new pieces never heard of which in the thirtie one yeare are set out by M. Aylward under the name of the English Martyrs as also that writ of Overall which Montagu puts out with his own amplifications in the thirtie six year These and the like pieces must in reasoÌ„ be rather fathered on those who put them foorth then upon their pretended authors who readily did never know such posthume children or else did take them for such unhappie bastards as they were resolved for reasons known to them selves to keepe them in obscurity and never in publick to avow them as their owne In this Canon there are two parts most principall which the papists call the Heart and Head thereof (Å¿) Innocent lib. 4. cap. 1. Ecce nunc ad summam Sacramenti verticem accedentes ad ipsum cor divini sacrificii penetramus The prayers of consecration and of oblation this head the English strikes off this heart they pull out of their book that the wicked serpent should not have any life among them But our men are so tender and compassionat towards that poor Beast that they will againe put in that Heart and set on that Head The consecration and oblation they will bee loath to want Consider then these mens changing of the English book towards both those the two incomparably worst parts of the whole Masse First the English scrapes out all mention of any consecration for however we delight not to strive with the papists any where about words yet in this place while they declare expressely that by consecration of the elements they do understand not the sanctification of the elements by the word and prayer but a secret whispering of certaine words upon the elements for their very Transubstantiation (t) Durand lib. 6. Dicimus illud non conserari sed sanctificari differt autem inter haec nam consecrare est consecratine transubstaÌ„tiare sancti ficare est sanctum reverendumesficere ut patet in aqua benedicta Consecration in this place being so taken by the papists the English rejects it and will have nothing to do therewith but our men being more wise and understanding their owne ends put up in their rubrick in capitall letters formally and expressely their prayer of consecration 2. The Papists to the end that their consecratorie words may bee whispered upon the elements for their change and no wayes heard of the people who perchance if they heard and understood them might learne them by heart and in their idlenesse might pronunce them over their meales and so which once they say was done transubstantiat their ordinarie food into Christs bodie For the eshewing of these inconveniences they ordaine the consecration to bee made in the outmost corner of the church so far from the ears of the people as may be and for the greater securitie they ordaine their priests in the time of consecration both to speake low and to turne their backs upon the people For to remeed their wicked follies the English expressely ordained their communion Table to stand in the body of the church where the Minister in the mids of the people might read out openly all the words of the Institution But our men to returne to the old fashion command the table to beset at the East end of the Chancell that in the time of the consecration the priest may stand so far removed from the people as the furthest wall of the church can permit and as this distance were not enough to keep these holy words of consecration from the profaine eares of Laicks our booke hath a second Rubrick injoining expressely the priest in the time of consecration to turne his back on the people to come from the North end of table and to stand at such a place where hee may use both his hands with more decencie and ease which is not possible but on the Westside alone for on the South side the commoditie is just alike as in the North. On the East none can stand for the Table is joined hard to the Wall and whosoever stands at the West side of the Altar his back is directly to the people that are behinde him They say for this practise many things first That in the good holy Liturgie of Edward the sixth the priest was ordained to stand with his back to the people (u) Heylens antid pag. 45. and 46. The Church of Rome injoyneth the priest to stand in medio altaris with his face to the East and backe to the people But the Church of England at the north side of the Table albeit in King Edwards Lyturgie the priest was appointed to stand at the mids of the altar Againe that alwayes in the ancient church the priests stood in the uppermost end of the church divided from the people behinde them with railes and vailes and other distinctions (x) Supra saepe 3. That Scripture is the ground of this practise for so it was in the Jewish church the priest when wee went into the Sanctuarie to pray and offer incense for the people they stood without and never did heare what he spake nor saw what he did (y) Pâ—kling alt pag. 99. The people might see the priest going into the Sanctuarie they might heare the noise of his bels himself his gesture his actions they saw not yet all this was done in medio Ecclesiae but not among the people in the outward or inward Court whereunto only the people were permitted to come If from this practice wee would infer with Bellarmine that the Priest in the consecration might speake in latine or in a language unknowne to the people since God to whom he speaks understands all languages the elements upon which the consecratorie words are murmured (z) Scottish service the words of consecration may bee repeated againe over more either bread or wine understands none and the people for whom alone the vulgar language is used is put back from the hearing of the consecration we know not what in reason they could answer But this we know that the maine ground whereupon wee presse the use of the vulgar language not onely in the consecration as they call it but in the whole service of God I meane the warrant of Scripture they openly deny and for it gives us no ground but the old tradition of the church ( ) VVhite on the Sabbath pag. 97. Such traditions are those that follow the Service of the Chruch in a known language 3. When our priest is set under the East wall within his raile his back upon the people he is directed to use both his armes with decencie and ease what use heere can be made of the priests armes except it be for making of large crosses as the masse rubricks at this place doth direct We do not understand only we have heard before that they avow the lawfulnesse of crossing no lesse in the supper then in baptisme 4. The prayer which stands heer in
the English book drawn from the place wherein it stood of old in the masse to countenance the transubstantiation of the bread and wine into Christs body and bloud but standing in this place before the consecration it is clear of all such suspition Our men are so bold as to transplant it from this good ground to the old wicked soile at the back of the consecration where it wont to stand before in the old order of Sarum 5. In the next English prayer we put in the words of the masse whereby God is besought by his omnipotent spirit so to sanctifie the oblations of bread and wine that they may become to us Christs body and bloud from these words all papists use to draw the truth of their transubstantiation wherefore the English reformers scraped them out of their book but our men put them fairly in and good reason have they so to do for long ago they professed that about the presence of Christs body and bloud in the sacrament after consecration they are fully agreed with Lutherans and Papists in all things that is materiall and needfull as for the small difference which remaines about the formalitie and mode of presence it is but a curious and undeterminable question whereabout there would be no contraversie did not the diuelish humor of the Puritans and Jesuites make and entertaine it (a) Mont. apeal pag. 289. If men were disposed as they ought unto peace there neded bee no difference in the point of reall presence for the disagreement is only de modo praesentiae the thing it self That there is in the holy Eucharist a reall presence is yeelded to on either side For Andrews professeth to Bellarmine nobis vobiscum de obiecto convenit de modo lis est Praesentiam inquam credimus non minus quam vos verum de modo praesentiae nil temere definimus 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 bedy and contend meerly about the means 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 materiall for the rest he avoweth himself to be for peace and reconciliation and all to be so but Puritans and Iesuites whom the divel doth nourish up in a faction Lawrence pag. 18. I like S. Ambrose Lombard Rosfensis and Harding who advise in this argument to forbeare the determination of the manner of presence and to cloth our rancie with indefinite and generall expressions As I like not those that say he is bodily there so I like not those that say his body is not there For S. Paul saith it is there and the Church of England faith it is there and the Church of God ever said it is there and that truly substantially essentially VVe must beleeve it is there VVe must not know how it is there It is a mysterie they all say The presence they determined the maner of his presence they determined not They said he is there but the Lord knows how Yea they seem to have come a step further to the embraceing of the very modde of the popish presence for they tell of a corporall presence ibi that the body is there on the altar and that essentially yea so grosly that for its presence there the altar it self let be the elements must bee adored 6. They make an expresse rubrick for the priests taking of the paten and chalice in his hand in the time of consecration which taking not being either for his own participation or distribution to others why shall we not understand the end of it to be that which the masse there enjoynes the paten and chalice their elevation and adoration for the elevation was long practised and professed by some of our bishops and the adoration when the chalice and paten are taken in the priests hands is avowed by Heylene (b) Heylens answere p. 137. Think you it fit the priest should take into his hands the holy mysteries without lowly reverence and that it is an novation to do so 7. In an other rubrick of our consecration we have the cautels of the masse anent the priests intention to consecrat expresly delivered unto us As for that wicked sacrifice of the Masse Our changes about the sacrifice which the Canon puts at the back of the consecration the English banisheth it allutterly out of their book but the faction to show their zeal in their reforming the errors of the English church their mother puts downe heere in our book first at the back of the consecration their memento and prayer of oblation 2. That prayer of thanksgiving which the English sets after the Communion in a place where it can not be possibly abused as it is in the Masse for a propitiatory sacrifice of Christs body and blood they transpose and set it just in the old place where it stood in the order of Sarum at the back of the consecration before the Communion 3. The clause of the Missall which for its savour of a corporall presence the English put out of this prayer may worthily receive the most pretious Body and Blood of thy Son Christ Iesus they have heere restored 4. That we may plainly understand that this prayer is so transplanted and supplied for this very end that it may serve as it did of old in the missall for a prayer of oblation of that unbloudie sacrifice by the priest for the sins of the world Behold the first eighth lines of it which of old it had in the missall but in the reformation was spred out by the English are plainly restored wherein we professe to make and over again to make before Gods divine majestie a memoriall as Christ hath commanded This making not only the Papists but Heylene speaking from Canterburie expones far otherwise than either Andrewes Hooker Montagu or the grossest of the English Divines for a true proper corporall visible unbloody sacrificing of Christ for which first the Apostles and then all Ministers are as truely Priests though Euangelicall and after the order of Melchisedeck as ever the Sons of Aaron were under the Law and the Communion Table becomes as true and proper an Altar as ever was the brasen Altar of Moses (c) Heylens antid pag. 6. sect 2. The passion of our Saviour as by the Lords owne ordinance it was prefigured to the Iewes in the legal sacrifices à parte ante So by Christs institution it is to bee commemorat by us Christians in the holy Supper à parte post A sacrifice it was in figure a sacrifice in fact and so by consequence a sacrifice in the commemorations or immediatly upon the post fact a sacrifice there was among the Iewes a sacrifice there must be amongst the Christians and if a sacrifice where upon to doe
LADENSIVM ἈΥΤΟΚΑΤΑΚΡΙΣΙS THE CANTERBVRIANS SELF-CONVICTION OR An evident demonstration of the avowed Arminianisme Poperie and tyrannie of that Faction by their owne confessions With a Post-script to the Personate Jesuite Lysimachus Nicanor a prime Canterburian Written in March and printed in April 1640 COR VNVM VIA VNA Summa Capitum THE Preface showeth the unreasonablenesse of this new warre That we have committed nothing against the late pacification That compassion hope and all reason call now for peace at home that at last we may get some order of our enemies abroad That the Canterburian faction deserveâ— not so well of England that armes in their favour ought to be taken against Scotland VVe offer to instruct their insupportable crimes by their owne writs If armes be needlesly taken in so evill a cause they cannot but end in an untimous repentance In this nicke of time very poore wits without presumption may venture to speake even to Parliaments The obstinate silence of the English Divines is prodigious CHAP. I. The delineation of the vvhole subsequent Treatise OUR Adversaries decline to answer our first and chiefe challenge The scope of this writt All our plea is but one cleare syllogisme the Major whereof is the sentence of our Iudge the Minor the confession of our partie the conclusion a cleare and necessary consequence from these two premisses CHAP. II. The Canterburians avovved Arminianisme ARminianisme is a great dangerous innovation of our Religion King Iames his judgment thereof The great increase of Arminianisme in Scotland by Canterburies meanes King Charles his name stolne by Canterburie to the defence of Arminianisme The Irish Church infected with Arminianisme by Canterburie The Canterburians in England teach the first second article of Arminius Why King James stiled Arminians Atheists They teach the third fourth article also the fifth The Arminians in England advanced Their opposites disgraced and persecuted Canterburie and his fellowes contrary to the Kings Proclamation goe on boldly to print let be to preach Arminian tenets A demonstration of Canterburies Arminianisme in the highest degree They make Arminianisme consonant to the articles of England and so not contrary to the Proclamation CHAP. III. The Canterburians professed affection towards the Pope Poperie in grosse ONce they were suspected of Lutheranisme but at last Poperie was found their marke To make way for their designes they cry down the Popes Antichristianisme they are content to have the Popes authoritie set up againe in England Their minde to the Cardinalat They affect much to be joyned with the Church of Rome as shee stands CHAP. IV. The Canterburians Ioyne vvith Rome in her grossest Idolatrie IN the middes of their denyalls yet they avow their giving of religious adoration to the very stock or stone of the altar As much adoration of the Elements they grant as the Papists require In the matter of Images their full agreement with Rome About relicts they agree with Papists They come neere to the invocation of Saints CHAP. V. The Canterburians avovv their embracing of the Popish heresies and grossest errours THey joyne with Rome in setting up traditions in prejudice of Scripture In the doctrine of faith Justification fulfilling of the Law merit they are fully Popish In the doctrine of the Sacraments behold their Poperie They are for the reerection of Monasteries and placing of Monkes and Nunnes therein as of old How neere they approach to Purgatory and prayer for the dead CHAP. VI. Anent their Superstitions FEW of all Romes superstitions are against their stomack They embrace the grossest not onely of their privat but also of their publick superstitions CHAP. II. The Canterburians embrace the Masse it selfe THey cry down so farre as they can all preaching They approve the Masse both for word matter The Scotish Leiturgie is much worse then English Many alterations into the Scotish specially about the offertorie the consecration the sacrifice the Communion CHAP. ULT. The Canterburians maximes of tyranny THE tyrannous usurpation of the Canterburians are as many and heavie as these of the Romish Clergie King Charles hates all tyrannie The Canterburians flatter him in much more power then ever he will take They enable the Prince without advice of the church to doe in all Eccelesiasticall affaires what he thinks meet They give to the King power to doe in the State what ever be will without the advice of his Parliament In no imaginable case they will have the greatest tyrants resisted What they give to Kings is not for any respect they have to Majestie but for their own ambitious covetous ends The Chiefe vvitnesses vvhich in the follovving action are brought into depone WIlliam Laud Arch-bishop of Canterburie in his speech before the Starre-chamber in his relation of his Conference with Iesuite Fisher as it was the last yeare amplified and reprinted by the Kings direction In Andrewes opuscula posthuma set out by him and dedicated to the King B. VVhyte of Eli in his treatise upon the Sabbath and his answer to the lawlesse Dialogue B. Montagu of Chichester in his answer to the gagger in his appeale in his antidiatribae in his apparatus in his origenes B. Hall of Exeter in his ould Religion set out with his owne apologie and the apologies of his Friends M. Chomley and M. Butterfield In his remedie of profanesse Peter Heylen Chaplan in ordinary in his answer to Burton set out as he sayes by the command of authoritie as a full and onely Reply to bee expected against all â—he exceptions which commonly are taken at my Lord of Canterburie his actions in his antidotum Lincolinense subscribed by Canterburies Chaplane D. Pottar Chaplan in ordinary in his charitie mistaken as he prints at the command of authoritie D. Laurence Chaplan in ordinary in his Sermon preached before the King and printed at the command of authoritie D. Pocklingtoune in his Sunday no Sabbath in his Altare Christianum both subscribed by Canterburies Chaplane Christopher Dow in his answer to Burtoune subscribed by Canterburies Chaplane Couzine in his devotions the fourth Edition subscribed by the B. of London my Lord high Treasuror his owne hand Chounaeus in his Collectiones Theologicae dedicated to my Lord of Canterburie and subscribed by his Chaplane Shelfoord in his five pious Sermons printed at Cambridge by the direction of the Vice Chanceler D. Beel set out with a number of Epigrames Latine and English by diverse of the Vniversitie fellowes defended yet still by Heylene and Dow in their bookes which Canterbury hath approven Antonie Stafford in his female glory printed at London and notwithstanding of all the challenges made against it yet still defended by Heylene and Dow in their approven writs William Wats in his Sermon of apostolicall mortification Giles Widowes in his Schismaticall Puritan Edward Boughen in his sermon of order and decencie Mr. Sp. of Queenes Colledge in Cambridge in his sermon of Confession Samuel Hoards in his sermon at the metrapolecall visitation Mr.
cause were dispensed with There were some that would not have their shooes on their feet in the temple a shame to them that have their hats on in Gods hoase Shelford p. 51. Some profaine Gods house by going out with heads covered as if God were not present and it were not his house when service was ended Pokling altare p. 141. Churches when they were made they were consecrate for a man may as lawfully and Christianly administer the sacrament in a barn or town hall as in any place that is not consecrate to such holy uses Queenscoale p. 223. S. Giles Church in the fields being newly repaired after two years service sermon and sacraments in it in D. Montany B. of Londons time was required to be consecrat by his successor D. Lad the people refusing the bishop caused sequester and lock up the house for a moneth and forces the Parish after fiftie pound fies to put up a crucifix upon the east window and receive the other orders of consecration The fundation stones of the repaire of Pauls were solemnly blessed by the bishop his main reasone for the urging of the visitation of Cambridge was that two chappels there was not yet censecrat notwithstanding of divine service in them for some score of years bygone 3. That the Chancell and the Altar must not only be dedicat with prayers and unctions but with lighted candles burning in-cense and many other such toies that it must be divided from the Church with vailes to keep not only the bodies but the eyes of the Laicks from beholding the arke and throne wherein the body of the Son of God doth sit as in a chaire of state that none but priests must enter there and that with their triple low adorations at their approaching That it is a favour for the King or the Empetour to win near that place for the short time of his offering (g) Pokl alt p. 141. Was not the altar the chiefest place which with most ceremony and devotion was hallowed was there not a feast annuall keeped in joyfull remembrance of the dedication of every Church Doth not S. Austine say Novit sanctitas vestra fratres consecrationem altaris celebramus in quo unclus vel benedictus est lapis as he cites the place in his Sunday Quenscoale p. 198. In the collegiat Church of Wolverhampton in the countrie of Stafford the altar and cloaths thereof were consecrat 11. Octob. 1635. As soon as the priests come to the Church each of them made a low congie at their first entring in the Church doore and after that three congies a peece towards the altar so they went unto the chancell where a bason with water and a towel was provyded for the priests to wash in where also was incense burning after they returned making three congies apeece After the sermon every one of them had a paper in his hand which they tearmed a censer and so they went up again to the altar As they went they made three congies apeece the communion being ended they washed their hands and returned giving three congies as before Ib. 220. There are diverse high altars solemnly dedicated of late in diverse colledges of Combridge and Oxford adorned with tapers candlesticks crucifixes basons crosses rich altar clothes crimson cushons rich hangings Pokling alt page 24. Optatus saith that erant ecclesiae ex auro argento quam plurima ornamenta ibid. page 80. At the upper end of the Chancell was a place railed in whereunto none were permitted to enter but the priests The Canon is cleare Nulli omnium qui sit in Laicorum numero liceat intra sacrum altare ingredi A dispensation indeed there was for the Emperour to enter in hither when he would Creatori dona afferâ—â— but stay there he might not Laurence p. 10. Beyond these railes duo cancelli which distinguished the body of the Church from the Oracle none out of orders came A more awfull reverence was commanded to this part being barred from common view Ibid. pag. 29. We have the Grecians triple prostrations from their liturgies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. p. 12. The same God is through all the parts of the Church but not in the same maner through all the parts thereof for as they are different degrees of sanctiry in them so is there a different dispensation of his presence in them Ibid. p. 15. This followes upon the consecration as there was a greater communication of the divine presence in those places than in others so was there a greater communication of the same presence in some parts of the temple of Salomon than in others And as that distinction in holy places continued after Christ so did the reason of that distinction too The whole indeed is the house of God for albeit the Lord be without these walls yet is he more within as we are not presumed to be so much abroad as at home though the Church conceived him to be present in all parts of this house yet it conceived him to be present more in one part of it than another in respect of that peculiar dispensation of his presence to that place of the Church as of old to that place of the temple which was within the vaile having an altar heere answerable to a mercy seat there as also in respect of that union betwixt this place and his humane nature Cant. Star Chamber speach p. 47. The altar is the greatest place of Gods residence upon earth I say the greatest yea greater than the pulpit for there it is hoc ectcorpus meum but in the pulpit it is at most hoc est verbum meum and a greater reverence no doubt is due to the body than to the word and so in relation answerable to the throne where his body is usually present then to the seat whence his word uses to be proclamed 4 That none of the ceremonies of the popish baptism neither their salt their spitle nor exsufflation are superstitious (h) Vide supra cap. 5. x 5. That a number of the Masse toies which yet are not in practise in England yea all the guises of the Masse which can be proven to be ancient are all to be embraced (i) Lincolneshere Minister p. 163. I was shewed a latine determination read in one of out Universities aiming to prove that look what ceremonies were used about the altar before the reformation by power and force of any generall custome though past over in deep silence by our liturgie are notwithstandig commanded us by a kinde of implicit praecept even unto us that live under the discipline of the English liturgie Heylene in his Antidot lect 2. p. 63. doth confesse the fact and doth not disclame the author therein only leaves that Kings professor D. Colines as a man most able to justifie that writ These are his words as for your Sally on the author of the latine determination I leave him to himself Hee is of age to doe you reason
to their owne ambition and greed that Soveraignitie being advanced to an numerasurable hight may be a statelier horse for them to ride upon in their glorious trivmphings above all that is called God For otherwise yee may see how farre they depresse all Soveraignes when they are layed in the ballance with them selves they tell us that the King can bee no more the head of the church then the boy that rubs their horse heeles (Å¿) Smart Sermon pag. 1. M. CouZins uttered these trayterous speaches in an open and affirmative manner that the Kings highnes is no more supreame head of the church of England then the boy that rubbs his horse heeles and this as we are credibly informed hath beene proved against him by the oathes of two sufficient witnesses 2. That the heart whence the native life vigour of the Ecclesiastick Lawes doeth flow is alone the Bishops and not the King (t) Chounaei collect supra cap. ult A 3. That Kings and Emperours ought to reverence yea to adore Bishops and to pay them tributes (w) Montagsupra cap. 3. O. 4. That every Bishop is a Prince and a Monarch as farre in dignitie above the greatest secular Prince as the soul above the body or God above man (x) Montag supra cap. tertio z FINIS Revised according to the ordinance of the generall Assembly by Mr. A. Ihonston Clerk thereto Edinb 1. of Aprile 1640. A Post-script for the personate Iesuite Lysimachus Nicanor GOod Father Lies-maker It is the common stratageme of the CanterburiaÌ„s to slander all their opposites with Iesuitisme you doe no new thing to paralell the Scotish Covenanters with Jesuites it is the old and oft rechanted song of your fellows to put Jesuites and Puritanes which name all must be content to beare who will not under your conduct be led back to Rome in one categorie to make them but two singulars under one spece both most furious rebels and by open profâ—ssion most seditious traitours yet with this difference that the one because more opposite to you must partake more of the nature of the spece The Puritane as ye must have leave in this season of your Kingdome to play the nomenclatâ—rs is growne so big a traitour that scarce any roome is left for the Iesuite to stand beside him Not long agoe it was the equitie of your brother Montagu to grant the Iesuite the favour to march with the Puritane under the same colours in the same ranke as devils equally furious unhappily borne and fostered to keepe Rome and England asunder Supra chap 7. A. A. But now it is the wisedome of your grand-father Laud to marshall them much better the Puritane must be farre advanced the Iesuite must stand at his back that so all stroakes all darts may light in the bodie of the one while the other escapeth without any wound so much as of a word In the very face of that honourable court of the Star-chamber his Grace dare be bold to avow his advice to the King to goe with the Puritanes beyond nose-slitting cheek-burning fining above their worth perpetuall prisoniâ—g But for the Iesuites his moderation his Christian patience must be proclaimed to the world hee must glorie before the King that hee counts it unbeseeming his Grace to serve them with so much as course â—â—guage let be to inteÌ„d their persecutioÌ„ in the least measure Chap. L.M. N. For hatred to the Puritanes the Canterburians are content to turne Jesuites Yee must therefore Master Lies maker bee content to want the honour of the invention of this parallell for the strategeme is old and now become triviall onely in this the rare quicknesse of your wit is to be applauded and the glory of some new invention here is not to be denyed to the singular dexteritie of your engine Yee are the first of the Canterburiane I know who for the hatred of their party was content avowedly to enter the Iesuites order and put on their habite that from under the maske of their broad hatt might bee spewed out on the face of the Covenanters such a spet of pestiferous venome as none would suspect could flow from any other fountaine then the heart of a very Iesuite Surely ye act the Iesuites part so well thaâ— it seemeth ye have much more of him then his hatt and habit By too curioâ—s imitation of his behaviour ye are so habituate in his nature that ye are not like in haste though ye would to lay it aside In this your pamphlet yee â—ent so much impudencie so many lies and slanders so much spight crueltie so high and disdainefull pride so salt and bitter scoffings mockings raisings and which is worst of all so profane and blasphemous abuse of holy Scripture for yee make it alway the channell where through your wicked humours must runne for the overwhelming of your enemies In these Iesuiticke arts yee prove so excelent that in the very first ye are of your noviciat yee may put in for promotions per saltum Sundrie Provincials have not all their dayes shewed such cunning as you already if yee make a proportionall progresse a few yeares may make you generall of the order if so be your minde can serve you to change your nation the third time And as ye have turned from Scottish to English from English to Irish yee can be content to sweare your selfe full Spaniard at least a devoute Servant to Philip the fourth The deciphering of the name Lisimachus Nicanor for advancement of his Catholick Monarchie though never so much to the prejudice of your old Master K. Charles and all Christendome beside Your name demonstrates your vanitie and pride qualities familiar to your order Yee must be no lesse then the câ—â—der of the plea and that by a victorie Truely ye come in good time to the Canterburian troupes no Christian can be so welcome to them as you if a Lysimachus will convoy them break the battell of the poore Covenanters without stroake or if some stroakes must be distribute yet it Nicanor be on their side it is the top of their desires But things are not alwayes correspondent to their names Etymologies are sometimes antiphrastick who before the fight must needs stamp their ensignes with stiles of victorie and triumph are compelled sometimes to see their too precipitat joy and gloriation end in disgracefull displeasure Or is this onely your vanitie in hiding of your name to proclaime it in Lysimachus to tell us you are D. Leslie in Nicanor that yee are B. of Dâ—nn and Conor though this had not beene put in the Frontispiece of your booke yet any who had perused your former schenick writs that comedie of your seven Sages that tragick harrang to your sillie priests which for the glorie of your name behoved to walk over-sea in a Latine gown might easily have guessed at your stile and humour in this your last writ Your professed abode over Sea your impotencie even