5. That none ought to reprove our prayers unto our Angel keeper The Saint in heaven which the Papists doe most idolize is our blessed Virgine to whom it is well knowne they give much more false worship then true to the whole Trinity concerning her the Canterburians affirme first that she is created in another way then any of the race of Adam that God did meditate fifty ages upon the worke of her perfect creation that she did live all her daies without mortall sin yea without all actuall sinne yea without all originall That she is now advanced above all the Angels to the highest created perfection that is possible to be daughter mother and spouse of God and that her very body is already translated to the heavens 3. That God hath made her to bee true Lady and Empresse of the Catholike Church of all the earth and of the heaven and that all these honours shee hath obtained by her due deservings and merits 4. That all the Angels and Saints in Heaven let bee men upon earth are obliged to adore her and bow their soules unto her 5. That shee knoweth all thinges perfectly heere beneath upon the earth For in the face of God in the glasse of the Trinity shee doth behold all creatures 6. That it is but prophane puritans who refuse to say the Ave Maries and to follow the example of their pious predecessors who wont so to pray 7. That the devotions of the present Monks Nunnes and Princes who have enrolled their names in the sodality of the Virgin Mary is worthy of imitation 8. That the old pious ceremony of burning of wax candels in all the Churches of England through the whole cleare day of her purification ought to be renewed 9. That the Christians obtained that famous victory over the Turkes in Lepanto by her intercession at their prayers with Christ her sonne All this his Grace hath permitted under his eye to bee printed at London without any censure and when this doctrine was challenged by Burton hee was rewarded with the losse of his eares and perpetuall prison The booke which he inveighed against let bee to bee recalled is openly excused in Print at his Graces direction as containing no evill but only innocent retorications Yea M. Dow with his Graces licence pronounceth that booke to bee free of all Popery and that upon this reason because the author professeth his tracing the steps of Doctor Montagu whom all England must know to be above all suspition of Popery CHAP. V. The Canterburians avow their embracing of the Popish heresies and grossest errours THE nature of heresie is so subtilized by our faction that so farre as in them lies it is now quite evanished in the aire and no more heresies are to be found on the earth With the Socinian Remonstrants they exeeme all 〈◊〉 controverted this day among any Christians from being the Subject of heresie For they tell us that the beleefe of the doctrines uncontroverted by all is sufficient for salvation And howsoever some of them will bee content to count the Socinian Arianisme and Macedonianisme to bee true heresies yet as we shew before and all of them do clearethe Popish errors of this imputation Alwayes not to strive for words our assertion is that the grossest of the Roman errours which in the common stile of Protestants wont to goe for heresies are maintained by the Canterburians for Catholick truths For to 〈◊〉 this cast over the bookes of Bellarmine and see if his grossest tenets bee not by them embraced In his first tome his errours about the Scriptures imperfection and doctrinall traditions seemes to be most weighty In his second besides these already named his defence of the monastick vowes of Limbus Patrum and Purgatory are very palpable In the third his ascribing too little to the Sacraments of the old Testament and too much to the Sacraments of the new his making all infants in baptisme to bee regenerate and all nonbaptised to bee damned his corporall presence of Christs body on the altar his sacrifice of the Masse auricular confession extreame unction are very grosse corruptions In the last tome his errours about faith justification merit free-will are among the chiefe In all those consider how farre our party is long agoe declined to the left hand Begin with Scripture and traditions The reformed Churches in the harmony of their confessions lay all down one common ground for their mutuall consent the Scripures absolute perfection without the helpe of any doctrinall tradition Hogh me once this pillar the whole edifice of the reformation must fall To batter downe this fort the Papists plant two Engines One that there is divers Apostolicke and ancient traditions both rituall and dogmaticall which beside Scripture with a divine faith must be firmely beleeved An other that Scripture must not be taken in any sense by us but 〈◊〉 wherein the ancient Fathers of the Church have understood it or the present Church do take it In both these very dangerous corruptions our party joines with Rome They glory and triumph above all other reformed Churches that they doe 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 Sabboth the Apostles Creed the giving of the cup to the people praying in a knowne 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 they speake to us of six hundreth Among these traditions which wee must embrace with an undoubted faith They reckon up the authority of Bishops above Priests prostration before the altars worshipping towards the East crosse in Baptisme crossing of our faces at all occasions the standing of a crucifix upon the altar and what else they please to urge for which they can get no Scripture warrant To this head they referre the very customes of the Popish Church in latter times for which they have no syllable in any writer let bee in any Father Yea all the injunctions of the Bishops must bee Ecclesiastick traditions whereto the conscience must submit no lesse then to the precepts of God In the meane time Scripture must bee stiled the booke of hereticks a Lesbian 〈◊〉 In no controversies no not in Sermons any use may bee made of it except so farre as wee can backe our deductions from Scripture by consent of the ancient Fathers or present Church In our most important controversies anent faith justification fulfilling of the Law merite c. they teach first that faith is no more but a bare knowledge and naked assent that in the nature of it there is no confidence no application at all that the soules
Lent the Lords day the great festivalls of Easter and Whitson day beside these we 〈◊〉 there are and have been many ancient 〈◊〉 traditions from which as foundations grew those noted practices of not fasting on the Sunday of adoring towards the East 〈◊〉 before the altar of signing the baptised with the crosse of exorcising the party baptised and putting a white garment upon them of receiving the 〈◊〉 fasting of mixing water with the wine of sending it to such as were absent of eating the confecrate bread in the Church or carrying it home of crossing themselves when they went out or when 〈◊〉 went in when they went to bed or when they rose when they sate downe to meat when they lighted candles or had any businesse of moment to doe that ceremonies and rites of this nature are 〈◊〉 the power of the Church to ordaine we generally grant to our adversaries White on the Sabboth page 97. The reformed Churches reject not all traditions but such as are spurious 〈◊〉 and no consonant to the holy Scripture but genuine traditions agreeable to the rule of faith derived from the Apostolicall times by a successive current and which have the uniforme testimony of pious antiquity are received and honoured by us Now such are these which follow the historicall tradition concerning the number integrity dignity and perfection of the 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 〈◊〉 as Easter 〈◊〉 c. baptising and administration of the Supper in holy assemblies the service of the Church in a known language the delivering of the Communion to the people in both kindes the superiority of Bishops over Priests and Deacons in jurisdiction and power of ordination c 〈◊〉 〈◊〉 p. 396. 〈◊〉 〈◊〉 tur in Scripturis infantes batizari aut in coena Domini sub utraque specie communicantes participare 600. sunt ejusmodi in rebus sacris à Deo institutis 〈◊〉 mandatis usurpatis ab Ecclesia de quibus possumus pro 〈◊〉 nihil tale docet Scriptura Scriptura haec non aedicat d Mon. orig p. 276. Nihil est memoriae proditum quod ego quidem sciam 〈◊〉 〈◊〉 apud vetustiores sive historicos five 〈◊〉 probabile tamen est 〈◊〉 receptam 〈◊〉 〈◊〉 de traditione vetustiore aut scriptis 〈◊〉 〈◊〉 vetustioribus nunc deperditis dimanasse Montag apar 389. Ad me quod attinet si 〈◊〉 〈◊〉 sanctis patribus per illa tempora inventum primo 〈◊〉 nulla traditione priore commendatum nullo usu veterum ne quidem vestigiis leviter 〈◊〉 〈◊〉 per 〈◊〉 annorum decursum ad nostra usque tempora sine contradictione 〈◊〉 non video cur non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vim suam obtineat authoritatem Absit enim ut 〈◊〉 Ecclesia vel in rebus de facto Ecclesiasticis 〈◊〉 〈◊〉 diu aberraverit Ibid. p. 382. Meminerimus 〈◊〉 olim statuisse cum applausu de hujusmodi consuetudinibus si legem expostules scriptam nullam invenies sed traditio praetenditur autrix consuetudo 〈◊〉 fides observatrix Et Irenaeus quid autem si neque 〈◊〉 〈◊〉 nobis Scripturas nonne oporteret 〈◊〉 traditionis Idem antig p. 42. That author saies no more then is justifiable touching traditions for thus he 〈◊〉 the doctrine of the Church is two waies delivered unto us first by writing then by tradition from hand to hand Both are of alike value or force unto piety e White in his examination of the dialogue 〈◊〉 not only this testimony of 〈◊〉 Etiamsi Scripturae authoritas non subesset totius tamen orbis in hanc partem consensus instar praecepti obtinet 〈◊〉 alia multa quae per traditionem in 〈◊〉 observantur authoritatem sibi scriptae legis 〈◊〉 but also that of Eusebius 〈◊〉 〈◊〉 in sanctis 〈◊〉 〈◊〉 decernitur id universum divinae voluntati debet attribui And this of Bernards Sive 〈◊〉 〈◊〉 homo vicarius Dei mandatum quodcunque tradiderit pari profecto obsequendum est cura pari reverentia 〈◊〉 ubi tamen Deo contraria non praecipit homo 〈◊〉 〈◊〉 pag. 31. Sensum Scripturarum ex patribus doctoribus Ecclesiae 〈◊〉 traditum conservatum in Ecclesia approbatum quidni pro tali traditione agnoscamus in 〈◊〉 veritate acquiescendum à qua minimè 〈◊〉 sit f Montag orig p. 353. Eusebius de Severianis hereticis loquens 〈◊〉 〈◊〉 Prophetis 〈◊〉 utuntur sacrarum Scripturarum sensus sententias ut nostri solent puritani novatores pro suo arbitratu interpretantur Mon. orig p. 318. Neque enim insanire solent sine Scripturis haeretici mir 〈◊〉 casdem ad suos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solent applicare defendendos persusdendosque g Mont apar 382. Non ut nostri 〈◊〉 〈◊〉 quibus 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resipit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideo 〈◊〉 est vel ut amant 〈◊〉 reformandum ad Dei verbum hoc est ad Lesbiam plane regulam ipsorum cerebrositatem amussitandum h 〈◊〉 〈◊〉 p. 129. The godly and learned Fathers of our Church give strick charge to private preachers that they preach nothing in their preachings which they would have the people 〈◊〉 to beleeve 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 〈◊〉 〈◊〉 12. The holy Scripture is the fountaine and living spting containing in all 〈◊〉 and abundance whatsoever is necessary to make Gods people wise unto salvation The 〈◊〉 and unanimous 〈◊〉 of the true Church of Christ 〈◊〉 the primitive ages thereof is the 〈◊〉 or a 〈◊〉 pipe to derive and convoy to 〈◊〉 generations the 〈◊〉 water 〈◊〉 in the holy Scripture Ibid. From 〈◊〉 he saith Injuriam nobis 〈◊〉 〈◊〉 〈◊〉 nos 〈◊〉 solam 〈◊〉 esse 〈◊〉 judicem 〈◊〉 siarum 〈◊〉 〈◊〉 〈◊〉 Spiritum 〈◊〉 p. 14. The Ecclesiasticall 〈◊〉 reporteth of 〈◊〉 and 〈◊〉 that in their studying the holy Scriptures 〈◊〉 collected the sense of them not from their owne judgement or presumption but from the testimony and authority of the ancients who had received the rule of the true intelligence of Scripture from the holy Apostles by succession In the doctrine of faith justification fulfilling of the Law merit they are fully Popish i 〈◊〉 pag. 46. This one faith is called by Divines the Catholike faith contained in the three Creedes of the Apostles Nice and 〈◊〉 The false faith is contrary to this the private faith or fancy rather by which men beleeve to be saved by themselves that which is the mother and nource to vice an enemy to all good life that this is not the Catholick faith shall appear because that faith hath not a special
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 〈◊〉
pit whence as he sayes they did first come up Neither is it like that these sentences come from the heart of Doctor Balcanquel the penman of them for he was a member of Dort Synod and brought up in the Church of Scotland the man is not unseene in the Popish Tenets How is it possible that his conscience should absolve the Arminian errours of all Popery and all contrarietie to the Scottish confession May any be so uncharitable as to suspect his late promotion in Durham hath altered so soon his minde Sure not long since both in England and Scotland hee did desire to be esteemed by his friends one of those whom Canterbury did maligne and hold downe for his certain and known resolutions and reputed abilities to oppose his Graces Arminian and Popish innovations His Majesty being certainly cleer of this imputation and readily also Balcanquel the Amanuense on whom can the fault ly but Canterbury the directors back For the world knowes that on his shoulders for common alone the King doth devolve the trust of all Bookish and Ecclesiasticall affaires that concerne him that at his commandement 〈◊〉 hath written in the Kings name that part at the least of the declaration which patronizeth the Arminian persons and cause we doe not conjecture but demonstrate by the constant and avowed course of his Graces carriage in advancing Arminianisme at all occasions in all the Kings Dominions That this may appeare consider his practises not so much amongst us and in the Irish Church where yet his hand is very nimble to set these ungracious plants and to nippe off all the overspreading branches of any tree that may overtop them For who else in a moment hath advanced Doctor Bramble not only to the sea of Derrie but to the Kings 〈◊〉 Generall Who sent Doctor Chappell first to the University of Dublin and then to his Episcopall chair Who holds 〈◊〉 the head of that Orthodox Primat and of all who kyth any zeale there to the trueth of God Who caused not onely refuse the confirmation of these Arminian Articles of Ireland in the last Parliament but threatned also to burne them by the hand of the Hangman Whose invention are these privy Articles which his creature Derry presents to divers who take Orders from his holy hands Wee 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 unhappy plant hath made there in England where his eye is neerer to view and his hand to water it In the 25 yeare at the very instant of King James death Doctor Montague with Doctor Whites approbation did put to the Presse all the Articles of Arminius in the same termes 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 pens in inke Doct. Montagu doeth write with vinegar and gall in every other line casting out the venome of his bitter spirit on all that commeth in his way except they be fowles of his own feather for oft when hee speakes of Jesuites Cardinals Popes hee anoints 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 cleerely in the first and second Article of Election and Redemption hee avoweth his aversenesse from the doctrine of Lambeth and Dort which teacheth that God from eternity did elect us to grace and 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 works and perseverance doe flow as effects Hee calleth this the private fancie of the Divines of Dort opposite to the doctrine of the Church of England For this assertion he 〈◊〉 the Synod of Lambeth as teachers of desperate doctrine and would father this foule imputation but very falsely on the conference at Hampton Court Againe hee avoweth positively that faith goeth before Election and that to all the lost race of Adam alike Gods mercy in Christ is propounded till the parties free-will by believing or mis-believing make the disproportion antecedent to any divine either election or reprobation One of the reasous why King Iames stiled Arminius disciples atheists was because their first article of conditionall election did draw them by an inevitable necessitie to the maintenance of Vorstian impiety For make mee once Gods Eternall decree posterior and dependant from faith repentance perseverance and such works which they make slow from the free will of changeable men that Decree of God will be changeable it will be a separable accident in him God will bee a composed substance of subject and 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 cleare consequences 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 do making the divine essence to be finite his omni-presence not to be in substance but in providence and so making God to be no God This thought long agoe by learned Featly objected in print to Montagu lyes still upon him without any clearing Certainly our Arminians in Scotland were begun both in word and writ to undertake the dispute for all that Vorstius had printed I speak what I know and have felt oft to my great pains Arminianisme is a chaine any one linke whereof but specially the first will draw all the rest yet see the other also expressed by Montagu In the Articles of Grace and Freewill not only hee goes cleare with the Arminians teaching that Mans will hath ever a faculty to resist and oft times according to the doctrine of the Church of England actually doth resist reject frustrate and overcome the most powerfull acts of the spirit and grace of God even those which are employed about regeneration sanctification justification perseverance Not onely doth hee thus far proceed but also hee avowes that all the difference which is betwixt the Church of England and Rome in this head of freewill is in nothing materiall and really long agoe to be ended and agreed amongst the most judicious and sober of both the sides For the fifth of perseverance hee is as grosse as any either Remonstrant or Molinean Jesuite professing that no man in this life can have more assurance not to fall away both totally and finally from all the grace he gets then the devils had once in Heaven and Adam once in Paradise Behold the Arminian ensigne fairly
it selfe but their ayme mainly was to have these Treaties abused as plausible means to advance their own greater designe This for a time while their mysteries lay vailed was not well perceived the most of men did suspect no more in all their seeming favours towards the Lutheran party then that a kind of Lutheranisme had beene there uttermost intension hoping that the motion of their violent minds might have consisted here without any further progresse But it was not long while every common eye did observe their bowle to roll much beyond that 〈◊〉 They published incontinent a number of the Romish errours which to the Lutherans were ever esteemed deadly poyson the Popish Faith the Trident'ne Justification merit of Works Works of Sup 〈◊〉 Doctrinall Traditions Limbus Patrum the sacrifice of the Masse Adoration of Images Monastick Vows Abbeys and Nunneries the authority of the Pope a re-union with Rome as shee stands Finding it so wee were driven to this conclusion that as ordinarily the spirit of defection doth not permit any Apostates to rest in any midde tearme but carrieth them along to the extreams of some palpable madnesse to some strong delusion for the recompence of the first degrees of their fall from the love of the Truth so also our Faction was carried quite beyond the bounds both of Arminius and Luther yea of their owne so much once beloved Cassander and Spalato and all the Lists of that which they were wont to call moderation to drinke of the vilest abominations and the lowest dregs of the golden Cup of that Romish Whore For now Canterburie and his followers are not ashamed to proclaime in print their affection to popery both in grosse and retail Let no man in this cast up to me any slander till hee have heard and considered the probation of my alleageance Popery is a body of parts if not innumerable yet exceeding many Their is scarce any member great or smal in this monster wherto the faction hath not kythed too passionate a love But for shortnesse I will shew first their affection to the whole masse of Popish errours their respect to the Church of Rome and to the Pope the head thereof than in particular to the most principall and abominable parts of that Chaos As for the whole of that confused lumpe that they may winne the more easily to the embracement of it they cast downe in the entry the chiefe wall they remove the mayne impediment whereby Protestants were ever keeped there from What ever wee speake of some very few private men yet all Protestant Churches without exception made ever the Popes Antichristianisme their chiefe bulwarke to keepe all their people from looking backe towards that Babylonish Whore No Church did make greater state of that Fort than the English and no man in that Church more than King Charles blessed Father Hee was not content himselfe to believe and avow the Pope that great Antichrist but also with Arguments invincible drawn mainly from some passages of the Revelation cleared now as light by the Commentary of the Popes practices to demonstrate to all Neighbour Princes and States of Christendome in a monitory Treatise this beliefe for that expresse end that from this truth cleerly proved they might not only see the necessity hee had to keepe himselfe and his Subjects for evermore from returning to Rome but they also by this one argument might be forced to cast off the yoke of the Pope when they saw him clothed with the garments of Antichrist It was the the continuall song of all the Bishops and Clergie in England till Doctor Lad got absolute credit wjth the Duke of Buckingham that the Popes Antichristianisme was an engine of such efficacie as was able of it selfe alone if well manadged to overthrow the wals of Rome For this I give but two witnesses two late English Bishops both of them deponing before all England to King James and hee accepting their testimony Abbots of Salisbury in his dedicatory Epistle to King James before his treatise of Antichrist and Downame of Derry in the first paragraph of his booke dedicated also to K. James upon that same subject Notwithstanding my Lord of Canterburyi For making the way to Rome more smooth spareth not to cause raze downe to the earth this fort Montague and White his non-such Divines as wee heard them stiled at his Graces direction by his Herauld Heylene will have the Kings unanswerable arguments proponed by him even to sorreine Princes not onely counted-weak but 〈◊〉 frensies This word doth feately cite from their Appeale Christopher Dow is licentiat by Canterbury to affirme that howsoever our Divines at the beginning of the Reformation in the heat of dispute did upbraid the Pope with antichristianisme yet now that heat being cooled the matter to men in their sober bloud appeares doubtfull his Graces Herauld appointed to speake for his Lord by the State doth correct this simple dow and puts the matter out of all doubt assuring by good scripturall proofe by a text miserably abused that the pope is not was not and cannot bee Antichrist And that in this matrer there may hereafter betwixe rhe Canterburians and Rome remaine no shadow of Controversie their man Shelfoord comes home to Bellarmine well nere in omnibus making Antichrist one single man a Jew preaching formall blasphemies against Christs natures and person thre yeeres and an halfe killing by his hands Enoch and Elias and least any footstep of this belief should ever appeare in the Church of England Canterbury confesseth that the place of the publick liturgie wherein it was imported was changed by his own hand This scarre-crow being set aside at once the Pope the Cardinals and all their Religion began to looke with a new face Anent the Pope they tell us first that the reformers did him pittiful wrong in spoiling him not onely of those things he had usurped but of many priviledges which were his owne by due right and should have beene left to him untouched Againe they will have us to believe that the See of Rome was truely Peters Apostolick Chaire that Peter was truely a Prince among the Apostles that the Pope is Peters onely successour that within the bounds of his owne Patriarchat hee is a Prince hee is a Monarch Thirdly that order and unity doe necessarily require one Bishop to have the inspection and superioritie ouer all Bishops and that this prerogative by good Ecclesiasticall right is due to the Pope Fourthly that all the authoritie which the English Bishops have this day specially his Grace of Canterbury is derived to them from the Pope and Peters Chaire That if this derivation could not be clearlie demonstrate the Clergie of England might justly refuse all obedience to their Bishops jurisdiction Fifthly that divers of the late Popes have beene very good men yea among the best of men that those of them who have beene verie monsters
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
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
sermons not much but profitable hearing which you should labor to commend Shelford p. 93. Better were it for our Church and people to have but one Sermon well premeditated in a moneth which is insinuated by the Canon than two on a day proceeding from a rolling braine and mouth without due preparation Heylens answer pag. 166. Your afternoone Sermon on the Sunday if performed by Lecturers are but a part of your new fashion and having no foundation in the Church at all it cannot be any innovation to lay them by and if the Curate performe his dutie in catechizing you have no reason to complaine for want of Sermons in the afternoone h Heylens answer 163. Why count yee the suppressing of Lectures for an innovation whereas the name of Lecturers and Lectures are in themselves a new and 〈◊〉 invention borrowed from the new fashions of Geneva i Shelford pag. 71 When men had more of inward teaching and lesse of outward then was there far better living for then they lived alwayes in feare of offending and as 〈◊〉 as they had done any thing amisse their conscience by by gave them a nip and a memento for it then they confessed their sins to God their Minister for spirituall comfort and counsell then they endevoured to make the best temporall satisfaction they could by almes prayers fasting other good works ofhumiliation but now outward teaching not 〈◊〉 〈◊〉 understood hath beaten away this Ibid. pag. 82. The besotted negligence of our delicate Puritans is that which makes them to run so after Sermons what doth this singularitie work in them but a contempt of government As weak stomacks cannot well digest much meat so the common people cannot governe much 〈◊〉 when they can not digest it well they vomit it up they wax proud and will contest with their Ministers At what time were most heresies broached Was it not in the primitive Church when there was most preaching 〈◊〉 thereafter they did slake it Ibid pag. 99. Preaching by reading is the ordinarie preaching ordained by God himselfe and his Church and this was the ordinarie preaching in our Church before King Henry the eighth They approve the Masse both for word matter k 〈◊〉 Sunday Missam facere coepi saith S. Ambrose he began the second service as our Church calleth it quidam cogunt sacerdotem 〈◊〉 abbreviet 〈◊〉 saith S. Augustine that is they make the Priest to curtaile Divine Service l Montag antid pag. 10. Missam ipsam non damnamus quoad vocem quin neque Missae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sano recto sensu intellectum m Pockling alt pag. 138. The King would like well enough of the Masse if the Priests would shrive her of 〈◊〉 n Montag antid pag. 10. De vocibus ne Missae quidem 〈◊〉 ne Transubstantiationis certamen moveremus o Pag. 28. I 〈◊〉 no Church 〈◊〉 celebrate the Sacrament with more puritie 〈◊〉 gravitie and none with more majestythan by thi Book Certainly it is purged from all 〈◊〉 which you call Superstition or the 〈◊〉 of the Masse it is restored to the ancient 〈◊〉 the least thing that 〈◊〉 to 〈◊〉 being thrust out of doores as Amnon did Tamar without hope of returne And if any superstitions would dare to enter the doore is so 〈◊〉 shut that 〈◊〉 must despaire of any entrie What needs all such uproare then without cause I shall 〈◊〉 my selfe to make good these particulars First that you shall never bee able to find any thing in that Booke contrarie to the Word of GOD. 2. That it containeth nothing contrarie to the practice of the primitive Church but which is most agreeable thereto 3. That all the points which you condemne are not contraverted betweene our Classicall Divines and 〈◊〉 but agreed upon on both sides 4. That there is nothing in it contrarie to our Confession of Faith in Scotland yea which is much yee shall not shew mee a 〈◊〉 Divine of any note who ever did condemne this Book of the least point of Poperie but on the contrarie did defend and commend it The Scottish Liturgie is much worse than the English Our alteration in the Offertorie p Durand Ration lib. 4. fol. 65. Ritus igitur 〈◊〉 transivit in 〈◊〉 〈◊〉 sacrificia 〈◊〉 populi 〈◊〉 sunt in observantimpopuli 〈◊〉 q Durand lib. 4 〈◊〉 64. Subsequens Dtaconus ipse patinam cum hostia pontifici 〈◊〉 pontifex seu sacerdos 〈◊〉 collocat super altare Ibid. fol 66 Sacerdos 〈◊〉 〈◊〉 manu targit repraesentans 〈◊〉 〈◊〉 14. 4. ponetque 〈◊〉 〈◊〉 super 〈◊〉 hostiae 〈◊〉 〈◊〉 in expiationem 〈◊〉 Our changes in the consecration r De missa lib. 2. cap 17. 〈◊〉 canonem ut summa reverentia semper Catholici retinuerunt it a incredibili furore haeretici hujus temporis lacerant s Innocent lib. 4 〈◊〉 1. 〈◊〉 nuno 〈◊〉 summam Sacramenti 〈◊〉 〈◊〉 ad ipsum 〈◊〉 divini sacrificii penetramus t Durand lib. 6. 〈◊〉 〈◊〉 non 〈◊〉 sed 〈◊〉 differt autem inter 〈◊〉 〈◊〉 consecrare est 〈◊〉 transubstantiare 〈◊〉 est sanctum reverendum efficere ut 〈◊〉 in aqua 〈◊〉 u Heylens antid pag. 45. and 46. The Church of Rome enjoyneth the Priest to stand in medio altaris with his face to the East and back to the people But the Church of England at the North side of the Table albeit 〈◊〉 King Edwards Lyturgie the Priest was appointed to stand at the midst of the 〈◊〉 x 〈◊〉 saepe y Pokling alt pag. 99. The people might see the Priest going into the Sanctuarie they might heare the noyse of his bels himselfe his gesture his actions 〈◊〉 saw not yet all this was done in medio 〈◊〉 but not among the people in the outward 〈◊〉 inward Court whereunto onely the people were permitted to come z Scottish Service the words of 〈◊〉 may be repeated againe over more either bread or wine White on the Sabbath pag. 97. Such traditions are those that follow the Service of the Church in a knowne language c. a Monr apeal p. 289. If men were disposed as they ought unto peace there needed bee no difference in the point of reall presence for the disagreement is only de modo 〈◊〉 the 〈◊〉 it self That there is in the holy Eucharist a reall presence is 〈◊〉 to on either side For Andrews professeth to Bellarmine Nobis vobiscum de objecto convenit de modo lis est Praesentiam inquam credimus non minus 〈◊〉 vos veram de modo praesentiae nil temere 〈◊〉 There is no such cause therefore saith he why in this point of the Sacrament we should be so distracted seeing we both confesse that which is enough This is my body and contend meerly about the mean how it is my body a point of faith undeniable though it be unsearchable and incomprehensible From Hooker he pronounceth that there is a generall agreement about that which is alone