his fingers cleane contrarie maximes Lastly they teach us in the matter of resistance first that doe the Prince what hee will he may never be resisted by any or all his Subjects that not onely a private man must give over all defence though most innocent of his owne life against the prince his unjust violence but the whole State can doe nought without rebellion against GOD but flee or suffer when the prince whether by himselfe or his Officers doth destroy the true religion established by all Lawes and the liberties of the Land deare bought of old and peaceably brooked in many ages also the lives of many thousands of the best Subjects without the pretence or colour of any just cause Againe that all this subjection must be used not onely to our native King but to any forraine usurper who can get footing among us and it were the Kings of Spaine as their predecessors the hereticall Gothish Kings got footing in the Roman Empire That even against them the States of a Land with a good conscience could use no defence though before their eyes they should see them execute the cruell tyrannies of Nebuchadnezzar put out the eyes of the King kill 〈◊〉 Children lead himselfe and his Nobles away to a far land in fetters Though with Nero for their mere pleasure they should set the royallcitie in a faire fire or execute the plot of 〈◊〉 by murthering all the seed of the Iewes all zealous protestants up and downe the land in one day Such maximes exceedingly opposite to the honour of God the safetie of the Kings person and Crowne the welfare of the people these men cause to bee printed and let them goe athort without any censure at these times when by royall decreets they have pulled into their hands the full commandement of all the presses and the absolute jurisdiction over all the Book-sellers shops in the Kingdome and 〈◊〉 frequently theirzeale against any bookes that give but the least touch to their mitres by inflicting no lesse censure than fire upon the books pilloring and nose-slitting on the Authors and whipping thorow the streets on the carriers All these extraordinarie prerogatives whereby the faction advanceth supreme Magistrates so neere unto God and their favourites so far above the skies seeme to flow not from any love they carrie either to their crowns or the royall heads that beare them but meerely out of their selfe-respect to their owne ambition and greed that Soveraignty being advanced to an unmeasurable height may be a statelier horse for them to ride upon in their glorious triumphings above all that is called God For otherwise yee may see how farre they depresse all Soveraignes when they are layed in the ballance with themselves they tell us that the King can bee no more the head of the Church than the boy that rubs their horse heeles 2. That the heart whence the native life and vigour of the Ecclesiastick Lawes doth flow is alone the Bishops and not the King 3. That Kings and Emperours ought to reverence yea to adore Bishops and to pay them tributes 4. That everie Bishop is a Prince and a Monarch as farre in dignitie above the greatest secular Prince as the soule above the body or God above man FINIS Revised according to the ordinance of the generall Assembly by me Mr. A. Jhonston Clerk thereto Edinb 1. of April 1640. Wee did expect nothing lesse then war Wee have committed no 〈◊〉 that 〈◊〉 be 〈◊〉 with any goodly colour 〈◊〉 the 〈◊〉 of the late 〈◊〉 Compassion hope and all reason call now for peace at home 〈◊〉 at last we may get some order of our 〈◊〉 a 〈◊〉 The Canterburian faction 〈◊〉 veth not so well of England that armes in their favour ought to be taken against Scotland Wee 〈◊〉 to instruct by the 〈◊〉 of our partie their unsupportable crimes Arme 〈◊〉 〈◊〉 taken in so evill a cause can not but end in an 〈◊〉 〈◊〉 In this 〈◊〉 of time very poore 〈◊〉 without presumption may venture to speake to Parliaments An offer de serving 〈◊〉 audience The silence of the 〈◊〉 Divines is 〈◊〉 Our adversaries de cline to answer ou greatest challenge The scope of the treatise All our 〈◊〉 but one 〈◊〉 〈◊〉 The Major thereof a Neither shall We ever give way to the authorizing of any thing whereby any innovation may steale or 〈◊〉 into the Church 〈◊〉 shall preserve that unitie of doctrine and discipline established in Queen 〈◊〉 Reigne whereby the Church of England have stood and flourished since 〈◊〉 〈◊〉 the 〈◊〉 of England 1628. and therefore once for all we have thought sit to declare and hereby to assure all our good people that we neither were are nor ever by the grace of God shall be stained with Popish superstition 〈◊〉 by the contrary are resolved to maintain the true Protestant Religion already professed within this our ancient Kingdome We neither intend innovation in Religion or Laws Proclam 〈◊〉 8. 1638. 〈◊〉 all our good Subjects of the least suspition of any intention in us to innovate any thing either in Religion or Laws and to satisfie not only their desires but even their doubts Wee have discharged c. Proclam Septemb. 22. 1638. and to give all his Majesties people full assurance that hee never intended to admit any alteration or change in the true Religion professed within this Kingdome and that they may be truly and fully satisfied of the reality of his intentions and integrity of the same his Majesty hath been pleased to require and command all his good Subjects to subscribe the Confession of Faith formerly signed by his deare Father in Anno 1580 and it is his Majesties will that this be insert and registred in the Books of Assembly as a testimony to posterity not only of the sincerity of his intertions to the said true Religion but also of his resolution to mayntain and defend the same and his Subjects in the profession thereof Proclam Decemb. 13. 1638. b If any prelate would labour to bring in the superstitions of the Church of Rome I doe not only leave him to Gods iudgment but if his irreligious 〈◊〉 can be discovered also to shame and severe panishment from the State and in any just way no mans hands should be sooner against him then mine The Minor The conclusion 〈◊〉 a great and dangerous innovation of 〈◊〉 King James judgment of 〈◊〉 a Declarat contra 〈…〉 p. 15. 〈…〉 b Ibid. p. 12. 〈…〉 c Ibid. pag. 18 〈…〉 d Ibid. pag. 12. 〈…〉 e Ibid. pag. 14. 〈…〉 f Ibid. pag. 15. 〈…〉 The great increase of Arminians in Scotland by Canterburies mean The Kings name stolne by 〈◊〉 to the defence of 〈◊〉 g Large Declar. pag. 74. According to their weake and 〈◊〉 power they did determine 〈◊〉 〈◊〉 Predestination Universall Grace irresistibility of Grace concurrance of Free Will with Grace totall and finall perseverance in Grace and other
William Wats in his sermon of apostolicall mortification Giles Widowes in his schismaticall Puritan Edward Boughen in his Sermon of order and 〈◊〉 Mr. Sp. of Queenes Colledge in Cambridge in his Sermon of Confession Samuel Hoards an his sermon at the Metropoliticall visitation Mr. Tedders in his sermon at the visitation of the B. of Norwitch all subscribed by the hands of my L. of Canterburies Chaplane Bray Oliver-Baker or some others THE PREFACE IT is fallen out much beside our expectation that the storme of war should now againe begin to blow when we did esteeme that the mercy of GOD and justice of our Prince had setled our Land in a firme Peace for many generations at least for many days and ever while some appearance of provocation should have arisen from us for the kindling of 〈◊〉 wrath of our enraged enemies whose fury though we know well not to be quite extinguished yet we did surely think itwould not break forth in haste in any publick and open flame till some new matter had bin furnished or some probable colour of a new quarrell could have beene alledged against us When we have scattered that cloud of calumnies which bytheir 〈◊〉 and pens they had spread abroad of our rebellion and many other odious crimes when by our frequent supplications informations 〈◊〉 declarations and other writs we have cleared 〈◊〉 the justice of our cause the innecency of our proceedings to all the ingenuous mindes of the I le and to so many of our neighbour nations as have bin desirous to 〈◊〉 of our affairs when our gracious and just Prince in the very heat of his wrath 〈◊〉 alone by 〈◊〉 〈◊〉 even while armes were in his hand hath beene moved with the unanimous consent of all his English Counsel of all his Commanders whole army to acknowledge us good and loyall subjects And after a full hearing of our cause in his campe to professe his satisfaction to pronounce us free of those crimes which before were falsly blazed of us to send us all home in peace with the tokens of his favor with the hearty embracements of that army which came against us for our ruine When we in a generall assembly of our Church with the kwowledge full consent of his Majesties highCommissioner whole 〈◊〉 have justified our opposition to the innovation of our Religion Lawes by the Prelates our excommunication of them therefore the renewing of our Covenant and all the rest of our Ecclesiasticall proceedings when our States in Parliament were going on in a sweet harmony to confirm the weaknesses set right the disorders of our Estate and that no farther then cleare equity reason law yea the very words of the pacificatory edict did permit when our whole people were minding nothing but quietnesse having cast their 〈◊〉 under the feet of our reconciled King put all their castles canons in his hand without any security but the royall Word received heartily all those fugitives who had taken armes in the Prelates cause against theirCountry having no other mind but to sit down with joy and go about our own long neglected businesse praising God blessing the King The martiall minds among us panting for languor to be imployed over sea for the honor of the crown in spending their bloud against the insolent enemies of his Majesties house While these are our onely thoughts It was more then marveilous to us 〈◊〉 〈◊〉 the dumbe and obscure whisperings and at once the loud blasts the open threats of a new more terrible cruell war then before should come to our ears that our Castles should be filled with strangers be provided with extraordinary victuals and munition 〈◊〉 against a present assault or long siege Many of our Nobles tempted to leave our cause numbers of assays made to break the unity of all our Estates And at last our Parliament commanded to arise the commissioners therof after a long wearisome journy to Court for the clearing of some surmised mistakes about moods forms of proceeding refused presence A 〈◊〉 in England indicted as the rumour goeth to 〈◊〉 that nation our dearest neighbors with whom our cause is common to imploy their means and armes against us that so our old nationall and immort all wars may be renewed to make sport to Prelates a bridge for the Spaniard or French to come over sea and sit downe masters of the whole I le when both nations by mutuall wounds are disabled for defence against the force of 〈◊〉 enemy so potent as either France or Spain are this day of themselvs without the assistance which too like shall be made them by the Papists of the I le and many moe who will not faile to joyne for their own ends with any apparent victor We admire how it is possible that intestine armes without any necessity should be taken up at this season when all the forces the whole 〈◊〉 can spare are most earnestly called for by the tears of his Majesties only sister by the bloud and long desolation of her most miserable Subjects by the captivity and banishment of all 〈◊〉 hopefull Children Prince Charles lying daily under the hazard of the French Kings mercie at 〈◊〉 〈◊〉 Prince Robert of the Emperors at Vienne the rest of that royall bloud lying so many yeares with their Mother 〈◊〉 in a strange Country Pitty would command us to put up all our homeward quarrels though they were both great and many let be to 〈◊〉 any where 〈◊〉 reall can be sound Yea hope would allure us to try 〈◊〉 if ever our Armes on those spitefull Nations the hereditary enemies of our Religion and of our Ile when 〈◊〉 hath made them contemptible by the cleere successe he giveth daily 〈◊〉 every one that riseth against them Bannier with a wing of the Swedish Army dwelling in spite of the Emperor all this yeare in the heart of his Countries a part of Weymers forces with a little helpe from France triumphing on the Rhene for all that Baviere Culen the Emperor or Spaniard can doe against them That very strong and great Armado all utterly crushed in our eyes by the Hollanders alone without the assistance of any The very French not the best sea-men having lately beaten oftner then once the Spanish navies in the Mediterran the Spanish Empire labouring of a dangerous fever both at home and abroad the Portugallians in spite of Philip crowning Iohn of Braganza for their King the Catalonians putting themselves in subjection to the French Crown Naples and West-flanders brangling the Fleet of the States almost domineering in the Westindian seas Shall we alone sit still for ever shal we send always 〈◊〉 but base contemtible derided 〈◊〉 to these 〈◊〉 Princes shal we feed 〈◊〉 〈◊〉 〈◊〉 with their scornfull promises which so 〈◊〉 〈◊〉 have sound to our great disgrace 〈◊〉 false yea rather then to beat them by that aboundance of power which we have if God will give us an
family though the remainder of the Nobility and Gentry in the land should be sent over by him some to worke in fetters in his Mines of Peru Others in chaynes to row all their dayes in his gallayes in the Mediterrane for all these or any other imaginable acts of tyrannie that could escape the wicked head of any mad Nero of any monstrous Caligula these men doe openly take upon them to perswade that no kind of resistance for defence can be made by the whole States of a land though sitting in Parliament with a most harmonious consent no more nor the Jewes might have done against Nabuchadnezer or the Christians of old against the Pagane Emperours or the Greek Church this day against the grand Signieur in Constantinople that all our forbeares both English and Scots in their manifold bickerings against the misleaders of their Princes against the tyrannizing factions of Court were ever Traytors and Rebels and ought to have losed their heads and lands for their presumption to defend their liberties against the intolerable insolencies of a pack of runigat Villanes and for their boldnesse to fasten the tottering Crowne upon the head of their Kings all such Services of our Antecessours to King and Country were treacherous insurrections If for all these their crimes I make speak before you no other witnesses then their 〈◊〉 tongues J trust there shall not remain in your minds the least shadow of any scruple to believe my allegations nor in your wils the least inclination to joine with the counsels of so polluted and self 〈◊〉 persons And if to men whose open profession in their printed bookes let be secret practises leades to so wicked ends so far contrare to the glorie of God to the honour and safety of our King to the well of us all whether in Soule body 〈◊〉 children or any thing that is deare to 〈◊〉 〈◊〉 〈◊〉 lead your armes against us we believe the Lord of 〈◊〉 the righteous Judge would be 〈◊〉 to you and make hundreds of your 〈◊〉 in so 〈◊〉 a cause 〈◊〉 before ten of ours Or if it were the profound and unsearchable pleasure of the God of Armi s to make you for a time a scourge to beat us for our manifold transgressions yet when yee had obtained all the Prelats 〈◊〉 when wee for our other sins were tred under your 〈◊〉 we would for all that hope to die with great comfort 〈◊〉 courage as defenders of the truth of God of the liberties and lawes of our 〈◊〉 of the true good and honour of the 〈◊〉 and Royall Familie All which as wee take it one of the most wicked and unnaturall 〈◊〉 that ever this Isle did 〈◊〉 〈◊〉 manifestly 〈◊〉 yet certainly we could not but leave in our Testament to you our unjust oppressors the legacie of an untimous 〈◊〉 〈◊〉 for when yee have killed thousands of us and banished the rest out of the Isle when on the back of our departure your sweet 〈◊〉 the Bishops have brought the Pope upon you and your children when a French or Spanish invasion doth threaten you with a slavish conquest will yee not then all and above all our gracious Prince regrate that he hath beene so evill advised as to have put so many of his brave Subjects to the cruell sword who were very able most willing to haue done him noble service against these forraine usurpers Would not at such a time that is too likely to be at hand if our Prelates advises now be followed both his Majestie and all of you who shall 〈◊〉 in life he most earnest recallers not onely of your owne Country-men many thousands whereof yee know have lately by Episcopall tyranny beene cast out from their 〈◊〉 as far as to the worlds end among the savadge Americans but also the reliques of our ruine from their banishment with as great diligence as in the time of Fergus the second the inhabitants of this land did recall our ancestors when by the fraud and force of a wicked faction they were the most part killed and the rest sent over Sea in banishment It were better by much before the remedilesse stroke be given to be well advised then out of time to sigh when the millions of lost lives when the happinesse of our true Religion when the liberties of both the nations once thrown away by our owne hands can not againe bee recovered To the end therefore that such lamentable inconveniences may be eshewed and your Honors the more animate to deny your power to those who now possibilie may crave to have it abused against us without cause beside numbers of pressing reasons wherewith I doubt not every wise man amongst you is come well enough 〈◊〉 from his owne considerations and which J trust shall be further presented in plenty by these of our Nation who have ever beene at the head of our affaires whom God hath still enabled to cleare the justice and necessitie of all our proceedings hitherto to the minds of all save our infatuat adversaries whom superstition and rage hath blinded If it might be your Honours pleasure when all the rest have ended I could wish that euen vnto me a little audience were given my zeale to the truth of God to the peace of this Isle to the honour of our deare and gratious Soveraigne imboldeneth me to offer even my little myte of information This is a period of time when the obstinate silence of those who are most obliged by their places and gifts to speake must open the mouths of sundrie who are not by much so able verie babes yea stones must finde a tongue when Pharisees deny their testimonie to CHRIST ` Dumbe men will get words when a father when a King let bee a whole kingdome by the wickednesse of a few is put in extreme perrill of ruine An Asse will finde 〈◊〉 when the devouring sword of an Angel if drawne against the Master Nothing more common in the Roman Annals then the speaches of very Oxen before any calamitie of the Common-wealth The claiking of Geese did at a time preserve the 〈◊〉 Amiclae was lost by too much silence The neglect of the voice of a Damosel the contempt of Cassandraes warning the casting of her in bands for her true but unpleasant speach did bring the Trojane horse within the wals and with it the quick ruine both of the city and Kingdome J hope then that the greatnesse of my undertaking may 〈◊〉 me a little audience for J offer to make you all see with your owne eyes and heare with your owne eares the Canterburians to declare by their owne tongues and write downe under their own hands their cleare mindes to bring in our Church Arminianisme and compleet Popery and in our State a slavery no lesse then Turkish If yee finde that I prove my offer I trust I may bee consident of your Wisedomes that though Cicero himselfe and with him Demosthenes as a second and Orpheus with the 〈◊〉
of his tongue and harp as a third marrow should come to perswade yet that none of you shall ever bee moved by all their oratorie to espouse the quarrels of so unhappy men If I faile in my faire undertaking let me bee condemned of temeritie and no houre of your leasure be ever again imployed in taking notice of any more of my complaints But till my vanity bee found I will expect assuredly from your Honours one hearing if it were but to waken many an able wit and 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 farre from the secrets of State and all possibilitie of intelligence how many affaires in the World doe goe It is one of 〈◊〉 〈◊〉 〈◊〉 of the World how many of the English Divines 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 Ispeake of 〈◊〉 that head and members It is strange that the pilloring of some few that the slitting of Bastwickes and 〈◊〉 nose the branding of Prinnes cheeke the cutting of Lightouns eares the scourging of Lylburne through the City the close keeping of Lincolne and the murthering of others by famine colde vermine stinke and other miseries in the caves and vaults of the Bishops houses of inquisition should bind up the mouthes of all the rest of the learned 〈◊〉 wont not in the dayes of hottest persecution in the very Marian times to be so scant of faithfull witnesses to the truth of Christ we can not now conjecture what is become of that zeale to the true Religion which we are persivaded 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 the reformed Churches against the campe 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 Kingdome offering to convince that prevalent faction by their owne mouth of Arminianisme Poperie and tyrannie The main scope and delineation of the subsequent Treatise CHAP. I. OUr Adversaries are very unwilling to suffer to appeare that there is any further debate betwixt them and us but what is proper unto our Church doth arise from the Service Book Canons Episcopacie which they have pressed upon us with violence against all Order Ecclesiasticall and Civill In the mean time lest they become the sacrifices of the publike hatred of others in a subtle Sophistication they labour to hide the 〈◊〉 wrongs and assronts 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 do wilfully dissemble their knowledg 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 do deceive themselves First they would have the world to think that wee obstinately refuse to obey the Magistrate in the point of things indifferent And therefore unnecessarily and in a foolish precisenesse draw upon ourselves the wrath of the King Secondly when in our late Assemblies the order of our Church is made known and the seeds of superstition heresie idolatrie and antichristian tyranny are discovered in the service Booke and Canons they wipe their mouth they say No such thing is meant and that wee 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 Religion and lawes are upon other grounds then upon the service Booke and Canons objected against them they stop their eares or at least shut their mouths and answer nothing This challenge they still decline and misken they will not let it be heard let bee to answer to it And for to make out their tergiversation for to dash away allutterly this our processe they have bin long plying their great engine and at last have wrought their yondmost myne to that perfection that it is now ready to spring under our wals By their flattering calumnies they have drawne the Prince againe to arms for the overthrow of us their challengers and for the affrighting by the terrour of armies on foot all others elswhere from commencing any such action against them As for us truly it were the greatest happinesse we do 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 necessitate to any contest to any contradictory tearms let be an armed defence against any whom hee is pleased to defend Yea certainly it were the great joy of our hearts to receive these very men our mortall enemies into the arms of our affection upon any probable signes in them of their sincere griefe for the huge wrongs they have intended and done to their Mother church and Country But when this felicity is denied and nothing in them doth yet appeare but induration and a malicions obstinacie going on madly through a desperate desire of revenge to move a very sweet Prince for their cause to shed his own bloud to rent his own bowels to cut off his own members what shall wee doe but complain to GOD and 〈◊〉 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 wee judge sundry Bishops in the Isle to be very free of these mischiefs and believe that divers of them would gladly demonstrate their innocency if so be my Lord of Canterbury and his dependants were in any way to receive from the Kings justice some part of their deserveings Howsoever that wee may give a testimony to the truth of GOD which wee are like at once to seale with our bloud wee will offer to the view of all Reformed Churches and above the rest to our neerest and sibbest sister of England as it were in a Table divers of these errours which our party first by craft and subtilty 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 be 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 Albeit truly our hopes are yet greater then our 〈◊〉 if we could become so happy as once to get our plea but entred before our Prince for wee can hardly conceive what in reason should hinder our full 〈◊〉 of a favourable decision from that Sacred mouth whose naturall equity the World knows in all causes whereof he is impartially informed since our whole action is nought but one formall argument whereof the Major is the verdict of our judge the Minor shall be the open and avowed Testimony of our party need wee feare that either our Judge or party will be so irrationall as to venture upon the deniall of a conclusion whereof both the premisses is their own open profession Our Major is this Who ever in the Kings Dominions spreads abroad Popery or any doctrine opposite to the Religion and Laws of the Land now established ought not to be countenanced but severely punished by the King This Major the King hath made certaine to us in his frequent most solemne asseverations not only at his Coronation both here and in England in his Proclamations both here and there but also in his late large Declaration oftimes giving out his resolution to live and die in the reformed Protestant Religion opposite to all Popery to maintaine his established Laws and in nothing to permit the enervating of them Yea this resolution of the King is so peremptory and publikely avowed that Canterbury himselfe dare not but applaud thereto in his Starre-chamber Speech who can see me more forward then hee for the great equity to punish condignely all who would but mint to bring in any popery in this Isle or assay to make any innovation in Religion or Lawes Wee believe indeed that the man doth but juggle with the World in his faire ambiguous generalities being content to inveigh as much against popery and innovation as we could wish upon hopes ever when it comes to any particular of the grossest popery wee can name by his subtile distinctions and disputations to slide out of our hands But wee are perswaded what ever may be the juggling of sophisticating Bishops yet the magnanimous ingenuity the Royall integrity of our gracious Soveraigne is not compatible with such fraudulent equivocations as to proclaime his detestation of popery 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 Elisabet and King James allowance have ever condemned as popish errours Our Major then wee trust may be past as unquestionable Wee subjoine our Minor But so it is that Canterbury 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 testimony of their own pens If I doe so to the full satisfaction of all who know what are the particular heads of the reformed Religion and what the tenets of Popery opposite thereto what are the lawes standing in all the three dominions and what the contrary maximes of the Turkish empire where with Machiavelists this day every where are labouring to poyson the eares of all Christian Princes for enervating the laws and liberties of their Kinngdomes I hope that reason and justice which stand night and day attending on either side of King Charles throne will not fail to perswade the chearfull embracement of the conclusion which follows by a cleare and naturall necessity from the forenamed premisses to wit that Canterbury and his dependars in all the three dominions ought not to be countenanced by the King but severely punished Let be that for their pastime a bloody and hazardous war 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 renowmed father and to the which both of them as all their hundreth and six glorious Predecessors are endebted before God and the World all their Prerogatives both of nature 〈◊〉 and estate so much as any Princes were ever to their mother Church and native country CHAP. II. The Canterburians avowed Arminianisme ARminianisme how great and dangerous an innovation of the reformed Religion it is we may learne by the late experiences of our neighbours when that weed began to spread among them The States of Holland have declared in many passages of their Dordracen Synod that they found it a more ready meane to overthrow both their Church and State then all the engines policies armes which the Pope and Spaniard in any bygone time had used against them The Church of France the other yeare when Amirot and Testard and some few of their Divines were but surmised to incline a little towards some small twigs of one article of Arminius was so affrighted that they rested not till in a generall Assembly at Alenzon they did run together for the extinguishing of the first sparkes as it were of a common fire When P. Baro in Cambridge began to run a little on this rock how carefull was my Lord of Canterbury and the Bishops then in their meeting at Lambeth for the crushing of that Cockatrice in the 〈◊〉 when that serpent again in the same place began to set np the nose in the writtes of Thomson how carefull was the Bishops then by the hand of their brother of Salisbury Doctor Abbots to cut of the head of that monster But what speake wee of the Churches reformed The very Synagogue of Rome whose conscience is enlarged as the Hell to swallow downe the vilest morsels of the most lewd errours that Antichrist can present yet did they sticke much at this bone when the Jesuit Molina began to draw out these dregs of Pelagianisme from the long neglected pits of some obscure Schoolmen what clamours were raised there not only by Alvarez and his followers but also by numbers of Prelats and some great Princes till the credit of the Jesuits in the Court of Rome and the wisdome of the Consistory prognosticating a new rent in their Church did procure from the Pope a peremptory injunction of silence to both sides on all highest paines hoping if the Dominicans mouthes were once stopped that the Jesuits by their 〈◊〉 arts and silent policies would at last worke out their intended point which indeed since that time they have wel-neare fully gained But to King Charles eye no
of men yet for that veneration which their high and eminent place in the Church of God doth require all the stiles of Honour in Justice is due to them even holinesse it selfe in abstracto that to refuse them this or their other titles is but brain-sick puritanisme Sixthly That the dignity of the Episcopall office specially the Bishop of Rome his eminencie was as far above the dignitie of the Emperors and Kings as the soule is above the body or God above the creature yea that the stile of GOD was but the Popes due Seventhly that Emperours and Kings dld but their duety in giving reverence yea adoration unto the Pope with great summes of money by way of tribute Eighthly that the temporall Principalities which the Pope enjoyeth this Day in Italie or elsewhere are buthis just possessions which none ought to envy him Ninthly that the restitution of the Popes ancient authority in England and yeelding unto him all the power that this day he hath in Spaine or France would bee many wayes advantageous and in nothing prejudiciall to the King 10 The old constitution of the Emperour whereby all the westerne clergie is so farre subjected to the Bishop of Rome that without him they are disabled to make any Ecclesiasticall law and obliged to receive for lawes what hee doth enjoyne was very reasonable yea if the King would be pleased to command all the Church men in his dominions to be that far subject to the Pope they would be unreasonable to refuse present obedience Onely by all meanes my Lord of Canterburies prerogative behoved to bee secured his ancient right to the patriarchat of the whole Isle of Britaine behoved to be made cleare that to his rod the whole clergie of the Isle might submit their shoulders as to their spirituall head and Monarch from whom to Rome there could bee no appeale in any cause which concerned onely the Churches of the Kings dominions for in causes more universall of the whole Catholicke Church willingly they are contented that the Patriarch of Britaine and all others should submit to their grand Apostollcke father of Rome Every one of these pontificall positions since the midst of Henry the eights raigne would have beene counted in England great paradoxes yet now all of them are avowed by Canterburie himselfe in that very booke which the last 〈◊〉 at the Kings direction hee set 〈◊〉 for to satisfie the world anent their suspition of his Popery or else by D. Montagu in his bookes yet unrepealed and cleanged of all suspition of Poperie by M. Dow under the seale of his Graces licensing servant This much for the Pope About the Cardinalls they tell us that their office is an high and eminent dignity in the Church of God for the which their persons are to be handled with great reverence and honour that their office is a 〈◊〉 due to high graces and 〈◊〉 that some of them though the greatest enemies that ever the reformed Churches have felt such as 〈◊〉 that spent all his time in opposing the truth and advancing Antichristianisme and Barromaeus a bloudy persecutor of our religion and one of the fathers of Trent that even such men are so full of grace and piety that it is a great fault in any Protestant to break so much as a jest on their rid hattes Where the head and shoulders are so much affected it is hard to restraine charity from the 〈◊〉 of the body These good men vent their passion no lesse towards the body of the present Church of Rome then towards the Pope and the Cardinails For first his grace avowes over and over againe that the Papists and we are of one and the same religion that to speake otherwaies as the Liturgie of England did all King Iames dayes were a matter of very dangerous consequent and therefore he consesseth his helping that part of the liturgie which puts a note of infamy upon the Popish religion least that note should fall upon our owne religion which with the Popish is but all one 2. They will have us to understand though wee and the Papists differ in some things yet that this very day there is no schisme betwixt Papists and Protestants that Protestants keepe union and communion with the Church of Rome in all things required for the essence of a true Church and necessary for salvation that though they communicate not with some of her doctrines and practices yet this marres not the true union and communion of the two Churches both in faith and 〈◊〉 That these who passe harder censures upon Rome are but zelots in whom too much zeale hath burnt up all wisedome and charity 3. That the points wherein the two Churches doe differ are such as prejudge not the Salvation of either party that they are not foundamentall and albeit they were so yet the truths that the Papists doe maintaine are of force to hinder all the evill that can come from their errours 4. That the Popish errours let bee to bee fundamentall are of so small importance as they doe not prejudge either faith hope or charity let be salvation Fistly That a generall repentance for all unknowne sinnes is sufficient to secure the salvation not only of these who have lived and died in the Popish tenets before the Councell of Trent but even to this day not onely their people but their most learned Clergie Popes Cardinalls Jesuits living and dying in their bitter oppositions and persecutions of Protestants are in no hazard of damnation though they never come to any particular acknowledgement of their sinfull opinions or practises following thereupon Sixtly They teach us that Papists may not in reason bee stiled either idolaters or hereticks or shismaticks His grace in that great large folio set our the last yeare to declare to the world the farthest that his minde could bee drawen for to oppose Popery is not pleased to my memory in his most vehement oppositions to lay to then charge any of these three crimes neither doe I remember in all the search my poore lecture hath made that any of his favourits in their writtes these twelve yeares bygone hath layed to the charge of Rome in earnest either idolatry heresie or shisme but by the contrary hath absolved them clearly in formall tearmes all those three crimes Of idolatry because they teach not the giving of 〈◊〉 to any image or any creature Of heresie because their errours taketh no part of the foundation away but are onely excesses and additions consisting with all 〈◊〉 trueth Of shisme because they goe on in the practice of their forbeares without introducing any late novations 7. They declare it were very good wee had present peace with Rome as shee stands her errors being but in opinions which charity ought to tolerate that the Church of England would gladly embrace this peace that Cassander and the
y Satan like an Angell of light stirring up in the heart of immort fied persons a spirituall pride in a high conceit of their 〈◊〉 the assurance of their election illumination conversion imaginary sense of their adoption c. z Pag. 82. Salus 〈◊〉 satis certa quāvis ipsis ignota ex gratia 〈◊〉 sua misericordia det Deus 〈◊〉 〈◊〉 suavissimam 〈◊〉 spei 〈◊〉 〈◊〉 non expectamus * Stricturae wee thinke it not safe for any man peremptorily to presume himselfe predestinate A demonstration of Canterburies Arminianisme in the highest degree a Pag. 3. 〈◊〉 if you bee so 〈◊〉 as not to apprehend that yet must the publishing of this libell 〈◊〉 in conclusion on my Lord high treasurer the Bishop of London at whose house the booke was licentiat which is so high a language against authority against the practice of this Realme for licentiating of bookes against the honour of the Star-chamber on whose decree that practice is founded c. b Pag. 18. Non video 〈◊〉 in 〈◊〉 quare cum quae est ex Deo per 〈◊〉 eandemque actionem bonitatis à seipso emanantem recta 〈◊〉 fidei in Christum resipiscentiae obedientiae perseverantiae sit causa salvationis perversa quae 〈◊〉 hominibus est damnationis in eadem unitatis ratione electinis reprobationis 〈◊〉 causae 〈◊〉 Arminianisme is consonant to the Articles of England and not contrary to the Proclamation c Nec videantur sensum articulorum 〈◊〉 〈◊〉 in literali grammaticali nedum in 〈◊〉 verborum sensu transgredi The faction once suspected of Luthcranisme But at last 〈◊〉 was 〈◊〉 to be their marke f His fifth Sermon through the whole To make way for their designes they cry downe the Pope Antichristianisme a Caeterum agendo quam nihil agent 〈…〉 disputatione ista de antichristo liquido constare poterit quia si causam hanc obtinuerimus esse romanum pontificem antichristum de reliqua controversii dubitandi no erit 〈◊〉 locus quia de Antichristo Doctrina quin perniciosa sit et impia dubitari non potest b Illa mihi imprimis quaestio quae est de antichristo dignissima semper est 〈◊〉 in qua docti determinanda omnes tum ingenii tum industriae nervos contenderent illa enim de veritate quam nos in hac causa singulari Dei beneficio tenemus si inter omnes semel conveniret de reliquis statim controversiis actum esset debillatumque neque aliquid in posterum periculi foret quemquam omnino Christianum cui sua cara esset salus detecto jam antichristo agnitoque 〈◊〉 c Pelag. rediv. 2. tab pag. 39. As for the Protestant arguments taken out of the Apocalypse to prove the Pope to be the Antichrist 〈◊〉 calleth them deliramenta dotages And the Appealer to shew more zeale to the Popes cause straineth further aad tearmeth them Apocalypticall phrensies d P. 53. Many 〈◊〉 in our Church especially when the greatest heat was stricken betweene us and Rome have affirmed the Pope to be the Antichrist yet to them that calmely seriously consider it it may not without good reason be disputed as doubtfull e Pag. 128. I have yet one thing more to say to you in this point St. Iohn hath given it for a rule that every spirit that confesseth not that Jesus Christ is come in the slesh is not of God but is that spirit of Antichrist whereof yee have heard So that unlesse you can make good as I thinke you cannot that the Pope of Rome confesseth not that Jesus Christ is come in the flesh you have no reason to conclude that hee is that Antichrist g Star-chamber speech pag. 32. the first place is changed thus from Root out that Babylonish and Antichristian Sect which say of Jerusalem into this forme of words Root out that Romish and Babylonish Sect of them which say This alteration is of sosmall consequence that it is not worthy the speaking or if there be any thing of moment in it it is answered in the next where the chiefe thing hee sayes is that hee was commanded to alter it by the King for to remove scandall from the Papists They are content to have the h 〈…〉 i 〈◊〉 〈◊〉 of the 〈◊〉 pag. 183. A primacie of order was never denied to St. Peter that Rome had 〈◊〉 〈◊〉 〈◊〉 other Churches the Protestants grant and that not only because the Roman 〈◊〉 was ordine primus first in order and degree which some one must be to avoid confusion but also c. Ibid. pag. 154. 〈◊〉 saith indeed that in the Church of Rome there did ever 〈◊〉 the principalitie of an 〈◊〉 〈◊〉 this no man denies Ibid. pag. 133. No man of learning doubts but the Church of 〈◊〉 had a powerfull 〈◊〉 within its own 〈◊〉 Montag Antid p. 51. Damus à 〈◊〉 ad 〈◊〉 Augustini in 〈◊〉 Romana Apostolicae 〈◊〉 〈◊〉 〈◊〉 princ patum Ibid. pag. 57. Quae ratio 〈◊〉 〈◊〉 singulorum in suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep scoporum cadem erat in provinciis 〈◊〉 in recte autem quis negat 〈◊〉 〈◊〉 cautum per 〈◊〉 〈◊〉 〈◊〉 ut 〈◊〉 ille 〈◊〉 nec hoc 〈◊〉 〈◊〉 cui tot per occidentem ubi fides universalis at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in rebus ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quicquid 〈◊〉 suo 〈◊〉 confirmaret 〈◊〉 ratum 〈◊〉 〈◊〉 legis vim essicaciam per 〈◊〉 un versal mobtincret Ibid. pag. 80. Monarchae sunt 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monarchae in suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metropolitae 〈◊〉 〈◊〉 augustiores 〈◊〉 〈◊〉 per unam 〈◊〉 Catholicam Praecipuae 〈◊〉 parti Christiani orbis hoc est cunctis ad 〈◊〉 〈◊〉 cum 〈◊〉 quadam non 〈◊〉 〈◊〉 praesuit Pontisex 〈◊〉 〈◊〉 obstaret illa 〈◊〉 ambitio etiam hedie 〈◊〉 k Cant. relat pag. 183. The Roman Prelate was ordine primus first in order or degree which some one must bee to avoid confusion 〈◊〉 antid p. 116. Certum est ratione vinculi 〈◊〉 inter 〈◊〉 〈◊〉 ord 〈◊〉 〈◊〉 inter Patriarchas universalis 〈◊〉 curam ad 〈◊〉 sed m const 〈◊〉 Ibid. pag. 51 〈◊〉 〈◊〉 ordinata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constitu a. 〈◊〉 multi 〈◊〉 ut 〈◊〉 eluceat harmonia conservetur ab 〈◊〉 〈◊〉 est origo 〈◊〉 Vnde ab illum ord 〈◊〉 beat si 〈◊〉 〈◊〉 Pontiser Inter 〈◊〉 sacerdotes 〈◊〉 societas quoad 〈◊〉 〈◊〉 executionem non fieri 〈◊〉 Inde 〈◊〉 per consensum 〈◊〉 ani orbis 〈◊〉 〈◊〉 à Romano 〈◊〉 〈◊〉 Ibid. pag. 158 Illi 〈◊〉 principatum 〈◊〉 super 〈◊〉 anti quitas tribui l Pokling 〈◊〉 p. 50. Miserable were we if he that now 〈◊〉 Archbishop of Canterbury could not derive his succession from St. 〈◊〉 St. Augustine 〈◊〉 St Gregory St. Gregory from St. 〈◊〉 What a comfort is it to his Grace that he can say 〈◊〉 〈◊〉 Apostolorum I
object as a mans selfe or Gods speciall favour to this or that particular man which is hopes object but Catholick object which is the whole first truth and every member of Gods book as the school teacheth this faith goeth but to the truth and esse of divine things Faith giveth these truths a being substance in our mind but after hope layeth hold on them in the wil and affections and applyeth them to our selves charity goeth in unto them The Apostle saith that he who commeth to God must believe that he is a rewarder of them that 〈◊〉 〈◊〉 him not a 〈◊〉 of me or thee as if the article of 〈◊〉 were personall Idem pag. 106. In the love of the heart lyeth the greatest apprehension The greatest meane of our apprehending of him is by charity which layes hold on him in the will and reasonable affections 〈◊〉 Collect. 82. Applicatio ex parte hominis non ex alia ratione procedit quam ex amplexu amoris desiderii Ibid. pag. 97. 〈◊〉 Deus hanc spem 〈◊〉 hujus spei 〈◊〉 k 〈◊〉 collect p. 69. Inchoative per 〈◊〉 justicfiat Deus dat 〈◊〉 propter Christum cognitionem ex cognitione fidem ex fide spem sive 〈◊〉 ex fiduciacharitatem ex chatitate adhae sionem obediendi complacendi desiderium ex isto desiderio meritorum 〈◊〉 salubrium applicationem ex 〈◊〉 applicatione sanctificationem seu observantiam mandatorum ex istis omnibus in actu scilicet consummato just 〈◊〉 ex illa salvationem quae omnia quum 〈◊〉 per canalem Dei gratiae ex fide tanquam ex principio seu radice per connaturalitatem omnium ad fidem adse invicem 〈◊〉 〈◊〉 quaecunque ab aliquibus 〈◊〉 ad fidem tanquam ad omnium originem referenda sunt in hoc sensu arbitramur Apostolum 3. ad Rom. vers 28. locutum fide homines justificatum 〈◊〉 scilicet per fi lem 〈◊〉 ex 〈◊〉 suis operationem l Shelfoord pag 〈◊〉 Charity is called of Schoole Divines grace it selfe It is that law of the Spirit which freeth from death and sinne It is the maine refuge of a distressed conscience It covereth a multitude of sins It will not suffer them to appear Without 〈◊〉 workes are dead as well as faith and other vertues Hence the Schoole 〈◊〉 charity the forme of vertues Ibid pag. 106. Faith converteth the minde to God but it is love that converts the heart and will to God which is the greatest and last conversion for we never seck anything till we desire it 〈◊〉 conversion is begun in the minde by faith but it is only halfe conversion yea no conversion of the whole man except the love of the heart where heth the greatest apprehension follow it we see salvation by faith but we obtaine it not till we seek it by 〈◊〉 desire Wherefore I conclude that for as much as charity is the most near and immediate cause of our conversion that it is also the most pretious grace of God for our good and the greatest mean of our 〈◊〉 him is by charity which layeth hold on him in the will and reasonable affections 〈◊〉 his must be the greatest meane of our justification Ibid. p. 109. The sulfilling of the law justifieth but charity is the fulfilling of the law where the Apostle 〈◊〉 〈◊〉 to justifying faith he compareth them in the most excellent way and it is most manifest that the most excellent way is the way of our justification conversion to God m Shelsoord pag. 107. Justification conversion to God is all one Idem 〈◊〉 102. Charity is the maine refuge of a distressed conscience Montag 〈◊〉 pag. 142. A sinner is then justified when he is made just when he is transformed in minde tenewed in soule 〈◊〉 by 〈◊〉 〈◊〉 in 〈◊〉 answer for Hall to Burtoun is not only content to exeeme the 〈◊〉 justification from all blot of a fundamentall error but 〈◊〉 also to make all our 〈◊〉 in this point to be but a jugling about words yea at last he seemes to 〈◊〉 with the Counsell of Trent in anathematizing our doctrine For thus if I remember well doth he speake If any man shall 〈◊〉 that men are so justified by the sole imputation of Christs righteousnesse or by sole remission of sinnes 〈◊〉 they are not also 〈◊〉 fied by inherent grace or charity or also that the grace whereby we are justified is only the favour of God let him be accursed and let him be so indeed for me You will say this is nothing but meere jugling I grant it 〈◊〉 yet it is not the direct deny all of the foundation for here is both remission of sins and imputation of Christs righteousnesse included which though it be sufficient to justification in the Protestant sence yet in the Popish sence wherein 〈◊〉 is also required it is not sufficient n 〈◊〉 pag. 121. That there is a fulfilling of the Law in this life Iames teacheth if you 〈◊〉 〈◊〉 the 〈◊〉 law you doe will Were Gods Law no possible to be 〈◊〉 the supposition should be idle 〈◊〉 fit for Gods word a caption unbeseeming a man 〈◊〉 by divine inspiration To the keeping of this we must strain our soule we must not flee to a naked 〈◊〉 where is required our conformation He hath predestinate us to be conform to the image of his Son He hath fulfilled the Law and so must we too Ibid. pag. 127. Christ hath merited that the righteousnesse of the Law should be fulfilled in us not by faith only or by sole imputation as the ignorant understand it but by our actuall walking in the divine precepts Ibid. pag. 136. To binde a man to things impossible were a wrong both to nature and grace therefore the schoole verse 〈◊〉 〈◊〉 〈◊〉 viri non 〈◊〉 Deus ulla 〈◊〉 God can no more in 〈◊〉 now require impossibilities at our hands then he could at first at 〈◊〉 Neither doth he if we beleeve S. 〈◊〉 who saith I can doe 〈◊〉 things by Christ who hath loved me Ibid. pag 139. If God should command things impossible then should he be more cruell then a tyrant who 〈◊〉 not offer to exact of his Subjects such a tribute which he knowes cannot be 〈◊〉 It is tyrannical and cruell and therefore impossible to God to require the ability which he himselfe took away and of those too that are his friends and in league with him Ibid. pag. 147. To say that the very best workes of the Saints are uncleane 〈◊〉 mortall sins is extreame blasphemy Can the workes of the holy Ghost be impure The least addition of evill in a good worke makes it sinfull because Bonum est ex integracausa malum ex 〈◊〉 defectu White on the Sabboth pag. 157. 〈◊〉 those sayings as from S. Austine Neque impossible aliquid 〈◊〉 potuit Deus 〈◊〉 justus est neque damnaturus est hominem pro eo quod vitare non potest quia 〈◊〉 est Execramur blasphemiam
and my preducessours have 〈◊〉 〈◊〉 〈◊〉 Sunday at the beginning Our Diocesan can derive himselfe the Successour of an Apostle otherwise we should have taken his call for the voice of a stranger and not have here appeared It is St. 〈◊〉 resolution 〈◊〉 Episcoporum ab ipsa sede Petri is that which among other things by 〈◊〉 named keep us in the bosome of the Church and subjects us to our Bishops jurisdiction m Montag orig Eccles. pag. 114. Patrum nostrorum vel avorum memoria duo summi Pontisices viri 〈◊〉 doct 〈◊〉 Hadrianus sextu Bellarmini avunculus Marcellus secundus An id pag. 47 〈 ◊〉 〈◊〉 Pontisex Maximus 〈◊〉 〈◊〉 scio vocatum 〈◊〉 〈◊〉 Papam Pastorem 〈◊〉 quid si hec Orig. p. 417 Certis quibusdam titulis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 viri 〈◊〉 etiam 〈◊〉 honorarunt isto honorum 〈◊〉 〈◊〉 non est 〈◊〉 〈◊〉 sed nec 〈◊〉 reprehendere aut 〈◊〉 derogare id quod solent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indigitare certissimus est character 〈◊〉 adorator cum 〈◊〉 portan Paulo al cui 〈◊〉 〈◊〉 Sexto 〈◊〉 〈◊〉 caeteris si qui sunt n Montag 〈◊〉 pag. 166. Est 〈◊〉 〈◊〉 ut recte observat Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 itaque ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesu Christi ut Dei atque hominum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summus à Christianis omnibus Divino instituto debetur honor reverentia singusaris ibid. p. 40. Fatetur ultro 〈◊〉 aliquo modo in 〈◊〉 supra regiam 〈◊〉 〈◊〉 cum vetusti orthodoxis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian in apologia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid pag. 161. Allusum est a pussimo rege ad illud Exodi Constitui te Deum Pharaonis communicat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu Pontificio seu Civili sui ipsi is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dii 〈◊〉 quis vingatur ob hanc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merito quos locum ille suum 〈◊〉 inter 〈◊〉 sustinere o Montag antid pag. 40. Non est mirum si Constantinus olim 〈◊〉 Carolus alii 〈◊〉 de equis descenderint venientes exceperint religionis antistites Christianae venerationemque exhibuerint Quid 〈◊〉 〈◊〉 〈◊〉 non ita pridem lot Sultanos tautam observantiam exhibuisse tam ampla 〈◊〉 persolvi se Non minora quondam principes populi Christiani Christianis 〈◊〉 〈◊〉 Ramanis 〈◊〉 exhibuerunt exhibebunt 〈◊〉 ad pristinos illos mores si tantum revertatur exempla pietatis 〈◊〉 ibid. pag. 158. Adoravit Johannem Justinus sic Constantinus inferiores Joanne sacerdotes adoravit autem dicit autor ille tuus dans gloriam Deo p Montag antid pag. 95. Habeat ille suas sibi opes facultates fundos habeat latisundia principatum dom nium per Ecclesiae terras Petri possessiones obtineat dummodo contentus 〈◊〉 〈◊〉 liberalitate alienam non invadat possessionem q Cant. relat pag. 202. Hee that is not blinde may see if hee will of what little value the Popes power in France and Spaine is this day further then to serve the turns of their Kings therewith which they doe to their great advantage r Montagantid pag. 156. Quod è codice allegatur Theodosiano decernimus ne quid tam 〈◊〉 Gallicanis quam alierum 〈◊〉 contra 〈◊〉 veterem liceat 〈◊〉 viri venerabilis 〈◊〉 urbis 〈◊〉 authoritate tentare sed illis omnibusque legis loco sit quisquid sanxit sanxeritve sedis 〈◊〉 authoritas Quicquid 〈◊〉 pontifici saith Montagow arrogatur id totum edicto debetur Theodofiano vel vetustae consuetudini quicquid autem per rescriptum 〈◊〉 imperatoris ad occidentales 〈◊〉 solos pertinebat nec 〈◊〉 quibus juxta veterem 〈◊〉 Pontifex praesidebat ut 〈◊〉 Decernat imperator de 〈◊〉 is 〈◊〉 Rex Angliae de 〈◊〉 suis Francorum de Gallicanis quod olim Theodosius decrivit dicto 〈◊〉 omnes obediantes s Cant. relat pag. 171. It is 〈◊〉 that in 〈◊〉 〈◊〉 times in the Church government Britaine was never subject to the Sea of Rom for it was one of the six dioces of the West Empire and had a Primat of its own Nay 〈◊〉 Capgraw and 〈◊〉 〈◊〉 tell us that Pope 〈◊〉 the 〈◊〉 in the Councel at Bari in 〈◊〉 accounted my worthy 〈◊〉 S 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and said He was as the 〈◊〉 and Apostolick of the other world 〈◊〉 comparem veluti 〈◊〉 〈◊〉 orbis Patriarcham Now the Britains having a Primate of their 〈◊〉 which is greater then a Metropolitan yea a Patriarch if ye will he could not be 〈◊〉 from to Rome t 〈…〉 Their minde to the Cardinalat w Montag ap pag. 56. 〈◊〉 〈◊〉 potuit $$Para$$. x 〈◊〉 Alt. p 34. The 〈◊〉 〈◊〉 in his jearing 〈◊〉 〈◊〉 Cardinall Baromaeus whereas if he 〈◊〉 to read his life he may not be 〈◊〉 that the Cardinall was a man of 〈◊〉 〈◊〉 and spent the greatest part of his life in fasting prayer 〈◊〉 preaching 〈◊〉 and doctrine and did 〈◊〉 both impiety and vanity both in word and deed Me thinkes his 〈◊〉 should check him for his scornfull usage of a man who had the report of so vertuous and pious a Bishop They affect much to bee joyned with the Church of Rome as she stands y Cant. relat p. 36. the Church of Rome Protestants set not up a different Religion for the Christian Religion is the same to both but they differ in the same Religion and the difference is in certain grosse corruptions to the very endangering of salvation which each side saith the other is guilty of Star chamber speech p. 36. My second reason is That the learned make but three Religions to have been of old in the world Paganisme Judaisme and 〈◊〉 and now they have added a fourth which is 〈◊〉 Now if this ground of theirs be true as it is generally received perhaps it will bee of dangerous consequence sadly to 〈◊〉 that the 〈◊〉 religion is rebellion though 〈◊〉 clause passed in the 〈◊〉 through 〈◊〉 〈◊〉 in King 〈◊〉 〈◊〉 this reason well 〈◊〉 is taken from the very foundation of Religion it self ibid. page 34. His Majesty 〈◊〉 commanded 〈◊〉 to make the alteration and to see it printed z 〈◊〉 pag. 3. 06. We dare not communicat with Rome either in her publick 〈◊〉 which is 〈◊〉 〈◊〉 with grosse superstition or in these corrupt and ungrounded opinions which shee hath added to the faith These make up the 〈◊〉 but not the Church of Rome In them our communion is dissolved but 〈◊〉 have still a true and reall union with that and all other members of the Church universall in faith and charity ibid. p. 74. To depart from the Church of Rome in some 〈◊〉 and practices we had just and necessary cause though the Church of Rome 〈◊〉 nothing
necessary to salvation There is great difference betwixt shisme from them and reformation of our selfe It is one thing to leave communion with the Church of Rome and another to leave communicating with her errors whosoever professeth himselfe to forsake the communion of any one member of Christs body must confesse himselfe consequently to forsake the whole And therefore we forsake not Romes communion more nor the body of Christ whereof we acknowledge the Church of Rome to be a member though corrupted If any Zelots 〈◊〉 proceeded among us to heavier censures their zeale may be excused but their charity and wisdome cannot be justified Cant. relat p. 192. The Protestants have not lest the Church of Rome in her essence but in her errors not in the things which constitute a Church but only in such abuses and corruptions which work toward the dissolution of a Church Can. 〈◊〉 1. p. 249. The foundation is 〈◊〉 whole in the midst of their superstitions 〈◊〉 answer p. 124. Suppose a great Prelate in the high Commission Court had said openly That we and the Church of Rome differed not in fundamentalibus yet how commeth this to be an innovation in the doctrine of England for that Church telleth us in the 19. article That Rome doth 〈◊〉 in matters of Faith but it hath not told us that she doth erre in fundamentalibus 〈◊〉 old religion after the beginning It is the charitable profession of zealous 〈◊〉 that under the Popery there is much Christian good yea all that under the Papacy there is true Christianity yea the kernell of Christianity Neither doe wee censure that Church for what it hath not but for what it hath Fundamentall truth is like the 〈◊〉 wine which if it be mixed with twenty times so much water 〈◊〉 his 〈◊〉 Rome as it is Babylon we must come out of it but as it is an outward visible Church we 〈◊〉 did nor would 〈◊〉 Maskel Popery is 〈◊〉 but fundamentall truth is an antidote A little quantity of antidot that is soveraigne will destroy much poyson Pottar p. 62. The most necessary and fundamentall truths which constitute a Church are on both sides unquestioned ibid. By fundamentall points of 〈◊〉 we understand these prime and capitall doctrines of Religion which 〈◊〉 up the holy Catholick Faith which 〈◊〉 constitutes a true Church and a 〈◊〉 Christian. The Apostles 〈◊〉 taken in a Catholick sense that is as it was 〈◊〉 opened in some parts by occasion of emergent 〈◊〉 in the other Catholick creeds of Nice 〈◊〉 Epbesus Chalcedon and 〈◊〉 is said generally by the Schoolmen and Fathers to comprehend a perfect 〈◊〉 of fundamentall truths and to imply a full rejection of fundamentall 〈◊〉 ib. p. 109. It seemed to some men of great learning and judgement such as Hooker and 〈◊〉 that all who prosesse to 〈◊〉 〈◊〉 Lord 〈◊〉 are 〈◊〉 and may be 〈◊〉 though with errors even fundamentall Hereticks do imbrace the principles of 〈◊〉 and 〈◊〉 onely by misconstruction Whereupon 〈◊〉 opinions albeit repugnant indeed to Faith yet are held otherwise by them and maintainedas consonant to the Faith a Cant. relat pag. 361. Holcat Non omnes error in his quae fidei sunt est aut 〈◊〉 aut 〈◊〉 In things not necessary though they bee divine truths if about them men differ it is no more then they have done more or lesse in all ages and they may differ and yet preserve that one necessary Faith intire and charity also if they be so well 〈◊〉 for opinions which fluttereth about that one soules saving Faith there are dangerous differences this day Pottar pag. 38. It is a great vanity to hope or expect that all learned men in this life should absolutely consent in all the 〈◊〉 of the divine truth so long as the faith once delivered to the Saints and that common faith containing all necessary verities is keeped So long as men walke charitably according to this rule though in other things they be otherwise minded the unity of the Church is no wise violated for it doth consist in the unity of faith not of opinions in the union of mens hearts by true charity which easily tolerateth unnecessary differences Some points of religion are 〈◊〉 articles essentiall in the object of Faith Dissention in these is pernitious and destroieth unity Other are secundary probable obscure and accidentall points 〈◊〉 in these are tolerable Unity in these is very contingent and variable As in musicall consort a discord now and then so it bee in the discant and depart not from the ground sweetens the harmony so the variety of opinions and rites in divers parts of the Church doth rather commend then prejudice the unity of the whole Montag Antigag pag. 14. Truth is of two sorts among men manifest and confessed truth or more obscure and involved truth Plainly delivered in Scripture are all these points which belong unto Faith and manners hope and charity I know none of these contraverted inter partes The articles of our creedare confessed on both sides and held plaine 〈◊〉 The contraverted points are of a larger and inferiour alloy Of them a man may bee ignorant without any danger of his 〈◊〉 at all A this way or that way without 〈◊〉 of 〈◊〉 〈◊〉 Cant. 〈◊〉 about the 〈◊〉 The 〈◊〉 〈◊〉 of Rome 〈◊〉 and in the very kinde and nature are 〈◊〉 〈◊〉 hay and stuble yet the Bishop thought that 〈◊〉 as were 〈◊〉 by education or long custome or overvaluing the Soveraignty of the 〈◊〉 Church and did in 〈◊〉 of heart imbrace 〈◊〉 〈◊〉 by their generall 〈◊〉 and 〈◊〉 in the 〈◊〉 of Christ attended with charity and other vertues 〈◊〉 〈◊〉 at Gods hand 〈◊〉 pag. 235. Though there be some difference among us in ceremonies and 〈◊〉 which 〈◊〉 〈◊〉 yet still our head Christ by 〈◊〉 stands upon our body and the substance of the Gospel is intire and whole among us by 〈◊〉 the articles of the Faith the volume of the New-Testament and the practice thereof by Faith and good workes ibid. 239. There bee 〈◊〉 which 〈◊〉 our agreement What then Among the Greekes there were divers 〈◊〉 and yet 〈◊〉 but one language they 〈◊〉 together in the maine So though Papists have a letter more then wee and we one letter for another yet we hold together in the 〈◊〉 Paul could beare 〈◊〉 differences expecting Gods reformation 〈◊〉 you be otherwise minded God shall 〈◊〉 For the present let us be patient and after 〈◊〉 God will shew where the 〈◊〉 heth Why should we presume so 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 wee are in our none-age and know 〈◊〉 in part Have not better men then we 〈◊〉 〈◊〉 Have not 〈◊〉 Fathers and slyding Schoolists been alwaies borne with in 〈◊〉 of Religion b Pottar pag. 77. We hope well of these holy 〈◊〉 who 〈◊〉 ages lived and 〈◊〉 in the Church of Rome for though they 〈◊〉 in 〈◊〉 sinfull 〈◊〉 yet because they did it ignorantly through 〈◊〉 not knowing them either to be 〈◊〉