hand that must be thus unhappily defended First you are wrong upon the Liturgie againe This Prayer is in the Service appointed for the fifth of November which you fraudulently and to raise hatred call the publike Liturgie The publike Liturgie was extant and established by Act of Parliament before that Service was begotten or the miserable occasion of it fell out Secondly * Ep. 2.18 S. Iohn tels us there be many Antichrists so that though a man doubt whether the Pope of Rome be that great Antichrist yet he may esteeme well enough the Doctrines and practices of the Romish Church to be Antichristian and call them so what needed this blotting of the Service then His Grace might have held his Opinion and let the word Antichristian stand And thirdly so he doth there it is as it was Root out that Babylonish and Antichristian Sect of them For the change with which you would colour this passage objected by Burton ventilated in the Starre-Chamber defended afterwards by Heylin and Dow all which you seeme to have read with double diligence and therefore I mention them was no more but this from that Sect into that Sect of them I say the word Antichristian remaines I have seene the very Originall So that your Crimination here is a notorious and which is worse a wilfull Falshood And whatever your pretentions of holinesse be and great shew of zeale we shall desire the ingenuous Reader for his finall satisfaction and to decide upon the whole matter betwixt us but to remember this one Principle that the divell is the father of lies 27. But the Popes Antichristianisme being thus as you falsly pretend removed by my Lord of Canterbury you say P 36. the Pope and his Cardinals and their whole religion begin to looke with a new face Particularly it lies upon his Grace that debating with the Iesuite Fisher about the Popes Supremacy over the Church universall he yeelds to S Peter a Primacie of Order to the Pope 1 a Primacie of Order 2 A more powerfull Principality than other Churches 3 An Apostolike Chaire 4 A jurisdiction within his owne Patriarchate Touching a Primacie of Order granted to S. Peter who ever denied it Doe I deny it sayes t Ch. 5. div 3. D. Reynolds in his Conference with Hart Then let me be smitten not with the blunt weapon of the words of men c. Touching those priviledges granted the Pope neither my Lord of Canterbury nor any reformed Writer of note in this Church doth deny them to him And particularly here had hee denied the first it would have beene extorted from him by the third Canon of the second Oecumenicall Councell the second by the flat testimony of Irenaeus which the Iesuite alledged the third by S. Augustine The fourth by the sixth Canon of the Nicene Councell and Rufsinus his Testimony and againe every one of these by other Testimonies sans Number But now I pray observe First all these Priviledges are granted to the Bishop of Rome stante Imperio and intra Romaniam the Empire yet standing and within Romane soyle so that the States and Policies of the world being now changed happily he may be brought to a new reckoning as his * § 25. Num. 13. What if the States and Policies of the world be much changed c. Grace notes Secondly the most demonstrative way to cut off his claime of Supremacy by divine Right which is the point in question is to shew all his Greatnesse to be founded upon positive Law and in relation to the temporall State So the Fathers in the Councell of Calcedon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that is the Regall City And so x Can. 28. Ep. ad solit vitam agent Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome is the Metropolitane City of all the Romane Soile And the most demonstrative way to cut off his claime of Universall Supremacy is to y Prima pars huius Canonis satis perspicuè docet Alexandrinum Episcopum habuisse Potestatem in vicinis aliquot Regionibus sic etram Romanum Episcopum sua sub potestate vicinas Italiae Regiones obtinuisse Antiochenum Episcopum suas etiam vicinas Ecclesias gubernasse neque horum quenquam in alterum superioritatem sibi sumpsisse ergo tunc temporis Romanus Pontifex nondum pro universali totius Ecclesiae Episcopo agnoscebatur Osiand Ep. ad Con. Nic. Can. 6. Et Baron scot Apol. Tract 5. c. 9. limit him within the circuit of his owne Iurisdiction Thirdly as is said before it is neither strange nor new in the Church of England to yeeld the Bishop of Rome all these Priviledges I shall put this Authour in minde of King Iames onely King Charles his blessed father z Praemon to all Chr. K. Of Bishops and Church Hierarchy I very well allow as I said before and likewise of Ranks and Degrees amongst Bishops Patriarchs I know were in the time of the Primitive Church and I likewise reverence that Institution for orders sake and amongst them was a contention for the first place And for my selfe if that were yet the question I would with all my heart give my consent that the Bishop of Rome should have the first seat I being a Westerne King would goe with the Patriarch of the West And for his Temporall Principality over the Signiory of Rome I do not quarrell it neither let him in God his name be Primus Episcopus inter omnes Episcopos and Princeps Episcoporum so as it be no otherwise then as Peter was Princeps Apostolorum How say you Sir whether is more bountifull to the Pope King Iames or the Archbishop of Canterbury he that can be content to admit him Patriarch of the West or hee that circumscribes him within his Italique Diocesse Had you beene to answer the Iesuite here you would have granted him none of all this You would have told him plainly the Pope was never of any credit in the Catholike Church neither Bishop nor Primate nor Patriarch but a Monster and alwayes Antichrist or rather you would have told him there was never any Catholike Church at all But it hath not beene our way in England to confute Iesuites so Wee are perswaded that by the strength of Truth wee may subdue Falseshood Magna est veritas praevalebit but to drive out one untruth with another is an unworthy and indeed an unsuccessefull way Though our Adversaries bee never so madde saith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Gal. c. 1. St. Chrysostome yet it behoves not us out of the like love of contention to goe awry from the Truth 28. But among all the Paradoxes charged here by you upon the Divines of our Church this I stood amazed at You say They teach 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 be many wayes advantagious and in nothing prejudiciall to the King Good
such an importunate Delatour 23. In the point of Arminianisme one passage is said to bee gotten from his Graces Pen And that is the changing of a Clause in the Collect for the Queen and the Royall Issue instead of Father of thine Elect and their seed putting in the Fountaine of all goodnesse Grave Crimen Cai Caesar and not so fortunate as to steale out of the world but with noise enough For this complaint you tooke up of Burton But you charge it further It was say you in favour of Arminianisme to cut and mangle the very Liturgie of the Church otherwise a sacred peece in England and a Noli me tangere even in the smallest points bee they never so much by any censured of Errour Then which what could bee spoken more ridiculous For first not to urge how this Collect is a post-nate to the Licurgie of the Church of England Wherein could this Clause offend even Arminius himselfe The difference betwixt him and his Opposites being not Whether there bee any Elect or none or whether God bee the Father of them and their seed but about the Object of Election whether it be man simply considered or man so qualified that is beleeving and repenting whether faith and repentance antocede or result from Gods Election Doth any Arminian deny a personall Election that is an Election of singular persons as you ignorantly say here They hold it to bee indeed singularium credentium But what is that to my Lord of Canterbury or what to this Clause of the Collect This innocent Clause not touching in the least manner the condition or motive of Gods Election why should it be discarded in favour of Arminianisme Againe if the word Elect did scandaline his Grace why did hee not put it out of other Collects as well as out of this as upon All Saints Day Almighty God which hast knit together thy Elect in one Communion c. And at the Buriall of the Dead Almighty God in whom the soules of them that are elected c. accomplish the number of thine Elect. Besides be you pleased to know your Brethren here in England helpe this Prayer with a certaine distinction of g Ips Newes Elect to a Crowne temporall and Elect to a Crowne eternall doubting that somebody at some time may be included in it whom they cannot heartily allow to be one of Gods Elect. Now were his Grace content to pray with that singlenesse and simplicity of heart as these your godly Brethren use to do in case this Clause were peccant and would not downe with him what an easie scape was there for him it had been but to reserve to himselfe that speciall meaning of Elect to a Crowne temporall and all had been safe But in charity I beseech you believe the matter to be indeed what it was when this Change was made the King had no issue But shy you A childlesse man may say in his prayers that God is the Father of the Elect and of their seed Yet by your favour not so properly then for to addresse a prayer to God under such a compellation Father of thine Elect and of their seed should doubtlesse in Congruity relate to the prosperity of the Kings and Queens Children which then were none For you scoffe upon the Liturgie of this Church a sacred peece and a Noli me tangere in England Though you presume you have gotten the time now wherein you may say any thing of Gods publike Worship established among us yet we trust you will finde your selves extremely disappointed 24. This is all you can get from his Grace's Pen to helpe on the clamour here except that you tell us you have a suspition my Lord of Canterbury directed in penning a passage of the large Declaration concerning your censure at Glasgow upon the opinions of Arminius Which were there condemned to be Popish opinions For Dr. Balcanquall you say could not relate it because he was a member of the Dort Synod Who penned or who directed in penning that Declaration is to me unknowne but sure your reason is a meere cobweb For why may not a Member of the Dort Synod relate a matter of Fact as it passed in the Assembly at Glasgow Because your affections do biasse you in all your relations to your owne party think you it is so with every man else 25. The hard shift you make to finde out such Objections as these are his Graces most evident Purgation and so he is cleare in this matter One thing let me tell you by the Way you cite King Iames And great reason we should rise up to such a sacred Authority And willingly would I hereby ingage you that K. Iames may be cited to you upon just occasion It is a Rule in Law m Reg. Iur. in Sexto Quod semel placuit amplius displicere non debet An authority admitted for good here should not be refused elsewhere Shall we decide concerning the maine points which have been as you pretend the prime and proper Incentives of this present miserable combustion That is the Canons Liturgie Supremacie of Kings Episcopall Government by King Iames his sentence Who in many yeares with much Care and Cost laboured to build up what at one Commotion you have tumbled downe was it not n I that in the yeare of God 84. erected Bishops and depressed all their popular Parity c. I that for the space of sixe yeares before my comming into England laboured nothing so much as to depresse their Parity and re-erect Bishops againe c. That Bishops ought to be in the Church I ever maintained as an Apostolike Institution and so the Ordinance of God Monit to all Christ. Monarchs King Iames But this is always the fashion of men that are wholly addicted to serve their owne Opinions Let K. Iames declare himselfe in some speculative points of so abstruse a nature that the most acute Iudgements after long search are faine to sit downe with that of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him in such points as these declare himselfe in any manner as you desire and then who but King Iames a venerable Prince but if he speake in things practicall and palpable upon long experience and setlednesse of judgement any thing that crosseth your Humour then you turne your deafe eare to King Iames Charme he never so wisely you will not heare him 26. Now we go on to Popery where the first point objected to my Lord of Canterbury is That he holds not the Pope to be The Antichrist How know you that Where hath he told you so * P. 35 You say he confesseth that place of the publike Liturgie wherein it was imported was changed by his own hand How was it changed From these words Root out that Babylonish and Antichristian Sect into this forme of words Root out that Romish and Babylonish Sect of them c. So the Word Antichristian is delete A strange Cause have you taken in
haereseos c. Sander de schism Angl. adversaries cannot but Confesse hath beene the strongest sinew and support of our Reformation To revile Bishops now that were then prime Martyrs as if their very calling were wicked to whom even b Scio instaurationem ecclesiae Anglicanae eversionem Papismi post Deum Reges deberi praecipue Episcoporum doctrinae industriae Quorum etiam nonnulli martyrio c. Pet. Moli n. Ep. 3. Strangers give this Testimonie that they were then the Chief Instruments of planting pure Religion among us and have beene of conserving it ever since We must be mad now and cut off our right hand with our left or else England is gone off you say from her zeale to the true Religion But leave this wicked vanitie Mocke not God the World and your owne Conscience Doe not parallell persons and things so extreamly different Prov. 17.15 to justifie the Wicked and condemne the just are both Abominations to the Lord. 11. In your first Chapter you seeme to seare the World is mistaken in your Quarrell and doth not understand it to be so extensive as it is being as you say not only that which a P. 2. properly concerneth your selves but that which rubbeth upon other Churches not the Booke Canons and Episcopacie only but many notable wrongs and affronts openly done to the reformed Religion Experience teacheth us to understand your meaning b P 12. you found in your generall assembly you say the cockle of Arminianisme comming up apace in many furrowes of your field which being cast over the dyke it was at once received and replanted in England in too good a soyle Were it so truly you have followed it so fast into that good soyle that it is likely to take no very deepe roote though how it has beene received or replanted here I know not except it offend you that your expulsed Bishops and Clergie were permitted fire and water or so much as livelyhood among us But we aske not quo Warranto by what Authority you take upon you this large Visitation to set right the Church of England Nor are we very solicitous to informe our selves of the extent of your quarrell This we are sure of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The end and beginning of Businesse appeares not together especially of Contention which Salomon saith Prov. 17.14 is like the letting out of Water it will not alwayes stop where men think But whereas you are so charitable to judge * P. 4. sundry Bishops of the Isle to be innocent and very free of these Mischiefs and such as would readily purge themselves if only my Lord of Canterbury and his dependants were in any way to receive from the Kings justice some part of their Deservings Herein we cannot but challenge you of injustice that some of them being innocent you would make it the Concluding vote of your Booke that all without exception should be rid away Will you destroy the righteous with the wicked But yet your charity we are readie to compensate and tell you we believe there are involved in the Covenant many honest Hearts many well meaning Soules and that they are not all so blame-worthy as you their spirituall Misleaders are nay we believe divers of them were they truly taught the nature of this Action you have put them into would gladly purge themselves and leave you to receive from the King's Iustice some part of your deserving 12. You have brought us next a long Syllogisme which is to be the touchstone of your whole discourse and summarily is this P. 5. Whoever in the Kings Dominions spreads abroad Poperie or any Doctrine opposite to the Religion and Lawes of the Land now established ought to be punished But Canterbury and his Dependants have spread abroad in the Kings Dominions Doctrines opposite to our Religion and Lawes and especially Points of grossest Popery Ergo. Where I hope you will give me Leave to scruple two or three things without Offence and first touching your Major Let me tell you it is ever a lurching Tricke to Complicate many Termes in one Proposition as here be two Spreading abroad Poperie and spreading abroad any Doctrine opposite to the Lawes established It is a Fallacie Multarum Quaestionum to which the Respondent cannot very advisedly give his Answere at once for it may be halfe true and halfe false Know then one you must leave out by the Law of Art unlesse you will affirm them to be both one or convertible which I thinke you will not Let me Counsell you then to leave out the Word Poperie and that because it is an Ambiguous Word about which you and your Opposites are very little agreed and in all Controversies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principium est Nomen First you must agree upon the Cleare Meaning of your Terms or else instead of Disputing you will but beate the Ayre As heere in this Case you will urge them with some Doctrines and call them Poperie They will acknowledge the Doctrines but deny the Popery then you must revert to dispute what is Popery a thing that by all reason should have beene cleared at first You seeme to define it by Tenets of Reformed Churches and Tenets of reformed Divines as if what crosseth these were Poperie But this is to define it by uncertainties for Churches differ in their Tenets not to goe from home * P. 98. you tell us you could never in Scotland be induced to follow so much of the Masse as we retained in England Divines differ in their Tenets What thing more knowne He that followes not Calvin in the Point of Praedestination may yet follow Melancthon And he a man as a Pietas ordinum c. Hugo Grotius very truly saith never a whit inferiour to him Shall the Doctrine and Discipline of the Church of Rome be Poperie that will not be universally true for there was a Time when S. Paul commended both their a Rom. 1.8 Faith and b Rom. 16.19 Obedience Shall the Customes and usages of that Church be Poperie not all For they had many in Common with the whole Catholike Church which cannot without great scandall and falshood be taxed of Poperie You of all men have made this word Poperie such an ambulatory word that we know not where to fixe it Arminianisme shall be Poperie if you please to call it so to refuse the oathes of allegeance and supremacie shall not be Poperie if you please not to call it so Our English liturgie with you is a Popish masse our Ceremonies Popish ceremonies Now should your adversaries be so unadvised to grant themselves punishable for teaching and maintaining Popery admitting it ever in your acception In the meane while to say they are punishable for teaching any doctrine opposite to the Religion by Law established is to say a Consequent and undeniable truth which will they or nill they they must submit to Now then let this undefined thing