 saith a devout Bishop it is almost quite lost the more pitty f Dew p. 35. It cannot be denied but that the Church of England did ever allow the private confession of sinnes to the Priest it were very strange if our Church ordaining Priests and giving them power of absolution and prescribing the forme to be used for the exercise of that power upon confession should not allow of the private confession M. Sp. Sermon page 16. Since the Priest can in the name of God forgive us our sinnes good reason we should make our confession to him Surely God never give the Priest this power in vaine he expects we should make the best use of it we can He requires we should use the meanes we can to obtaine that blessing now the onely meanes to obtaine this absolution is our confession to him 〈◊〉 p. 19. If we confesse in humility with griefe and sorrow for them if we confesse them faithfully not concealing any Ibid p. 15. There is another confession that would not be neglected He that would be sure of pardon let him seek out a Priest and make his humble confession to him for God who alone hath the prime and originall right of forgiving sins hath delegat the Priests here upon earth his judges and hath given them the power of absolution so that they can in Gods name forgive the sinnes of those that confesse to them But is not this Popery would some say Now take the counsell that is given in the eight of Iob Aske the Fathers and they shall tell thee aske then S. 〈◊〉 on Esay and he will tell thee that heaven waites and expects the Priests sentence here on earth For the Priest 〈◊〉 〈◊〉 on earth and the Lord followes the servant and when the servant bindes or looses here on earth clave non errante the Lord confirmes it in heaven words saies he so cleare for the judiciall and formall absolution of the Priest that nothing can be said more plaine h Pockl. alt pag. 57. The Bishops made an addition to the Ecclesiastick canon that in every Church a penitentiarie should be appointed to admit penetents in the Church after they have done publick pennance This kind of confession 〈◊〉 abolished in the Church of 〈◊〉 how beit the confession whereof Tertullian and Cyprian speaks was never abolished but did ever continue in the Greek Church and in the Latine likewise And to this purpose a solemne day was set apart for taking of publick pennance for open faults by imposition of hands and sprinkling of ashes namely Ashwednesday This is the godly discipline whereof out Church speaketh and wisheth that it might be restored And as Ashwednesday was appointed for penetents to receive absolution This absolution they took upon their knees by the imposition of the Priests hands Ibid. p. 63. and 67. The Competents beginning on Ashwednesday in sackcloth and ashes to humble themselves they were all Lent long purged with fasting and prayer They were to stand barefoot on sackcloth and watch on good Fryday all night How fand a thing it is saith 〈◊〉 to thinke to carry away with us the 〈◊〉 of sinne and not first of all to pay for our commodity The Merchant before he deliver his wares will look to your coyne 〈◊〉 soulptilis ne rasus that it be neither washed nor shaved and doe not thinke but the Lord will looke well to your repentances and turne it over and over before ye receive The Church caused those to take so strict pennance that by their great humiliation they might make some amends for that liberty which some took to sin Ibid. p. 24. Our Churches are a glory to our religion To the 〈◊〉 elongeth the 〈◊〉 lavaiorie and 〈◊〉 〈◊〉 heating confessions Shalfoord p. 126. If the Just shall transgresse while they are within the law they are bound to make satisfaction by pennance which is Ibid. pag. 〈◊〉 The law is oft broken by sins of omission and commission I answer as it is oft broken of us so it is as oft repaired and satisfied and so all is made whole againe and so he is 〈◊〉 quo 〈◊〉 he riseth againe so oft as he falleth either in number or vertue our sins of commission are repaired by repentance our sins of omission are supplied by prayer i Montag antig pag. 267. That sacramentall unction is not to be used to the
but by the common vote and counsell of the major part of the convocation which consisteth of many other learned Divines besides Bishops Andrews Sermon of Trumpets dedicated to the King by Canterburie As for the Churches Lawes which we call Canons or rules made to restraine or redresse abuses they have alwayes been made at Church Assemblies and in her owne Councels not elsewhere Heylens antid pag 29. I trow you are not ignorant that the Kirk makes Canons it is the work of 〈◊〉 men in their Convocations having his Majesties leave for their conveening and approbation of their doings His Majestie in the Declaration before the articles hath resolved it so and the late practice in King James his raigne what time the book of Canons was composed in the Convocation hath declared it so too e Whites Examination pag. 20. telleth us as it were from Eusebius Quicquid in Sanctis Episcoporum 〈◊〉 decernitur id universum divinae voluntati debet attribui And from Bernard Sive Deus five homo vicarius Dei mandatum quodcunque tradiderit pari profectò obsequendum est oura pari reverentia suscipiendum ubi tamen Deo contraria non praecepit homo f Book of Canons pag. 8. Whosoever shall hereafter affirm that the forme of worship contained in the booke of Common Prayer that the rites and ceremonies of the Church that the government of the Church by arch-Arch-Bishops Bishops and others that the forme of consecrating arch-Arch-Bishops Bishops Presbyters and Deacons as they are now established under his Majesties authoritie doe containe in them any thing repugnant to the Scriptures or are corrupt superstitious or unlawfull in the service and worship of God let him bee excommunicate and not restored but by the Bishop of the place or Arch-Bishop of the Province after his repentance and publike revocation of such his wicked errours g Book of Canons pa. 37. In all this book of Canons wheresoever there is no penaltie 〈◊〉 set downe it is to bee understood that 〈◊〉 the crime or offence be proved the punishment shall bee arbitrary as the Ordinary shall think fittest h Canterhuries Starre Chamber speech in his 〈◊〉 to the King I shall rather magnifie your elemencie that proceeded with those offenders Burton Bastwick Prinne in a Court of Mercie as well as Justice since as the reverend Judges then declared yee might have justly called the offenders into another Court and put them to it in a way that might have exacted their lives i The world 〈◊〉 that numbers who have beene flying from Episcopall tyrannie out of England to the very new found lands never to returne have been by violence kept back and cast in their prisons and we see daily that numbers not onely of men but even of silly women are drawne back in Ireland from their flight out of the Kingdome to close prisons k Huntly in his Breviate reports as a known case among many other this one also that M. John Hayden a poor Devonshire Minister for preaching at Norwich a Sermon wherin he let fall some passages against setting up of images and bowing at the name of Jesus was apprehended like a Traytour with the Constables bils and halberds by D. Harsnet then Bishop and brought manacled to him like a Felon and committed to the common Jayle close prisoner above thirteene weeks where he was like to starve the Bishop having taken from him his horse papers and all thereafter he was sent by a Pursevant to London and kept two full Terms At last by the high Commission he was deprived of his orders therafter the high Commissioners imprisoned him in the Gate house common dungeon Canterbury sent him to be whipt to Bridewell and there kept him all the long extreme cold winter in a dark cold dungeon without fire or candle-light chained to a post in the midst of the roome with heavie 〈◊〉 on his hands and feet allowing him onely bread and water with a pad of straw to lye on And since on his reliefe hath caused him to take an 〈◊〉 and give band to preach no more and to depart the Kingdome within three weeks without returning and all this for preaching after his first unjust deprivation though 〈◊〉 exception was taken against his doctrine Thu much in the Breviate is printed of Hayden if the man be roguish as some indeed say he is I am utterly ignorant of his manners but hereof no man is ignorant that the Episcopall censures le ts slip in men who loves their cause manners of the most vile villains as appears well this day in many a black be presented to the Committee of Parliament for scandalous Ministers also that the cruelty of Bishops hath crusht to the verie death with povertie banishment cold and famine in prisons many whose lives were never spotted with the allegeance of any crime but opposition to their ungratious Lordships the Remonstrants can make it appeare by too too many examples l Sundry of our prime Earles and Lords did present a supplication to our King after his Coronation wherein the matter of their greatest complaint was so far as ever wee heard their challenging of the Bishops for what they had done and were likely to doe The double of this privie supplication being privily convoyed by an unfriend some two or three yeares thereafter out of my Lord Balmerinochs chamber was a ditty for which he was condemned to dye for an example to all other Noble Men to beware of the like rashnesse especially his Fellow-supplicants who are all declared to have deserved by that fault the same sentence of death Large Declaration pag. 14. Nor could they have found the least blemish in our justice if we should have given warrant both 〈◊〉 his sentence and execution whose life was now legally devolved into our hands Ibid. p. 13. We were graciously pleased that the feare and example might reach to all but the punishment only to one of them to passe by many who undoubtedly had been concluded and involved by our Lawes in the same sentence if we had proceeded against them m Studley about the end of his wicked story avowes that since by severe punishment the number of the unconformists have decayed that their cause cannot be from God n Canterburie in his Epistle to the King before the Star-Chamber speech having magnified the Kings mercie for saving the life of Burton and his companions is bold to advise the King not alwayes to be so mercifull in these words Yet this I shall be bold to say that your Majestie may consider of it in your wisdome that one way of government is not alwayes either fit or safe when the humours of the people are in a continuall change especially when such men as those shall work upon your people and labour to infuse into them such malignant principles to introduce a paritie in the Church or Common-wealth 〈◊〉 non satis sua sponte 〈◊〉 instigare Heylen in his moderate answer pag. 187. 〈◊〉 many reasons and
story was forged as that learned Knight Sir Vmphrey Lyne by the ocular inspection of that originall manuscript did since demonstrate but the onely reason of the calling of it backe as his Grace makes Heylen declare to us was the dinne and clamour which Mr. Burton then one of the Ministers of London made against it Conterbury himselfe is nothing afraid to lend his owne hand to pull downe any thing that seemes crosse to Arminianisme The certainty of Salvation the assurance of Election is such an eye-sore that to have it away hee stands not with his owne hand to cut and mangle the very Liturgie of the Church otherwise a sacred peace and a noli me tangere in England in the smallest points were they never so much by any censured of errour yet if any clause crosse Arminianisme or Poperie his grace doth not spare without dinne to expurge it did it stand in the most eminent places thereof in the very morning prayers for the Kings person Here was this clause fixed since the reformation who are the Father of thine elect and their seed this seemed to bee a publike profession that it was not unlawfull for King Charles to avow his certainty and perswasion that God was his Father and hee his adopted Childe elected to salvation His grace could not endure any longer such a scandalous speech to bee uttered but with his own hand scrapeth it out Being challenged for it by Master Burton and the out-cryes of the people he confesseth the fact only for excuse bringeth three reasons of which you may judge First he saith It was done in his Predecessours time Doth not this make his presumption the more intolerable that any inferiour Bishop living at the very eare of the Archbishop should mint to expurge the Liturgie Secondly Hee pretends the Kings command for his doing Doth not this encrease his guiltinesse that hee and his followers are become so wicked and irrespective as to make it an ordinary pranke to cast their owne misdeeds upon the broad back of the Prince Dare hee say that the King commanded any such thing motu proprio Did hee command that expunction without any information without any mans advise Did any King of England ever assay to expurge the publike Bookes of the Church without the advise of his Clergie Did ever King Charles meddle in any Church matter of far lesse importance without Doctour Lads counsell The third excuse That the King then had no seed How is this pertinent May not a childlesse man say in his prayers that God is the Father of the Elect and of their seed though himselfe as yet have no seed But the true cause of his anger against this passage of the Liturgie seemeth to have been none other then this Arminian conclusion that all faith of election in particular of personall adoption or salvation is nought but presumption That this is his Graces faith may appear by his Chaplains hand at that base and false story of Ap-Evan by Studley wherein are bitter invectives against all such perswasions as puritanick delusions yea hee is contented that Chouneus should print over and over again his unworthy collections not onely subscribed by his chaplain but dedicated to himself wherein salvation is avowed to be a thing unknown and whereof no man can have any further or should wish for any more then a good hope And if any desire a cleare confession behold himselfe in those opuscula posthuma of Andrewes which hee setteth out to the world after the mans death and dedicates to the King avowing that the Church of England doth maintaine no personall perswasion of predestination which Tenet Cardinall Peroun had objected as presumption White also in his answer to the dialogue makes mans election a mysterie which God hath so hid in his secret counsell that no man can in this life come to any knowledge let bee assurance of it at great length from the ninety seventh page to the hundred and third and that most plainly But to close this Chapter passing a number of evidences I bring but one more which readily may bee demonstrative though all other were laid aside By the Lawes and practises of England a Chaplains licencing of a booke for the presse is taken for his Lord the Bishops deed So Heylen approven by Canterbury teacheth in his Antidotum and for this there is reason for the Lawes give authority of licencing to no chaplaine but to their Lords alone who are to be answerable for that which their servant doth in their name Also the chaplaine at the licencing receives the principall subscribed copie which hee delivereth to his Lord to bee laid up in his episcopall Register William Bray one of Canterburies Chaplaines subscribed 〈◊〉 collectiones 〈◊〉 as consonant to the doctrine of the Church of England meet for the presse The authour dedicated the treatise to my L. of Canterbury it was printed at London 1636. into this booke the first article which by the confession of all sides draws with it all the rest is set downe in more plain and foul tearmes then Molina or any Jesuite sure I am then Arminius Vorstius or any their followers ever did deliver teaching in one These those three grosse errours 1. That mens faith repentance perseverance are the true causes of their Salvation as Misbeleefe Impenitencie Apostasie are of Damnation Doth Bellarmine goe so farre in his Doctrine of justification and merit 2. That those sinnes are no lesse the true causes of reprobation then of damnation 3. That mens faith repentance perseverance are no lesse the true causes of their eternall election then misbeliefe or other sinnes of their temporall damnation Let charity suppone that his grace in the midst of his numerous and weightie imployments hath been forced to neglect the reading of a booke of this nature though dedicate to himselfe albeit it is well known that his watchfull eye is fixed upon nothing more then Pamphlets which passes the presse upon Doctrines now controverted yet his grace being publikly upbraided for countenancing of this book by Doctor Bastwick in the face of the Starre-chamber and being advertised of its dedication to himselfe of the errours contained in it yea of injuries against the King of the deepest staine as these which strooke at the very roote of his supremacie and that in favour of Bishops When in such a place Canterbury was taxed for letting his name stand before a Booke that wounded the Kings Monarchicall government at the very heart and did transferre from the Crowne to the Miter one of its fairest diamonds which the King and his Father before him did ever love most dearely no Charity will longer permit us to believe but his Grace would without further delay lend some two or three spare howers to the viewing of such a piece which did concerne the King and himselfe so neerely Having therefore without all doubt both seen most narrowly sifted all the corners of
y Satan like an Angell of light stirring up in the heart of immort fied persons a spirituall pride in a high conceit of their 〈◊〉 the assurance of their election illumination conversion imaginary sense of their adoption c. z Pag. 82. Salus 〈◊〉 satis certa quāvis ipsis ignota ex gratia 〈◊〉 sua misericordia det Deus 〈◊〉 〈◊〉 suavissimam 〈◊〉 spei 〈◊〉 〈◊〉 non expectamus * Stricturae wee thinke it not safe for any man peremptorily to presume himselfe predestinate A demonstration of Canterburies Arminianisme in the highest degree a Pag. 3. 〈◊〉 if you bee so 〈◊〉 as not to apprehend that yet must the publishing of this libell 〈◊〉 in conclusion on my Lord high treasurer the Bishop of London at whose house the booke was licentiat which is so high a language against authority against the practice of this Realme for licentiating of bookes against the honour of the Star-chamber on whose decree that practice is founded c. b Pag. 18. Non video 〈◊〉 in 〈◊〉 quare cum quae est ex Deo per 〈◊〉 eandemque actionem bonitatis à seipso emanantem recta 〈◊〉 fidei in Christum resipiscentiae obedientiae perseverantiae sit causa salvationis perversa quae 〈◊〉 hominibus est damnationis in eadem unitatis ratione electinis reprobationis 〈◊〉 causae 〈◊〉 Arminianisme is consonant to the Articles of England and not contrary to the Proclamation c Nec videantur sensum articulorum 〈◊〉 〈◊〉 in literali grammaticali nedum in 〈◊〉 verborum sensu transgredi The faction once suspected of Luthcranisme But at last 〈◊〉 was 〈◊〉 to be their marke f His fifth Sermon through the whole To make way for their designes they cry downe the Pope Antichristianisme a Caeterum agendo quam nihil agent 〈…〉 disputatione ista de antichristo liquido constare poterit quia si causam hanc obtinuerimus esse romanum pontificem antichristum de reliqua controversii dubitandi no erit 〈◊〉 locus quia de Antichristo Doctrina quin perniciosa sit et impia dubitari non potest b Illa mihi imprimis quaestio quae est de antichristo dignissima semper est 〈◊〉 in qua docti determinanda omnes tum ingenii tum industriae nervos contenderent illa enim de veritate quam nos in hac causa singulari Dei beneficio tenemus si inter omnes semel conveniret de reliquis statim controversiis actum esset debillatumque neque aliquid in posterum periculi foret quemquam omnino Christianum cui sua cara esset salus detecto jam antichristo agnitoque 〈◊〉 c Pelag. rediv. 2. tab pag. 39. As for the Protestant arguments taken out of the Apocalypse to prove the Pope to be the Antichrist 〈◊〉 calleth them deliramenta dotages And the Appealer to shew more zeale to the Popes cause straineth further aad tearmeth them Apocalypticall phrensies d P. 53. Many 〈◊〉 in our Church especially when the greatest heat was stricken betweene us and Rome have affirmed the Pope to be the Antichrist yet to them that calmely seriously consider it it may not without good reason be disputed as doubtfull e Pag. 128. I have yet one thing more to say to you in this point St. Iohn hath given it for a rule that every spirit that confesseth not that Jesus Christ is come in the slesh is not of God but is that spirit of Antichrist whereof yee have heard So that unlesse you can make good as I thinke you cannot that the Pope of Rome confesseth not that Jesus Christ is come in the flesh you have no reason to conclude that hee is that Antichrist g Star-chamber speech pag. 32. the first place is changed thus from Root out that Babylonish and Antichristian Sect which say of Jerusalem into this forme of words Root out that Romish and Babylonish Sect of them which say This alteration is of sosmall consequence that it is not worthy the speaking or if there be any thing of moment in it it is answered in the next where the chiefe thing hee sayes is that hee was commanded to alter it by the King for to remove scandall from the Papists They are content to have the h 〈…〉 i 〈◊〉 〈◊〉 of the 〈◊〉 pag. 183. A primacie of order was never denied to St. Peter that Rome had 〈◊〉 〈◊〉 〈◊〉 other Churches the Protestants grant and that not only because the Roman 〈◊〉 was ordine primus first in order and degree which some one must be to avoid confusion but also c. Ibid. pag. 154. 〈◊〉 saith indeed that in the Church of Rome there did ever 〈◊〉 the principalitie of an 〈◊〉 〈◊〉 this no man denies Ibid. pag. 133. No man of learning doubts but the Church of 〈◊〉 had a powerfull 〈◊〉 within its own 〈◊〉 Montag Antid p. 51. Damus à 〈◊〉 ad 〈◊〉 Augustini in 〈◊〉 Romana Apostolicae 〈◊〉 〈◊〉 〈◊〉 princ patum Ibid. pag. 57. Quae ratio 〈◊〉 〈◊〉 singulorum in suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep scoporum cadem erat in provinciis 〈◊〉 in recte autem quis negat 〈◊〉 〈◊〉 cautum per 〈◊〉 〈◊〉 〈◊〉 ut 〈◊〉 ille 〈◊〉 nec hoc 〈◊〉 〈◊〉 cui tot per occidentem ubi fides universalis at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in rebus ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quicquid 〈◊〉 suo 〈◊〉 confirmaret 〈◊〉 ratum 〈◊〉 〈◊〉 legis vim essicaciam per 〈◊〉 un versal mobtincret Ibid. pag. 80. Monarchae sunt 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monarchae in suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metropolitae 〈◊〉 〈◊〉 augustiores 〈◊〉 〈◊〉 per unam 〈◊〉 Catholicam Praecipuae 〈◊〉 parti Christiani orbis hoc est cunctis ad 〈◊〉 〈◊〉 cum 〈◊〉 quadam non 〈◊〉 〈◊〉 praesuit Pontisex 〈◊〉 〈◊〉 obstaret illa 〈◊〉 ambitio etiam hedie 〈◊〉 k Cant. relat pag. 183. The Roman Prelate was ordine primus first in order or degree which some one must bee to avoid confusion 〈◊〉 antid p. 116. Certum est ratione vinculi 〈◊〉 inter 〈◊〉 〈◊〉 ord 〈◊〉 〈◊〉 inter Patriarchas universalis 〈◊〉 curam ad 〈◊〉 sed m const 〈◊〉 Ibid. pag. 51 〈◊〉 〈◊〉 ordinata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constitu a. 〈◊〉 multi 〈◊〉 ut 〈◊〉 eluceat harmonia conservetur ab 〈◊〉 〈◊〉 est origo 〈◊〉 Vnde ab illum ord 〈◊〉 beat si 〈◊〉 〈◊〉 Pontiser Inter 〈◊〉 sacerdotes 〈◊〉 societas quoad 〈◊〉 〈◊〉 executionem non fieri 〈◊〉 Inde 〈◊〉 per consensum 〈◊〉 ani orbis 〈◊〉 〈◊〉 à Romano 〈◊〉 〈◊〉 Ibid. pag. 158 Illi 〈◊〉 principatum 〈◊〉 super 〈◊〉 anti quitas tribui l Pokling 〈◊〉 p. 50. Miserable were we if he that now 〈◊〉 Archbishop of Canterbury could not derive his succession from St. 〈◊〉 St. Augustine 〈◊〉 St Gregory St. Gregory from St. 〈◊〉 What a comfort is it to his Grace that he can say 〈◊〉 〈◊〉 Apostolorum I