A Brief Examination; Of a Certain Pamphlet lately Printed in Scotland, and Entitled: Ladensium Autocatacrisis, etc.  

1. THere was written in Scotland, and directed to the high Court of the Parliament of England, at their last sitting, a bitter and malicious Pamphlet, entitled: Ladensium Autocatacrisis: The Canterburians selfe-conviction: Or, An evident Domonstration of the avowed Arminianism, Popery and Tyranny of that Faction, by their own Confessions. The purpose of this Work speaks itself in the Title; namely, to brand many particular Divines in this Church with Heterodoxie of Opinions, and that under the name of a Faction, and a Faction united in my Lo. of Canterbury, as in their Common Head. Which Accusation of Heterodoxie in Opinions will be here found false and frivolous, and never a one of these Divines but will shake off this Pamphlet, as S. Paul did the venomous Beast, into the fire, and feel himself never the worse for it: But were it so, that some men in their opinions, and writings, did departed from the established Doctrine of this Church; yet to affirm, they combine to do it as a Faction, and to ascribe the Conduct of that Faction to my Lo. of Canterbury, without manifest and convincing Proof, is a mere Calumny, and indeed but the spume of that Malice with which they prosecute him, endeavouring through his sides to wound the Church of England, and to draw one Line of Confusion over all. Yet that the Matter may carry some Colour, this Undertaker, whoever he be, hath evesdropped all his Grace's Writings, to see what he may possibly distort to any ill meaning; Concerning which, though we might briefly answer, what 
a Ep. ad Neocaesar.  S. Basil speaks in like case for himself: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is in effect; A furious Zealot is no competent judge of the Writings of a well-affected Protestant: Yet I shall endeavour to lay the Particulars before you, very briefly and faithfully; that so when you see the whole reckoning together, you may judge, whether on his Grace's part, in any thing he hath written, any just cause hath been given, of all this Clamour raised against him, and all the unreverent Contumelies which are here cast upon him. Archbishops were not wont to be thus handled; but in this Age of the World, it were a ridiculous thing to send these Men to the Counsels of 
b Can. 6.  Constantinople, 
c Can. 8.11.  Carthage, or 
d Can. 21.  Chalcedon, to learn better manners in this behalf: Now is a time with them to hisse at all the Canons and Counsels of the Christian World; and instead of such superstitious and outworn stuff, to idolise their own new Books of Discipline, which leave both their tongues and pens free, 
jud. 5.8.  to despise Dominion, and speak evil of dignities. But whether these things proceed from hearts seasoned with the least tincture of Grace, or any sincere Affection to Religion and true Piety (a thing so much pretended and boasted now adays) whether it be Christianlike, so barbarously and uncivilly to slander men of Place and Eminence, in the face of a Kingdom, wherein by God's Ordinance, and the established Laws, they are (under the King's Majesty) appointed the chief Guides and Governors of the Church: that any sort of men, especially the meanest, should be permitted such an unbridled licence against them; whether, I say, it be Christianlike, or befitting the honour of a Reformed Church, though men may have forgotten to judge, God will surely remember.   

2. But before I meddle with matters of Opinion, I must expostulate some things with this Author, which come rather to the nature of Fact, and serve to make up a great part of the noise. Where first, Sir, what mean you by this Title, or Frontispiece, Ladensium Autocatacrisis, The Canterburians Selfe-conviction? Expound you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Selfe-conviction? Sure the word signifies, Selfe-condemning: and Selfe-convicting is not Selfe-condemning.  
But not to detain you in this slip: Why Selfe-conviction? Because they have written something, out of which, you think, you can convict them? But your Convicting them, is not Selfe-convicting.   

3. And thirdly; why, a Demonstration by their own Confessions? Do they confess the Fact? Indeed you have raked together many Say and Sentences out of their Books to prove them Arminians, and Papists, and Maintainers of Tyranny; but do they answer guilty to all this? Sure your Purpose is but to fright the poor Men with this Mormo of your Title. Otherwise we know, an Accusation, though taken from the Parties own mouth, does not presently infer his own Confession; for words may be misapplied, or misunderstood: Nor to be convicted by another man, though out of his own mouth; is to be selfe-convicted: nor to be so convicted, even by himself, is presently to be selfe-condemned. This is such stuff, that the Parties concerned, as 
e De Pallio.  Tertullian says of the Camaeleon, Ridebunt illicò audaciam & Graeciam Nominis.   

4. But in your 
* We offer to instruct to the full satisfaction of the whole world of free and inprejudicate minds, not by fleeing reports, not by probable likelihoods, not by the sentences of the gravest and most solemn Iu●icatories of this Land, our two last general Assemblies, and late Parliament. All there means of Probation we shall set aside, and take us alone to the Mouth of our very Adversaries.  Preface you tell us, you could have used other Proofs, beside their own Books: 1 Flying reports. 2 Probable likelihoods. 3 The sentences of the two last general Assemblies and late Parliament in Scotland: where the two first are, if you mark it, forsooth, very strong proofs: and though you seem to pass them by, yet you have trusted them as much as any. But for the third, if my Lord of Canterbury and these his Canterburians, as you please to call them, were then and there in your two Assemblies and Parliament condemned of Popery, being, as they stand in your Index, all Englishmen: may they not reasonably plead what he doth in the Tragedy? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: A subject of one Country ought not to be judged in another: Ne, usurpata altarum partium sollicitudine, Bellum inter se incitarent, as S. Ambrose: 
Spartam, tibi quae contigit, orna:  
Nobis fuerint Cura Mycenae.  But the truth is, it is enough with men of your Feather, to call your Adversaries, Papists, or Arminians, or what you please, your Adherents will believe it upon your bare Word. Do but you say it, and all the Protestations, Oaths, Subscriptions, all the art and industry they can use, shall never sufficiently purge them of it. So that, if now, ex superabundanti, you will not say it only, but prove it too; very good reason, you should grace your performance with some extraordinary inscription. Let it be therefore Autocatacrisis, a very Selfe-conviction, though it be indeed neither, nor one of these, the other.   

Once more; If you will needs mistake these men to be Arminians, and Papists, and upholders of Tyranny; was it not enough to call them such? No; they are Ladensians, Canterburians: as if my Lord of Canterbury had led them into these Opinions; when you cannot be so blind, as not to see, who their Authors and Abettors are, in all this, as you call it, Popery. Examine but your own Margin, there you shall find 
a P. 51.  Ignatius, 
b P. ●5  Irenaeus, 
c P. 51  Tertullian, 
d P. 52.  Optatus, 
e P. 5●.  Basil, 
f P. ●5.  Nazianzen, 
g P. 38, 76.  chrysostom, 
h P. 82.  Epiphanius, 
i P 3●, 57, 59, 65.  Augustine, 
k P. ●1.  Damascen, 
l P. ●5.  Bernard, and other like: all vouched together by you with these modern men. Are all these Canterburians? For let the reader turn, I say, and see, if they stand not in your margin under the same condemnation, all. You pretend against the Pope, but you are his friend many ways; especially in this, a more profuse benefactor to him, than Pippin, Charlemaigne, or any other. You give him East and West, the suffrage of all Christendom, side and wide, the consent of the best Writers in elder and later times; They are all for the Pope, by your Donation, all involved in one common guilt of supporting his Antichristian Hierarchy. The voice of the Donatists was, Nos soli mansimus, the whole world is apostate; Our congregation remains the only true Church: but yours must be, Nos soli fuimus; we are the first, and before us there was never any; never, in all the centuries of Christianity, any such doctrine or discipline to be found, as you have devised. And your performance here, is not against the Canterburians only; but even a general indictment of all times and ages for superstition and heresy. Only this humour of nick-naming is none of the newest, whether we regard either fact, or opinion. Those that stuck to john chrysostom in his troubles, an innocent man, and refused to communicate with his unworthy successor Arsacius, were called 
m Socrat. l. 6. c. 16.  joannitae, johnists, forsooth. And those, that in the Ephesine Council maintained the Orthodox Faith, together with S. Cyrill, against the fect of Nestorius, were by that Sect termed, 
n Apud Bin. 10.1. par. 2. p. 287. Colon. 1618.  Cyrilliani, Cyrillians. Just thus, the conformable Ministry of this Kingdom, that in their books and practice maintain the doctrine and discipline of this Church, which my Lord of Canterbury doth in the prime place, must be, Canterburians: This is the ingenuity of the title prefixed to your book: dignum patinâ operculum; a fit cover for such a dish.   

6. Now in your Preface, this chimaera of the Canterburian faction and the Prelates, must be stigmatised for the authors of all the mischiefs in the world; thereby to induce the high Court of Parliament to expel, non Tarquinium, sed Regnum; not the Bishops, but even the Bishoprics. Which yet were not equity, to blame the office, for the men. And whereas it hath been ever your way, in your accusatory writings, to shift from things, to persons; let me tell you, It is the known practice of schismatics: Me facit causam, cum defecisset in causâ, says St. Austin of Petilianus. When he fails in his cause, he mistakes me for the cause: And, in Lib. cont. Fortunatum, Alia est quaestio de Fide, alia de moribus. And, Istae haereticorum machinae sunt, etc. says St. Hierom count. Ruff. Thus the Prelates, they declare, they proclaim in the King's name, they change the face of the Court, you say, into what shape they please: They doubtless have some secret design, 
* Praef. p. 3.  when both Nations by mutual wounds, are disabled for defence against the common enemy, to bring in France, or Spain, spiteful Nations, and the hereditary enemies of our Religion and Island: and this they do, when the tears of his Majesty's only sister, the desolation of her most miserable subjects, the captivity and banishment of her hopeful children should command, as in pity, to put up all our homeward quarrels, though they e'er both great and many, nor should we be induced by any allurement, by any terror, to submit ourselves as valets and pages to the execution of the lusts, the furies, and outrageous counsels of Canterbury and his dependers; since the main grievances both of Church and State, have no other original, no other fountain on earth, but those men. All which is a Libel even against common sense, and needs no other answer.  
Besides, this man's falsehood had been much more tolerable, if he had kept himself within civil language; for possibly, That might proceed from misinformation, but This must needs be too much his own. All this ado, he says, is but for the bearing up of Prelate's tails, for the execution of the Mandamus of Bishops. Might he not as well have said, in case he had thought so (which I hardly believe he doth,) That all this ado was, upon a misapprehension; That Regal power in a Christian Monarchy cannot well stand without Episcopal? which if it be indeed a misapprehension, it arose not from Bishops: This known axiom, No Bishop, no King, was not invented by a Bishop. Neither was he a Bishop, but a Statesman and a judge, and a witty man in his time, who advised King james; by all means you must keep up the Bishops, because it is written; Mutato sacerdotio, mutabifer lex, Heb. 7.12. The Priesthood being changed, there must follow of necessity a change also of the Law: So he in allusion to that Text. But for yourself, if it were your mind to lay all the blame of this quarrel upon the Bishops, not taking notice of his Majesty's interests, or the preservation of his royal Authority, yet you might have given good words. What mean such expressions, as these? The lusts, and furies of Canterbury, malapert Canterbury, effronted impudence, the touch of his Graces panton, and many like; besides the perpetual venom of your stile, ever when you have said the worst you can devise, leaving a sting and suspicion in the Readers mind, as if somewhat worse might be said: As here in the Preface, Men whose open profession in their printed books, beside secret practices, leads to wicked ends, etc. S. Paul exhorts us, 
Eph. 4.15.  to speak the truth in love. But where we find neither truth nor love, neither probable matter, nor charitable speeches; pretend you never so much to God's calling, and revelations, and reformations, and what you please; this we are sure of: 
Mat. 12.34.35.  Out of the abundance of the heart the mouth speaketh. Bonus homo de bono thesauro profert bona, malus homo de malo thesauro profert mala.  
For the things themselves; you have put together here a long beadroll of untruths, purposely to raise hatred against my Lord of Canterbury, whereof you bring no proof at all; and therefore you are feign to lubricate them with some oil of Rhetoric, to make them slip the better. A long scheme of interrogations you put us here: who did this? and, who did that? To all which, considering I say, you bring no proof, in reason, and equity, you can expect no other return from us, than a plain negation: 
Quintilian. Decl. 12.  Sat erit, verbo negare, quod verbo ponitur: remove hanc spem eludendae mendacio civitatis. Now than I tell you, point by point: It is not He, that hath kept the King at a distance from your country, these many years. Not he that hinders Parliaments, nor that breaks up Parliaments. It is not by his connivance that the idolatrous Chapels of both the Queens are so gorgeous and so much frequented. It is not by his tolerance that Masspriests are so much multiplied in City and Country. He sets up no Cloisters for Monks and Nuns: No Houses for open Mass, in any City of the King's Dominions. He holds no correspondence with the Pope. He sends no Agents to Rome: Entertains not his Holiness Nuncios, here in State. He hindered not our Alliance with the Swedes & French, for the relief of Germany. He withheld not from the poor Prince the King of Bohemiah to his dying day all considerable help from Britain. Prague was lost, and the Palatinate surprised while he was yet but a private Master of a College in Oxford, And what could he do withal? He sent not those young Princes into the Field the other year, so poorly provided that one silly Commander beat them both. He moved not that innocent Prince to such strange Counsel, as now the World speaks of. He betrayed neither his purpose nor his Person to the French King. He is not the prime Author of the Scottish broils. All this you put upon him; all this we deny: Whereof some things are false in themselves; All in regard of him. And you have not only trusted report too fare, which is ever 
q Tertul. Ap.  Nomen incerti, detrahons, adiiciens, demutans de veritate; But withal yielded yourself too much, to that naughty disposition, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a rejoicing in another man's evil: for we may reasonably think, what ever of all this be found false, you could wish it were true: Otherwise it is strange, a man should rake together all the disasters and mischiefs, that have been done at home and abroad these many years, and lay them all upon Him; but not give him the least share in any good action. What good my L. of Canterbury hath done in the civil state, what in the Church, what in City and Country, what in the University, there will be a time to remember. And though in this distempered state of things, seu benè, seu malè facta juxtà premunt; good and bad actions bear a like construction, with many men at least: yet the insuperable strength of virtue and innocence by God's Blessing will overcome at last, 
Matth. 11.19.  and wisdom be justified of her children. In the mean while it shall be sufficient, to say to you here that of S. 
r Cont: Ruff.  Hierome: Non est necesse, ut in tractatihus ecclesiasticis rem tribunalem ventilemus. It is no way requisite, that disputing about points of religion, we should mingle therewith, civil or criminal accusations.   

8 Coming up to your Work, you tell us, you will prove these men, against whom you inform, to be guilty of gross Arminianism, plain Popery, and of setting up barbarous Tyranny. Tot Calones quot Milites, every soldier must have his Cullion; every substantive an Epithet put to it, to carry along the Luggage of your Notion: not Popery only but plain Popery, not Arminianism only but gross Arminianism, nor Tyranny only but setting up of barbarous Tyranny: yet lest we should be forgetful or inobservant of this your great undertaking, you tell it us over again and again, and again; four times, before you can end; And with it shut up this your zealous Preface. But these your vehement exaggerations, your long and sweet Rhetorications, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with which you would charm our Nobles, not to stir a weapon against you in so innocent a Cause, I willingly permit you: Only two things I must expostulate with you.   

9 First, that in case you fail in this great business, you are content, you say, to be censured of 
* If I fail in my fair undertaking, let me be condemned of temerity, and no hour of your leisure, etc.  temereity: and will never desire men to employ their leisure any more in hearing your Complaints. This indeed would be a great deal of Charity on our parts: for it was written of old, An eye for an eye, and a tooth for a tooth. Make good your undertaking, prove these men guilty of Idolatry, Heresy, of betraying the King into the Bondage of Popery, the subject into a Condition of slavery; and their goods, their Bodies, their Lives will be too little satisfaction: nay what extreme hazards many have run already, without any form of justice, upon your bare suggestions, is sufficiently known: now you demand justice upon my Lo. of Canterbury, where in Case you fail of your proof, shall it be sufficient for you to suffer in point of reputation; and to be Condemned of Temerity, such a Lucifuga, as yourself, an Exploratour of other men's discourses, whose only Artifice it is, benè dicta seciùs interpretari? I except against your iniquity in this.   

10. The other thing is: you complain of the obstinate silence of the English Divines: it is most prodigious, you say, and one of the Wonders of the World how at this Time they can be so dumb. You have scored down in your Index here about twenty English Divines that have written within these few years against Papists and Schismatics, as the necessities of the Church did require. God be thanked; there was never greater plenty of men, able and willing to encounter our adversaries on the right hand, or on the left. And do you find so great a solitude of English Divines, that you are feign to supply yourself with Burton, Bastwick, Prinne, Layton, Lilborne; of whom Burton only is the Divine, Prin a Lawyer, Bastwick & Layton Physicians, Lilborne a Tradesman. Are these your English Divines? do you propound these for imitable Examples to the Clergy of this Kingdom?  Depuduit, profugúsque pudor, sua signa reliquit. 
You call us to the Example of those Marian Days, Times of hottest Persecution: as if now were the Time for faithful Witnesses to stand up in defence of true Religion: That is, to oppose those Laws now by which Popery was then cast out: to condemn that Liturgy, and those Ceremonies, as superstitious now, which were then ordained to cut off superstition: and the retaining of which, our very 
a Ista autem multaque alia ex moribus & caeremoniis antiquis, politicorum suasu, contra hujus novi cleri voluntatem Regina retinuit, etc. Et certe fecit plurimum ad stabilitatem, firmitatemque haereseos, etc. Saunder. de schism. Angl.  adversaries cannot but Confess, hath been the strongest sinew and support of our Reformation. To revile Bishops now, that were then prime Martyrs: as if their very calling were wicked, to whom even 
b Scio instaurationem ecclesiae Anglicanae & eversionem Papismi, post Deum & Reges, deberi praecipue Episcoporum doctrinae & industriae: Quorum etiam nonnulli martyrio, etc. Pet. Moli n. Ep. 3.  Strangers give this Testimony: that they were then the Chief Instruments of planting pure Religion among us, and have been of conserving it ever since. We must be mad now, and cut off our right hand with our left, or else England is gone off, you say, from her zeal to the true Religion. But leave this wicked vanity, Mock not God, the World, and your own Conscience. Do not parallel persons and things so extremely different; 
Prov. 17.15.  to justify the Wicked, and condemn the just, are both Abominations to the Lord.   

11. In your first Chapter; you seem to sear the World is mistaken in your Quarrel, and doth not understand it to be so extensive as it is, being as you say, not only that which 
a P. 2.  properly concerneth yourselves, but that which rubbeth upon other Churches; not the Book, Canons, and Episcopacy only; but many notable wrongs and affronts openly done to the reformed Religion. Experience teacheth us to understand your meaning; 
b P, 12.  you found in your general assembly, you say, the cockle of Arminianism coming up apace in many furrows of your field; which being cast over the dyke, it was at once received and replanted in England in too good a soil. Were it so; truly you have followed it so fast into that good soil, that it is likely to take no very deep root: though how it has been received or replanted here, I know not; except it offend you, that your expulsed Bishops and Clergy were permitted fire and water, or so much as livelihood among us. But we ask not, quo Warranto, by what Authority you take upon you this large Visitation, to set right the Church of England. Nor are we very solicitous to inform ourselves of the extent of your quarrel. This we are sure of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The end and beginning of Business appears not together, especially of Contention; which Solomon saith, 
Prov. 17.14.  is like the letting out of Water, it will not always stop where men think.  
But whereas you are so charitable to judge 
* P. 4.  sundry Bishops of the Isle to be innocent and very free of these Mischiefs, and such as would readily purge themselves, if only my Lord of Canterbury and his dependants were in any way to receive from the King's justice some part of their Deservings: Herein we cannot but challenge you of injustice, that some of them being innocent, you would make it the Concluding vote of your Book, that all without exception should be rid away. Will you destroy the righteous with the wicked? But yet your charity we are ready to compensate; and tell you, we believe there are involved in the Covenant many honest Hearts, many well meaning Souls: and that they are not all so blame-worthy, as you their spiritual Misleaders are; nay we believe, divers of them, were they truly taught the nature of this Action you have put them into, would gladly purge themselves, and leave you to receive from the King's justice some part of your deserving.   

12. You have brought us next a long Syllogism, which is to be the touchstone of your whole discourse, and summarily is this:  

P. 5.  Whoever in the King's Dominions spreads abroad Popery, or any Doctrine opposite to the Religion and Laws of the Land, now established; aught to be punished.  
But Canterbury and his Dependants have spread abroad in the King's Dominions, Doctrines opposite to our Religion and Laws; and especially Points of grossest Popery. Ergo.  
Where I hope you will give me Leave to scruple two or three things without Offence: and first, touching your Major: Let me tell you, it is ever a lurching Trick to Complicate many Terms in one Proposition; as here be two: Spreading abroad Popery, and spreading abroad any Doctrine opposite to the Laws established. It is a Fallacy Multarum Quaestionum, to which the Respondent cannot very advisedly give his Answer at once: for it may be half true, and half false. Know then, one you must leave out, by the Law of Art, unless you will affirm them to be both one, or convertible, which I think you will not. Let me Counsel you then to leave out the Word Popery, and that because it is an Ambiguous Word; about which you and your Opposites are very little agreed, and in all Controversies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Principium est Nomen. First you must agree upon the Clear Meaning of your Terms, or else instead of Disputing you will but beat the Air. As here in this Case, you will urge them with some Doctrines and call them Popery: They will acknowledge the Doctrines, but deny the Popery: than you must revert to dispute, what is Popery, a thing that by all reason should have been cleared at first. You seem to define it by Tenets of Reformed Churches, and Tenets of reformed Divines; as if what crosseth these, were Popery. But this is to define it by uncertainties: for Churches differ in their Tenets, not to go from home, 
* P. 98.  you tell us you could never in Scotland be induced to follow so much of the Mass as we retained in England. Divines differ in their Tenets. What thing more known? He that follows not Calvin in the Point of Praedestination, may yet follow Melancthon. And he a man, (as 
a Pietas ordinum. etc.  Hugo Grotius very truly saith) never a whit inferior to him. Shall the Doctrine and Discipline of the Church of Rome be Popery? that will not be universally true, for there was a Time when S. Paul commended both: their 
a Rom. 1.8.  Faith and 
b Rom. 16.19.  Obedience. Shall the Customs and usages of that Church be Popery? not all. For they had many in Common with the whole Catholic Church, which cannot without great scandal and falsehood be taxed of Popery. You of all men have made this word Popery, such an ambulatory word, that we know not where to fix it. Arminianism shall be Popery, if you please to call it so: to refuse the oaths of allegiance and supremacy, shall not be Popery, if you please not to call it so. Our English liturgy with you is a Popish mass; our Ceremonies, Popish ceremonies. Now should your adversaries be so unadvised to grant themselves punishable, for teaching and maintaining Popery, admitting it ever in your acception? In the mean while, to say, they are punishable, for teaching any doctrine opposite to the Religion by Law established; is to say a Consequent, and undeniable truth, which will they, or nill they, they must submit to. Now then let this undefined thing Popery stand by; or else let every Doctrine insisted on by you, be Popish so, as withal opposite to the Religion by Law established: and therein you shall do very well.   

12. Next, in your Minor: I may not suffer you to jump out of England into Scotland; as you do in this Clause of it: Our Religion and Laws. Ours? whose? yours, in Scotland? shall these men, subjects of England and Members of this Church, be punishable, for teaching some Doctrine opposite to the Religion by Law established in Scotland? when did they subscribe to your Religion or Laws? you 
* Scota ante aliquot Annos Anglorum Auxilus è servitute Gallica liberati, Religionis Cultui & Ritibus cum Anglis Communibus subscripserunt. The scotish being some years before delivered from the slavery of the French by the Aids of the English, subscribed to the same Worship and Rite of Religion, which the English used. Buchan: hist. Scot l. 19  have subscribed to ours, as coy as you are of us now: we to yours never. And yet would you candidly set out even your own Laws; happily they would not refuse you upon them. But if you superinduce the Books of Discipline, or Records, to them utterly unknown, 
y Large Declare. p. 270  wonderfully preserved, and now after a long silence of Time, no doubt, as uncorruptly exhibited by you: if that must be a Canon to regulate your Church and Religion; then they will recoil, and desire to be tried by their own Laws. The sum of all, is: they would not have you juggle and sophisticate, confound and tumble together Places, Persons, Things, as every where you do; to raise Clamour, not to discover Truth. In all Equity then, this must be your syllogism.  
Whosoever in the King's Dominions, respectively, spreads abroad any Doctrine opposite to the Religion by Laws established; aught to be punished.  
But Canterbury and his Dependants, being subjects of England, have spread abroad Doctrines opposite to The Religion, by Laws established in England. Ergo.  
Now if you can acquit yourself of this Minor and carry it handsomely through your whole Book, you will do a memorable performance. But you mean no such thing: and therefore I desire the Reader to do it for you; upon every point to bring you to this test: which he must do if he will be just and impartial. For make you up your parties as you please, with reformed Divines and orthodox Preachers; that will be but to call up against you other orthodox Preachers; and all to no purpose: for nothing is punishable but by Law: Simul ac a jure discesseris, go you from that, and either in Fact or Opinion, men will think they may use a moderate liberty.   

13 First, touching Arminianism, in relation to Fact: It is but hard measure in you to represent it presently with this Odium: A 
* Pag. 8.  dangerous innovation, and such a one as was found to be the readiest Engine, which had ever been used by the Pope or Spaniard to overthrow the Church and State of Holland. For were this true, yet sure it could be true by no other necessity, then as Medicus cantat; a Physician may be skilful in song, but it is no intrinsical act of his Profession. An Arminian may be a seditious Citizen, but it flows not from any of the five disputed points. Divines may differ about the order of God's Predestination, and yet be good subjects to their Prince: In the mean while, yourself that make this objection, living in a Monarchical State, make no bones to affirm; 
* Postscrip. p. 14.  That public Assemblies, and Conventions may be held without the authority of the Civil Magistrate: 
* Ibid. p. 8.  That, subjects may bear Arms against their Sovereign: 
* p. 14.  That, there is and aught to be in a Kingdom, an Ecclesiastic Power, supreme in itself, and independent on the King. These Opinions touch the life of a State, and tend dangerously to the dissolution of Government; yet these must be borne with, in you: but if men doubt of absolute Reprobation, or stick at any like rigid Doctrine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the State must look about, it is some secret Plot to betray the Kingdom to the Pope or Spaniard.  Ultra Sauromatas fugere hinc libet, etc. 
I take not upon me to Apologise for Arminians: let them stand or fall by themselves: But I think a dram of equity will obtain them thus much, that they may be as good and loyal subjects in any State or Kingdom, as they which maintain your aforesaid positions or any of them. When my Lord of Canterbury, that then was, took so much care (as you tell us) to suppress Barrow at Cambridge, and to enact his Lambethane Articles (which you ridiculously call the 
* Pag. 16.  Synod of Lambeth) the Queen, even 
* Presat.  that most sacred Queen Elizabeth, did not interpret it as any great service done to the State, or as if the Kingdom had been thereby secured: Which is plain enough by the cold thanks she gave him. If you know not the carriage of that business, I pray you inform yourself better, out of the story.   

14. The greatest Accusation that lies against my Lord of Canterbury here, in this matter of Arminianism, is the preferment of men whom you suspect to incline to the opinions of Arminius, wherein before you pass any Verdict, you should do well to consider: First, whether all Preferments be so absolutely in his Grace's disposing, that he may be truly said to prefer them all. Secondly, whether he look upon them in that Quality, as they incline to such Opinions, and be not obliged to favour them, for some other eminent Abilities, or Merit of particular service, done in Church or State. Thirdly, whether some others sufficiently known to be anti-Arminians, be not as high in the Church, & as well promoted as they. Fourthly, whether most men promoted in the Church, are not upon your own false grounds, by you causelessly suspected to be Arminians. Quicquid horum tetigeris, Ulcus est: you are not Proof in any of these. And because the Preferments of sundry men may be upon sundry motives, by sundry Means and Procurements: Nor can it be any thing else in you, but an invidious Presumption to think all done by his Grace in favour of Arminianism, whereas all in that kind is not done by him, nor any with an eye of favour upon Arminianism, clamour while you please, my Answer is this: and it is sufficient to satisfy any honest man. There is no man, promoted in the Church of England, with or without my Lord of Canterbury's help, but subscribes to the Articles; the established Doctrine of this Church. Now these Articles, either they condemn the Opinions of Arminius, or they do not: If they do not, then is Arminianism, either a thing set by, and left at liberty, neither belongs it to my Lord of Canterbury, or any other trusted with the Government of the Church, to take cognisance of any man's judgement in those points: Or if those Points be comprehended in the Articles and not condemned, belike they are approved there: But if the Articles do condemn Arminianism, all men promoted in the Church subscribe to the Articles: They profess fully and hearty to assent to the Doctrine there set down; which Profession is as valid, as an oath; and an 
* Heb. 6.16.  Oath for confirmation is an end of all strife. So that to affirm his Grace keeps a constant course, in promoting Arminianism, as a Sect offensive to this Church, is but a mere calumny: Their subscription being as great and apparent a Purgation of any their adherence to heterodox Opinions, as they can possibly exhibit, or he require of them: And should he require more, he could not justify it.   

15. That which brought up Arminianism among you, was, you say, 
* P. 11.  a gentle air from Court: which were it true, as it is undoubtedly false, yet it leaves no real Aspersion upon those Opinions. The Court does not always cherish the evil seeds: it is the voice of Schismatics sometimes; 
a Optat. l. 1. Aug. Ep. 48.  Quid Episcopis cum palatio? The Arrians and Donatists did often complain they were borne down by favour at Court; and so do you now, and so did always all unquiet Spirits, when they could not have there, what themselves desired. 
* P. 11.  Dr. Wederburne, you tell us, was made Bishop of Dunblane, and that Bishop is always Deane of the Chapel Royal: and a society of twenty four Chaplains was erected, the fittest that could be found in the whole Kingdom, to preach to the State the Deans Arminian Tenets. Where, it may be, all the offence is, that yourself was none of the number.   

16. Passing over into Ireland, you question there: 
* P. 15. P. 21.  Who holds down the head of that Orthodox Primate? Which complaint, after three or four pages, you resume again, thus. What fray, makes that worthy Primate Usher to foretell oft to his friends his expectation, to be sent over sea, to die a Pedant, teaching boys for his bread, by the persecution of this faction. Where this strange expression from your pen, Orthodox Primate, made me almost forget the main of your complaint. For say, in good earnest, is Episcopacy a wicked and Antichristian calling? So you teach sometimes. And sure if a simple Bishop be a limb of Antichrist, a Primate must be a very principal member: how then, Orthodox primate? Or, why care you, who holds down his head? Were it in your power, would you advance it? You that have howted all Ecclesiastical Dignities quite out of your Country? You tell us plainly, that a total ejection of the Bishops 
* Postscrip. p. 28.  would much increase the joy and prosperity of all the three dominions: We have just reason to think then, that if this Orthodox Primate were in your Power, you would divide betwixt his Orthodoxy, and his Primacy, by such a kind of distinction, as that was of old; 
b Platin. in vit. joan. 24.  Gibellinorum, bona Guelfa; the Man might be Orthodox, but the Primacy, with what belongs to it, his Rents and Revenues, would be found all Antichristian: so that he must be content indeed to die a Pedant, teaching boys for his bread. But to the main of your Complaint, take his Answer, which upon sight of this passage in your book, he made with his own mouth. This is notoriously false, I never said any such thing, I never thought it; and I am in my particular beholding to my Lord of Canterbury. I had the happiness to be by, when my Lord Primate spoke this.   

17. Your aptness to misconstrue even the best actions, appears by the censure you put upon His Majesty's Declaration before the Articles. You make it but a crafty trick in his Grace, than Bishop of London, by the Duke his Patron, you say, to persuade that course of silence purposely to give 
* Their crafty leader seeing the s●…t of opposition, and finding it meet a little to hold in, etc. p. 19  advantage to the Arminians. It were a happy thing, if in all emergent controversies men would carry themselves with that temper, and prudence, as that no such declarations might be needful: But when the fire of contention gins to burn, and endanger the peace of Church and State; it is then time for Kings, who are nutritii Ecclesiae, to interpose their power and suppress the flame. What our gracious Sovereign did, was done more majorum, after the example of all godly Princes. In the time of Theodosius the elder, every man's tongue ran upon the Trinity, nothing could be heard but perpetual wrangling about those high mysteries; whereupon that pious Prince forbade all disputing thereabout, 
c Sozom. l. 7. c. 6.  latâ lege & paenâ constitutâ. Had you lived then, you would have said; This was but the trick of some Prelate, to give advantage to the Sabellians, Photinians, Arrians, and the like. In these very questions blessed King james both counselled and approved a pacificatory edict, devised and published in Holland, to make peace there; which indeed was variously carped at. But God forbidden, that at such exigences, for the misprision of some disaffected spirits, Kings and Princes should lay by their care; whose office it is to suppress Schism and Faction in Church, as well as theft, homicide, or like crimes in State, as 
d Ep. 50. & count. Crescon. 3. c. ●1.  S. Austin tells us. But what advantage did the Arminians make of this edict, I pray? Yes, 
* P. 23.  Many Doctors, you say, in both Universities, and over all the Land, boldly gave out their mind to all they met with, for the advancement of the new way. Boldly gave out their mind? But did they print as boldly? I am sure some of the contrary part as boldly gave out their minds: otherwise your intelligence had not been so good. And what know you, but that many books, like to be offensive in this kind, were and are suppressed by my Lord of Canterbury's care? I am sure, you can keep no tale of them, no more than Diagoras his friend could of those that were drowned; quia nusquam picti sunt, for they appear not.   

18. Needs will you make the world believe; in this quarrel of Arminianism, my Lord of Canterbury's Predecessor, Archbishop Abbot, was so fare 
* P. 21.  wrought out of grace with the King, that he remained some years before his death, well near confined to his house at Lambeth: and that for the same cause, is caged up in the Tower that great and learned Bishop of Lincoln. Where touching the first; in good time said you, well near confined: For certainly, no other confinement lay upon him at Lambeth some years before his death, but by that which serves an arrest upon all the sons of men, age and infirmity. And for the second, that Arminianism is any way concerned in my Lord of Lincoln's affair, is more than I ever understood; or, I believe, any man else. It were a great folly for me to misreport or dissemble in things so public and notorious as these.   

19 Much ado you make about Chounes Book: where you begin with the Licence, but mistake the Licenser; whence I hope we may conclude, you are over-apt to trust flying Report. For, had you used ocular inspection here, we cannot but think you can read a printed Name. Touching the Book itself, very eager you are to stretch all to the worst. For, he saith not, Fides, Resipiscentia, Perseverantia, Faith, Repentance, Perseverance, are the Causes of Salvation, as you allege: but Fidei, Resipiscentiae, Perseverantiae recta quae est ex Deo Ordinatio: Kenne you no difference here, betwixt man's act, in believing, repenting, and persevering; and God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ordaining, faith, repentance, and perseverance, to be the means of salvation. But a dangerous matter it is, to fall into the hands of a Man, that is resolved to make the worst of every thing he meets with. You tell us farther, D. Bastwick in the Face of the Star-chamber, charged my Lord of Canterbury with this Book. That he did not neither; in the High Commission somewhat he wrangled about Fundamentals: which truly was not worth the writing into Scotland.  
But more than all this; It wounds, you say, the King's Monarchick Government at the very heart, and transfers from the Crown to the Mitre one of its fairest Diamonds; which the King and His Father before him did ever love most dear. You cite not the Words, nor the place: but in your Chapter of Tyranny, we cannot miss it, sure. There he is alleged to say; that 
* P. 113.  Kings and Princes are accounted sons of the Church, That Bishops make Canons, which yet have their Vivacity, or Act of life from Kings, as the Heads. This is all in effect, he saith there. I wonder much what design M. Chounes, a Lay-Gentleman, should have, to transfer from the Crown to the Mitre this fair Diamond, Supremacy in Causes Ecclesiastical: for that is it you mean: And I wonder more to find you so jealous of it. But be content, good Sir, neither M. Chounes nor the Bishops intent any such theft. In the mean while, 
Rom. 2.21.  thou that teachest a man should not steal, dost thou steal? Do not you with open face rob the Crown of this Diamond, and transfer it to your Ecclesiastic Assemblies? 
f Parall. 4.  Lysimachus Nicanor says you do; And in your Postscript-answer to him here, durst you deny it, so much as in one syllable? Are you not feign to conclude the point with him thus, Our Prince is very well content from the General Assembly, the highest Ecclesiastic Court, should come no appeal at all to him? Belike, from other Sessions and Presbyteries, lies Appeal thither, but there you are at the top: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Look no higher, then: though sure the top is ever the Kings by right. Obediunt simul & regnant, saith Choune. Princes obey the Church, but rule and govern it withal: but with you, it is simply obediunt, nay 
g Synodo intersint, non ut regnent, sed ut serviant, etc. Bez. conf. c. 5. art. 15.  serviunt, by no means, regnant: You may make Acts, censure, depose, excommunicate, and no Appeal lies from you. Indeed you slide it over with a mannerly expression, our Prince is very well content, etc. but should the Bishops build up such an independent Supremacy, and be questioned for it, would it suffice for them to answer, Our Prince is very well content? That personate jesuite, as you call him, objects; you deny Kings, Power to convocate Assemblies: whereto you answer; 
* Postscr. p. 14  he knows the contrary, that you give to all Christian Sovereigns, so much interest in affairs of the Church, as to convocate Assemblies when and where they please: but withal, you hold indeed, that without them, you may convocate yourselves, in some case. So tender you are of preserving in the Crown, that fair Diamond: And so much you indigne at Chounes, though very innocent thereof, that he should transfer it to the Mitre: the fault is, he did not indeed transfer it to the Presbytery. Where be it known, That Ecclesiastic power is not to be lessened by the expulsion of Bishops; now it is jurisdiction, but than it shall be discipline.   

21. In your third Chapter you 
* P. 31.  tax my Lord of Canterbury for promoving Master Duries Negotiation with the Churches beyond Sea. This Durie is a Scottish Minister, that hath much pained himself, travelling up and down Germany, to solicit an Union betwixt the Churches of the Augustan confession, and the rest. My Lord of Canterbury found his Predecessor, Archbishop Abbot, embarked in this design; and thereupon inclined the rather, to give encouragement to it: but ever kept himself within the bounds, which his Predecessor had set. Now if this be a fault, there be many partakers: For we are made believe, few Ambassadors, or Agents in those parts, few Doctors or Professors of their Universities, that have not intermeddled more or less, to promove this action. But after all; I doubt, you need not much fear the success. A synctetisme you say, all good men did ever pant for; but not a full peace. I suppose you mean, they should combine against the common enemy, but still keep at odds amongst themselves. Yet a syncretisme being not every day's Word, you might have done well to explain yourself better: and the rather, because the Cretians had an ill name, you know, for cheating and cozening, that possibly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be taken in a vicious sense; to pack together for mischief. And I think, Beza uses it so, in an Epistle of his to Bishop Grindall. Quis porrò fuerit quorundam nuper adversus omnes harum Partium, ac proinde etiam adversus Gallicas' & vestras quoque Ecclesias, quas omnes nobiscum in omnibus doctriae capitibus consentire arbitramur, conatus & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jam pridem ad vos usque perlatum esse Opinor. Conatus, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I hope, this is not the syncretisme, you have long panted for. But a syncretisme you would have, not a full peace; though otherwise a man very peaceably minded. Now we in England, are taught to pray thus; That God would inspire continually his universal Church, with the spirit of truth, unity, and concord: and grant, that not only, These, and Those: but even all they, that confess his holy name, may agree in the truth of his holy word, and live in unity and godly love.   

22. And thus much of Fact, now to matter of Doctrine, or Opinion; wherein all that is objected will be found, as hitherto it hath been, lighter than vanity itself. But when such things as these are printed with Licence, and informed of as matters of very great consequence; we trust it will be excused, if we lose a little time, to give some answer at least, to such an importunate Delatour.   

23. In the point of Arminianism, one passage is said to be gotten from his Grace's Pen: And that is, the changing of a Clause in the Collect, for the Queen and the Royal Issue: instead of Father of thine Elect and their seed, putting in, the Fountain of all goodness. Grave Crimen, Caiazzo Caesar; and not so fortunate as to steal out of the world, but with noise enough. For this complaint you took up of Burton. But you charge it further; It was, say you, in favour of Arminianism, to cut and mangle the very Liturgy of the Church, otherwise a sacred piece in England, and a Noli me tangere, even in the smallest points, be they never so much by any censured of Error. Then which, what could be spoken more ridiculous? For first, not to urge how this Collect is a post-nate, to the Licurgie of the Church of England: Wherein could this Clause offend even Arminius himself? The difference betwixt him and his Opposites, being not, Whether there be any Elect or none? or whether God be the Father of them and their seed? but about the Object of Election; whether it be, man simply considered, or man so qualified, that is, believing, and repenting: whether faith and repentance, antocede, or result from God's Election. Doth any Arminian deny a personal Election, that is, an Election of singular persons, as you ignorantly say here? They hold it to be indeed, singularium credentium. But what is that to my Lord of Canterbury? or what to this Clause of the Collect? This innocent Clause, not touching in the least manner the condition or motive of God's Election, why should it be discarded in favour of Arminianism? Again, if the word Elect did scandaline his Grace, why did he not put it out of other Collects, as well as out of this as, upon All Saint's Day, Almighty God, which hast knit together thy Elect in one Communion, etc. And at the Burial of the Dead, Almighty God, in whom the souls of them that are elected, etc. accomplish the number of thine Elect. Besides, be you pleased to know, your Brethren here in England help this Prayer with a certain distinction of 
g Ips. News.  Elect to a Crown temporal, and Elect to a Crown eternal: doubting that somebody at some time may be included in it, whom they cannot hearty allow to be one of Gods Elect. Now were his Grace content to pray with that singleness and simplicity of heart as these your godly Brethren use to do, in case this Clause were peccant, and would not down with him (what an easy escape was there for him?) it had been but to reserve to himself, that special meaning of Elect to a Crown temporal, and all had been safe. But in charity, I beseech you, believe the matter to be indeed what it was; when this Change was made, the King had no issue. But, shy you, A childless man may say in his prayers, that God is the Father of the Elect, and of their seed? Yet, by your favour, not so properly then; for to address a prayer to God under such a compellation, Father of thine Elect and of their seed, should doubtless in Congruity relate to the prosperity of the Kings and Queens Children, which then were none. For you scoff upon the Liturgy of this Church, a sacred piece, and a Noli me tangere in England. Though you presume you have gotten the time now, wherein you may say any thing of God's public Worship established among us; yet we trust you will find yourselves extremely disappointed.   

24. This is all you can get from his Grace's Pen, to help on the clamour here; except that you tell us, you have a suspicion, my Lord of Canterbury directed, in penning a passage of the large Declaration, concerning your censure at Glasgow upon the opinions of Arminius: Which were there condemned to be Popish opinions. For, Dr. balcanqual, you say, could not relate it; because he was a member of the Dort Synod. Who penned, or who directed in penning that Declaration, is to me unknown; but sure your reason is a mere cobweb. For why may not a Member of the Dort Synod relate a matter of Fact, as it passed in the Assembly at Glasgow? Because your affections do bias you, in all your relations, to your own party, think you it is so with every man else?   

25. The hard shift you make to find out such Objections as these, are his Graces most evident Purgation, and so he is clear in this matter. One thing let me tell you by the Way, you cite King james: And great reason we should rise up to such a sacred Authority. And willingly would I hereby engage you, that K. james may be cited to you, upon just occasion? It is a Rule in Law: 
m Reg. jur. in Sexto.  Quod semel placuit, amplius displicere non debet: An authority admitted for good here, should not be refused elsewhere. Shall we decide concerning the main points which have been, as you pretend, the prime and proper Incentives of this present miserable combustion. That is, the Canons, Liturgy, Supremacy of Kings, Episcopal Government, by King james his sentence? Who, in many years, with much Care and Cost laboured to build up, what at one Commotion you have tumbled down? was it not 
n I, that in the year of God 84. erected Bishops, and depressed all their popular Parity, etc. I, that for the space of six years before my coming into England, laboured nothing so much, as to depress their Parity, and re-erect Bishops again, etc. That Bishops ought to be in the Church, I ever maintained as an Apostolic Institution, and so the Ordinance of God. Monit. to all Christ. Monarches.  King james? But this is always the fashion of men that are wholly addicted to serve their own Opinions. Let K. james declare himself in some speculative points of so abstruse a nature, that the most acute judgements, after long search are feign to sit down, with that of the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! Let him in such points as these declare himself in any manner as you desire; and than who but King james, a venerable Prince? but if he speak in things practical and palpable upon long experience and settledness of judgement any thing that crosseth your Humour; than you turn your deaf ear to King james; Charm he never so wisely, you will not hear him.   

26. Now we go on to Popery, where the first point objected to my Lord of Canterbury, is: That he holds not the Pope to be The Antichrist. How know you that? Where hath he told you so? 
* P. 35  You say, he confesseth that place of the public Liturgy wherein it was imported, was changed by his own hand. How was it changed? From these words; Root out that Babylonish and Antichristian Sect, into this form of words, Root out that Romish and Babylonish Sect of them, etc. So the Word Antichristian is delete. A strange Cause have you taken in hand, that must be thus unhappily defended. First, you are wrong upon the Liturgy again: This Prayer, is in the Service appointed for the fifth of November, which you fraudulently, and to raise hatred, call the public Liturgy: The public Liturgy was extant and established by Act of Parliament, before that Service was begotten, or the miserable occasion of it fell out. Secondly, 
* Ep. 2.18.  S. john tells us, there be many Antichrists: so that though a man doubt, whether the Pope of Rome be that great Antichrist; yet he may esteem well enough the Doctrines and practices of the Romish Church to be Antichristian, and call them so: what needed this blotting of the Service then? His Grace might have held his Opinion, and let the word Antichristian stand. And thirdly; so he doth: there it is, as it was; Root out that Babylonish and Antichristian Sect of them. For the change (with which you would colour this passage) objected by Burton, ventilated in the Star-chamber, defended afterwards by Heylin and Dow (all which you seem to have read with double diligence, and therefore I mention them) was no more but this, from, that Sect, into, that Sect (of them:) I say the word Antichristian, remains (I have seen the very Original:) So that your Crimination here is a notorious, and which is worse, a wilful Falsehood: And whatever your pretensions of holiness be, and great show of zeal; we shall desire the ingenuous Reader, for his final satisfaction, and to decide upon the whole matter betwixt us, but to remember this one Principle, that the devil is the father of lies.   

27. But the Pope's Antichristianisme, being thus (as you falsely pretend) removed by my Lord of Canterbury, you say, 
P 36.  the Pope, and his Cardinals, and their whole religion, begin to look with a new face. Particularly it lies upon his Grace, that debating with the jesuite Fisher, about the Pope's Supremacy over the Church universal, he yields to S Peter a Primacy of Order: to the Pope, 1 a Primacy of Order; 2 A more powerful Principality than other Churches; 3 An Apostolic Chair; 4 A jurisdiction within his own Patriarchate. Touching a Primacy of Order granted to S. Peter, who ever denied it? Do I deny it, says 
t Ch. 5. div. 3.  D. Reynolds in his Conference with Hart? Then let me be smitten, not with the blunt weapon of the words of men, etc. Touching those privileges granted the Pope; neither my Lord of Canterbury, nor any reformed Writer of note in this Church, doth deny them to him. And particularly here had he denied the first, it would have been extorted from him by the third Canon of the second Ecumenical Council: the second, by the flat testimony of Irenaeus, which the jesuite alleged: the third by S. Augustine: The fourth, by the sixth Canon of the Nicene Council, and Rufsinus his Testimony: and again, every one of these, by other Testimonies sans Number. But now, I pray, observe; First, all these Privileges are granted to the Bishop of Rome; stante Imperio, and intra Romaniam: the Empire yet standing, and within Roman soil: so that the States and Policies of the world being now changed, happily he may be brought to a new reckoning, as his 
* § 25. Num. 13. What if the States and Policies of the world be much changed? etc.  Grace notes. Secondly, the most demonstrative way to cut off his claim of Supremacy by divine Right, which is the point in question, is to show all his Greatness to be founded upon positive Law, and in relation to the temporal State. So the Fathers in the Council of Chalcedon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that is the Regal City: And so 
x Can. 28. Ep. ad solit. vitam. agent.  Athanasius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rome is the Metropolitan City of all the Roman Soil. And the most demonstrative way to cut off his claim of Universal Supremacy, is to 
y Prima pars huius Canonis satis perspicuè docet Alexandrinum Episcopum habuisse Potestatem in vicinis aliquot Regionibus, sic etram Romanum Episcopum sua sub potestate vicinas Italiae Regiones obtinuisse. Antiochenum Episcopum suas etiam vicinas Ecclesias gubernasse: neque horum quenquam in alterum superioritatem sibi sumpsisse: ergo tunc temporis Romanus Pontifex nondum pro universali totius Ecclesiae Episcopo agnoscebatur. Osiand. Ep. ad Con. Nic. Can. 6. Et Baron. scot. Apol. Tract. 5. c. 9  limit him within the circuit of his own jurisdiction. Thirdly, (as is said before) it is neither strange nor new in the Church of England, to yield the Bishop of Rome all these Privileges. I shall put this Author in mind of King james only, King Charles his blessed father: 
z Praemon. to all Chr. K.  Of Bishops and Church Hierarchy, I very well allow (as I said before) and likewise of Ranks and Degrees amongst Bishops. Patriarches (I know) were in the time of the Primitive Church, and I likewise reverence that Institution for order's sake, and amongst them was a contention for the first place. And for myself (if that were yet the question) I would with all my heart give my consent that the Bishop of Rome should have the first seat, I being a Western King would go with the Patriarch of the West. And for his Temporal Principality over the Signiory of Rome, I do not quarrel it neither; let him in God his name be Primus Episcopus inter omnes Episcopos, and Princeps Episcoporum, so as it be no otherwise then as Peter was Princeps Apostolorum. How say you, Sir, whether is more bountiful to the Pope? King james, or the Archbishop of Canterbury? he that can be content to admit him Patriarch of the West; or he that circumscribes him within his Italique Diocese? Had you been to answer the jesuite here, you would have granted him none of all this. You would have told him plainly, the Pope was never of any credit in the Catholic Church, neither Bishop, nor Primate, nor Patriarch, but a Monster, and always Antichrist: or rather you would have told him, there was never any Catholic Church at all. But it hath not been our way in England to confute jesuits' so: We are persuaded that by the strength of Truth, we may subdue Falseshood. Magna est veritas, & praevalebit, but to drive out one untruth with another is an unworthy, and indeed, an unsuccessful way. Though our Adversaries be never so mad (saith 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ad Gal. c. 1.  St. chrysostom) yet it behoves not us out of the like love of contention to go awry from the Truth.   

28. But among all the Paradoxes charged here by you upon the Divines of our Church, this I stood amazed at. You say, They teach, That the Restitution of the Pope's ancient Authority in England, and yielding unto him all the Power that this day he hath in Spain or France, would be many ways advantageous, and in nothing prejudicial to the King. Good God upon which of the Canterburians will this Paradox fall? Even upon his Grace himself, you say; whose words stand upon the black list of your Margin, thus. Cant. Relat. pag. 202. He that is not blind, may see if he will, of what little value the Pope's power in France and Spain is, this day, further than to serve the turns of their Kings therewith, which they do to their great advantage. Now that impudence itself should not blush, out of these words to extort such a prodigious conclusion. 
* Relat. of Relig.  Sir Edwin Sands, a man never suspected sure in the least manner, to warp towards Popery, discourseth very largely, with what permutation of courtesies the Pope gratifies Popish Princes; and they, him: how he serves them with his Dispensations and Excommunications, that he may be served by them with their Executions: In all which, belike, he doth but commend the like Practices to his own King, and insinuate that the restitution of the Pope's power in England, would be many ways advantageous, and in nothing prejudicial unto him. He that says, men of haughty spirits, use proud and atheistical Discourses, 
Psal. 33.  Their tongue goeth through the world, therefore fall the people unto them, and thereout suck they no small advantage, doth by your reasoning, herein exhort men to Pride and Atheism. If these your candid Constructions may go for solid Arguments, to prove Popery upon my Lord of Canterbury, nay if they induce not all reasonable men, to believe him, as he is, most clear and innocent, and that more effectually, than any thing we can reply to you: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Farewell to all modesty, truth, and piety. But let me tell you touching these great Kings, French and Spanish; the experience of your Behaviour here, towards our and your Gracious Sovereign, will rivet them faster into the Pope's Chair, than all the Courtesies they can receive from the Pope himself, when they shall see that to reform Religion, will not be to vindicate their own just power in the government of the Church, nor to reduce their Kingdoms to the peaceable profession of Christian Truth; but to expose themselves to new hazards, and indeed to break one yoke to put on another, when they shall see that under pretence of Reformation, some men will still be heaving at the public Government, and induce others to expostulate espeé au poing; upon every occasion, when they shall see the King of Great Britain, that sustains so much unjust envy and inconvenience with the neighbouring world, for defence of the Gospel, after the settlement of so many years, at as hard a pass to satisfy his Subjects in matters of Religion, as ever Themselves were: When they shall observe all this to arise not from any accidental matter of Fact; but from questions of right; from Principles and Doctrines infused into the people, by them that will be held the only Architects of a Reformation: though (God knows) they are fare from it: I say, when they shall observe and consider all this; it may probably be thought, they will keep too close, where now they are. And this is an immense scandal, and incurable would given by you to the Truth of God, which you may do well to consider of in your cooler thoughts.   

29. Next it offends you, 
P. 39  my L. of Canterbury should exempt himself from the jurisdiction of the Pope, which he doth even by their own Laws and Canons. But I pray let not this be a point of Popery: To any reasonable man this one period is a sufficient confutation of your whole discourse: unless you can by some strange art conclude this contradiction, That to shut out the Pope, is to let him in. 
P. 41.    

30. But it offends you most of all: that he says, We and the Papists are of one religion: yet he gives you his reason withal: 
a Starre-Cham. Speech. p. 36.  There have been in the world of old, three Religions, Paganism, judaisme, Christianisme: Two of these are false, saith 
b Cont. Sabel. Gregales.  Athanasius; and if they oppose each other, it is but as the Babylonians fought with the Egyptians: the third is the true. To these three, saith his Grace, later times have added a fourth, which is Turkism. Now if these be all (and Brerewood, who inquired thereabout with more diligence, than, I believe, ever you did, can 
c Inquir. c. 11.  tell us of no more) And we cannot reasonably account the Papists to be jews, Pagans, or Turks, we must grant them Christians; and so we and they fall under the same gender of Religion. That in this Religion we differ, and that the Difference is certain gross corruptions superinduced by them to the very endangering of salvation; this the Archbishop defends, and you take notice of it: but this satisfies you not, it must be toto genere, a divers Religion. Now to bid us quit such an authentic division, and not supply us with a new one; to put the Archbishop's Reason in your margin, and not gainsay it with a better in your Text, is but the same prudence which you have used all your book along. There is a great Schism in the Mahometan Religion, and it begun 
d Paul. jovi. L. 13.  much at the same time that Luther stirred in Germany, yet we count them all Mahometans still: and why may not dissenting Christians be all Christians? That some errors and corruptions brought into a Religion, should diversify it so, as to make it no more the same, is alike absurd and unreasonable, as if one should say, an unsound man is no more a man. We hold the substance of Religion in Common: the Papists with us, 
e Eph. 4.  One Lord, one Faith, one Baptism; which are S. Paul's Fundamentals. Our Faith, or Belief, is the same, as it is contained in, and explicated by the same Creeds: Our Baptism the same, which is the proper Badge, and Character 
f Vide S. Aug. cont. Crescon. l. 2. c. 4.  of one Religion: when any of them return from their Errors to us, we 
g Pource qui'l rest encores quclque petite trace d'Eglise en la Papauté & mesme que la substance du Baptesme y est demcurce joinct que Defficace du Baptesme ne despend de celui qui Padmintstre, nous Confessons que cieux qui y sont baptizez n'ont besoin d'un second Baptesme. Confess. Gallican  iterate not this. We think ourselves bound to eschew that arrogance and singularity, which 
h jam illud quale est quod hominibus Christianis etiam Clericis dicitis, e●…te Christiani▪ Optat. l. 3. Non est alius tam impius superbiae tumor apud omnes qui se à Christi unitate discindunt, quàm se solos esse Christianos jactare, & damnare caeteros. August. count. Crescon. lib. 4. Et in Epist. 169. ad Euseb.  Optatus and S. Augustine reprehended so sharply in the Donatists. Now if this be not to your mind, I pray tell us what specificates a Religion; what latitude you will allow: Shall every difference in Religion be sufficient to produce a new one? Then Geneva and you are not of one Religion: For your new erection of Ruling Elders to sway in all Presbyteries and Assemblies, and to voice in Matters of Faith, Geneva knows not: Nay the Protestants of France, as 
i D'Aubiga l. 2. c. 5.  an Historian of their own Party tells us, offered to conform themselves to all the Ceremonies and Constitutions that had been established within the fifth Age of the Church; whereas you forsake them all. But if one difference serve not to diversify a Religion, may a few do it? Then are not you (a thing which we shall by no means acknowledge) of one and the same Religion with us. 
P. 98.  For, besides other differences between us, you say, your Countrymen would never be induced to follow so much of the Mass as we retained here. If a few will not do it, then how many, I pray? — depinge, ubi sistam: how many Errors for Number, and how great for Quality, are of a just weight, to make Christened men, no Christians? When you go about this Work, you will find yourself brought, in locum lubricum & periculosum, as Cicero calls it: so that you were better take the Stoics counsel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to be quiet; and to stop this differencing of Religions, which is cutting a thread betwixt Heaven and hell, at those known bounds and limits, which common observation hath made: else, you will but venture into a soriticall Maze, out of which you will never be able to find your way.   

31. In like manner, it offends you, 
P. 44.  that my Lord of Canterbury, in all that large Book set out by him the last year, doth no where charge the Papists, with Schism, Heresy, or Idolatry; nor any of his Favourites, you say, have done it, in earnest, as fare as you can remember, in all your poor Lecture. Now truly I see little Cause, why you should much confide in your own poor Lecture: For doubtless, most of these Collections were brought to your hand; and it is plain, because in the puzzle of digesting them, your fashion is to put down a Quotation, and then another and another; and often by mishap you light upon the same again, and down you clap it again, without any Care at all. Let the Reader but observe the manner, and he will be of my mind.   

32. But first, touching Schism: doth my Lord of Canterbury no where charge the Papists with Schism? That he doth sure very plainly: especially in the 23. Sect. of his Book: where he shows; in regard they thrust us from them by Excommunications and Censures, and were obstinate to continue in their own Corruptions; the Schism was theirs. The Cause of the Schism is yours, saith he, for you thrust us from you, because we called for Truth, and redress of Abuses: A Schism must needs be theirs, whose the cause is. Again, he makes the Separation, that gives the first just cause of it; not He that makes an actual separation upon a just cause preceding. Further, as he casts upon them the 
k P. 145.  beginning of the Schism, so doth he the continuance of it. And if this be not to charge them with Schism, I know not what is: and insisting so largely, as he doth, upon this Argument, how could you miss it? You that a little before could see in his Book, what was not there; the Pope's Authority absolutely vindicated, and commended to be set up in England; Now cannot see what is there, The Papists charged with Schism: but no great marvel, this: 
l Tertul. Apol. cap. 9  Coecitatis enim duae species facilè concurrunt, ut qui non vident quae sunt, videre videantur quae non sunt. Or in S. Basil's language: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: An eye indisposed and out of temper sees not many things that are, and seems to see many things which are not.   

33. Next how should we be sure, neither the Archbishop nor any of his Favourites charge the Papists with those other two Crimes of Heresy and Idolatry? You that read them only to explore what is amiss, will not report what you find, for you say, they absolve them clearly in formal Terms of all those three crimes, Schism, Heresy, and Idolatry: Of Schism: because they go on in the practice of their Forbears without introducing any late Novations. Of Heresy, because their errors taketh no part of the Foundation away, but are only Excesses and Additions, consisting with all fundamental Truth. Of Idolatry: because they teach not the giving of Latria to any Image or any Creature. Where that they clearly and in formal terms absolve them of all these three, or any of the three, I am very confident will be found an untruth; for it is one thing to absolve them by Deductions and Consequences, of your making, and another to absolve them clearly and in formal Terms,  
Concerning the first, which is Schism, as your report is false, so the reason given is weak and , for it is no Contradiction, but they may go on in the practices of their forefathers, and yet be guilty of Schism; by exterminating all those, that will not submit themselves to the same vicious practices, together with them; as it was showed even now. The blame ever goes along with the Cause.   

34. For the second, which is Heresy: Even those Errors of Rome which they hold not to be contra fundamentum, fundamental errors: yet they hold them to be damnable; and if obstinately persisted in, heretical. Which is clear by his Grace's discourse, Confer. p. 315. And elsewhere; as what say you to this passage, p. 298. Therefore in this present case, there is peril, great peril of damnable, both schism and Heresy, and other sin by living and dying in the Roman faith, tainted with so many superstitions, as at this day it is. Call you this clear absolving?   

35. Thirdly Concerning Idolatry; though the Papists be very nice in their doctrine here, yet it is well enough known, their Practice is gross: and how little my Lord of Canterbury favours them either in their doctrine or practice, I leave the Reader to be his own judge, if he please to peruse the 33. Sec. Nu. 13. of his Conference, where upon occasion of a proposition taken out of Lammas, he putteth his adversary to this question. And now I pray A. C. do you be judge, whether this proposition do not teach idolatry: and whether the modern church of Rome, be not grown too like to paganism in this point: For my own part, I hearty wish it were not. And much more hath he there to this purpose; enough sure to show what credit may be given to this shameless Calumniatour, who would make the World believe, that the Papists stand absolved of these three Crimes, Schism, Heresy, and Idolatry, clearly and in formal terms.   

36. His like frequent overstraining in this kind, are an evident demonstration, that he set himself about this Work, not out of any Love of Truth, but out of a wicked purpose to do Mischief, They teach, says he, 
* P. 43.  that not only the People, but their most learned Clergy, Popes, Cardinals, jesuites, 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 sinful opinions, and practices, following thereupon; as who should say (for so the Words import) though knowing them to be sinful Opinions and practices, yet never acknowledging them such, never repenting, nor ask God forgiveness for them, they are still in the way to heaven. Belike these Canterburians would be content to save the Pope and his Cardinals: though sinning against the Holy Ghost: for truth is, this were no less. To make good this Accusation, stand in his Margin this and such like say. The Corruptions of Rome materially and in the very kind and Nature, are leven, dross, hay and stubble, yet the Bishop thought that such as were misled by Education or long custom, or over-valuing the Sovereignty of the Roman Church, and did in Simplicity of heart embrace them, might by their general Repentance and faith in the merits of Christ, attended with Charity and other virtues, find Mercy at God's hands. Reader, how say you, doth this come home to the Pope's learned Clergy living and dying in bitter, and unrepented Oppositions, and persecutions of Protestants? It was counted a Christian Speech, that of 
* Euseb. Hist. L. 6. c. 45.  Dionysius Alexandrinus to Novatus: Thou oughtest to have endured any thing, rather than to rend the Church of God: To suffer for avoiding of Schism is a Martyrdom never a whit less, nay indeed more Glorious, then for not sacrificing to Idols. And S. chrysostom citys this from the mouth of an holy man, as he says; That even Martyrdom will not satisfy for Schism. Now than what Spirit, may we think, guides these men, that are so dear affected to Division and Combustion, that rather, then fail to kindle a fire among us, do harden their faces to slander, and in this bold Manner?   

37. Our Divines say; there is a Difference in Case of Schism or Heresy, betwixt the Simple, and the Learned; the Misled, and the misleaders: They say; A man may be a good Protestant, and yet not damn all his forefathers: They say, we refuse Communion with Rome in her Public Service, being gross and superstitious; but in Charity we hold Union with them and all the Church of Christ. These and the like say are scored down here in his Margin as foul and impious: So that belike, the Contradictory of them would have better become the Pens of Protestants. They must say, there is no difference betwixt Priest and people, simple and learned, Leaders and followers, all are in a like Condition, all must to hell alike. They must say, no man can be a good Protestant that lives in charity with a Papist; Nor can he be a good Protestant, unless he damn all his Forefathers. What Cause there may be to repent of that pious and prudent Way, which hath hitherto been insisted upon by this our Church in defence of the Truth; and is most agreeable to Christian moderation and the practice of the most holy times, I know not. But if this keen zeal were the only Weapon left, to destroy Popery: And the Bishops with their Adherents should wipe their Pens, and give place to these fiery Champions; What Fields of honour would be won by their devouring sword of damnation: what accession made to the Protestant part; wise men know well enough, and time would teach the rest, which is the best master to show an error, but the worst to mend it.   

38. Hitherto you have stood upon Generals, you tell us; now you will come up close to the Canterburians in particular points of Popery: and for that purpose you propound us four heads. 
* P 48.  Their Idolatries, their Heresies, their Superstitions, their abomination of Desolation the Mass: In all which, say you, nay the grossest of which; it shall appear, that the Canterburians join with Rome. But having undertaken to present the Reader with such passages as are objected to my Lord of Canterbury from his own pen, which was to be expected would raise a great Cloud over him: To see the ill luck of it; my work is done even where it should begin. For, except about the Matter of Altars, in this next point of Idolatry, I meet not with his Name cited above once or twice in all the residue of your Book: so that you are feign to give him over at the first lose: only the word Canterburian runs through all, but to keep the work alive, and your Reader in mind, at what mark specially, be it right or wrong, he is to shoot. This must be swallowed, or else you have done just nothing, that all these men, whom you bring to the Bar for Canterburians, wrote by his special encouragement, and direction; whereas some of them were his Elders and Antecessors in the Church, as D. Andrew's and D. White, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of them were and are mere strangers, and unknown to him, so much as the fancy, which is most true, and will be avowed. Yea and when this is swallowed, yet you have done just nothing, for let the indifferent Reader, but use the help of your Margin to confute your Text, not distracting his own eyes with passion or prejudice, and this quarrel is well nigh ended. Though were it otherwise, yet to affirm that the Archbishop of Canterbury, long before he was Archbishop, for these many years, hath held the Pens of all that have written in England amiss, and of none of them that have written right, is such a wild Presumption, as no man of any honesty can say, and no man of Common Sense will believe.   

39 Concerning the holy Table or Altar, your Accusation is, Canterbury saith, that Worship, yea and divine Worship or Adoration is to be given to the Altar. Let us see now, whether your Allegations in the Margin will come home to this; there we find: Great reverence is due to the Body, and so to the Throne where this Body is usually present; Mark you, Reverence, not Worship. But you say he gives, Venite Adoremus to the Altar, and no man can suppose that to be less than Divine Adoration. Let us to your Margin again: there we read thus: Therefore according to the Service-Book of the Church of England, (in this Compellation, Venite adoremus) the Priest and the People both are called upon for external and bodily Worship of God in his Church. Mark you again, Worship of God, not of the Altar. Let the Reader peruse the whole Passage, as it is set down within the Bounds of a few short Pages in his Star-chamber Speech, and see if his constant expression be not, Reverence to the Throne, Worship to God. 
q St. Sp. p. 43.  God forbidden (says his Grace there) we should worship any thing, but God himself. It is a rare confidence you have in your Reader, that you dare set before his eyes your own assertion and confutation of it both at once.   

40. Now that he saith, Great reverence is due to the Body, and so to the Throne where this Body is usually present: Why should it repent him of so saying? 
r Ad 2. Epist. Cor. Hom. 20  S. chrysostom saith the same, and that even Terminis terminantibus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Thou reverencest this Altar, because thereon is placed the Body of Christ. And, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Why we should challenge S. chrysostom of Idolatry; or why that should be Idolatry in our Archbishop, which was none in S. chrysostom, cannot I imagine. But this you call, Sheltering one's self under the name of a Father; an 
s P. 49.  usual thing, you say, with us here in England, and we are feign to do it, to keep off our heads the indignation of the people. A speech so unworthy, that I think no Scholar, nor good Christian but will disdain to read. Sir, excuse our Divines in this, I pray: They have to do with Adversaries in the Church of Rome, that are men of learning, and would make the world believe, they have carried all the suffrage of Antiquity from them, they cite the Fathers to discover their falsehood. And they have to do with novelling Schismatics; who, because men, though of the best merit, are commonly undervalved in their own times, must be encountered with names, and Authorities above exception. But chief they do it, because Error being surreptitious and younger than Truth, we are bid by insisting upon the old Paths, to find out the good Way, 
jer. 6.16.  and to walk in that. And for this, did the Fathers 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. de Spir. Sanct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys ad Mat. Hom. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrat. Lib. 3.  cite their Forefathers; ever by the Tracke of intermediate Times, ascending to the Spring head of Truth. But you pass by all ancient Authors, and to make good your work, betake yourselves to other ways, very fare different from scholastic arguments, thinking it sufficient, you incur not the indignation of the People, however abused and misled by you.   

41. But touching the point in hand; we are very much unsatisfied, since all Primitive Christianity, Eastern and Western, is so full for reverencing holy places and holy things, whence it should come, that to give them any regard now, should be one of Rome's grossest Idolatries. The Altar had so much honour, as by itself to denominate our whole Function, and Ministry sometimes: as Altari 
x Cypr. Ep. 4.9. & passim.  deservire; ab Altari avocare; ad Altaris Ministerium, vel locum Sacerdotalem, indignum obrepere; to make a Schism in the Church, was erigere Altare contra Altar. Catholic Christians did honour it: 
y Quid enim est tam sacrilegum, quàm Altaria Dei (in quibus & aliquando vos obtulistis) frangere, radere, removere? in quibus vota populi & membra Christi portata sunt. Optat. lib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Conc. sub Agap. & Men. Act. quint.  Heretics and Schismatics either break it, or as if it contracted some pollution, from former use, scrape it: Infidels and Apostates, in contempt of Christian Religion, profane it, 
z Theodoret. l. 4 c. 22. & Nazianz. 〈…〉.  dancing, or dicing, or otherwise abusing it: One 
a Impudenter contra sacrum Altare minxit. Hist. trip. l. 6. c. 32.  of julian's Renegadoes did that to it by way of disgrace, that I cannot civilly tell you; as if to dishonour a Christian Altar, were to dishonour Christ. And since all this is so, be you as petulant and as bold as you please, I should rather desire to be with them, that in contemplation of those holy mysteries there dispensed to us approach thither, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Gregory Nyssen speaks, with reverence and godly fear. In the mean time your falsehood is intolerable, that tell your Reader, my Lord of Canterbury gives to the Altar, no less than divine Adoration.   

42. This being past, you have little else to object to him, insomuch that after the interval of many pages, you are feign to 
c P. 85, 86.  rub up the same again. In your next point, touching the Adoration of the Communion Elements, you are quite to seek of any Allegation at all: not one Canterburian can be brought to depone for it, except that you are angry at bowing, and call it our new adoration, that is our new Idolatry; our old Idolatry, kneeling at the Communion, you are content to pass over you say: but the new will not down with you. How new or old it is in the Church of God; Much hath been said of late time: But whether you be a competent judge of Idolatry the while, or whether our writings in England ought to be leveled by the Rubric of your Presbyterian Discipline, let any son of this Church consider.   

43. Touching Images, Relics, and Invocation of Saints; I find of my Lord of Canterbury, Nè gry quidem. Was it, because that in all his Writings he toucheth no where upon those Points? No. But where you cannot speak ill of him, you will be sure not to speak well. How he writes of Images, I shown before; Pray you read what he saith concerning Invocation of Saints: Sect. 33. Num. 13. Though some of the ancient Fathers have some Rhetorical Flourishes about it, for the stirring up of devotion (as they thought) yet the Church admitted not then of the invocation of them, but only of the Commemoration of the Martyrs, as appears clearly in S. Augustine. And when the Church prayed to God for any thing, she desired to be heard for the mercies and merits of Christ, not for the merits of any Saints whatsoever, etc. If God must hear our prayers for the merits of the Saints, how much fall they short of sharers in the Mediation of Redemption? You may think of this. For such Prayers as these, the Church of Rome makes at this day, and they stand (not without great scandal to Christ and Christianity) used and authorized to be used in the Missal. For instance, upon the Feast of S. Nicholas you pray: That God, by the Merits and Prayers of S. Nicholas, would deliver you from the fire of Hell. And upon the Octaves of S. Peter and S. Paul, you desire God that you may obtain the glory of eternity by their Merits. And on the Feast of S. Bonaventure you pray, that God would absolve you from all your sins by the interceding Merits of Bonaventure. How say you? if the Canterburians hold to this, I hope they are not gone from the Protestant Way: if otherwise, why then are they Canterburians?   

44. In your next long Chapter there is but one dribbler against my Lord of Canterbury, and that is in the matter of 
* P. 71.  Baptism; where pressing against the jesuite that Baptism of Infants may be proved out of Scripture: (Mark you, out of Scripture; so he does not leave it to stand upon one leg of Tradition:) Thus he speaks, Relat. p. 56. That Baptism is necessary to the Salvation of Infants in the ordinary way of the Church (without binding God to the use and means of that Sacrament, to which he hath bound us) it is express in S. john Chap. 3. Except a man be borne again of Water, he cannot enter. No Baptism, no entrance: nor can Infants creep in any other ordinary way. And this is the received opinion of all the ancient Church. Infants are to be baptised, that their salvation may be certain. For they which cannot help themselves, must not be left only to extraordinary helps, of which we have no assurance, and for which we have no warrant at all in Scripture. Hence your inference is: They avow (say you) that all those who die in their infancy without Baptism, by whatsoever miss, by whosoever's fault, are certainly damned, as fare as men can judge. A very liberal Conclusion, considering the narrow Premises you had to deal upon: but you follow it; For Baptism is the ordinary mean which God hath appointed for their salvation; which failing, salvation must be lost; except we would dream of extraordinary Miracles, of the which we have no warrant. Now if a man analyze this huddle of words, and take the height of their sense, it is, as if you had said: They avow, that infants dying without Baptism, must certainly be damned, except they be saved. The Arch-Bishops speech falls into these Parts. 1 Baptism is the ordinary way of salvation appointed by Christ himself, john 3. 2 To save without Baptism, is a way extraordinary. 3 To trust to extraordinary ways, we have no warrant in Scripture. 4 Children are not to be exposed to the peril of those ways, whereof we have no warrant. You will wring out of this; Children dying without Baptism, by whatsoever miss, by whosoevers fault, are certainly damned: But before you can get off, a Whimsy takes you in the head, that you are feign to add; Except we will dream of extraordinary miracles, of which we have no warrant. That is in sense; Except God, who is not tied to means, please to save them by a way extraordinary. So that à primo ad ultimum, your discovery is; Children dying without Baptism, according to the Canterburians, are certainly damned, except they be not damned. Marry that to express, an honest and orthodox sense, you will use such an invidious phrase, as dreaming of extraordinary miracles, it is but your wont Candour. Call you it a miracle, for God to save by a way extraordinary? that is, besides the means and rules prescribed to us? Or a belief of such a saving, a dream of miracles? The proper Matter and Subject of miracles is Nature, and things natural: 
e Aquin. 1. q. 110. 4. c.  Miraculum dicitur, quod fit praeter ordinem totius naturae creatae. But Salvation is a work wholly supernatural; and if you will translate miracles thither, to works supernatural, then to save even by Baptism, is a miracle; 
f Ferrar. ad Aq. Cont. gen. l. 3. c. 101.  Et universaliter omne opus, quod à solo Deo fieri potest. And now see the addle language we are fallen into; for thus it will come to pass, that if to save by Baptism, be a miracle, and to save without Baptism, an extraordinar●e miracle, than some miracle is an ordinary miracle; which is absurd, and a contradiction in terminis; every miracle being praeter ordinem.   

45. The Canterburians (for so you will call them) do not love to be too busy with damnation: you are those men of wrath; in whose Power if it were to send poor souls to hell, 'tis to be doubted the whole world had been consumed by you ere this; as 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ep. Ethic.  justin Martyr speaks of your like. The matter is; you stand not much upon Baptism or the necessity of it, you use to dispute against it at home: but we here, hold it most necessary: and our Liturgy hath a special Rubric for Private Baptism in case of extremity, which I still urge, to show your incompetency to judge of our Writings. And whether our or your doctrine be the sounder in this point, I refer you to be instructed by your own 
h P. 78, 79. & seq.  Duplyes, who have set you to school in this Argument, and many other; I would we could see you rid your fingers handsomely of them. Take along which you likewise K. james his opinion, and what evidence, say you, aught to be so demonstrative as that? Who in the Conference of Hampton Court, reports, that to a Scottish Minister, pierking against him with this Question, Think you Baptism so necessary, that if it be omitted, the child should be damned? He made this Answer: No: but if you, being called to baptise the child, though privately, should refuse to come, I think, you should be damned.   

46. Behold another Innovation: They 
* P 73.  forbidden Matrimony