should print over and over againe his unworthie collections not onely subscribed by his Chaplane but dedicated to himselfe 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 (z) Pag. 82. Salus eorum satis certa quamvis ipsis ignota ex gratia infinita sua misericordia det Deus hanc spem sua vissiman huius spei plerophoriam amplioreÌ„ non expectamus And if any desire a clearer confession behold himselfe in those oposcula posthuma of Andrewes which he setteth out to the world after the mans death dedicates to the King avowing that the Church of England doth maintaine no personall perswasion of predestination which Tenet Cardinall Pirroun had obiected to them as presumption (z) Stricturae we think it not safe for any man peremptorily to presume himself predestinat White also in his answer to the Dialogue makes mans election a misterie which God hath so hid in his secret counsell that no man can in this life come to any knowledge let be assurance of it at great length from the 97. page to the 103. and that most plainly A demonstration of Canterburies Arminianisme in the highest degree But to close this Chapter passing a number of evidences I bring but one more which readily may be demonstrative though all other were layd aside By the Lawes and practickes of England a Chaplans licencing of a booke for the presse is taken for his Lord the Bishops deed So Helen approven by Canterburie teacheth in his Antidotum (a) Pag. 3. Or if you be so dull as not to apprehend that yet must the publishing of this Libel rest in conclusion on my Lord high Thesauror the Bishop of London at whose house the booke was licentiate which is so high a language against authoritie against the practise of this Realme for licenciating of bookes against the honour of the Star-chamber on whose decree that practise is founded c. and for this there is reason for the Lawes give authoritie of Licencing to no Chaplane but to their Lords alone who are to bee answerable for that which their Servant doeth in their name Also the Chaplane at the Licencing receives the principall subscrived Copie which he delivereth to his Lord to be laid up in his Episcopall Register William Bray one of Canterburies Chaplanes subscrived Chounaei Collectiones Theologicae as consonant to the doctrine of the Church of England meet for the presse The Author dedicated the Treatise to my L. of Canterburie it was printed at London 1636. In this booke the first article which by the confession of all sides drawes with it all the rest is set downe in more plaine and foule tearmes then Molina or any Jesuite sure I am then Aâ—minius Vorstius or any their followers ever did deliver (b) Pag. 18. Non vidio rationem in contrarium quare cum quae est ex Deo per unam eandemque actionem bonitatis a seipso emanantem recta ordinatio fidei in Christum resipiscentiae obedientiae perseverantiae sit causa salvationis perversa quae ex hominibus est damnationis non in eadem unitatis ratione electionis reprobationis etiam causa agnoscantur teaching in one These those three grosse errours 1. That mens faith repentance perseverance are the true causes of their Salvation as mis-beleefe impenitencie apostasie are of damnation Doeth Bellarmine goe so farre in his Doctrine of Iustification and merite 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 tâ—eir eternall Election then mis-beliefe or other sinnes of their temporall damnation Let Charitie suppone that his Grace in the middest of his numerous and weightie imployments hath beene forced to neglect the reading of a booke of this nature though dedicate to himselfe albeit it is well knowne that his watchfull eye is fixed upon nothing more then Pamphlets which passes the presse upon doctrines now controverted yet his Grace beelng publickly upbraided for countenancing of this Booke by D. Bastwick in the face of the Star-chamber and beeing 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 root of his Supremacie and that in favour of the Bishops When in such a place Canterburie was taxed for letting his name stand before a booke that wounded the Kings Monarchick 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 dearly no charitie will longer permitt us to beleeve but his Grace would without further delay lend some two or three spare-houres to the viewing of such a piece which did concerne the King and himselfe so nearly Having therefore without all doubt both seene and most narrowly sifted all the corners of that small Treatise and yet beene so farre from reproving the Authour from censuring the Licencer his Chaplan from calling in the booke from expurging any one jot that was in it that the Treatise the second time is put to the presse at London with the same licence the same dedication no letter of the points in question altered May wee not conclude with the favour of all reasonable men that it is my Lord of Canterburies expresse minde to have his owne name prefixed and his Chaplanes hand subjoyned to the grossest errours of Arminius and so to professe openly his contempt of the Kings proclamation for the pretended violation whereof be causeth stigmatize mutilat fine excessively imprison for time of life very vertuous Gentle-men both Divines Lawyers Physicians and of other faculties What here can bee said for his Graces Apologie nothing commeth in my minde except one allegation that the point in hand crosseth not the proclamation discharging to proceed in those questions beyond the grammaticall construction and literall sense of the articles of England Arminianisme is consonant to the articles of EnglaÌ„d and not contrary to the proclamation The Authour indeed in his Epistle dedicatorie avowes to his Grace that the These alleadged and all the rest of his booke doeth perfectly agree with the English Articles in the very first and literall sense whereof the proclamation speaketh (c) Nec videantur sensum articulorum ecclesiae Anglicanâ— in literali grammaticali nedum in affixo verborum sensu transgredi And to this assertion the Licencers hand is relative as to the rest of the booke But of this miserable apologie which yet is the onely one which I can imagine possible this will bee the necessary issue that the grosse lye which good King Iames put upon the bold brow of impudent Bertius for his affirming that one article of the Saints apostasie let be other more vile Arminian Tenets
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
them value our preaching at the lesser rate They cry downe so far as they can all preaching the affection of Protestans to preaching maketh the Masse to them the lesse lovely Our faction to make rowme for the Masse so far as they dare so fast as they can are crying downe preaching They tell us first that much of the preaching which now is at London and over England is not the Word of God but of the Divell (a) Cant Starchamber speach pag. 47. But in the pulpit it is at most Hoc est verbum meum God hold it there at his word for as too many men use the matter it is Hoc est verbum diaboli this is the word of the divel in many places witnesse sedition and the like to it because indeed the best and most zealous preachers in their sermons do oft taxe Arminianisme and Poperie and the wayes whereby his Grace is in use to advanee both This to him and his followers is doctrinall Puritanisme much worse than disciplinary yea it is sedition taught by the Divell 2. They tell us that the most of preachers though voyd of the former fault are so ignorant idle impertinent clamorous fellowes that their silence were much more to be wisht than their speach (b) And posthuma pag. 32. Ex quo nuper hic apud nos vapularunt canes muti exclusi sunt clamatores isti odiosi ac molesti ex quo pessimus iste mos invaluit ex quo pruriginoso cuipue odious patefactus hic quicquid libet effutiendi Ecclesia in tonstrinam versa est non plus ibi ineptiâ—rum quam hic Theologia in battologiam banes non latrantes mutari in catulos oblatrantes haud ferè scias quid optandum sit illud ne si lentium an hilatratus absoni illud ne jâ—junium an haec nausea Because indeed grave and gratious Ministers are not either able or willing to stuffe their sermons with secular learning and imploy extraordinar paines for to gather together a Masse of tinkling words as Andrewes was and his admirers are wont to do for to spoile preaching of that life spirit and power which ought to shine into it 3. That the preaching which them selves approve praises is but sermonizing in pulpits no necessar part of the Ministeriall charge but a practice to be used of some few of singular learning eloquence and that only at rare and extraordinar times as the Bishop or the Star-chamber-court shall be pleased to give licence (c) Shelfoord pag. 91. Beside these ten kinds of preaching which are able to stop the mouth of all itching eared professors there is yet another kinde of preaching not fit for every Minister but for extraordinarie and excellent men called by God and the Church to reforme errors and abuses to promulge to the world new Lawes and Canons And as this kinde is to be performed by extraordinarie men so it is not alwayes so needfull but when necessitie required for when things are setled there needs no more setling but only preserving Wee ought not to have many Moseses or many Euangelists nor many Apostles Were people now to bee called and converted to the Gospel then not only this kinde of preaching but miracles also were needfull when much needlesse and some unsound teaching by tract of time had sued into the ark of Christs Church by the Prelats and Priests therof Then in the 19. year of King Henrie the eight began licences to be granted by the Court of Starchamber to preach against the corruptions of the time but now the corruptions are removed the ancient and true doctrine of the primitive Church by setled articles is restored Therefore this extraordinarie kinde is not now so necessarie except it bee upon some notorious crimes breaking foorth among people 4. That the only ordinar profitable and necessar preaching which God hath appointed and the Church laid upon the back of Pastours as their charge for which their tithes and stipends is due to them is nothing but the distinct and cleare reading of the Service Booke (d) Shelf p. 35. The principall part of the Ministers office is the true understanding distinct reading deceÌ„t Ministrie of the Church service contained in the book of CommoÌ„ Prayer This is the pith of godlinesse the heart of religion the spina or vertebrae the backbone of all holy faculties of the ChristiaÌ„ body Ib. p. 39. VVere these read as the Canons directs aptly that is by just distinctions and by a sensible Reâ—der observing all the rules of reading with pronunciation fit for the matter and with due attention of the hearer there would bee much profite and edifying Ibid. pag 76. Gods Minister is thy Preacher â—nd the divine service of the church Book is his sermon In this service this sermon is contained whatsoever is necessar for salvation Ibid p. 78. The very reading is preaching yea a lively and effectuall kinde of preaching As for sermonizing in pulpits when so it is permitted it ought to be very short and after the popish form without any prayer at all either before or after That the custome of English preachers who before Sermon pray for the help of the Spirit of God to themselves and their hearers or after Sermon crave grace to practice what hath beene spoken is all but idle yea intollerable novations to be abolished (e) Heylans answere pag. 165. VVhereas formerly you used to mangle and cut short the service that you might bring the whole worship of God to your extemporarie prayers and sermons now you are brought againe to the ancient usage of reading the whole prayers without any diminishing in regard of preaching As for your other cavils about the using of no prayer at all after Sermon the innovation here is on your part who have offended all this while not only against the Canon but act of Parliament by bringing in new formes of your owne divising As for the forbidding of any prayer before the Sermon if any such be it is but agreeable unto the Canon which hath determined so of it long ago The Preachers in King Edwards dayes used no forme of prayers but that exhorting which is now required in the Canon Neither this onely but that the most able Pastours are not to be suffered so much as in their private studies to recommend their Souls to God in their owne words but in their very private prayers are to be tyed precisely to the words of the Service Booke (f) Couzins devotions in the preface Let no prayers bee used but these which are allowed by the Church what prayers so ever any man had framed for himselfe let him first acquaint these that are wise and learned with them before hee presume to use them and that men may not think those rules are to be applyed to publick prayers only and not to private let them weigh those words in the councell of Carthage Quascunque sibi preces c VVhen wee
to goe kill one another alone for the bearing up of Prelates tailes and that of Prelates as unworthie of respect as any that ever wore a Mytre Let our kindred let our friends let all the Protestant churches perish let our own lives estates run never so evident an hazard yet the Prelates pride must be borne up their furious desire of revenge must be satiate all their Mandamus in these dominions must be execute with greater severitie and rigour then those of their brethren are this day in Italy or Spaine or those of their grand-father at Rome To us surely it is a strange Paradox that a Parliament of England The Canterburian faction deserveth not so well of England that armes in their favour ought to be taken against Scotland so wise grave equitable a Court as in all bygone times it hath ever proven should bee thought in danger at any time let be now to be induced by any allurement by any terrour to submitt themselves as Varlets and Pages to the execution of the lusts the furies and outragious counsels of Canturberrie and his dependars for they know much better then we that the maine greevances both of their Church and State have no other originall no other fountaine on earth but those men Who other but they have keept our most gracous Prince at a distance from the Countrie almost ever since he came to the Crowne For whose cause have Parliaments these many yeares beene hindred to meet and when they haue met beene quickly raised to the unspeakable grief and prejudice of the whole land and of all our friends abroad By whose connivence is it that the idolatrous Chappels of both the Queenes in the most conspicuous places of the Court are so gorgeous and much frequented Whose tollerance is it that at London three Masse-priests are to bee found for one Minister that three hundreth of them reside in the cittie in ordinat and six thousand at least in the countrie If yee trust the Jesuites Catalogue to Rome Whence comes their immunitie from the Lawes who have sett up Cloysters for Monks Nuns let bee houses for open Masses in divers cities of the Kings dominions Why is our correspondence with the Pope no more secret but our Agents avowedly sent to Rome his Holinesse Nuntioes received here in state and that such ones as in publick writs have lately defamed with unspeakable reproaches the person and birth of that most sacred Queene Elizabeth Such actions or at least long permission of such abominations doe they flow from any other but his Grace the head heart of the Cabbine Counsell Did any other but hee his creatures his legs and armes hinder alwaies our effectual alliance with the Sweeds French when their armies did most flourish in Germanie for the relief of the oppressed Churches Why was that poore Prince the king of Boheme to his dying day keept from any considerable help from Britaine How was these young Princes the other yeare permitted to take the fields with so small forces that a very meane power of a silly commander beat them both tooke the one captive and put the other in his flight to an evident hazard of his life Who moved that innocent Prince after his escape to take so strange a counsell as the world now speake off and when he was engadged who did betray both his purpose and person to the French king could any without the Cabbine understand the convey of such matters and within that Cabbine does any come without his Graces permission Is not that man the evident author of all the Scotish broyles Are not his Letters extant his holy hands interlynings of the Scotish service to bee seene his other writtes also are in our hands making manifest that the beginning and continuance of that cursed worke hath no spring without his braine When the King himselfe after ripe advertisement and all about him both English and Scots had returned in peace who incontinent did change the face of the Court and revive that fire which in the heart of the Prince and all his good Subjects was once closse dead That a Parliament of England will not onely let such a man his complices goe free Wee offer to instruct by the writâ— of our partie their unsupportable crimes but to serve his humour will bee content to ingadge their lives and estates for the overthrow inslaving of us their best neighbours that over our carkases a path-way may be made for Bishops now and at once for the Pope and Spaniard â—o â—red on the neck both of their bodies and souls we canÌ„â—t beleeve Yet if any such things should be propâ—unded for what dare not effronted impudence attempt we would require that sage Senat before they passe any bloudy sentence of war against us to consider a little the quality of that party for whose cause they take arms we offer to instruct to the ful satisfaction of the whole world of free imprejudicat mindes not by flying reports not by probable likelihoods not by the sentences of the gravest most solemne judicatories of this land our two last generall assemblies late parliam who at far greater length with more mature advisement did cognosce of those causes then ever any assembly or parlia among us since the first foundation of our Church kingdom did resolve upon any matter whatsoever All those means of probation we shall set aside and take us alone to the mouth of our very adversaries If by their own testimonie we make it evident that beside bookes ceremonies and Bishops which make the proper particular quarrel of this nationall Kirk against them they are guilty of grosse Arminianisme plaine popery and of setting up of barbarous tyrannie which is the common quarrell of the Kirk of England of all the reformed Kirks and of all men who delite not to live dye in the fetters of slavery If we demonstrate not so much by their preachings and practises amongst us as by their maximes printed with priviledge among your selvs which to this day though oft pressed thereto they have never recanted If wee shew that yet still they stifly avow all the articles of Arminius a number of the grossest abominations of popery specially the authoritie of the Sea of Rome that they urge conclusioÌ„s that will force you without any reluctance so much as by a verball protestation not onely to give way unto any iniquitie whatsoever either in Kirk or State whereto they can get stollen the pretext of the kings name but also to lay down your neck under the yoke of the king of Spaine if once he had any sitting in this Yle without any further resistance though in your Church by force that Tyrant should set up the latine Masse in place of the Bible and in your State for your Magna-Charta and acts of Parliament the Lawes of Castile though in your eyes he should destroy the whole race of the royall familie
lesse then Turkish If ye finde that I prove my offer I trust I may bee confident of your wisedomes that though Cicero himselfe with him Demosthenes as a second Orpheus with the enchantments of his tongue and harp as a third marrow should come to perswade yet that none of you shall ever be moved by all their oratorie to espouse the quarrels of so unhappie men If I faile in my faire undertaking let me be condemned of temeritie and no houre of your leasure be ever againe imployed in taking notice of any more of my complaints But till my vanity be found I wil expect assuredly from your Honours one hearing if it were but to waken many an able wit nimble pen in that your venerable House of Convocation Numbers there if they would speake their knowledge could tell other tales then ever I heard in an out-corner of the Isle far from the secrets of State and all possibilitie of intelligence how many affaires in the world doe goe It is one of the wonders of the world how many of the English Divines The silence of the English Divines is prodigious can at this time be so dumbe who could well if they pleased paint out before your eyes with a Sun-beame all the crimes I speake off in that head members It is strange that the pilloring of some few that the slitting of Bastwickâ—â— and Burtowns nose the burning of Prinnes cheeke the cutting of Lightouns eares the scourging of Lilburne through the cittie the close keeping of Lincolne and the murthering of others by famine cold vermine stinke and other miseries in the caves and vaults of the Bishops houses of inquisition should binde up the mouths of all the rest of the Learned England wont not in the dayes of hottest persecution in the very Marian times to bee so scant of faithfull witnesses to the truth of Christ wee can not now conjecture what is become of that Zeale to the true Religion which wee are perswaded lyes in the heart of many thousands in that gracious kirk we trust indeed that this long lurking and too too long silence of the Saints there shall breake out at once in some hundreths of trumpets and lampes shining and shouting to the joy of all reformed Churches against the camp of these enemies to God and the King that quickly it may be so behold I here first upon all hazards doe breake my pitcher doe hold out my Lampe and blow my trumpet before the Commissioners of the whole Kingdom offering to convince that prevalent faction by their owne mouth of Arminianisme Poperie and Tyrannie THE MAINE SCOPE And Delineation of the subsequent TREATISE CHAP. I. OUR Adversaries Our Adversaries decline to answer our greatest challenge are very unwilling to suffer to appeare that there is any further debait betwixt them and us but what is proper unto our Church and doe arise from the service-Service-Book Canons and Episcopacie which they have pressed upon us with violence against all order Ecclesiasticall and Civill In the meane least they become the sacrifices of the publick hatred of others in a subtile SophisticatioÌ„ they labour to hide the notable wrongs and effronts which they have done openly to the Reformed Religion to the Churches of England and all the Reformed Churches in the main and most materiall questions debated against the Papists ever since the Reformation for such as professe themselves our enemies and are most busie to stirre up our gracious Prince to armes against us doe wilfully dissemble their knowledge of any other controversie betweene them and us but that which properly concerneth us and rubbeth not upon any other Church In this their doing the Judicious may perceive their manifold deceit whereby they would delude the simple and many wittie worldlings doe deceive themselves First they would have the world to thinke that we obstinately refuse to obey the Magistrate in the point of things indifferent And therefore unnecessarily and in a foolish precisenesse draw upon our selves the wrath of the King Secondly when in our late Assemblies the order of our Church is made knowne and the seeds of superstition heresie idolatrie and antichristian tyrannie are discovered in the Service-Booke and Canons they wipe their mouth they say No such thing is meant and that we may upon the like occasion blame the Service-Booke of England Thirdly when by the occasion of the former quarrellings their palpable Poperie and Arminianisme are set before their eyes and their perverse intentions desires and endeavours of the change of Religon and Lawes are upon other grounds then upon the Service-Booke and Canons objected against them they stopp their eares or at last shut their mouthes and answer nothing This Challenge they still decline and misken they will not let it be heard let be to answer to it And for to make out their tergiversation and to dash away utterly this our processe they have beene long plying their great engine and at last have wrought their yond most myne to that perfection that it is now readie to spring under our wals By their flattering calumnies they have drawn the Prince againe to arms for the overthrow of us their challengers and for the affrighting by the terrour of armies on foot of all others elsewhere from commencing any such action against them As for us The scope of the Treatise truely it were the greatest happinesse wee doe wish for out of Heaven to live peaceably in all submission and obedience under the wings of our gracious Soveraigne and it is to us a bitternesse as gall as wormwood as death to be necessitated to any contest to any contradictorie tearmes let bee an armed defence against any whom he is pleased to defend Yea certainly it were the great joy of our heart to receive these very men our mortall enemies into the armes of our affection upon any probable signes in them of their sincere griefe for the hudge wrongs they have intended and done to their Mother-Church and Countrie But when this felicitie is denyed and nothing in them doeth yet appeare but induration and a malicious obstinacie going on madly through a desperate desire of revenge to move a very sweete Prince for their cause to shed his owne blood to rent his owne bowels to cut off his owne members what shall wee doe but complaine to GOD and offer to the worlds eyes the true cause of our sufferings the true grounds of this Episcopall warre or rather not Episcopall but Canterburian broyle for we judge sundrie Bishops in the yle to be very free of these mischiefes and beleeve that divers of them would gladly demonstrate their innocencie if so bee my Lord of Canterburie and his dependants were in any way to receive from the Kings justice some part of their deservings Howsoever that wee may give a testimonie to the truth of God which wee are like at once to seale with our blood wee will offer to the view of all Reformed Churches and above
the rest to our acerâ—st and sibbest sister of England as it were in a table divers of these errours which our partie first by craft and subtilitie but now by extreame violence of fire and Sword are labouring to bring upon us to the end that our deare Brethren understanding our sufferings in the defence of such a cause may bee the more willing at this time to contribute for our assistance from God the helpe of their earnest Prayers and for ever hereafter to condole with the more hearty compassion any misery which possibly may befall us in such a quarrell All our plea is but one cleare syllogisme Albeit truely our hopes are yet greater then our feares if we could become so happie as once to get our plea but entered before our Prince for we can hardlie conceave what in reason should hinder our full assurance of a favorable decision from that Sacred mouth whose naturall equitie the World knowes in all causes whereof hee is impartially informed since our whole action is â— uâ—ht but one formall argument whereof the Mâ—j r is â—he verdict of our judge the Minor shal be the open and â—â—â—wâ—d Testimonie of our partie need we feare thâ—â— either our judge or partie will bee so irrationall as to vâ—nture upon the denyall of a conclusion whereof both the premisses is their owne open profession Our Major is this The Major thereof VVho ever in the Kings Dominions spreads abroad Poperie or any Doctrine opposite to the Religion and Lawes of the Land now established ought not to bee countenanced but severely punished by the King This Major the King hath made certaine tâ— us in his frequent most solemne asseverations not onely at his coronation both here and in England in his proclamations both here and there (a) Neither shall we ever give way to the authorizing of any tâ—â—ng wherby any innovation many steal or creep into the Church but shall preserve that unitie of doctrine discâ—pline established â—n Q. Elizabeths reign wherby the Church of England have stood flouâ— sâ—ed since Proclam dissolving the Parl of England 1628. and therefore oâ—ce for all we have thought fit to declare and hereby to assure all our good people that we neitâ—er were are nor ever by the grace of God shall bee slained with popish superstition but by the conâ—tarie are resolved to maintain the true Protestant Christian religion already professed within this our ancient Kingdom We neither intend innovation in religion or lawes proclam â—une 8. 1638. to free al our good subjects of tâ—e least suâ—pition of any intent on in us to innovate any thing either in religion or lawes and to sati fie not onely their desires but even their doubts We have discharged c. proclam Septemb 22. 1638. and to give all his Maj. people full assurance that he never intended to admit any alâ—eration or change in the true religoÌ„ pofessed wiâ—â—in this kingdome and that they may be truely and fully satisfied of the realitie of his intentions and integritie of the same his Maj. hath been pleased to require command all his good Subjects to subscribe the confession of Faith formerly signed by his dear Father in anno 1580. and it is his Maj will that this be insert and registrat in the books of Assembly as a testimony to pâ—steritie not only of the sinceritie of his intentions to the said true religion but also of his resolution to maintaine and defend the same and his Subjects in the proâ—ession thereof proclam Decemb. 18. 1638. but also in his late large declaration oftimes giving out his resolution to live and die in the reformed protestant religion opposite to all Poperie to maintaine his established lawes and in nothing to permitt the enervating of them Yea this resolution of the king is so peremptor publickly avowed thâ—t Canterburie himselfe dare not but applaud thereto (b) If any Prelate would labour to bring in the superstitions of the Church of Rome I doe not onely leave him to Gods judgement but if his irreligious falshood can bee discovered also to shame and severe punishment from the State and in any just way no maÌ„s hands should bee sooner against him then mine in his Starre chamber speech who can seeme more foreward then he for the great equitie to punish condignlie all who would but mind to bring in any Poperie in this Isle or assay to make any innovation in Religion or Lawes Wee beleeve indeed that my Lord Canterburie doth but juggle with the world in his fair ambiguous generalities being content to invegh as much against poperie and innovation as we could wish upon hopes ever when it comes to any particular of the grossest poperie we can name by his subtile distinctions and disputations to slide out of our hands But wee are perswaded what ever may be the jugling of sophisticating Bishops yet the magnanimous ingenuitie the royall integritie of our gracious Soveraigne is not compatible with such fraudulent equivocations as to proclaime his detestation of poperie in generals and not thereby to give us a full assurance of his abhorring every particular which all the orthodox Preachers of this Isle since the reformation by Queene Elizabeth and King Iames allowance hath ever condemned as popish errours Our Major then wee trust may be past as unquestionable Wee subjoyne our Minor The Minor But so it is that Canterburie and his dependars men raised and yet maintained by him have openly in their printed bookes without any recantation or punishment to this day spread abroad in all the Kings Dominions doctrines opposite to our Religion and Lawes especially the most points of the grossest poperie In reason all our bickering ought to be here alone This Minor I offer to instruct and that by no other middes then the testimonie of their owne pens If J doe so to the full satisfaction of all who know what are the particular heads of the reformed Religion and what the Tenets of Poperie â—pposite thereto what are the Lawes standing in all the thrâ—e Dominions and what the contrarie maximes of the Turkish Empire wherewith Matchivelists this day every where are labouring to poyson the eares of all Christian Princes for enervating the Lawes and Liberties of their Kingdomes I hope that reason and justice which stand night and day attending on either side of King Charles Throne will not faile to perswade the chearfull embracement of the conclusion The conclusion which followes by a cleare and naturall necessitie from the forenamed premisses to witt that Canterburie and his dependars in all the three Dominions ought not to be countenanced by the King but severally punished Let be that for their pastime a bloodie hazardous warre should be raised in so unseasonable a time for the undoing of that countrie and church which God hath honoured with the birth and baptisme both of his Majesties owne person and of his renowned Father and to the which both of them as
swine stricken with madnesse and therafter the man in desperation to have drowned himselfe Whence hee exhorts all men to beware so much as to censure their antecessors of idolatry for erecting such monuments of their devotion 3 That the church of England they take that church commonly by a hudge mistake for their owne prevalent faction therein doeth not onely keep innumerable images of Christ and the Saints in the most eminent and conspicuous places of their Sanctuaries but also dayly erect a number of new long and large ones very curiously dressed and that heerein they have reason to rejoice and glory above all other reformed Churches (m) Montag antid pag. 24. Haeretici nequaquam à te censeri debemus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asservamus enim deligenter cum cura Petri Pauli beatae virginis sanctorum aliorum innumeras imagines praesertim vero Iesu Christi redemptoris crucifixi etiam in templorum cryptis larariis in parietibus fenestris quas tamen non adoramus Ibid. pag. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut cum Theodoreto loquar impugnamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sunt apud nos qùod aliquoties dicendum frequentissimae imagines in Ecclesiis per stallos ut vocant Canonicorum per fenestras ambones vasa vestimenta ipsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pokling altare pag. 87. In my lord of Lincolne private chappell are to bee seene beside the altar most richlie furnished closse to the wall under the east window many goodly pictures which can not but strick the beholders with thoughts of pietie and devotion at their entrance into so holy a place as the picture of the passion and likewise of the holy apostles together with a fair crusifix and our blessed Lady and S. Iohn set up in painted glasse in the east window just over the holy table or sacred altar So that I must say That who so lives in this diocese must bee condemned of great impietie that will desert his Lord and not follow him giving a precedent of such devotion so conformable of the rubrick of our Church Heylens answere page 174. For your particular instances in the cathedrals of Durhame Bristou Pauls c. the most that you except against are things of ornament which you are grieved to see now more rich or costly nor they have beene formerly Pokling altare pag. 24. Our Churches by Gods mercy are a glory to our religion beautified with goodly glasse windowes Ibid. pag. 87. A fair Crucifix and our blessed Lady and S. Iohn set up in painted glasse in the east window just over the sacred altar 4. That these their manifold images they use not onely for ornament but also to be bookes to the Laicks both for their instruction and kindling of their affections to piety zeale charity imitation of the Saints (n) Widowes Schismaticall Puritain p. 10 Church pictures are an externall beauty of the Church a memorie of honour to the dead S. Gregorie cals them Laymens books Poklin alt pag. 87. There are to be seen many goodly pictures which can not but strike the beholders with thoughts of piety and devotion Montag antig page 318 The pictures of Christ of the blessed Virgine and Saints may be made had in houses set up in Churches respect and honour may be given to them the Protestants do it and use them for helps of pietie in rememoration and effectuall representing of the prototyp Ibid. pag. 3â—0 Images have three uses assigned by our schooles Instruction of the rude commone faction of storie and stirring up of devotion these you and wee also give unto them 5. That towards the images of Christ and the Saints the hearts of the Godly ought to be affected with a pious devotion with a religious reverence and that this reverence may very lawfully bee expressed with an outward religious adoration yea Prostration before the image as well as before the altar with the eyes of the adorer fixed upon the image (o) Montag adtid page 30. Christiani omnes adoramus Christum imagini simulachro non prosternimur coram imagine sorsan quid ad rem vero Invitatio est ad pietatem ex intuitu tolle scandalum ita si velis prosternaris etiam oculos defigas in crusifixum ante mensam Dominicam inclinamur in genua procumbinus venerationem exhibemuss non tamen mensam adoramus 6. That the Popish distinction of duleia and latreia is good and well grounded that the onely abuse of images is the worshipping of them with latreia that the Papists are free of this fault that all their practice heere is but iconoduly not idolatrie that all our contraversie with them about the worshipping of relicts and so much more of images for to images they professe a farre lesse respect then to reliques is but the toying of children the striving about shadowes that long ago both sides are really agreed though some for their own pride and greed delight to keep this contraversie about ambiguous words still upon foot (p) Montag antid page 16. Lateriam illum cultum soletis appellare neque ego nomen aut nominis rationem vel subiectum improbavero tum à duleia soletis distinguere non alio fine quà m quod rerum subjectarum rationes secundum magis minus inter se distinguanur page 27. Tantummodo taxumus in imaginibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usu utilitatem non sollicitamus ullo pacto page 24. Pergamus ad Ecclesiae Romanae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Montag orig page 40. Nolunt illi quovis pacto creatura cuicunque lateriaÌ„ ne quidem cultu relativo exhiberi sed non constat quis sit ille cultus latreiae soli Deo precise peculiariter debitus quibus terminis circamscribatur quis ille qui solus creaturis debetur quis ejus modus gradus mensura partes conditio limitatio omnia vacillant vel ignorantur nec illud agitur ut constare pâ—ssint lusum diu est in hac questione illusum per ambiguitates è privatis nempe vel contendendi vel ditescendi respectibus constet autem hoc facilè conveniet inter nos Magnam certè graciam ab Ecclesia Christi partibus inter se contendentibus iniverint qui docerent quousque progredtin hoc sanctorum cultu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possumus sine justo scandalo animae pereulo pietatis religionis naufragio interim quod pueri solent in hac re ut in multis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About reliques they agree with Papist Concerning reliques they teach first that the carying of them about in cloaths by devout people is tollerable (q) Andrews stricturae For their reliques were we sure they were true wee would carry to them the regard that becomes It was rashnesse nudiscreetly done of Vigilantius so to a base his termes concerning them had they power of doing miracles we would have esteemed them so much the more but in their own degree yet
in this as well as in that other quarrell you have against him 6. That who ever in the publick prayers hath their face toward the North South and West must be publickly called upon to turn themselves ever towards the East (k) Vide supra cap. 5. B. 7. That in the Church not only in the time of prayer but at the reading of the ten commands all must fal on their knees but when the creed is read all must stand upright on their feet wheÌ„ the epistle commeth all may sit down but when the gospel begineth all must again arise during the time of sermon all must stand uncovered That to these and all such pious practises we are oblidged by the sole example of the bishops or some few of them even before the inacting of any law either of Church or state (l) Edward Bugheus serm pag. 9. We may not think it enough that we stand at the Creed except we say it also with the Minister audibly with a lowd voice nor is it enough for us to stand up at the gospel but we must also bow at the name of Iesus not as if we were ashamed of what we did but with due and lowly reverence neither is it sufficient to be bare in time of divine service except we also reverently kneell on out knees when the commands and letanie are read Shelfoord p 20. Let us learn of our Cathedrall Churches for there our reverend Fathers the prelats make their reverence to God in this wise both at their entry and their returne wherefore to follow their good and holy paterne we are to do the like both at our comming in to Gods house and at our going out Ibid p. 22. The fifth office of holinesse is to rise up from our seats when the articles of our faith are read we also do more reverently to stand up at the reading of the psalmes before after and behind the holy lessons We are also to stand at the reading of the gospell The reason that the old Lytargick writters gives of this superstitious standing at the Creed and gospel more then at the reading of the lessons and epistles is because these epistles among which they put the revelation the penteteuch and sundry other parts of the old testament containes more base doctrine then the gospel which comes behind them as the Master comes after his servant which goes before to make way 8. That the conscience is oblidged not only to keep religiously the greater festivities of Yule pasch pentecost the rest which are immediatly referred to the honour of the Trinitie but also a number of the festivals of the blessed Virgin of the Saints and Angels Those must not be polluted with any work or seculare affaire as we desire to bee helped by these glorified persons intercession (m) Cousins devotions they offend against the fifth command that obeyes not the precepts of the ecclesiastick governours The precepts of the Church are first to observe the feastivals and holy dayes appointed in the Church calendar vide supra cap. Yet Christs Sunday must bee no Sabbath bowling balling and other such games may well consist with all the holinesse it hath yea no law of God no ancient Canon of the Church doth discharge shearing of corne taking of fish or much other husband labour upon that day but by the contrary acts both of church State do warraÌ„d such labour yea there is so great Iewish superstition in the land about Christs Sunday that all preachers must be oblidged in their very pulpits to proclame the new book of sports for incouragment of the people to their gaming 's when the short houre of divine service is ended and that under no lesse paine than ejection from the Ministere (n) Whits examinat p. 118. The injunction maketh no difference betwixt Sunday and the other holy dayes concerning working in harvest no speciall priviledge is given it more then the rest For King Edwards statute repeated by Queen Elizabeth saith It shall be lawfull to every husband man labourer fisher-man c. upon the holy dayes aforesaid in harvest or at any other time of the yeare when necessity shall require to labour ride fish or work any kinde of work at their free wils and pleasure Ibid. on the Sabbath p. 217. In the new testament we read of no prohibition concerning abstinence from secular actions upon the Lord day more then upon other dayes Et quod non prohibetur ultro permissum est The Catholick Church for more than 6â—0 year after Christ gave licence to many Christian people to work upon the Lords day at such houres as they were not commanded to be present at the publick service by the precept of the Church In S. Ieromes dayes the devotest Christians did ordinarly work upon the Lord-day In Gregorie the greats time it was reputed antichristian doctrine to make it a sin to work on the Lords day Helens answer p 111. His Majestie having published his declararion about lawfull pastimes on the Sunday gives order to his bishops that publication thereof be made in all their severall diocesses the bishops hereupon appoint the incumbent of every Church to read the declaration to the people and finding opposition to the said appointment presse them to the performance of it by vertue of that Canonicall obedience which by their severall oaths they were bound to yeeld unto their ordinaries but seeing nothing but contempt upon contempt after much patience and long suffering some of the most perverse have been suspended as well a beneficio as officio for an example to the rest 9. Pilgramages to Sants reliques and barefooted processions to their Churches are preached and printed (o) Vide supra caput 5. w. Those throats which are so wide as to swallow down all these it seemes they will not make great bones in all the other trash which in the Romish Church we challenge as superstitious CHAP. VII The Canterburians embrace the Masse it selfe OF all the pieces of Poperie there is none so much beloved by Papists nor so much hated by Protestants as the Masse since the reformation of Religion the Masse hath ever beene counted the great wall of division keeping the parties asunder who ever could free that ditch whose stomack could digest that morsell no man of either side was wont to make any doubt of his name but that with consent of all hee might passe for a true Papist and no wayes in any reason stand for a moment longer in the catalogue of Protestants If then I bee able to demonstrate the Canterburians minde to be for the Masse I hope no man of any understanding and equitie will require of me any further proofe of their popery but with good leave of all I may end my taske having set upon the head thereof this cape-stone In the mouth of both sides reformed and Romish preaching and the Masse go for reall opposites the affection of Papists to their Masse maketh
place onely now wee desire to bee considered that to this houre his Grace hath not permitted any of his partie to speak one crosse word against that book but by the contrary lets many of them commend it in word and writ for the most rare and singular peece that these many ages hath beene seene in any church for all gratious qualities that can be found in any humane writ Heare you the personat Jesuit Lysimachus Nicanor that is as we conjecture by too probable signes his Graces creature Lesty of Dun and Conner extols that booke above the skyes (o) Pag. 28. think no Church can celebrate the Sacrament with more puritie sinceritie gravitie and none with more majestie then by this Book Certainly it is purged from all stuffe which you call Superstition or the essentialls of the Masse it is restored to the ancient integritie the least thing that might tend to superstition being thurst out of doores as Ammon did Tamar without hope of return And if any superstitions would dare to enter the doore is so fast shut that they must despair of any entrie VVhat needs all such uproare then without cause I shall oblidge my selfe to made good these particulars First that you shall never bee able to finde any thing in that book contrarie to the VVord of GOD. 2. That it containeth nothing contrary to the practise of the primitive church but which is most agreeable thereto 3. That all the points which you condemne are not contraverted betweene our Classicall Divines and papists but agreed upon in both sides 4. That there is nothing in it contrary to our Confession of Faith in Scotland yea which is much yee shall not show mee a Protestant Divine of any note who ever did condemne this Booke of the least point of poperie but on the contrare did defend and commend it And yet wee did undertake to shew into it the maine yea all the substantiall parts of the Masse and this undertaking to the satisfaction of our nation was performed in our generall Assembly but to those men the judgements of nationall churches are but vile and contemptible testimonies I have seene a paralel written by a preacher among us comparing all and every particular portion of the Masse as they are cleared by Innocent Durand Walfrid Berno and the rest of the old Liturgick Rationalists with the parts of our Liturgie as they may bee cleared by the late writs of the Canterburians which ends not till all the parts great and small of the Masse bee demonstrat in our Book either formally in so many words as the most considerable are and that in the very popish sense If you will joine to our book the Canterburian commentars or virtually a necessity being laid upon us upon the same grounds which perswads to embrace what in those booke is formally expressed to embrace also what of the Masse is omitted whensoever it shall bee their pleasure in a new edition to adde it This paralel is readie for the publick when ever it shall be called for For the present The Scottish Liturgie is much worse then the English because those men make our gracious Soveraigne beleeve and declare also to the world in print that what we challenge in that book doeth strike alike against the liturgie of England as if the scots liturgie were altogether one with the English and the few small variations which possibly may be found in the Scottish were not only to the better but made for this very end that this new book might better comply with the Scots humour which now almost by birth or at least by long education is become naturally antipathetick to the masse to make this their impudent fraud so palpable that hereafter they may blush if it be possible for such foreheads to blush at any thing ever again before our King to make any such alledgance passing all the rest of that book for shortnesse we shall consider some few lines in some three or foure leafes of it at most wherein the world may see their malapert changing of the English liturgie in twentie particulars and above every one whereof draws us beyond all that ever was allowed in England and diverse of them lead to those parts of the masse which all protestants this day count most wicked If this be made cleare I hope that all equitable men will bee the more willing to free our opposition thereto of all imputations and specially of al intentions to encroach upon any thing that concernes the English church For albeit we are confident the world would have excused us to have opposed with all vehemencie the imposition upon us a church and kingdome as free and independant upon any other nation as it is to be found this day in christendome without our consent or so much as our advice the heavie burden of foure forraigne books of liturgie canons ordination homelies of a number of strange judicatories high commission episcopall visitations officiall courts and the like though they had been urged in no other words in no other sense then of old they wont to be used in England For it is well known that those things have been the sole ground and only occasion of the grievous shismes and heavie troubles wherewith almost ever since the reformation that gracious church hath been miserably vexed But now all those things being laide upon us in a far worse sense as they are declared by the Canterburian imposers in their own writs yea in far worse words as all who will take the paines to compare may see we trust that our immovable resolution to oppose even unto death all such violent novations shal be taken by no good man in evil part let be to be thrown far against our intentions to the disgrace of our neighbour church or any well minded person therein We have with the English church nought to do but as with our most dear and neerest sister we wish them all happinesse and that not only they but all other Christian churches this day were both almost and altogether such as wee are except our afflictions We have no enemies there but the Canterburian faction no lesse heavie to her then to us What we have said against the Scots liturgie may well reflect upon them and so far as we intend upon them alone and that for three of their crimes chiefly First their forcing upon us with whom they had nought to do so many novations even all that is in England at one draught and that by meer violence 2. Their mutation of the most of those things to a plaine popish sense which in the best sense that ever was put upon them did occasion alwayes to England much trouble 3. Their mutation of the English books not only to popish senses but even to popish words and that in a number of the most important passages of the masse This last here we will shew holding us within the bounds of our few forenamed leafes by which conjecture may
bee made of the rest Of all the limbs of the masse the most substantious for many evil qualities are those three which ly contiguous together the Offertorie Our alteration in the Offertorie the Canon the Communion The English at the reformation howsoever for reasons of their own thought meet to retaine more of the masse words then our church could ever be induced to follow yet in those three portions of the masse they were very carefull to cast out what they knew Protestants did much abhorre in the church of Rome But at this time the Canterburians having gotten the refraiming of the liturgie in their hands for to manifest their affection openly to Rome do put in expresly that which the English reformers put out as wicked scandals That this may bee seen consider severally the three named portions The Popish Offertorie in it self is a foul practice even a renovation in the Christian church of a Jewish sacrifice as Durand confesseth (p) Durand lib. 4 fol. 65. Ritus igitur synagogae transivit in religionem ecclesiae sacrificia carnalis populi translata sunt in observantiam populi spiritualis But as it stands in the Masse it have yet a worse use to be a preparatorie peace-offering making way for that holy propitiatorie which in the Canon followes It is pretended to be a sacrifice for the benefite both of quicke and dead for the good of the whole church universall for the help of these in Purgatory but it is really intended to be a dragge a hooke to draw in money to the Priests purses This piece of the Masse the English did clean abolish but behold how much of it our present reformers are pleased to replant in our booke First they professe in plaine tearmes the reduction of the Offertorie and that not once alone but least their designe should passe without observation they tell us over againe of the Offertorie 2. In the very fore front of this their Offertorie they set up unto us whole fiue passages of Scripture whereof the English hath none all directly in the literall sense carrying to a Iewish oblation 3. For the wakning of the Priests appitite which of it self uses to be sharp enough Upon the hope of present gaine to sing his Masses with the better will they set up a rubrick seasing and infefting the officiating Priest in the halfe of all the oblations which hee can move the people to offer and giving a liberty to him with his church-warden to dispose on the other halfe also as he thinks good expresly contrare to the Englsh which commands all the almes of the people to bee put up in the poores box 4. They will not have us to want the very formalitie of a Iewish offering for they ordaine the Deacon to put the bason with the peoples devotions in the hands of the Priest that he may present it before the Lord upon the altar just as the Papists in this place ordaine to bring the paten with their oblations unto the Priest that hee may set it upon their altar (q) Durand lib. 4. fol. 64. Subsequens diaconus ipse patinam cum hostia pontifici representat pontifex seu sacerdos hostiam collocat super altare Ibid fol. 66. Sacerdos oblatione manu tangit repraesentans illud Levitici 14.4 ponetque manus suas super caput hostia acceptabilis erit inexpiationem proficiciens 5. The Priest is ordained to place and to offer up the bread and wine upon the Lords table that it may be ready for that service just the Popish offering in that place of the Masse of the bread and wine as a preparatory sacrifice for the propitiatory following 6. The English prayer for the catholick church is in our book cast immediatlie at the back of the offering of bread and wine and that we may know it must bee taken for the Offertorie prayers that stands there in the Missall and that for the benefite not only of the living but also of the dead The Masse clauses for the honour of the Saints and help of those who are in Purgatorie which the English scraped out they put in againe For as the Papists say these Offertorie prayers for the honour of the Saints especially of the blessed Virgin and Apostles and Martyrs so they in this their Offertorie prayer commemorat all the Saints who in their severall generations were the lights of the world and had wonderfull grace and vertue they might have put in particularly as Couzins in his devotions doeth pag. 371. The blessed Virgin Mary the holy Patriarchs Prophets Apostles and Martyrs also they mention among the dead not onely these glorious Saints but the rest of Gods servants who have finished their course in faith and now do rect from their labours the best description that can be if Bellarmine may be believed of the Souls in purgatory for whom not only thanks is given but also prayers made as Couzins who is suspected to be one of the maine pen-men of our book doeth comment this passage in his devotions pag. 372. That at the last day we with them and they with us may attaine to the resurrection of the Just and have our perfect consummation both of Soul and Body in the kingdome of heaven There is no footstep of any of these things in the English Booke Our changes in the consercration The piece which followes the Offertorie in the Missall and in our book also is the Canon no lesse detested by all Protestants then admired by Papists as Bellarmine telleth us (r) De missa lib. 2. cap. 17. Sacrum canonem ut summa reverentia seÌ„per Catholici retinuerunt ita inâ—redibili furore â—â—retici huius temporiâ— lacerant Many of the Prefaces and prayers thereof we have word by word and what ever we want these men in print are bold to justifie it all as in nothing opposite to the trueth or Protestant doctrine So the appendix to D. Fields third Booke Chap. 1. But wee must consider the time wherein D. Field is made to utter such speaches it is in the twenty eight yeare long after the death of that learned and reverend Divine It is in that yeare when his Grace sitting in the chaire of London had gotten now the full superintendence of all the presses there and could very easely for the promoving of his designes put in practice that piece of policie among others to make men after their death speak in print what they never thought in their life or at least to speake out those thoughts which for the good and peace of the church they keept close within the doors of their owne breast and withdrew from the notice of the world it would then seeme reason to father these strange justifications of the Masse which are cast to Fields book so long after his death as also many passages in these posthume works of Andrewes which his Grace avowedly sets out in the twentie ninth yeare and those
new pieces never heard of which in the thirtie one yeare are set out by M. Aylward under the name of the English Martyrs as also that writ of Overall which Montagu puts out with his own amplifications in the thirtie six year These and the like pieces must in reasoÌ„ be rather fathered on those who put them foorth then upon their pretended authors who readily did never know such posthume children or else did take them for such unhappie bastards as they were resolved for reasons known to them selves to keepe them in obscurity and never in publick to avow them as their owne In this Canon there are two parts most principall which the papists call the Heart and Head thereof (Å¿) Innocent lib. 4. cap. 1. Ecce nunc ad summam Sacramenti verticem accedentes ad ipsum cor divini sacrificii penetramus The prayers of consecration and of oblation this head the English strikes off this heart they pull out of their book that the wicked serpent should not have any life among them But our men are so tender and compassionat towards that poor Beast that they will againe put in that Heart and set on that Head The consecration and oblation they will bee loath to want Consider then these mens changing of the English book towards both those the two incomparably worst parts of the whole Masse First the English scrapes out all mention of any consecration for however we delight not to strive with the papists any where about words yet in this place while they declare expressely that by consecration of the elements they do understand not the sanctification of the elements by the word and prayer but a secret whispering of certaine words upon the elements for their very Transubstantiation (t) Durand lib. 6. Dicimus illud non conserari sed sanctificari differt autem inter haec nam consecrare est consecratine transubstaÌ„tiare sancti ficare est sanctum reverendumesficere ut patet in aqua benedicta Consecration in this place being so taken by the papists the English rejects it and will have nothing to do therewith but our men being more wise and understanding their owne ends put up in their rubrick in capitall letters formally and expressely their prayer of consecration 2. The Papists to the end that their consecratorie words may bee whispered upon the elements for their change and no wayes heard of the people who perchance if they heard and understood them might learne them by heart and in their idlenesse might pronunce them over their meales and so which once they say was done transubstantiat their ordinarie food into Christs bodie For the eshewing of these inconveniences they ordaine the consecration to bee made in the outmost corner of the church so far from the ears of the people as may be and for the greater securitie they ordaine their priests in the time of consecration both to speake low and to turne their backs upon the people For to remeed their wicked follies the English expressely ordained their communion Table to stand in the body of the church where the Minister in the mids of the people might read out openly all the words of the Institution But our men to returne to the old fashion command the table to beset at the East end of the Chancell that in the time of the consecration the priest may stand so far removed from the people as the furthest wall of the church can permit and as this distance were not enough to keep these holy words of consecration from the profaine eares of Laicks our booke hath a second Rubrick injoining expressely the priest in the time of consecration to turne his back on the people to come from the North end of table and to stand at such a place where hee may use both his hands with more decencie and ease which is not possible but on the Westside alone for on the South side the commoditie is just alike as in the North. On the East none can stand for the Table is joined hard to the Wall and whosoever stands at the West side of the Altar his back is directly to the people that are behinde him They say for this practise many things first That in the good holy Liturgie of Edward the sixth the priest was ordained to stand with his back to the people (u) Heylens antid pag. 45. and 46. The Church of Rome injoyneth the priest to stand in medio altaris with his face to the East and backe to the people But the Church of England at the north side of the Table albeit in King Edwards Lyturgie the priest was appointed to stand at the mids of the altar Againe that alwayes in the ancient church the priests stood in the uppermost end of the church divided from the people behinde them with railes and vailes and other distinctions (x) Supra saepe 3. That Scripture is the ground of this practise for so it was in the Jewish church the priest when wee went into the Sanctuarie to pray and offer incense for the people they stood without and never did heare what he spake nor saw what he did (y) Pâ—kling alt pag. 99. The people might see the priest going into the Sanctuarie they might heare the noise of his bels himself his gesture his actions they saw not yet all this was done in medio Ecclesiae but not among the people in the outward or inward Court whereunto only the people were permitted to come If from this practice wee would infer with Bellarmine that the Priest in the consecration might speake in latine or in a language unknowne to the people since God to whom he speaks understands all languages the elements upon which the consecratorie words are murmured (z) Scottish service the words of consecration may bee repeated againe over more either bread or wine understands none and the people for whom alone the vulgar language is used is put back from the hearing of the consecration we know not what in reason they could answer But this we know that the maine ground whereupon wee presse the use of the vulgar language not onely in the consecration as they call it but in the whole service of God I meane the warrant of Scripture they openly deny and for it gives us no ground but the old tradition of the church ( ) VVhite on the Sabbath pag. 97. Such traditions are those that follow the Service of the Chruch in a known language 3. When our priest is set under the East wall within his raile his back upon the people he is directed to use both his armes with decencie and ease what use heere can be made of the priests armes except it be for making of large crosses as the masse rubricks at this place doth direct We do not understand only we have heard before that they avow the lawfulnesse of crossing no lesse in the supper then in baptisme 4. The prayer which stands heer in
the English book drawn from the place wherein it stood of old in the masse to countenance the transubstantiation of the bread and wine into Christs body and bloud but standing in this place before the consecration it is clear of all such suspition Our men are so bold as to transplant it from this good ground to the old wicked soile at the back of the consecration where it wont to stand before in the old order of Sarum 5. In the next English prayer we put in the words of the masse whereby God is besought by his omnipotent spirit so to sanctifie the oblations of bread and wine that they may become to us Christs body and bloud from these words all papists use to draw the truth of their transubstantiation wherefore the English reformers scraped them out of their book but our men put them fairly in and good reason have they so to do for long ago they professed that about the presence of Christs body and bloud in the sacrament after consecration they are fully agreed with Lutherans and Papists in all things that is materiall and needfull as for the small difference which remaines about the formalitie and mode of presence it is but a curious and undeterminable question whereabout there would be no contraversie did not the diuelish humor of the Puritans and Jesuites make and entertaine it (a) Mont. apeal pag. 289. If men were disposed as they ought unto peace there neded bee no difference in the point of reall presence for the disagreement is only de modo praesentiae the thing it self That there is in the holy Eucharist a reall presence is yeelded to on either side For Andrews professeth to Bellarmine nobis vobiscum de obiecto convenit de modo lis est Praesentiam inquam credimus non minus quam vos verum de modo praesentiae nil temere definimus There is no such cause therefore saith he why in this point of the sacrament we should be so distracted seeing we both confesse that which is enough This is my bedy and contend meerly about the means how it is my body a point of faith undeniable though it be unsearchable and incomprehensible From Hooker he pronounceth that there is a generall agreement about that which is alone materiall for the rest he avoweth himself to be for peace and reconciliation and all to be so but Puritans and Iesuites whom the divel doth nourish up in a faction Lawrence pag. 18. I like S. Ambrose Lombard Rosfensis and Harding who advise in this argument to forbeare the determination of the manner of presence and to cloth our rancie with indefinite and generall expressions As I like not those that say he is bodily there so I like not those that say his body is not there For S. Paul saith it is there and the Church of England faith it is there and the Church of God ever said it is there and that truly substantially essentially VVe must beleeve it is there VVe must not know how it is there It is a mysterie they all say The presence they determined the maner of his presence they determined not They said he is there but the Lord knows how Yea they seem to have come a step further to the embraceing of the very modde of the popish presence for they tell of a corporall presence ibi that the body is there on the altar and that essentially yea so grosly that for its presence there the altar it self let be the elements must bee adored 6. They make an expresse rubrick for the priests taking of the paten and chalice in his hand in the time of consecration which taking not being either for his own participation or distribution to others why shall we not understand the end of it to be that which the masse there enjoynes the paten and chalice their elevation and adoration for the elevation was long practised and professed by some of our bishops and the adoration when the chalice and paten are taken in the priests hands is avowed by Heylene (b) Heylens answere p. 137. Think you it fit the priest should take into his hands the holy mysteries without lowly reverence and that it is an novation to do so 7. In an other rubrick of our consecration we have the cautels of the masse anent the priests intention to consecrat expresly delivered unto us As for that wicked sacrifice of the Masse Our changes about the sacrifice which the Canon puts at the back of the consecration the English banisheth it allutterly out of their book but the faction to show their zeal in their reforming the errors of the English church their mother puts downe heere in our book first at the back of the consecration their memento and prayer of oblation 2. That prayer of thanksgiving which the English sets after the Communion in a place where it can not be possibly abused as it is in the Masse for a propitiatory sacrifice of Christs body and blood they transpose and set it just in the old place where it stood in the order of Sarum at the back of the consecration before the Communion 3. The clause of the Missall which for its savour of a corporall presence the English put out of this prayer may worthily receive the most pretious Body and Blood of thy Son Christ Iesus they have heere restored 4. That we may plainly understand that this prayer is so transplanted and supplied for this very end that it may serve as it did of old in the missall for a prayer of oblation of that unbloudie sacrifice by the priest for the sins of the world Behold the first eighth lines of it which of old it had in the missall but in the reformation was spred out by the English are plainly restored wherein we professe to make and over again to make before Gods divine majestie a memoriall as Christ hath commanded This making not only the Papists but Heylene speaking from Canterburie expones far otherwise than either Andrewes Hooker Montagu or the grossest of the English Divines for a true proper corporall visible unbloody sacrificing of Christ for which first the Apostles and then all Ministers are as truely Priests though Euangelicall and after the order of Melchisedeck as ever the Sons of Aaron were under the Law and the Communion Table becomes as true and proper an Altar as ever was the brasen Altar of Moses (c) Heylens antid pag. 6. sect 2. The passion of our Saviour as by the Lords owne ordinance it was prefigured to the Iewes in the legal sacrifices à parte ante So by Christs institution it is to bee commemorat by us Christians in the holy Supper à parte post A sacrifice it was in figure a sacrifice in fact and so by consequence a sacrifice in the commemorations or immediatly upon the post fact a sacrifice there was among the Iewes a sacrifice there must be amongst the Christians and if a sacrifice where upon to doe
of Trumpets dedicated to the King by Canterburie As for the Churches lawes which wee call Canons or rules made to restrain or redresse abuses they have alwayes been made at Church assemblies and in her owne Councels not elsewhere Heylens antidot pag. 29. I trow you are not ignorant that the kirk makes canons it is the work of Cleargie 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 Iames raigne what time the Book of Canons was composed in the Convocation hath declared it soo to 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 must embrace them all as the commands of God (e) VVhites examination pag. 20. telleth us as it were from Eusebius Quicqued in Sanctis Episcoporum conciliis decernitur id universum Divina voluntati debet attribus And from Bernard Sive Deus sive homo vicarius Dei mandatum quodcunque tradiderit pari profectó obsequendum est cura pari reverentia suscipiendum ubi tamen Deo contraria non praecepit homo That whoever will be so peart as to affirm in any one of them the least contrarietie 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 (f) Book of Canons pag. 8. VVhosoever shall hereafter affirme that the forme of worship contained in the booke of Commoun Prayer that the rites and ceremonies of the church that the government of y Church by archbishops bishops and others that the forme of consecrating archbishops bishops presbyters and deacons as they are now established under his Maiesties 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 be excommunicate and not restored but by the bishop of the place or archbishop of the province after his repentance and publick revocation of such his wicked errours That his bodily and pecuniall penaltie shall be at the free will and discretion of the Bishop (g) Book of Canons pag. 37. In all this book of Canons whersoever there is no penaltie expressely set downe it is to be understood that so the crime or offence bee proved the punishment shall be arbitrarie as the ordinarie shall think fittest That the worthiest men of any liberall profession get savour to losse but their eares to have their noses slit and cheeks burnt for contradicting their innovations (h) Canterburies Star chamber speach in his epistle to the King I shall rather magnifie your clemencie that proceeded with those offenders Burtoun Bastmijck Prinne in a Court of Mercie as well as Iustice since as the reverend Iudges 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 That the furthest banishments for tearme of life is a priviledge which their indulgence may grant but to few (i) The world knowes that numbers who have beene flying from episcopall tyrannie out of England to the very new found lands never to return have beene by violence keeped back and cast in their prisons and wee see dayly that numbers not onely of men but even of sillie women are drawn back in Ireland from their flight out of the kingdom to close prisons That the vilest dungeons yrons 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 (k) Huntly in his Breviat reports as a known case among many other this one also that M. Iohn Hayden a poore Devonshire Minister for preaching at Norwich a Sermon wherein he let fall some passages against setting up of images and bowing at the name of Iesus was apprehended like a traitour with the Constables bills and halberts by D. Harsnet then Bishop and brought manacled to him like a fellon and committed to the common Iayle close prisoner above thirteene weekes where hee was like to sterve the Bishop having taken from him his horse papers and all thereafter he was sent by a pursevant to London and keeped two full tearms At last by the high Commission he was deprived of his orders thereafter the high Commissionars imprisoned him in the Gate house common dungeon and Canterburie sent him to be whipped in Bredwall and there keeped him all the long extreame cold winter in a dark cold dungeon without fire or candle light chained to a post in the mids of the room with heavy yrons on his hands and feet allowing him only bread and water with a pad of straw to ly on And since on his reliefe hath caused him to take an oath 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 uniust deprivation though no exception was taken against his doctrine That the greatest Nobles of the Land ought in Law to for-fault their Life and Estate if they be so bold as to put their hand to a supplication unto their gratious Prince against their practices (l) Sundrie 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 copie of this privie supplication being privily convoyed by an unfriend some two or three years thereafter out of my Lord Balmerinochs chamber was a dittay for which hee was condemned to die 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 wee should have given warrant both for his sentence and execution whose life was now legally devolved into our hands Ibid. pag. 13. VVee were graciously pleased that the feare and example might reach to all but the punishment onely to one of them to passe by many who undoubtedly had beene concluded and involved by our Lawes in the same sentence if wee had proceeded against them That all this is but just severitie and the very expedient meane to advance their cause which they glory have well neere already close undone their opposites (m) Studley about the end of his wicked storie avowes that since by severe punishment the number of the unconformists have decayed that their cause can not bee from God and which they boast shall still bee used (n) Canterburie in his epistle to 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