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 〈◊〉
of his tongue and harp as a third marrow should come to perswade yet that none of you shall ever bee moved by all their oratorie to espouse the quarrels of so unhappy men If I faile in my faire undertaking let me bee condemned of temeritie and no houre of your leasure be ever again imployed in taking notice of any more of my complaints But till my vanity bee found I will expect assuredly from your Honours one hearing if it were but to waken many an able wit and nimble pen in that your venerable House of Convocation Numbers there if they would speake their knowledge could tell other tales then ever I heard in an out-corner of the Isle farre from the secrets of State and all possibilitie of intelligence how many affaires in the World doe goe It is one of 〈◊〉 〈◊〉 〈◊〉 of the World how many of the English Divines can at this time be so dumbe who could well if they pleased paint out before your eyes with a Sun-beame all the crimes Ispeake of 〈◊〉 that head and members It is strange that the pilloring of some few that the slitting of Bastwickes and 〈◊〉 nose the branding of Prinnes cheeke the cutting of Lightouns eares the scourging of Lylburne through the City the close keeping of Lincolne and the murthering of others by famine colde vermine stinke and other miseries in the caves and vaults of the Bishops houses of inquisition should bind up the mouthes of all the rest of the learned 〈◊〉 wont not in the dayes of hottest persecution in the very Marian times to be so scant of faithfull witnesses to the truth of Christ we can not now conjecture what is become of that zeale to the true Religion which we are persivaded lyes in the heart of many thousands in that gracious Kirk we trust indeed that this long lurking and too too long silence of the Saints there shall breake out at once in some hundreths of trumpets and lampes shining and shouting to the joy of all the reformed Churches against the campe of these enemies to God and the King that quickly it may be so behold I here first upon all hazards doe breake my pitcher doe hold out my lampe and blow my trumpet before the Commissioners of the whole Kingdome offering to convince that prevalent faction by their owne mouth of Arminianisme Poperie and tyrannie The main scope and delineation of the subsequent Treatise CHAP. I. OUr Adversaries are very unwilling to suffer to appeare that there is any further debate betwixt them and us but what is proper unto our Church doth arise from the Service Book Canons Episcopacie which they have pressed upon us with violence against all Order Ecclesiasticall and Civill In the mean time lest they become the sacrifices of the publike hatred of others in a subtle Sophistication they labour to hide the 〈◊〉 wrongs and assronts which they have done openly to the Reformed Religion to the Churches of ENGLAND and all the Reformed Churches in the main and most materiall questions debated against the Papists ever since the reformation for such as professe themselves our enemies and are most busie to stirre up our gracious Prince to armes against us do wilfully dissemble their knowledg of any other controversie betweene them and us but that which properly concerneth us and rubbeth not upon any other Church In this their doing the Judicious may perceive their manifold deceit whereby they would delude the simple and many wittie worldlings do deceive themselves First they would have the world to think that wee obstinately refuse to obey the Magistrate in the point of things indifferent And therefore unnecessarily and in a foolish precisenesse draw upon ourselves the wrath of the King Secondly when in our late Assemblies the order of our Church is made known and the seeds of superstition heresie idolatrie and antichristian tyranny are discovered in the service Booke and Canons they wipe their mouth they say No such thing is meant and that wee may upon the like occasion blame the service Booke of England Thirdly when by the occasion of the former quarrellings their palpable Poperie and Arminianisme are set before their eyes and their perverse intentions desires and endeavours of the change of Religion and lawes are upon other grounds then upon the service Booke and Canons objected against them they stop their eares or at least shut their mouths and answer nothing This challenge they still decline and misken they will not let it be heard let bee to answer to it And for to make out their tergiversation for to dash away allutterly this our processe they have bin long plying their great engine and at last have wrought their yondmost myne to that perfection that it is now ready to spring under our wals By their flattering calumnies they have drawne the Prince againe to arms for the overthrow of us their challengers and for the affrighting by the terrour of armies on foot all others elswhere from commencing any such action against them As for us truly it were the greatest happinesse we do wish for out of Heaven to live peaceably in all submission and obedience under the wings of our gracious Soveraigne and it is to us a bitternesse as gall as wormwood as death to be necessitate to any contest to any contradictory tearms let be an armed defence against any whom hee is pleased to defend Yea certainly it were the great joy of our hearts to receive these very men our mortall enemies into the arms of our affection upon any probable signes in them of their sincere griefe for the huge wrongs they have intended and done to their Mother church and Country But when this felicity is denied and nothing in them doth yet appeare but induration and a malicions obstinacie going on madly through a desperate desire of revenge to move a very sweet Prince for their cause to shed his own bloud to rent his own bowels to cut off his own members what shall wee doe but complain to GOD and 〈◊〉 to the Worlds eyes the true cause of our sufferings the true grounds of this Episcopall warre or rather not Episcopall but Canterburian broyle for wee judge sundry Bishops in the Isle to be very free of these mischiefs and believe that divers of them would gladly demonstrate their innocency if so be my Lord of Canterbury and his dependants were in any way to receive from the Kings justice some part of their deserveings Howsoever that wee may give a testimony to the truth of GOD which wee are like at once to seale with our bloud wee will offer to the view of all Reformed Churches and above the rest to our neerest and sibbest sister of England as it were in a Table divers of these errours which our party first by craft and subtilty but now by extreame violence of fire and sword are labouring to bring upon us to the end that our deare brethren understanding our sufferings in the defence of
family though the remainder of the Nobility and Gentry in the land should be sent over by him some to worke in fetters in his Mines of Peru Others in chaynes to row all their dayes in his gallayes in the Mediterrane for all these or any other imaginable acts of tyrannie that could escape the wicked head of any mad Nero of any monstrous Caligula these men doe openly take upon them to perswade that no kind of resistance for defence can be made by the whole States of a land though sitting in Parliament with a most harmonious consent no more nor the Jewes might have done against Nabuchadnezer or the Christians of old against the Pagane Emperours or the Greek Church this day against the grand Signieur in Constantinople that all our forbeares both English and Scots in their manifold bickerings against the misleaders of their Princes against the tyrannizing factions of Court were ever Traytors and Rebels and ought to have losed their heads and lands for their presumption to defend their liberties against the intolerable insolencies of a pack of runigat Villanes and for their boldnesse to fasten the tottering Crowne upon the head of their Kings all such Services of our Antecessours to King and Country were treacherous insurrections If for all these their crimes I make speak before you no other witnesses then their 〈◊〉 tongues J trust there shall not remain in your minds the least shadow of any scruple to believe my allegations nor in your wils the least inclination to joine with the counsels of so polluted and self 〈◊〉 persons And if to men whose open profession in their printed bookes let be secret practises leades to so wicked ends so far contrare to the glorie of God to the honour and safety of our King to the well of us all whether in Soule body 〈◊〉 children or any thing that is deare to 〈◊〉 〈◊〉 〈◊〉 lead your armes against us we believe the Lord of 〈◊〉 the righteous Judge would be 〈◊〉 to you and make hundreds of your 〈◊〉 in so 〈◊〉 a cause 〈◊〉 before ten of ours Or if it were the profound and unsearchable pleasure of the God of Armi s to make you for a time a scourge to beat us for our manifold transgressions yet when yee had obtained all the Prelats 〈◊〉 when wee for our other sins were tred under your 〈◊〉 we would for all that hope to die with great comfort 〈◊〉 courage as defenders of the truth of God of the liberties and lawes of our 〈◊〉 of the true good and honour of the 〈◊〉 and Royall Familie All which as wee take it one of the most wicked and unnaturall 〈◊〉 that ever this Isle did 〈◊〉 〈◊〉 manifestly 〈◊〉 yet certainly we could not but leave in our Testament to you our unjust oppressors the legacie of an untimous 〈◊〉 〈◊〉 for when yee have killed thousands of us and banished the rest out of the Isle when on the back of our departure your sweet 〈◊〉 the Bishops have brought the Pope upon you and your children when a French or Spanish invasion doth threaten you with a slavish conquest will yee not then all and above all our gracious Prince regrate that he hath beene so evill advised as to have put so many of his brave Subjects to the cruell sword who were very able most willing to haue done him noble service against these forraine usurpers Would not at such a time that is too likely to be at hand if our Prelates advises now be followed both his Majestie and all of you who shall 〈◊〉 in life he most earnest recallers not onely of your owne Country-men many thousands whereof yee know have lately by Episcopall tyranny beene cast out from their 〈◊〉 as far as to the worlds end among the savadge Americans but also the reliques of our ruine from their banishment with as great diligence as in the time of Fergus the second the inhabitants of this land did recall our ancestors when by the fraud and force of a wicked faction they were the most part killed and the rest sent over Sea in banishment It were better by much before the remedilesse stroke be given to be well advised then out of time to sigh when the millions of lost lives when the happinesse of our true Religion when the liberties of both the nations once thrown away by our owne hands can not againe bee recovered To the end therefore that such lamentable inconveniences may be eshewed and your Honors the more animate to deny your power to those who now possibilie may crave to have it abused against us without cause beside numbers of pressing reasons wherewith I doubt not every wise man amongst you is come well enough 〈◊〉 from his owne considerations and which J trust shall be further presented in plenty by these of our Nation who have ever beene at the head of our affaires whom God hath still enabled to cleare the justice and necessitie of all our proceedings hitherto to the minds of all save our infatuat adversaries whom superstition and rage hath blinded If it might be your Honours pleasure when all the rest have ended I could wish that euen vnto me a little audience were given my zeale to the truth of God to the peace of this Isle to the honour of our deare and gratious Soveraigne imboldeneth me to offer even my little myte of information This is a period of time when the obstinate silence of those who are most obliged by their places and gifts to speake must open the mouths of sundrie who are not by much so able verie babes yea stones must finde a tongue when Pharisees deny their testimonie to CHRIST ` Dumbe men will get words when a father when a King let bee a whole kingdome by the wickednesse of a few is put in extreme perrill of ruine An Asse will finde 〈◊〉 when the devouring sword of an Angel if drawne against the Master Nothing more common in the Roman Annals then the speaches of very Oxen before any calamitie of the Common-wealth The claiking of Geese did at a time preserve the 〈◊〉 Amiclae was lost by too much silence The neglect of the voice of a Damosel the contempt of Cassandraes warning the casting of her in bands for her true but unpleasant speach did bring the Trojane horse within the wals and with it the quick ruine both of the city and Kingdome J hope then that the greatnesse of my undertaking may 〈◊〉 me a little audience for J offer to make you all see with your owne eyes and heare with your owne eares the Canterburians to declare by their owne tongues and write downe under their own hands their cleare mindes to bring in our Church Arminianisme and compleet Popery and in our State a slavery no lesse then Turkish If yee finde that I prove my offer I trust I may bee consident of your Wisedomes that though Cicero himselfe and with him Demosthenes as a second and Orpheus with the 〈◊〉
of 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
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
or sinnes and repented in generall for all 〈◊〉 knowne 〈◊〉 〈◊〉 doubt not but they obtained pardon of all their ignorances Nay our charity 〈◊〉 further to all these this day who in 〈◊〉 of heart 〈◊〉 the Roman 〈◊〉 and 〈◊〉 it But we understand onely them who either have no 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 such as after the use 〈◊〉 the best meanes they can have 〈◊〉 things 〈◊〉 find no sufficient motives to Hall I dare bee bold to say 〈◊〉 〈◊〉 Church of Rome had years before the councel of 〈◊〉 to good a 〈◊〉 of doth 〈◊〉 c 〈◊〉 page 300. I am not in the 〈◊〉 that all images are idols but only when they are 〈◊〉 for gods This the the 〈◊〉 shipping of 〈◊〉 with 〈◊〉 that is divine worship as it is used by 〈◊〉 〈◊〉 〈◊〉 p. 299 They keepe close to that which is superstition and in the case of images come 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 p. 79. Et 〈◊〉 〈◊〉 palam non 〈◊〉 à pretate moribus in 〈◊〉 non 〈◊〉 quam milvus corvus 〈◊〉 animalierant in area 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulari At nullus in area erat idololatres quia 〈◊〉 〈◊〉 quatenus Christianam 〈◊〉 〈◊〉 Montag Orig. p. 309. 〈◊〉 cultum latriam quam appellant nec debemus sive 〈◊〉 sive 〈◊〉 quamvis excellentissimae impend re Pontificius 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 modo 〈◊〉 creaturae 〈◊〉 ne Montag Antigag p. 319 Yousay that images must not have 〈◊〉 so we let your practice and doctrine 〈◊〉 together and we agree Dow against Burton p. 142. When Burton objecteth that 〈◊〉 did 〈◊〉 out of the publick 〈◊〉 of fasts this sentence Thou hast delivered us from superstition and 〈◊〉 wherein we were 〈◊〉 drowned his chiefe answer is That men may be good Protestants and yet not 〈◊〉 all their sorefathers who lived before the reformation as he must doe who saith of them they were wholly drowned in idolatry which though M. 〈◊〉 perhaps will not yet some men may think it to be a reason sufficient for the leaving out of that sentence d 〈◊〉 page 306. Non omnis error in his quae insidelitas aut heresis Pottar p 102. Every so passionately in love with their owne opinions that they condemne all other differing from them to bee hereticall so there 〈◊〉 not a 〈◊〉 on earth who in the judgement of many other is not an 〈◊〉 ibid. page The Giant in Gath was a true man though much deformed with 〈◊〉 sing is and toes but if one lose any vitall part 〈◊〉 〈◊〉 a man no longer there is not so much danger in adding super 〈◊〉 as is in 〈◊〉 what is essentiall and 〈◊〉 that the Church shall never bee robbed of any 〈◊〉 necessary to the being of the Church the promises of Christ assureth us but that she 〈◊〉 〈◊〉 no 〈◊〉 truth wee have no warrant e Cant relat page 316. If any will bee a leader and teaching 〈◊〉 and adde 〈◊〉 to 〈◊〉 and bee 〈◊〉 in both 〈◊〉 without repentance must needs be lost while many that succeed him in the errour onely and notobstinacy may bee saved I say those howsoever 〈◊〉 are neither 〈◊〉 〈◊〉 nor hereticks before God and are therefore in a state of salvation Montag Apar p. 283. 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 qui constanter retinent doctrinam 〈◊〉 necenim ille haereticus dicetur qui per omnia Romanam fidem integerrimè prositetur ibid. p. 389. Schismatici singularitate rapti in transversum quales Scaliger 〈◊〉 Pareus 〈◊〉 opinatores quaero autem an quis ferendus fit homo novus terrae filius 〈◊〉 contempto spretoque consensu majorum suas phreneticas observationes 〈◊〉 serit f Shelford p. 238. Let us Christians leave off our divisions the Papists and we call upon one God our Father upon one Christ our Sav our 〈◊〉 holy Ghost our 〈◊〉 〈◊〉 and we have but one mean to unite us to this holy 〈◊〉 which is baptisme How then should we not be brethren O blessed 〈◊〉 raise up one to bid the people returne blessed be that peace-maker among men Nulla 〈◊〉 〈◊〉 pacem te 〈◊〉 omnes ibid. p. 296. Why judge we so eargerly others for holding of errours are any without them Some errours we may beare with charity 〈◊〉 me to judge that errours of Christians are not of intention but ignorance For I beleeve that 〈◊〉 and willingly 〈◊〉 〈◊〉 Protestant nor Lutheran would wrong their head Christ whom daily they professe Montag 〈◊〉 p 45 Citius inter bono quam inter Protestantes Papistas inaudita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nuper inauspicato 〈◊〉 controversis inter 〈◊〉 questionibus conveniet sed 〈◊〉 〈◊〉 de 〈◊〉 istis quae penè 〈◊〉 sani 〈◊〉 in vita 〈◊〉 bus nobis 〈◊〉 cum prophani homines politici sub 〈◊〉 〈◊〉 religionis suas 〈◊〉 actiones enormiz desideria soleant 〈◊〉 Post mota 〈◊〉 〈◊〉 inter 〈◊〉 odiis decertatum vatinianis atque eo 〈◊〉 est 〈◊〉 〈◊〉 excessus ut ferre eos nequeant zelota 〈◊〉 〈◊〉 〈◊〉 I heologi qui non una cum ipsis velint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cassander vir usque ad miraculum eruditus 〈◊〉 modestia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab importunis utrinque censoribus Calvino nimirum propter editum 〈◊〉 aureum libellum de officio viri pii 〈◊〉 inter 〈◊〉 propter consultationem 〈◊〉 〈◊〉 〈◊〉 nemo quam fortunae 〈◊〉 subeite 〈◊〉 Fricius 〈◊〉 qui impudenter noluerunt esse 〈◊〉 ibid pag. 78. Hoc tempore 〈◊〉 〈◊〉 protestantium papistarum variantibus de fide ac pietate sententiis distraxerunt in diversum Christianum otbem si qui 〈◊〉 qui bellum malint 〈◊〉 qui velint odia exerceri im nortalia traducant illi nostram quae solet odiosius exagitari tepeditatem vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego filius illius pacifici 〈◊〉 qui 〈◊〉 utraque unum 〈◊〉 materie separationis neque certè arbitror ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abhorret nostrae Anglicanae Ecclesiae 〈◊〉 voluntas quod nonnulli 〈◊〉 〈◊〉 contendunt ibid. p. 245. In Pharisaeis ad vivum depictas imagines intueamur corum 〈◊〉 qui Pharisaica nobis institu ta in Christianismum retulere 〈◊〉 intelligo Jesuitas sive ut verius dicam utrinque puritanos honestatis etiam civilis reduvias pietatis carcinomata Christianismi dehonestamenta pacis concordiae alastoras pernities g Pottars Epistle to the King it was undertaken in obedience to your Majesties particular commandement In the midst of their deniall yet they avow their giving of religious adoration to the very stock or stone of the altar a Pag. 47. A great 〈◊〉 is due to the body and so to the throne where his body is usually present Ibid. pag. 49. Do mino 〈◊〉 〈◊〉 to the Lord your God and to his altar for there is a 〈◊〉 due to that too ibid. pag. 45. Therefore according to the Service booke of the
keeper pray for me it followeth nor we may say S. Gabriel pray for me d Anthony Stafford Female glorie p. 3. Others of these first and purer times not without admiration observe that God was almost fifty ages in the meditation of the structure of this stately Palace Mon. 〈◊〉 p. 301. Magno procul dubio opere templū illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aparabatur nec ut unade multis mater Domini in hune mundum processit è materno utero Ibid. p. 338. Utcunque conceptum in originali peccato ' vixisse tamen immunem à mortali peccato cum 〈◊〉 putaverim Staffords Female glorie in his proemiall verses for Eves offence ' not hers she did begin to learne repentance ere she knew to sinne Idem p. 20. She sent forth many a sigh for sin not having committed any and bewailed that of which she was utterly ignorant Idem p. 8. The Apostles sometimes were obscured with the fog of finne but her brightnesse nothing vitious could lessen much lesse alutterly extinguish e Femal glorie p. 28. Nothing in her was wanting but the 〈◊〉 it selfe Idem in the preface Whether we regard her person or her divine gifts shee is in dignity next to God himselfe Ib. Great Queen of Queens daughter and mother and the spouse of God Idem p. 210. Her assumption by many of the Fathers by all the Romish Church and some of the reformed is held for an undoubted truth f Montag apar p. 212. Dominum profecto indicat 〈◊〉 nomen nam revera facta est domina omnium creaturarum 〈◊〉 ait cum conditoris omnium effecta fuerit mater Ibid. p. 302. Certe nulli sanctorum dedi Deus plura nulli majora 〈◊〉 ne omnibus quidem ne sanctis tanta hoc est elogia matris Dei Deus 〈◊〉 qui titulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnes omnium creaturarum dignitates illud unicum privilegium supergreditur Recte ait B. Thomas beata virgo ex hoc quod est mater Dei habet quandam dignitatem infinitam Ex his licet colligere inquit Baradas sanctissimam virginem infinitam 〈◊〉 quondam dignitatem ex Deo qui 〈◊〉 bonaventura recitat majorem mundum Deus facere potest majus coelum Deus facere potest majorem autem matrem quam est mater Dei 〈◊〉 facere non potest Fem. gl p. 21. She undoubtedly deserved to be rapt up if it were possible a story higher than was S. Paul Ib. p. 80. Certainly all the ancient Fathers with one consent affirme that she deserves to be Empresse of all others who humbled her selfe below them all g Femal glorie In the Panegyrick to whom do bow the souls of all the just whose place is next to Gods to whom the Hierarchie do throng and for whom heaven is all one 〈◊〉 Ib. p. 3. Truly our beleef may easily digest this 〈◊〉 his 〈◊〉 would 〈◊〉 her fit to be 〈◊〉 of this lower world Ib. pa. 17 There were no doubt some of 〈◊〉 children who 〈◊〉 〈◊〉 before and 〈◊〉 〈◊〉 to their 〈◊〉 〈◊〉 Ibid. page 32. The 〈◊〉 glorious 〈◊〉 h Femal 〈◊〉 〈◊〉 Whose place is next to God and in his face all creatures and delights doe see as 〈◊〉 of the 〈◊〉 i Ibid. p. 220. The 〈◊〉 of this land are 〈◊〉 I mean they reject all testimonies of her worth as haile Mary full of 〈◊〉 c. They abhor to hear her called Domina because forsooth they chalenge to themselves a greater measure of knowledge but a lesser of piety than did their 〈◊〉 by 〈◊〉 words and 〈◊〉 familiar to antiquity Of one thing I will assure them till they be good 〈◊〉 they shall never be good Christians k page 23. My arithmetick will not serve me to number all those who have registrate their nam 〈◊〉 the 〈◊〉 of the 〈◊〉 of 〈◊〉 our blessed Lady The Princes of this 〈◊〉 have not beene defective in doing her all possible honour and in consecrating Chapels and Temples to her memory 〈◊〉 holy Orders also are of this 〈◊〉 as the 〈◊〉 the 〈◊〉 the Franciscans the Cartusians and many others If all those testimonies and examples of great worthy and pious people will not move us to honour her we shall be judged both unworthy of this life and ignorant of that better to come l Ib. p 153. This day the celebration whereof is institute by the Church is called Candlemes as much as to say the day of lights on which while masse was singing very many tapers were burning in the Church Montag orig p. 157. Diem ab illa 〈◊〉 〈◊〉 cant 〈◊〉 vel purificationis nos anglue the purification of our Lady 〈◊〉 〈◊〉 〈◊〉 Candlemes day à distributione 〈◊〉 〈◊〉 〈◊〉 Couzins did put all this in practice in the Cathedral of Durham made burne in day light some hundreths of wax candles Peter Smart for preaching against him was deposed and 〈◊〉 but Couzins for his devotion advanced from a Prebend to a Provest of a Colledge and a royall Chaplane in ordinary m Femal glorie p. 226. The originall of the sodality of the blessed virgin is derived from the battell of Naupactum gained by John of Austria and the Christians which victory was attributed to her intercession with her Son n 〈◊〉 answer p. 123. As for 〈◊〉 booke intituled the Femal glory you finde not in it that I see by your collections any thing positively or 〈◊〉 delivered contrary unto any point of doctrine established and received in the Church of England Some swelling language there is into it and some Apostrophees I perceive by you to the Virgin Mary which if you take for invocations you mistake his meaning no innovation hitherto 〈◊〉 of doctrine a 〈◊〉 cites from Causabon these words Put by controversies these things wherein all sects universally do agree are sufficient for salvation They joyne with Rome in 〈◊〉 up traditions in prejudice of Scripture b 〈◊〉 anti d. 〈◊〉 〈◊〉 〈◊〉 sect 2. Things that have been generally received in the Church of Christ are 〈◊〉 to have been derived from Apostolicall tradition without any speciall mandat left in Scripture for the doing of them Praying directly towards the East is conceived to be of 〈◊〉 condition why may wee not conclude the like of 〈◊〉 up the 〈◊〉 along the 〈◊〉 Many things come into our minde by a successionall tradition for which we cannot finde an 〈◊〉 command which yet 〈◊〉 ought to entertaine of which traditions there are many which 〈◊〉 retaine their force among us in England This Church the Lord 〈◊〉 thanked for it hath stood more firme for Apostolicall 〈◊〉 than any other whatsoever of the reformation Samuel 〈◊〉 sermon p. 15. We yeeld that there are Apostolicall traditions rituall and dogmaticall which are no where mentioned or 〈◊〉 〈◊〉 the Scriptures but delivered by word of mouth by the Apostles to their followers for some of which these are reputed the number of Canonicall books the Apostles creed the baptisme of 〈◊〉 the fast of