Canterburys Doom, Floating text 3
The Charge of the Scottiſh Commiſſioners againſt the Prelate of Canterburie.
NOvations in Religion, which are Vniverſally acknowledged to bee the maine cauſe of commotions in Kingdomes and ſtates, and are knowne to be the true cauſe of our preſent troubles, were many and great, beſide the bookes of Ordination, and Homilies, 1. Some particular alterations in matters of Religion, preſſed upon us without order and againſt Law, contrary to the forme eſtabliſhed in our Kirk. 2. A new booke of Canons and Conſtitutions Eccleſiaſticall. 3. A Liturgie or booke of Common-Prayer, which did alſo carrie with them many dangerous errours in matters of Doctrine. Of all which we challenge the Prelate of Canterburie, as the prime cauſe on earth.
And firſt, that this Prelate was the Author and urger of ſome particular changes, which made great diſturbance amongſt us, we make manifeſt: 1. By fourteene letters ſubſcribed, William Cant. in the ſpace of two yeares, to one of our pretended Biſhops, Bannatine, wherein he often enjoyneth him and other pretended Biſhops, to appeare in the Chappell in their Whites, contrary to the cuſtome of our Kirke, and to his promiſe made to the pretended Biſhop of Edenburgh, at the Coronation, that none of them after that time, ſhould be preſſed to weare theſe garments, there, by moving him againſt his will to put them on for that time, wherein he directeth him to give order for ſaying the Engliſh Service in the Chappell twice a day, for his neglect, ſhewing him that he was diſappointed of the Biſhopricke of Edenburgh, promiſing him upon the greater care of theſe novations, advancement to a better Biſhopricke, taxing him for his boldneſſe in preaching the ſound Doctrine of the reformed Kirkes, againſt Maſter Mitchell, who had taught the errours of Arminius in the point of the extent of the merit of Chriſt, bidding him ſend up a liſt of the names of Councellours and Senatours of the Colledge of Juſtice, who did not communicate in the Chappell in a forme which was not received in our Kirke, commending him when he found him obſequious to theſe his commands, telling him that he had moved the King the ſecond time for the puniſhment of ſuch as had not received in the Chappell: and wherein he upbraideth him bitterly, that in his firſt Synod at Aberdein, he had only diſputed againſt our Cuſtome of Scotland, of faſting ſometimes on the Lords Day, and preſumptuouſly cenſuring our Kirke, that in this wee were oppoſite to Chriſtianitie it ſelfe; and that amongſt us there were no Canons at all. More of this ſtuffe may be ſeene in the Letters themſelves.
Secondly, by two papers of memoirs and inſtructions from the pretended Biſhop of Saint Androis, to the pretended Biſhop of Roſſe, comming to this Prelate, for ordering the affaires of the Kirke and Kingdome of Scotland, as not only to obtaine Warrants, to order the Exchequer, the Privie Counſell, the great Commiſſion of Surrenders, the mater of Balmerino's proceſſe, as might pleaſe our Prelates, but warrants alſo for ſitting of the High Commiſſion Court once a weeke in Edenburgh, and to gaine from the Noblemen, for the benefit of Prelates, and their adherents, the Abbacies of Kelſo, Arbroith, St. Androis, and Lindors, and in the ſmalleſt matters to receive his Commands, as for taking downe Galleries, and ſtone-walls, in the Kirks of Edenburgh and Saint Androis, for no other end but to make way for Altars, and adoration towards the Eaſt: which beſides other evills made no ſmall noyſe, and diſturbance amongſt the people deprived hereby of their ordinary accommodation for publike worſhip.
The ſecond Novation which troubled our peace, was a booke of Canons, and conſtitutions Eccleſiaſticall, obtruded upon our Kirke, found by our Generall Aſſembly to be deviſed for eſtabliſhing a tyrannicall power, in the perſons of our Prelates, over the Worſhip of God, over the Conſciences, Liberties, and goods of the People, and for aboliſhing the whole diſcipline and government of our Kirke, by generall and provinciall Aſſemblies, Presbyteries, and Kirke Seſſions, which was ſetled by Law, and in continuall practiſe ſince the time of Reformation; that Canterburie was Maſter of this Worke is manifeſt.
By a Book of Canons ſent to him, written upon the one ſide only, with the other ſide blank, for corrections additions, and putting all in better Order at his pleaſure, which accordingly was done, as may appeare by interlinings, marginalls, and filling up of the blanke page with directions ſent to our Prelates; and that it was don by no other than Canterbury, is evident by his Magiſteriall way of preſcribing, and by a new copy of theſe Canons all written with Saint Androis owne hand, preciſely to a Letter, according to the former caſtigations ſent backe for procuring the Kings warrant unto it, which accordingly was obtained, but with an addition of ſome other Canons, and a Paper of ſome other corrections: According to which the Booke of Canons thus compoſed, was publiſhed in Print, the inſpection of the Bookes, Inſtructions; and his Letters of joy, for the ſucceſſe of the worke and of others Letters of the Prelate of London, and the Lord Sterling, to the ſame purpoſe, all which we are ready to exhibite, will put the mater out of all debate.
Beſides this generall, there be ſome things more ſpeciall worthy to be adverted unto, for diſcovering his Spirit. 1. The fourth Canon of Cap. 8. Foraſmuch as no Reformation in Doctrine or Diſcipline can be made perfect at once in any Church; therefore it ſhall, and may be lawfull for the Church of Scotland at any time to make remonſtrance to his Majeſty, or his ſucceſſours, &c. Becauſe this Canon holdeth the doore open to more Innovations, he writeth to the Prelate of Roſſe his privy Agent in all this Worke, of his great gladneſſe, that this Canon did ſtand behinde the Curtaine, and his great deſire, that this Canon may be Printed fully, as one that was to be moſt uſefull. Secondly, The title prefixed to theſe Canons by our Prelates, Canons agreed upon to be proponed to the ſeverall Synods of the Kirke of Scotland, is thus changed by Canterbury; Canons and Conſtitutions Eccleſiaſticall, &c. ordained to be obſerved by the Clergy. He will not have Canons come from the Authority of Synods, but from the power of Prelates, or from the Kings Prerogative. Thirdly, the formidable Canon, Cap. 1. 3. threatning no leſſe than Excommunication againſt all ſuch perſons, whoſoever ſhall open their mouthes againſt any of theſe Bookes, proceeded not from our Prelates, nor is to be found in the Copy ſent from them, but is a thunder-bolt forged in Canterburies owne fire. Our Prelates in divers places witneſſe their diſlike of Papiſts. A Miniſter ſhall be depoſed, if he be found negligent to convert Papiſts, Chap. 18. 15. The adoration of the Bread is a ſuperſtition to be condemned, Cap. 6. 6. They call the abſolute neceſſity of Baptiſme an errour of Popery. Cap. 6. 2. But in Canterburies Edition, the name of Papiſts and Popery is not ſo much as mentioned. 5. Our Prelates have not the boldneſſe to trouble us in their Canons, with Altars, Fonts, Chancels, reading of a long Liturgy before Sermon, &c. But Canterbury is punctuall, and peremptory in all theſe. Although the words of the tenth Canon Chap. 3. be faire. yet the wicked intentions of Canterbury and Roſſe, may be ſeene in the poynt of juſtification of a ſinner before God, by comparing the Canon as it came from the Prelates, and as it was returned from Canterbury, and Printed; our Prelates ſay thus: Jt is manifeſt, that the ſuperſtition of former ages, hath turned into a great prophaneneſſe, and that people are growne cold for the moſt part in doing any good, thinking there is no place to good workes, becauſe they are excluded from juſtification. Therefore ſhall all Miniſtere, as their Text giveth occaſion, urge the neceſſity of good workes, as they would be ſaved, and remember that they are Via Regni, the way to the Kingdome of Heaven, though not cauſa regnandi, how be it they be not the cauſe of Salvation. Here Roſſe giveth his judgment, that he would have this Canon ſimply commanding good workes, to be Preached, and no mention made, what place they have, or have not in juſtification. VponUpon this motion, ſo agreeable to Canterburies mind, the Canon is ſet downe as it ſtandeth, without the diſtinction of Via Regni, or cauſa Regnandi, or any word ſounding that way, urging only the neceſſity of good workes. 7. By comparing Canterburie 9. Cap. 18. As it was ſent in writing from our Prelates, and as it is Printed at Canterburies command, may be alſo manifeſt, that he went about to eſtabliſh Auricular confeſſion, and Popiſh Abſolution. 8. Our Prelates were not acquainted with Canons for afflicting of Arbritrary penalties: But in Canterburies Booke whereſoever there is no penalty expreſly ſet downe, it is provided that it ſhall be arbitrary, as the ordinary ſhall thinke fitteſt By theſe and many other the like, it is apparent, that tyranicall power he went about to eſtabliſh in the hands, of our Prelates, over the worſhip, and the ſoules and goods of men, overturning from the foundation, the whole order of our Kirke, what ſeeds of Popery he did ſow in our Kirke, and how large an entry hee did make for the groſſeſt novations afterward, which hath beene a maine cauſe of all their combuſtion.
The third and great novation was the Booke of Common Prayer, Adminiſtration of the Sacraments, and other parts of Divine ſervice, brought in without warrant from our Kirke, to be univerſally received, as the onelyonly forme of divine Service, under all higheſt paines both civill and Eccleſiaſticall; which is found by our nationall aſſembly, beſides the Popiſh freme, and formes in divine worſhip, to containe many Popiſh errors, and ceremonies, and the ſeeds of manifold and groſſe ſuperſtitions, and Idolatries, and to be repugnant to the Doctrine, Diſcipline, and order of our reformation, to the confeſſion of Faith, conſtitutions of generall Aſſemblies, and Acts of Parliament, eſtabliſhing the true Religion: that this alſo was Canterburies worke we make manifeſt.
By the memories, and inſtruction ſent unto him from our Prelates; wherein they gave a ſpeciall account of the diligence they had uſed, to doe all which herein they were enjoyned, by the approbation of the Service Booke ſent to them; and of all the marginall correction, wherein it varieth from the Engliſh Booke, ſhewing their deſire to have ſome few things changed in it, which notwithſtanding was not granted: This we finde written by Saint Androis owne hand, and ſubſcribed by him, and nine other of our Prelates.
By Canterburies owne Letters, witneſſes of his joy, when the Booke was ready for the Preſſe, of his prayers that God would ſpeed the worke, of the hope to ſee that ſervice ſet up in Scotland, of his diligence to ſend for the Printer, and directing him to prepare a blacke letter, and to ſend it to his ſervants at Edenburgh, for Printing this booke. Of his approbation of his proofes ſent from the Preſſe. Of his feare of delay, in bringing the worke ſpeedily to an end, for the great good, (not of that Church,) but of the Church. Of his encouraging Roſſe, who was entruſted with the Preſſe, to goe on in this peece of Service without feare of Enemies, All which may be ſeene in the Autographs; and by letters, ſent from the Prelate of London, to Roſſe, wherein as he rejoyceth at the ſight of the Scottiſh Canons; which although they ſhould make ſome noyſe at the beginning, yet they would be more for the good of the Kirke, than the Canons of Edenburgh, for the good of the Kingdome. So concerning the Liturgy he ſheweth, that Roſſe had ſent to him, to have an explanation from Canterbury, of ſome paſſage of the Service Booke, and that the Preſſe behoved to ſtand till the explanation come to Edenburgh, which therefore he had in haſt, obtained from his Grace, and ſent the diſpatch away by Canterburies owne conueyance.
But the Booke it ſelfe, as it ſtandeth interlined, margined, and patcht up, is much more than all that is expreſſed in his Letters, and the changes and ſupplements themſelves, taken from the Maſſe Booke, and other Romiſh Ritualls by which he maketh it to vary from the Booke of England, and are pregnant teſtimonies of his Popiſh ſpirit, and wicked intentions which he would have put in execution upon us, then can be denyed. The large declaration profeſſeth, that all the variation of our Booke, from the Booke of England, that ever the King underſtood, was in ſuch things as the Scottiſh humour would better comply with, than with that which ſtood in the Engliſh ſervice. Theſe Popiſh innovaſions therefore have beene ſurreptitiouſly inſerted by him without the Kings knowledge, and againſt his purpoſe. Our Scottiſh Prelates doe petition that, ſomething may be abated of the Engliſh ceremonies, as the Croſſe in Baptiſme, the Ring in marriage, and ſome other things. But Canterburie will not only have theſe kept, but a great many more, and worſe ſuperadded, which was nothing elſe, but the adding of fewell to the fire. To expreſſe and diſcover all, would require a whole booke, we ſhall only touch ſome few in the matter of the Communion.
This Booke inverteth the order of the Communion in the Booke of England, as may be ſeene by the numbers, ſetting downe the orders of this new Communion, 1. 5. 2. 6. 7. 3. 4. 8. 9. 10. 15. Of the divers ſecret reaſons of this change, we mention one onelyonly; In joyning the ſpirituall praiſe and thankſgiving, which is in the Booke of England, pertinently after the Communion, with the Prayer of Conſecration before the Communion, and that under the name of Memoriall, or Oblation, for no other end, but that the memoriall and Sacrifice of Praiſe mentioned in it, may be underſtood according to the Popiſh meaning. Bellar. de Miſſa, lib. 2. cap. 21. Not of the ſpirituall ſacrifice, but of the oblation of the body of the Lord.
It ſeemeth to be no great matter, that without warrant of the Booke of England, the Presbyter going from the North-end of the Table, ſhall ſtand during the time of conſecration, at ſuch a part of the Table, where he may with the more eaſe and decency uſe both hands; yet being tryed, it importeth much, as, that he muſt ſtand with his hinder parts to the People, repreſenting (ſaith Durand) that which the Lord ſaid of Moſes, Thou ſhalt ſee my hinder parts. He muſt have the uſe of both his hands, not for any thing he hath to doe about the Bread and Wine, for that may be done at the North end of the Table, and be better ſeene of the people: but (as we are taught by the Rationaliſts) that he may by ſtretching forth his Armes, to repreſent the extenſion of Chriſt on the Croſſe, and that he may the more conveniently lift up the Bread and Wine above his head, to be ſeen and adored of the people: who in the Rubricke of the generall confeſſion, a little before, are directed to kneele humbly on their knees, that the Prieſts elevation ſo magnified in the Maſſe, and the peoples adoration may goe together. That in this poſture, ſpeaking with a low voyce, and muttering (for ſometimes he is commanded to ſpeake with a loud voyce, and diſtinctly) he be not heard by the people, which is no leſſe a mocking of God, and his people, then if the words were ſpoken in an unknowne language. As there is no word of all this in the Engliſh Service; ſo doth the Booke in King Edwards time give to every Presbyter his liberty of geſture, which yet gave ſuch offence to Bucer, (the cenſurer of the Booke and even in Caſſanders owne judgment, a man of great moderation in matters of this kind) that he calleth them, Nunquam ſatis execrandos Miſſa geſtus, and would have them to be abhorred, becauſe they confirme to the ſimple and ſuperſtitious ter impiam & exitialem Miſſae fiduciam.
The corporall preſence of Chriſts body in the Sacrament is alſo to be found here: for the words of the Maſſe-booke ſerving to this purpoſe, which are ſharpely cenſured by Bucer, in King Edwards Liturgy, and are not to be found in the Booke of England, are taken in here; Almighty God is in called, that of his Almighty Goodneſſe he may vouchſafe ſo to bleſſe and ſanctifie with his Word and Spirit, theſe gifts of Bread and Wine, that they may bee unto us the body and blood of Chriſt.
The change here is made a worke of Gods Omnipotency: the words of the Maſſe, ut fiant nobis, are tranſlated in King Edwards Booke, That they be unto us, which are againe turned into Latine by Aleſius, Vt fiant nobis On the other part, the expreſſions of the Booke of England, at the delivery of the Elements of feeding on Chriſt by faith, and of Eating and drinking in remembrance that Chriſt dyed for thee, are utterly deleared. Many evidences there be in this part of the Communion, of the bodily Preſence of Chriſt, very agreeable to the Doctrines taught by his Sectaries, which this paper cannot containe. They teach us that Chriſt is received in the Sacrament, Corporaliter, both objective and ſubjective, Corpus Chriſti eſt objectum quod recipitur, & corpus noſtrum ſubjectum quo recipitur.
The Booke of England aboliſheth all that may import the oblation of any unbloody Sacrifice, but here we have beſides the preparatory oblation of the Elements, which is neither to be found in the Booke of England now, nor in King Edwards Booke of old the oblation of the body and blood of Chriſt, which Bellarmine calleth, Sacrificium Laudis, quia Deus per illud magnopere laudatur. This alſo agreeth well with their late doctrine. We are ready when it ſhall be judged convenient and we ſhall be deſired, to diſcover much more matters of this kind as grounds laid for miſſa ſicca, or the halfe Meſſe, the privat Meſſe without the people of communicating in one kinde, of the conſumption by the Prieſt, and conſummation of the Sacrifice, of receiving the Sacrament in the mouth, and not in the hand, &c.
Our ſupplications were many againſt theſe Bookes, but Canterbury procured them to be anſwered with terrible Proclamations. We were conſtrained to uſe the remedy of Proteſtation; but for our Proteſtations, and other lawfull meanes, which we uſed for our deliverance, Canterbury procured us to be declared Rebells and Traitors, in all Pariſh Kirkes of England: when we were ſeeking to poſſeſſe our Religion in peace, againſt theſe devices, and novations Canterbury kindleth warre againſt us. In all theſe it is knowne that he was, although not the ſole, yet the principall Agent and adviſer.
When by the Pacification at Barwicke, both Kingdomes looked for Peace and quietneſſe, hee ſpared not openly in the hearing of many, often before the King, and privately at the Counſell Table, and the Privy Jointo, to ſpeake of us as Rebells and Traitors, and to ſpeake againſt the Pacification as diſhonourable, and meere to be broken. Neither did his malignancy and bitterneſſe ever ſuffer him to reſt, till a new war was entred upon, and all things prepared for our deſtruction.
By him was it that our Covenant, approven by National Aſſemblies, ſubſcribed by His Majeſties Commiſſioner, and by the Lords of his Majeſties Counſell, and by them commanded to be ſubſcribed by all the Subjects of the Kingdome, as a Teſtimony of our duty to God, and the King, by him was it ſtill called ungodly, damnable, Treaſonable; by him were Oaths invented, and preſſed upon diverſe of our poore Country men, upon the paine of impriſonment, and many miſeries, which were unwarrantable by Law, and contrary to their Nationall Oath.
When our Commiſſioners did appeare to render the reaſons of our demands, hee ſpared not in the preſence of the King, and Committee, to raile againſt our Nationall Aſſembly, as not daring to appeare before the World, and Kirkes abroad; where himſelfe and his actions were able to endure tryall; and againſt our juſt and neceſſary defence, as the moſt malicious and Treaſonable Contempt of Monarchicall Government that any bygone age heard of: His hand alſo was at the Warrant for the reſtraint and impriſonment of Our Commiſſioners, ſent from the Parliament, warranted by the King, and ſeeking the peace of the Kingdomes.
When we had by our Declarations, Remonſtrances, and Repreſentations, manifeſted the truth of our intentions, and lawfulneſſe of our actions, to all the good Subjects of the Kingdome of England, when the late Parliament could not be moved to aſſiſt, or enter in Warre againſt us, maintaining our Religion, and Liberties, Canterbury did not only adviſe the breaking up of that high and honourable Court, to the great griefe and hazard of the Kingdome, but (which is without example) did ſit ſtill in the Convocation, and make Canons and Conſtitutions againſt us, and our juſt and neceſſary defence; ordaining under all higheſt paines, that hereafter the Clergie ſhall preach foure times in the yeare, ſuch doctrine as is contrary not onelyonly to our proceedings, but to the doctrine and proceedings of other Reformed Kirkes, to the judgment of all ſound Divines, and Politiques, and tending to the utter ſlavery and ruining of all Eſtates and Kingdomes, and to the diſhonour of Kings and Monarchs. And as if this had not beene ſufficient, he procured, ſix Subſedies to be lifted of the Clergie, under paire of deprivation to all that ſhould refuſe. And which is yet worſe, and above which Malice it ſelfe cannot aſcend, by his meanes a Prayer is framed, Printed, and ſent through all Paroches of England, to be ſaid in all Churches in time of Divine Service, next after the Prayer for the Queen, and Royall Progeny, againſt our Nation by name of trayterous Subjects, having caſt off all Obedience to Our Annoynted Soveraigne, and comming in all rebellious manner to invade England, that ſhame may cover our faces, as Enemies to God and the King.
Whoſoever ſhall impartially examine what hath proceeded from himſelfe, in theſe Books of Canons and common Prayer, what Doctrine hath beene publiſhed and printed theſe yeares by-paſt in England, by his Diſciples and Emiſſaries, what groſſe Popery in the moſt materiall points we have found, and are ready to ſhew in the poſthume writings of the Prelate at Edenburgh, and Dublane, his owne creatures, his neereſt familiars, and moſt willing inſtruments to advance his counſells, and projects, ſhall perceive, that his intentions were deepe and large againſt all the reformed Kirkes, and Reformation of Religion, which in his Majeſties dominions was panting, and by this time had rendred up the Ghoſt, if God had not in a wonderfull way of mercy prevented us; And that if the Pope himſelfe had beene in his place, he could not have beene more Popiſh, nor could he more zealouſly have negotiated for Rome, againſt the Reformed Kirkes, to reduce them to the Hereſies in doctrine; the Superſtitions and Idolatty in worſhip, and the tyranny in Government, which are in that See, and for which the Reformed Kirkes did ſeparate from it, and come forth of Babell. From him certainly hath iſſued all this deluge, which almoſt hath overturned all. We are therefore confident that your Lordſhips will by your meanes deale effectually with the Parliament, that this great firebrand be preſently removed from his Majeſties preſence, and that he may be put to tryall, and put to his deſerved cenſure, according to the Lawes of the Kingdome; which ſhall be good ſervice to God, honour to the King and Parliament, terrour to the wicked, and comfort to all good men, and to us in ſpeciall who by his meanes principally, have been put to ſo many and grievous aflictions, wherein we had periſhed, if God had not beene with us.
Wee doe indeed confeſſe that the Prelates of England have beene of very different humours, ſome of them of a more moderate temper, ſome of them more, and ſome of them leſſe inclinable to Popery: yet what knowne truth, and conſtant experience hath made undenyable, we muſt at this opportunity profeſſe, that from the firſt time of Reformation of the Kirke of Scotland, not only after the comming of King James of happy memory into England, but before, the Prelates of England have bin by all means unceſſantly working the overthrow of our diſcipline and Government. And it hath come to paſſe of late, that the Prelates of England having prevailed, and brought us to ſubjection in the point of Government, and finding their long waited for opportunity and a rare congruitie of many ſpirits and powers, ready to co-operate for their ends, have made a ſtrong aſſault upon the whole externall worſhip, and doctrine of our Kirk. By which their doing they did not aime to make us conforme to England, but to make Scotland firſt (whoſe weakneſſe in reſiſting they had before experienced, in the Novations of Government, and of ſome points of worſhip) and thereafter England conform to Rome, even in theſe matters, wherein England had ſeparated from Rome, ever ſince the time of Reformatior. An evill therefore which hath iſſued, not ſo much from the perſonall diſpoſition of the Prelates themſelves, as from the innate quality and nature of their Office, and Prelaticall Hierarchie, which did bring forth the Pope in Ancient times, and never ceaſeth till it bringeth forth popiſh Doctrine and worſhip, where it is once rooted, and the Principles thereof ſomented and conſtantly followed. And from that antipathy and inconſiſtency, of the two formes of Eccleſiaſticall Government, which they conceived, and not without cauſe, that one Iſland united alſo under one head, and Monarch, was not able to beare: the one being the ſame in all the parts and powers, which it was in times of Popery, and now is in the Roman Church: The other being the forme of Government, received, maintained and practiſed by all the Reformed Kirks wherein by their owne teſtimonies, and confeſſions, the Kirks of Scotland had amongſt them no ſmall eminencie. This alſo we repreſent to Your Lordſhips moſt ſerious conſideration, that not only the fire-brands may be removed, but that the fire may be provided againſt, that there be no more combuſtion after this.
This charge of the Scots againſt the Arch-Biſhop was uſherd in with this Introduction, in the Scotiſh Treatie, which clearely manifeſts him to be excepted by name out of the Act of Pacification, and Oblivion; by the fourth clauſe thereof.