LADENSIVM ἈΥΤΟΚΑΤΑΚΡΙΣΙS THE CANTERBVRIANS SELF-CONVICTION OR An evident demonstration of the avowed Arminianisme Poperie and tyrannie of that Faction by their owne confessions With a Post-script to the Personate Jesuite Lysimachus Nicanor a prime Canterburian Written in March and printed in April 1640 COR VNVM VIA VNA Summa Capitum THE Preface showeth the unreasonablenesse of this new warre That we have committed nothing against the late pacification That compassion hope and all reason call now for peace at home that at last we may get some order of our enemies abroad That the Canterburian faction deserveâ— not so well of England that armes in their favour ought to be taken against Scotland VVe offer to instruct their insupportable crimes by their owne writs If armes be needlesly taken in so evill a cause they cannot but end in an untimous repentance In this nicke of time very poore wits without presumption may venture to speake even to Parliaments The obstinate silence of the English Divines is prodigious CHAP. I. The delineation of the vvhole subsequent Treatise OUR Adversaries decline to answer our first and chiefe challenge The scope of this writt All our plea is but one cleare syllogisme the Major whereof is the sentence of our Iudge the Minor the confession of our partie the conclusion a cleare and necessary consequence from these two premisses CHAP. II. The Canterburians avovved Arminianisme ARminianisme is a great dangerous innovation of our Religion King Iames his judgment thereof The great increase of Arminianisme in Scotland by Canterburies meanes King Charles his name stolne by Canterburie to the defence of Arminianisme The Irish Church infected with Arminianisme by Canterburie The Canterburians in England teach the first second article of Arminius Why King James stiled Arminians Atheists They teach the third fourth article also the fifth The Arminians in England advanced Their opposites disgraced and persecuted Canterburie and his fellowes contrary to the Kings Proclamation goe on boldly to print let be to preach Arminian tenets A demonstration of Canterburies Arminianisme in the highest degree They make Arminianisme consonant to the articles of England and so not contrary to the Proclamation CHAP. III. The Canterburians professed affection towards the Pope Poperie in grosse ONce they were suspected of Lutheranisme but at last Poperie was found their marke To make way for their designes they cry down the Popes Antichristianisme they are content to have the Popes authoritie set up againe in England Their minde to the Cardinalat They affect much to be joyned with the Church of Rome as shee stands CHAP. IV. The Canterburians Ioyne vvith Rome in her grossest Idolatrie IN the middes of their denyalls yet they avow their giving of religious adoration to the very stock or stone of the altar As much adoration of the Elements they grant as the Papists require In the matter of Images their full agreement with Rome About relicts they agree with Papists They come neere to the invocation of Saints CHAP. V. The Canterburians avovv their embracing of the Popish heresies and grossest errours THey joyne with Rome in setting up traditions in prejudice of Scripture In the doctrine of faith Justification fulfilling of the Law merit they are fully Popish In the doctrine of the Sacraments behold their Poperie They are for the reerection of Monasteries and placing of Monkes and Nunnes therein as of old How neere they approach to Purgatory and prayer for the dead CHAP. VI. Anent their Superstitions FEW of all Romes superstitions are against their stomack They embrace the grossest not onely of their privat but also of their publick superstitions CHAP. II. The Canterburians embrace the Masse it selfe THey cry down so farre as they can all preaching They approve the Masse both for word matter The Scotish Leiturgie is much worse then English Many alterations into the Scotish specially about the offertorie the consecration the sacrifice the Communion CHAP. ULT. The Canterburians maximes of tyranny THE tyrannous usurpation of the Canterburians are as many and heavie as these of the Romish Clergie King Charles hates all tyrannie The Canterburians flatter him in much more power then ever he will take They enable the Prince without advice of the church to doe in all Eccelesiasticall affaires what he thinks meet They give to the King power to doe in the State what ever be will without the advice of his Parliament In no imaginable case they will have the greatest tyrants resisted What they give to Kings is not for any respect they have to Majestie but for their own ambitious covetous ends The Chiefe vvitnesses vvhich in the follovving action are brought into depone WIlliam Laud Arch-bishop of Canterburie in his speech before the Starre-chamber in his relation of his Conference with Iesuite Fisher as it was the last yeare amplified and reprinted by the Kings direction In Andrewes opuscula posthuma set out by him and dedicated to the King B. VVhyte of Eli in his treatise upon the Sabbath and his answer to the lawlesse Dialogue B. Montagu of Chichester in his answer to the gagger in his appeale in his antidiatribae in his apparatus in his origenes B. Hall of Exeter in his ould Religion set out with his owne apologie and the apologies of his Friends M. Chomley and M. Butterfield In his remedie of profanesse Peter Heylen Chaplan in ordinary in his answer to Burton set out as he sayes by the command of authoritie as a full and onely Reply to bee expected against all â—he exceptions which commonly are taken at my Lord of Canterburie his actions in his antidotum Lincolinense subscribed by Canterburies Chaplane D. Pottar Chaplan in ordinary in his charitie mistaken as he prints at the command of authoritie D. Laurence Chaplan in ordinary in his Sermon preached before the King and printed at the command of authoritie D. Pocklingtoune in his Sunday no Sabbath in his Altare Christianum both subscribed by Canterburies Chaplane Christopher Dow in his answer to Burtoune subscribed by Canterburies Chaplane Couzine in his devotions the fourth Edition subscribed by the B. of London my Lord high Treasuror his owne hand Chounaeus in his Collectiones Theologicae dedicated to my Lord of Canterburie and subscribed by his Chaplane Shelfoord in his five pious Sermons printed at Cambridge by the direction of the Vice Chanceler D. Beel set out with a number of Epigrames Latine and English by diverse of the Vniversitie fellowes defended yet still by Heylene and Dow in their bookes which Canterbury hath approven Antonie Stafford in his female glory printed at London and notwithstanding of all the challenges made against it yet still defended by Heylene and Dow in their approven writs William Wats in his Sermon of apostolicall mortification Giles Widowes in his Schismaticall Puritan Edward Boughen in his sermon of order and decencie Mr. Sp. of Queenes Colledge in Cambridge in his sermon of Confession Samuel Hoards in his sermon at the metrapolecall visitation Mr.
invention are these privie articles which his Creature my Lord of Derry presents to diverse who take Orders from his holy hands We will passe these and such other effects which the remote rayes of his Graces countenance doe produce in so great a distance Onely behold How great an increase that unhappie plant hath made there in England where his eye is neerer to view and his hand to water it The Canterburians in England teach the first and second article of Arminianisme In the 25. yeare at the very instant of King James death D. Montagu with D. Whites approbation did put to the presse all the articles of Arminius in the same fearmes with the same arguments and most injurious calumniations of the Orthodox doctrine as Spalato and the Remonstrants had done a little before but with this difference that where those had dipped their pennes in inke D. Montagu doth write with venegar gall in every other line casting out the venome of his bitter Spirit on all that cometh in his way except they be fowles of his own feather for oft when he speakes of Iesuites Cardinals Popes hee annoynts his lips with the sweetest honey and perfumes his breath with the most cordiall tablets If any doe doubt of his full Arminianisme let them cast up his Appeale and see it clearly (k) Appeal p. 60. I professe my through sincere dissent from the faction of novellizing Puritans but in no point more theÌ„ in the doctrine of desperate predestination Ibid. p. 70. I see no reason why any of the divines of our Church present at the Synod of Dort should take any offence at my dissenting who had no authoritie that J know of to conclude me more then I doe at them for dâ—ffering from me in their judgment quisque abundet in suo sensu Ibid. pag. 71. I am sure the Church of England never so determined in her doctrine Ibid. pag. 72 at the conference of Hamptoun-court before his Majestie by D. Bancroft that doctrine of irrespective predestination was stiled against the articles of Lambeth then urged by the Purâ—tans a desperate doctrine without reproof or taxation of any Ibid. pag. 50 your absolute necessarie determined irresistible irrespective decree of God to call save and glorifie S. Peter for instance infalliblie without any consideration had off or regard unto his faith obedience repentance J say it truely it is the fancie of some particular men in the first and second Article of Election and Redemption he avoweth his aversnesse from the Doctrine of Lambeth and Dort which teacheth that God from eternitie did elect us to grace salvation not for any consideration of our faith workes or any thing in us as causes respects or conditions antecedent to that decree but onely of his meere mercy And that from this Election all our faith workes and perseverance doe flow as effects Hee calleth this the private fansie of the Divines of Dort opposite to the Doctrine of the Church of England For this assertion he slandereth the Synod of Lâ—mbeth as teachers of desperate doctrine and would father this foule imputation but very falsly on the Conference at Hamptoun Court (l) Ibid. pag. 61 64. I shall as I can briefly set downe what I conceive of this of Gods decree of predestination seâ—ting by all execution of purpose this farre we have gone and no word yet of predestination for how could it be in a paritie Tâ—ere must â—e first conceived a disproportion before there can be conceived an Election or dereliction God had compassion of men in the masse of perdition upon singulos generum genera singulorum and out of his love motu mero no oâ—herwise stretched out to them deliverance in a Mediator the Man Iesus Christ and drew them out that tooke hold of mercie leaveing them there that would none of him Againe he avoweth positively that faith goeth before Election and that to all the lost race of Adam alike Gods mercie in Christ is propounded till the parties free-will by beleeving or mis-beleeving make the disproportion antecedent to any divine either election or reprobation One of the reasons why King Iames stiled Arminius disciples Aâ—heists Why King Iames stiled them Atheists was because their first article of condiâ—ionall Election did draw them by an inevitable necessitie to the maintenance of Vorstian impiety For make me once Gods eternall decree posterior and dependant from faith repentance perseverance and such works which they make flow from the free-will of changeable men that decree of God will bee changeable it will be a separable accident in him God will be a composed substance of subject true accidents no more an absolute simple essence and so no more God Vorstius ingenuitie in professing this composition is not misliked by the most learned of the Belgick Arminians who use not as many of the English to deny the clear consequeÌ„ces of their doctrine if they be necessary though never so absurd However in this very place Montagu maintaines very Vorstian Atheisme as expresly as any can doe making the divine essence to be finite his omnipresence not to bee in substance but in providence (m) Appeale p. 49. the Stoicks among others held that paradox of old Deum ire per omne terras tractusmaris coelumque profundum They meant it substâ—ntially and so impiously Christians doe hold it too but disposively in his providence and so making God to be no Gâ—d This though long agoe by learned Featlie objected in print to Montagu lyes still upon him without any clearing Certainly our Arminians in Scotland were begun both in word and writt to undertake the dispute for all that Vorstius had printed I speake what I know and have felt oft to my great paines Arminianisme is a chaine any one linck wherof but specially the first will draw all the rest yet see the other also expressed by Montagu In the articles of grace and freewill They teach the third and fourth article not onelie he goes cleare with the Arminians teaching that mans will hath ever a facultie to resist and oftimes according to the Doctrine of the Church of England actually doth resist reject frustrate and overcoms the most powerfull acts of the spirit and grace of God even those which are employed about regeneration sanctification justification perseverance (n) Appeal p. 89. S. Steven in terminis hath the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you resist nay fall crosse with the holy Ghost not suffering him to worke grace in you If the Counsell meaned it de gratia excitante praeveniente operante I think no man will deny it de gratia adiuvante subsequente cooperante there is without question in the naturall will of a regenerate man so much carnal concupiscence as may make him resist and rebell against the Law of the Spirit And if a man justified may fall away from grace which is the doctrine of the Church of England then without question your selves being
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
Protestants set not up a differeÌ„t ReligioÌ„ 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 guiltie of Star-chamber speach pag. 36. My second reason is That the learned make but three Religions to have beene of old in the world Paganisme Iudaisme and Christianitie and now they have added a fourth which is Turcisme Now if this ground of theirs be true as it is generally neceived perhaps it will be of dangerous consequence sadly to avow that the popish religion is rebellion though this clause passed in the â—iturgie through inadvertrance in King Iames time this reason well weighed is taken from the very foundation of Religion it selfe ibid. pag. 34. His Majesty expresly commanded mee to make the alteration and to see it printed 2 They will have us to understand though wee the papists differ in some things yet that this very day their is no schisme betwixt papists and Protestants that protestants keep union and communion with the Church of Rome in all things required for the essence of a true Church necessarie 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 charitie That these who passe harder censures upon Rome are but zelots in whom too much zeale hath burnt up all wisedome and charitie (z) Pottar p. 3. 66. Wee darre not communicat with Rome either in her publicke Liturgie which is manifestly polluted with grosse superstition or in these corrupt and ungrounded opinions which she hath added to the faith These make up the poperie but not the Church of Rome In them our communion is dissolved but wee have still a true and reall union with that and all other members of the Church universall in faith and charitie ibid. pag. 74. To depart from the Church of Rome in some doctrines and practices wee had just necessarie cause though the Church of Rome wanted nothing necessarie 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 erros whosoever professeth himselfe to forsake the communion of any one member of Christs bodie must confesse himself consequently to forsake the whole And therefore wee forsake not Romes communion more nor the body of Christ whereof wee acknowledge the Church of Rome to bee a member though corrupted If any Zelots hath proceeded among us to heavier censures their zeal may bee excused but their charitie and wisedome can not hee iustified Cant. relat p. 192. The Protestants have not left the Church of Rome in her essence but in her errors not in things which constitute a Church but only in such abuses and corruptions which worke toward the dessolution of a Church 3 Thar the points wherein the two Churches doe differ are such as prejudge not the Salvation of either partie 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 evil that can coÌ„me from their errours (†) Cant. relate pag. 249. The foundation is and remaineth whole in the mids of their superstitions Heylens answere pag. 124. Suppose a great Prelat in the high Commission Court had said openly That wee 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 erre in matters of Faith but it hath not told us that she doth erre in fundamentalibus Halls old religion after the beginning It is the charitable profession of zealous Luther that under the poperie there is much Christian good yea all that under the papacie there is true Christianity yea the kernell of Christianitie Neither doe wee censure that Church for what it hath not but for what it hath Fundamentall truth is like the Maronian wine which if it bee mixed with twentie times so much water holds his strength Rome as it is Babylon wee must come out of it but as it is an outward visible Church wee neither did nor would Butterfields Maskell Poperie is poyson but fundâ—mentall truch is an antidot A little quantitie of antidot that is soveraigne will destroy much poyson Pottar pag. 62. The most necessarie and fundamentall truths which constitute a Church are on both sides unquestioned ibid. By fundamentall points of Faith wee understand these prime and capitall doctrines of Religion which make up the holy Catholick Faith which essentially constitutes a true Church and a true Christian The Apostles Creed taken in a Catholicke sense that is as it was further opened in some parts by occasion of emergent heresies in the other catholicke creed of Nice Constantinople Ephesus Chalcedon and Athanasius is said generally by the Scholemen Fathers to comprehend a perfect catalogue of fundamentall truths to imply a full rejection of fundamentall heresies ibid. pag. 109. It semeed to some men of great learning and judgement such as Hooker and Morton that all who professe to love the Lord Iesus are brethren and may be saved though with erros even fundamentall truths to imply a full rejection of fundamentall heresies ibid. p. 109 It seemed to some men of great learning and judgement such as Hooker and Morton that all who professe to love the Lord Iesus are brethren and may be saved though with errors even fundamentall Heretickes doe imbrace the principles of Christianitie and erre only by misconstruction Whereupon their opinions albeit repugnant indeed to Faith yet are held other wise by them and maintained as consonant to the Faith 4 That the popish errours let bee to bee fundamentall are of so small importance as they doe not prejudge either faith hope or charitie let be salvation (a) Cant relat pag. 361 Holcat Non omnis error in his quae fidei sunt est aut infidelitas aut haeresis In things not necessarie 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 charitie also if they be so well minded for opinions which flattereth about that one souls saving Faith there are dangerous differences this day Pottar pag. 38. It is a great vanitie to hope or expect that all learned men in this life should absolutely consent in all the particles 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 unitie of the Church is no wise
books of Canonicall Scripture the Catholick exposition of many sentences of Scripture the apostles creed the baptisme of infants the observation of the Lords day and some other feastivals as Easter Pentecost c. baptizing and administration of the Supper in holy assemblies the service of the Church in a knowne language the delivering of the Communion to the people in both kindes the superioritie of Bishops over Priest and Deacons in Iurisdiction and power of ordination and triumph above all other reformed churches that they do embrace doctrinall traditions for which in Scripture there is no ground And of this kinde they reckon out some of great importance such as are the baptisme of infants the sanctifying of the Sabbath the Apostles Creede the giving of the cup to the people praying in a known tongue our knowledge of Scripture to be Scripture the names and number of the Canonicall Bookes and their distinction from Apocrypha of this kinde they maintaine large as many as Rome For at the first word theâ— speake to us of six hundreth (c) Montag orig pa. 396. Vbi iubentur in Scripturis infantes baptizori aut in coena Domini sub utraque specie communicantes participare 600. sunt ejusmodi in rebus sacris à deo institutis ecclesiae mandatis usurpaatis ab ecclesia de quibus possumus profiteri nihil tale docet Scriptura Scriptura haec non praedicat among these traditions which we must embrace with an undoubted faith They reackon up the authoritie of the Bishopes above the Priests prostration before the altars worshipping towards the East crosse iâ— Baptisme crossing of our faces at all occasions the standing of a crucifix upon the altar and whaâ— else they please to urge for which they can get no Scripture warrant To this head they referre the verie customes of the Popish church in latter times for which they have no scribe in any writeâ— let be in any Father (d) Montag orig page 276. Nihil est memoriae proditum quod ego quidem sciam hac dei apud vetustiores sive historicos sive patres prohabile tamen est hanc receptam ecclesiae consuetudinem de traditione vetustiore an t scriptis etiam patrum vetustioribâ— nunc deperditis dimanasse Montag apar page 389. Ad me quod attinet quid à sanctis patribus per illa tempora inventum primo usurpatum nulla traditione priore commendatum nullo usu veterum ne quidem vestigiis leviter impressis consignatum per tot aunorum decursum ad nostra usque tempora sine contradictione descenderit non video cur non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vim suam obtineat authoritatem Absit enim ut universalis ecclesia vel in rebus de facto ecclesiasticis ritibus tam diu aberraverit Ibid. page 382. Meminerimus Tertullianum olim statuisse cum applausu de hujusmodi consuetudinibus si legem expostules scriptam nullam invenies sed traditio a praetenditur auctrix consuetudo confirmatrix fides observatrix Et Irenaeus quid autem si neque Apostoli reliquissâ—nt nobis Scripturas nonne oporteret ordinem sequi traditsonis Idem antig page 42. That author sayes no more then is justifiable touching traditions for thus hee sayes The doctrine of the Church is two wayes delivered unto us first by writing then by tradition from hand to hand Both are of alike value of force unto pietie Yea all the injunctions of the Bishopes must be Ecclesiastick traditions whereto the conscience must submit no lesse then to the precepts of God (e) White in his examination of the dialogue presseth not only this testimonie of Austine Etiamsi Scripturae authoritas non subesset totius tamen orbis in hanc partem consensus instar precepti contineat nam alia multa quae per traditionem in Ecclesiis observantur authoritatem sibi scriptae legis usurpaverunt but also that of Eusebius Quicquid in sanctis Episcoporum consiliis decernitur id universum divinae voluntati debet attribui And this of Bernards Sive Deus sive homo vicarius Dei mandatum quodcunque tradiderit pari profecto obsequendum est cura pari reverentia suscipiendum ubi tamen Deo contraria non praecepit homo In the meane time Scripture must bee stiled the booke of hereticks (f) Montag orig page 353. Eusebius de Severianis hereticis loquens ait Hilege Prophetis Euangâ—liis utantur socrarum Scripturarum sensus sententias ut nostri salent purtani novatores pro suo arbitratu interpretantur Chounaei Colect page 31. Sensum Scripturarum ex patribus ecclesiae deductum traditum conseruatum in ecclesia approbatum quidni pro tali traditione agnoscamus in cujus veritate acquiescendum à qua minimè discendendum sit Montag orig page 318. Neque enim insanire solent sine Scripturis haeretici mirificè easdem ad suos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solent applicare defendendos persuadendosque a Lesbian rule (g) Montag apar page 382. Non ut nostri novatores deâ—dirant quibus quicquid est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideo refigendum est â— vel ut amant loqui reformandum ad Dei verbum hoc est ad Lesbiam plane regulam â—ipsorum cerebrositatem amussitandum In no controversies no not in Sermons any use may bee made of it except so farre as we can backe our deductions from Scripture by consent of the ancient Fathers or present church (h) Pocklingtoun altare page 129. The godlie and learned Fathers of our church give strict charge to private preachers that they preach nothing in their preachings which they would have the people religiously to believe and observe but that which is agreeable to the doctrine of the old and new Testament and that which the catholick fathers and ancient bishops have formerly taught and collected from thence White upon the Sabboth page 12. The holy Scripture is the fountaine and living spring containing in all sufficiencie and aboundance whatsoever is necessarie to make Gods people wise unto salvation The consentient and unanimous testimonie of the true Church of Christ in the primative ages thereof is the canalis or a conduit pipe to derive and convoy to succeding generations the celestiall water contained in the holy Scripture Ibid. From Meisnerus hee sayeth Iniuriam nobis facit Beeanus scribendo nos docere solam Scripturam esse normam iudicem contraversiarum fidei imò spiritum sanctum seu judicem supremum praesupponimus ecclesiam ceu iudicem inferiorem libenter admittimus ideoque soli Scripturae officium iudicandi absque omni distinctione non assignamus Idem page 14. The ecclesiasticall storie reporterh of Nazianzen and Basille that in their studying the holy Scriptures they collected the sense of them not from their owne judgement or presumption but from the testimonie and authoritie of the
without all occasion to keepe your selfe off the Irish oath â—ff these Scottish Ministers whom yee did banish from Ireland off the excessive praises of your patron the Deputie These and such other passages of your booke lift up your maske and lead any who will under the shaddow of the Jesuites hart to behold D. Leslies head that upon it without mistaking may be cast all the garlants of honour which the penning of so brave a piece in so necessary a time doth deserve But whoever you bee whether Leslie or Maxwell or Michell The laÌ„ds griefe is the CanterburiaÌ„s joy or who else of the faction certainly yee are a mirrie man in a very unseasonable time When the whole Yle is in sadnesse and dule in feare and trembling ye are upon your congratularie Epistles And why not These are the dayes yee have panted long for fire and Sword is your Element rather then Episcopall honour should lye in the dust fire water heaveÌ„ hel must all goe thorow other yet who knoweth but your singing in so foule weather may end in mourning to you and jot to all those who now are weeping for that black storme which ye his Grace your Prince have raised in our clemat If wee in one point our adversaries in an hundreth are Iesuited The onely point wherein yee make Covenanters draw neare to Iesuitisme is in their doctrine of the civill Magistrate which ye branch out in 16 particulars Is it not then your mind that whoever leaveth the Protestants in one head of doctrine doth give to the Iesuites matter of congratulation and a good ground to expect their totall apostasie to the popish religion This is the onely scope of your whole booke What then doe you thinke of your fellowes whom I have assayed to convince by their owne testimonies of a defection from the Protestantâ— to the worst of the Iesuites not in one head but so exceeding many that very few contraverted heads doe remaine wherein they are not joyned long agoe with the Jesuites Shall partialitie so farre predomine with you that we Covenanters for conformitie with Jesuites in one point alone must be reputed Apostates from the reformed church of Rome yet ye Canterburians though ye declare your conformitie with Rome in twentie in an hundreth yea well neare in all the contraverted heads of Doctrine yet no man without a great dash to a charitie may begin so much as to doubt of your full Protestanisme That one point wherein ye make us Iesuited is the doctrine of the Magistrate This to you is the head of the Protestant Faith and all their other teners but members following that head your practice is very consonant to this your profession for your new doctrine of the Magistrate is the first and most beloved article of your Creed which above all other ye preach and presse with extreame violence Your new stamped oath of alleadgeance and Supremacie whereby yee would set up the King in a place so farre above the ty of all Lawes divine and humane as his royall heart hath ever abhorred to be maâ—e such an idol Good Princes in this are like the Saints in glory all which giveth to them a degree of honour exceeding the Sphere of man and entrenshing upon Gods proper glorie they esteeme them as they are indeed nothing but flattering effronters of their sacred persons That which ye call the head of all Protestant Religion The bounds of Princes power and peoples subiectioÌ„ are points of state not oâ— Religion readily doth not concerne Religion at all Religion indeed doth oblige the conscience to give unto all Magistrates their due honour and obedience but the bounds and limits of that obedience which is the onely point ye speake off Religion meddleth not with them till the civill Lawes of States Empires have clearly defined them No Religion will oblige a Spaniard to be so farre subject to King Philip as a Grecian slave must be to the Great Turke neither doth any Religion equall the Polonish Subjection to their King with the Spanish to theirs Doth any Religion oblige the Electours of Germanie to be so much subiect to their Emperour as the Nobles in Pole are to their King or so little subject as the Venetian Senate is to their Duke or the States of Holland is to the Prince of Orange The civill Lawes and Customes set downe the limites both of the Soveraignes commanding and the subjects obedience Religion causeth these march-stones conscienciously to bee kept when once Policie hath fixed them It seemeth ye intend to make England quit their Priviledgâ— and burn their magna charta to make Scotland bury their Assemblies Parliaments that a blank may be put in Canterburies hand to write down what Lawes he will for the Church and State of both the Nations But thankes be to God that King Charles doth live to be judge betwixt you and us in so materiall a question Yee tell us further in your preambles The present danger of this Yle to fall in hands of the Pope Spaniard before ye come to your first paralell of Pope Vrbans hope to make Scotland return to Rome yee might have told us further from your companion Con who is more acquainted with Vrbans secrets then other men that the Pope hath a pretty confidence to joyne England to Scotland that so the reduction of the whole Yle your Iâ—eland with it to the Sea of Rome may be set up as an eternall trophee to the honour of this pâ—pes family Surely the ground-stones of this hope are laid on so deepe plots that except the hand of God and the king in this present Parliament pull them up Pope Vrban for all his age may yet live to putt the triumphall cope stone upon that building We grant you also that the Pope and Jesuites as yee say â—re hovering above the head of us all to fall upon the prey of â—ll Britaine when both parties which your mallice will compell to fight are wearied with mutuall wounds in this prophecie we thinke you but too true divines specially if ye will adde which all without the gift of prophecie may see to be consequent that when the Pope hath gotten the soules of those who out-live this warre for his part his Sons the French or Catholik King will not be quiet except for their share they gett the bodies The most hated of the covenanters proceedings their covenant it self is approved by the king the goods and liberties of all this poore Yle Your other gybes at the Covenanters proceedings yee might have holden in if the honour of the King had any wayes been deare unto you the worst of all our actions even that which ye were wont to proclaime our most vile and hellish rebellion Sedition Treason and what else ye could devise is now by our gracious Prince after a full search of it to the very bottome not onely absolved of all crime but so farre approved that by act of Assembly Counsell
in this life Iames teacheth if you fulfill the royall law you do well Were Gods Law not possible to befulfilled the supposition should be idle unfit for Gods word a caption unbeseeming a writing by divine inspiration To the keeping of this we must straine our soule wee must nor flee to a naked imputation where is required our confirmation Hee hath predestinate us to be conform to the image of his Son Hee hath fulfilled the Law and so must we too Ibid page 127. Christ hath merited that the rigteousnesse 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. page 136. To binde a man to things impossible were a wrong both to nature and grace therefore the schoole verse sayeth Vltra posse viri non vult Deus alla requiri God can no more in equitie now require impossibilities at our hands then hee could at first at Adams Neither doeth hee if wee believe S. Paul who sayeth I can do all things by Christ who hath loved me Ibid. page 139. If God should command things impossible then should he be more cruell then a tyraÌ„t who will not offer to exact of his Subjects such a tribute which he knowes can not be payed It is tyrannicall and cruell and therefore impossible to God to require the abilitie which he himselfe took a way and of those too that are his friends and in league with him Ibid. page 147. To say that the very best works of the Saints are uncleane impure mortal sins is extreame blasphemie Can the works of the holy Ghost be impure The least addition of evill in a good work makes it sinfull because Bonum est ex integra causa malum ex quolibet defectu White on the Sabboth page 157. urgeth those sayings as from S. Austine Neque impossible aliquid imperate potuit Deus quia justus est neque damnaturus est hominem proeo quod vitare non potest quia pius est Execramur blasphemiam eorum qui dicunt aliquid impossible homini à Deo esse praeceptum 6. That not onely many do fulfill the Law without all mortall sinne but sundry also do supererogat by doing more then is commanded by performing the counsels of perfection of chastity povertie and obedience (o) Shelfoord page 184. By his preceps he informeth us of all the meanes that leads toward life eternal by his counsels which go beyond his precepts because GOD hath given man freewill to get what he can in the state of grace for the state of glory he shewes some exceeding meanes to grow to this lifes perfection and to improve the common reward of glory for the next life as sell what thou hast and give it to the poore and thou shalt have treasure in heaven heere we have counsell to change temporall riches for eternall which are better 2. Wee are counselled to change permitted fleshly pleasures for heavenly pleasures where it is said qui potest capere capiat 3. We are counselled to deny our selves and our lawfull liberties to follow Christ through the worlds difficulties these are Gods counsels which in the primitive church were put in practice but in our times they are put of with a non placet ibid p. 129. Of the counsels of the gospel which go beyond the counsels of the Law S. Chrysost sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ hath commanded nothing impossible yea many have gone above his commandemeÌ„ts 7. That our good works do truely deserve and merit eternall life (p) Mâ—ntag appeal p. 233. The wicked go to enduring of torments everlasting the good go to enjoyning of happinesse without end thus is their estate diversified to their deserving Shelfoord p. 120. seteth downe the commensment verses of Cambridge which in merite goeth as farre a Bellarmine VirtutuÌ„ sancta spesinsa caterva saluteÌ„ divino ex pacto quam meruere dabuÌ„t Chomneus p. 18. goes yet further that our workes are the as true efficieÌ„t cause of our salvatioÌ„ as our wickednesse can be of our damnation as we heard before Montag antig p. 153. That a work may be said to be meritorious ex condigno these conditions are required that it bee morallie good that it be freely wrought by a man in this life in the estare of grace and friendship with God which have annexed Gods promise of reward All which conditions I can not conceave that any Protestants doth deny to good works 8. That our obeying the counsels of perfection do purchase a degree of glory above the ordinar happinesse (q) Shelforod p. 198. In that blessed estate there are degrees of joy glory a starre differs from another in glory some ground bringeth foorth thirtie some sixty some a hundred fold To this agreeth S. Gregory Quia in hac vita nobis est discertatiorum erit procul dubio in illa discertio dignitatum ut quo hic alius alium merito superat illic alius alium retributione transcendat And S. Cypriam in pace coronam vincentibus candidam pro operibus dabit in persecutio ne purpuream pro passione geminabit Certent nunc singuli ad utriusque honoris amplissimam dignitatem accipiant coronas vel de sanguine purpureas Here shineth Gods justice in distributing rewards according to the varietie of his own grace in this life bestowed and Christians works by their owne free will to the best end employed and because their are certaine excellencies of workes in overcomming the greatest difficulties therefore the schoole after the former demonstration argueth priviledged crownes which they call aureola to be due to them which have conquered best to Martyrs for overcoming persecutions to virgins for conquering the flesh and to Doctors for putting the Divell to flight from their floks All this latelie is printed by the faction neither that onely but which to us seemeth mervellous when great popular grumblings and sundrie publicke challeÌ„ges hath beene made against the authors of such writs These whom Canterburie hath employed to apologise for the worlds full satisfaction hath not yet beene pleased to disavow any of those writers nor to expresse the least signe of their indignation against any of their abominations (r) Heylens answer p. 127. For Shelfoords book whatever is in that mentioned should not trouble you if he ascribe a speciall eminencie unto charitie in some certaine things it is no more then was taught to him by S. Paul who doeth prefer it as you can not but choose to know before faith and hope nor doth he attribute our justification thereunto in any other sense then was taught him by S. Iames. M. Dow p. 52. And I believe if M. Shelfoords justification by charity be wel examined it will prove no other then that which S. Iames sayes yee see how that by works a man is justified and not by faith onely I would demand of any reasonable man whether
the expresse words of that Apostle may not without aspersion of poperie be even openly and publickely maintained if there be no sense obtruded upon them which may crosse S. Pauls doctrine which M. Burtoun can never prove that they did whom he charged with that assertion but rather by swetning all with excuses seeme to vent their desire to have all swalllowed downe In the doctrine of the Sacraments In the doctrine of the Sacraments see their Poperie from Bellarmins third tombe they tell us first that the sacraments of the old testament differ from the new that the one confers grace the other fore-signifies grace to be conferred that the same distinction must be holden betwixt Iohns and Christs baptisme (ſ) Montag orig p. 72. de circumcisione quae ritur quam gratiam conferat primo ponitur non eo quod sit verum sacramentum veteris politiae in statu legis naturae ideo esse operativū illius gratiae qua ab luuntur peccata ut sit in baptismo novae legis 2 Si quaeratur an ut baptismus sic circumcisto quae figurat baptismum olim peccata visua sacramentali ex instituto divino opere operato vel opere operantis aut alio quovis modo abolere mundare poterat qua de resunt diversae sententiae Hereafter he hath brought at length the Fathers to prove that Sacramenta veteris testamenti non causabant gratiam sed eamsolum per passionem Christi dandam esse significabant nostra vero gratiam continent digne suscipientibus conserunt he closes manes sunt illa disputiones acerba contentiones nonnullorum qua apud scholasticos doctores nonnullos ventilantur quas sopitas optamus nos Ibem p. 390. Baptismus Ioannis rudimentarius ait Damascenus imperfectus isagogicus Cyrillus ut lex vetus itaque novum baptisma post illud necessarium inquit Augustinus post Iohannem baptizabat Paulus post haereticos non baptizat Ecclesia Christi baptismo actu remittebantur peccata non remittebantur actu post Iohannis Then in his own words quid ergo An dabat gratiam baptismus ille sic visum non nullis perperam omino nam ubi tum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptismatis Christi Sacramentorum novifederu quibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratiam conferre quam significant preparatiore hoc agebat non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in spectantum cum re ipsa in Domini baptismo illud fiat ab hac sententia quae est communis omnium antiquorum si Calvinus recesserit cum sequacibus aetatem habent ipsi respondeant privati cujuscunque hominis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est communi protestantium sententiae ascribendum Obtineat ergo per me Tridentinae synodi canon primus sessionis septimae Si quis dixerit baptismum Iohannis habuisse eandem vim cum baptismo Christi anathemasit 2. They tell us that all baptised infants as well reprobat as elect are in baptisme truely regenerat sanctified justified and put in that state wherein if those who are reprobat and there after damned should die they would be infalliblie saved (t) Montag apeal p. 35. We are taught in the Liturgi earnestly to beleeve Iest it should be left to mens charity that Christ hath received favourably these infants that are baptised And to make this doctrine the more sure against novellists it is again repeated in the Catechisme that it is certainly true by the word of God that children being baptised have all things necessarie for salvation and if they die before actuall sin shall be undoubtedly saved according whereunto all antiquity hath also taught us Let this therefore be acknowledged to be the doctrine of our Church Whit against the dialogue p. 95. avowes it as the doctrine of England that all infants baptised have the holy Spirit and are made the children of God by adoption pressing that of S. Austine of all infants baptised Quid dicturus est de infantibus parvulis qui plerique accepto in illa aetate gratiae sacramento qui sine dubio partinerent ad vitam aeternam regnumque coelorum si continuo ex hac vita emigrarent sinuntur crescere nonnulli etiam apostatae sunt Albeit this same Whyt makes this tenet in his conference with Fisher to be the judgement only of Papists and Lutherans p. 176. They differ from Lutherans and Pontificians first in that they restraine the grace of sanctification only the elect 2. In that they deny externall baptisme to be alwayes effectuall at the very instant time when it is administrate And on the other hand they avow that all those who die in their infancie without baptisme by whatsoever misse by whosoevers fault are certainly damned so far as men can judge For baptisme is the only ordinary meane which God hath appointed for their salvation which failing salvation must be lost except we would dreame of extraordinarie miracles of the which we have no warrand (w) Cant. relat p. 56. That baptisme is necessare to the salvation of infants in the ordinare way of the church without binding God too the use and means of that Sacrament to which hee hath bund us it is expresse in Saint Iohn chap. 3. Except a man be born againe by water he cannot enter no baptisme no entrance nor can infants creep in any other ordinary way And this is the received opinion of all the ancient Church infants are to be baptised that their salvation may be certain for they which can not help themselves must not be left only to extraordinary helps of which we have no assurance and for which we have no assurance and for which we have no warrant at all in scripture Shelfoord p. 66. I can shew you of none saved ordinarly without the sacraments in regard of our Saviours exception in the 3 of Iohn Except a man be born again of the water and the spirit he can not enter into the kingdome of heaven Montag orig p. 397. Adeo huic usui inserviunt aquae ut si tollatur lavacrum aquae alieni a Deo faedere promissionis aeternae excludantur illi in tenebras exteriores cum edicto divino statutum sit nisi quis renatus fuerit ex aqua spiritu sancto non introibit in regnum coelorum Scio hoc elusum à novatoribus sed Christi divinitatem ab haereticis negatam scio utrumque in contemptum Dei dispendium animarum 3. That the manifold ceremonies of papists in baptisme and all other sacraments are either to be embraced as pious ancient rites or not to be stood upon as being only ceremoniall toyes (x) Samuel Hoards sermon supra puts crosse in baptisme and sundrie other ceremonies of it among his rituall traditions Montag antid p. 16. vestis alb aoleum sal lac chrisma additamenta quaedam sunt ornatus causa Ib. p. 15. Cum concilio quodam nupero non veremur profiteri