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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56144	Canterburies doome, or, The first part of a compleat history of the commitment, charge, tryall, condemnation, execution of William Laud, late Arch-bishop of Canterbury containing the severall orders, articles, proceedings in Parliament against him, from his first accusation therein, till his tryall : together with the various evidences and proofs produced against him at the Lords Bar ... : wherein this Arch-prelates manifold trayterous artifices to usher in popery by degrees, are cleerly detected, and the ecclesiasticall history of our church-affaires, during his pontificall domination, faithfully presented to the publike view of the world / by William Prynne, of Lincolns Inne, Esquire ...	Prynne, William, 1600-1669.	1646 (1646)	Wing P3917; ESTC R19620	792,548	593

Ierusalem how often would I have gathered thy children c. and thou wouldst not wherefore if they would they might have been saved it is therefore in mans power to resist his vocation Answ First if men might enjoy Heaven if they would and wittingly and willingly runne unto Hell they are neither worthy of mercy from God nor pitty from men But secondly it is true that it is not for any defect or want of grace on Gods behalfe that many being called beleeve not but the defect is in themselves there is no defect properly in God for his calling is sufficient unto all but that it is effectuall to some and not to others commeth of their owne corruption and evilnesse of nature which God taketh away and healeth in whom he pleases and suffereth the rest to remaine in their hardnesse of heart Thirdly there is a sufficient calling for all when God offereth the externall meanes of salvation whereby all might come thereunto if they had grace Now this calling may be resisted by men whom God justly leaveth unto themselves There is also an effectuall calling when as God worketh inwardly by the efficacy of his spirit drawing his elect and of unwilling maketh them willing to obey their calling and thus onely the elect are called and this calling cannot be resisted as appeares by these words of our Saviours Many are called namely sufficiently on Gods behalfe but few are chosen that is effectually called as the elect onely are Now the first of these callings was offered to Jerusalem Fourthly that Gods effectuall and gracious calling of election cannot be resisted is cleer from Scripture No man saith the Apostle hath resisted God's will but as the Psalmist saith Whatsoever pleased him that did he in heaven and earth whom it pleased God therefore to save and call by his grace they shall be saved and called c. In Doctor Jones his Comentary on the Hebrewes this clause is raced out in the copy page 283. But whose sinnes did Christ remit in his offering The sinnes of many not of all Some deliver this peremptory doctrine that he dyed as well for Caine as Abel for Saul as David for Judas as Peter Indeed the distinction of the School-men is not wholly to be rejected that Christ dyed quoad efficaciam only for the elect quoad sufficientiam for all yet properly to speak he dyed properly for the sinnes of the elect for the Scripture is evident that the benefit of Christs death reacheth to the faithfull alone to as many as beleeved in him he gave this power to be called the sonnes of God that whosoever beleeveth in him should not perish the cup of the new Testament shed for many I pray for them I pray not for the world and doe you think that he would shed his blood for the wicked of the world If we will have any comfort by the passion of Christ let us examine our selves whether we have any fruit of it or not canst thou say with Job I know that my Redeemer liveth with Paul I live yet not I but Christ in me then Christ was offered for thy sinnes then all thy sinnes were nailed to his crosse and not one of them shall be laid to thy charge at the day of judgement This may be a singular comfort to Gods chosen children in many things we sinne all The just man falleth seven times a day but here is our comfort Christ hath taken away our sinnes Caine cryed out my sinne is greater then I can beare we need not take up that lamentable cry for Christ hath taken away our sinnes O death where is thy sting thanks he to God that giveth us victory through Jesus Christ c. Ibidem page 269. Many are called by the Word preached but are not called by the Spirit c. 34. Passages deleted concerning hearing Gods word In Master Wards Comentary on Matthew written copy page 235. this is expunged The hearing of the Word is necessary unto the knowledge of God It may here be objected we can learne this knowledge nostro Marte by our owne reading and study and comparing one thing with another and therefore the preaching of the Word is not necessary Answ First certainly by those meanes men may learne the principles of Religion and the propositions of faith and obedience Secondly but the knowledge of God and Christ is a greater thing yea a spirituall thing which is onely revealed from Heaven Matth. 16. 17. which revelation Christ promises in the ministery of the Word 2 Cor. 3. 6. Thirdly they that know not the Gospell are ignorant of the power vertue and wisdome of God and therefore the greatest Schollers in the Universities and the wisest in the Court or Temples or Innes of Court should heare willingly without contempt derision and scorne the Sermons of the meanest Schollers or gifted Ministers that are called by God to the work of the Ministery as Aaron was because in the preaching of the Word God hath promised to make knowne his power c. Ibidem written copy fol. 227. this is likewise crossed out Quest What is required here of no Answ First we must take heed of all evill hearing that is restraine and keep our eares from wicked councels perswasions allurements and provocations unto sinne Prov. 1. 10. Dout. 13. 1. c. Xenocrates Amphotidus did rather choose to perswade children then men because the manners of the men are so corrupted that he had no hope to peswade or prevaile with them Plutarch de Instit liber but the children being free from evill habits were more easily perswaded and drawne to embrace morall 〈◊〉 so the way for the eare to receive and entertaine good words yea Gods good Word i● to preserve keep and stop it from hearing all evill words whatsoever as much as in no lyeth Secondly we must accustome our selves to heare that which is good Prov. 4. 20. Quest How may we know whether Christ hath opened our eares and cured the deafnesse of our soules or not Answ First some heare amisse as for example First some dislike and distaste Sermons either because they are so common and ordinary or because they are sometimes something long Secondly some love not preaching neither desire it and therefore heare it with a great deale of tediousnesse and wearinesse Thirdly some desire it amisse or affect it for some evill end or base or by respect Fourthly some carp at the word they heare Fifthly some deride the word they heare Sixthly some heare only for some table-talk Seventhly some heare that they may learne by some wrested argument or other to maintaine or defend their sinnes Eighthly some heare that they may be delighted that is they desire rhetorick wit eloquence strong lines near acute polished phrases that thereby their itching eares might be tickled and delighted Ezek. 33. 32. but non delectent verba sed prosint Senec. words should profit rather then please Secondly good hearing hath many properties whereby it may be known as

and Cambridge Anno 1638. Tit. 7. Num. 12. If we will follow the course of the Ancient primitive Apostolicall Church we ought not to traduce or be offended at the name thing or use of Altar whereat A MANIFOLD SACRIFICE is offered to God What kind of Sacrifice this is Francis Sales thus declares in his Introduction to a Devout Life P. 191. 194. Vse then all diligence to be present often at this Heavenly Feast that with the Priest and other devout assistants thou maist joyntly offer up the fruit thereof Christ Jesus to God his Father for they selfe and all the necessities of holy Church The death and passion of our Redeemer which are actually and essentially represented in this holy Sacrifice with the Priest and the rest of the faithfull people thou shalt offer unto God the Father for his eternall honour and thine owne salvation Robert Shelford in his five Treatises seconds him in these termes Pag. 2. The Sacrament of the Altar in which the sacrifice of our Lord Christ is remembred and represented unto his Father P. g. 4. There the memory of the everlasting sacrifice is made and presented unto the holy Trinity Pag. 19. Here the great sacrifice of Christs death for our Salvation is in rememberance represented to God the Father c. Doctor Pocklington is very copious in this Theme in his Altare Christianum P. 130 Bishop Mountague saith thus I beleeve no such sacrifice of the Altar as the Church of Rome doth I fancie no such Altars as they imply though I professe a Sacrifice and an Altar And a little after speaking of his Adversaries hee saith thus I have so good opinion of your understanding though weake that you will confesse the blessed Sacrament of the Altar or Communion-table whether you please to be a Sacrifice c. Pag. 135. Abuses of Altars and sacrifices condemned not the things themselves Priests Sacrifices Oblations Altars The Sacrament of the Altar is not abolished P. 122. The Prophet Malachi saith Saint Justin Martyr did prophesie de Sacrificiis Gentium id est de paue Eucharistia poculo Eucharistiae It appeareth that St. Iustin that holy Martyr did call the Eucharist a sacrifice and hath the Prophet for his warrant Saint Ireneus also saith that when Christ tooke the Bread and the Wine Gratias eget he gave thanks and said the bread was his body and confessed the wine to be his bloud et novi Testamenti novam docuit oblationem and taught a new oblation of the New Testament which the Church receiving from the Apostles in universo mundo offert deo doth offer unto God in all the world This saith he is that pure sacrifice offered unto God in every place which the Prophet Malachi spake of before Pag. 124. Saint Chrysost How shall we receive this sacred host How shall we partake the Lords body with a defiled tongue For this sacrifice Domini sacrificium est This sacrifice the Priest standing at the Altar offereth to God for al the world for Bishops for the church c. according to our Collect on Good Friday Pag. 126. When the sacrifice of our Mediatour is offered it cannot be denied but the faithfull are hereby eased This oblation the same Father calls summum verissimum Sacrificium and saith that at the memories of Martyrs Deo offertur sacrificium Christianorum ipsum vero sacrificium corpus est Christi which is not offered to them for themselves are the body of Christ but unto God Pag. 127. It appeareth by that which hath beene said that there were Altars and oblations and sacrifices which the Fathers allowed To conclude this constant Doctrine of the holy Fathers concerning Altars Oblations and Sacrifices is confirmed by the Canons of sundry Councells Pag. 128. Altars Oblations and sacrifices were in Common use amongst the most holy Saints of God that ever lived Pag. 136. If there be no Christian Altar there is no Christian Sacrifice if no Christian Sacrifice there is no Christian Priest if there be no Christian Priest away with the Booke of Ordination of Priests and Deacons We shall close up this with Doctor Peter Heylins words in his Antidotum Lincolniense P. 6. 17. and 26. A Sacrifice it was in figure a sacrifice in fact and so by consequence a sacrifice in the Commemorations or upon the Post-fact A sacrifice there was among the Jewes shewing forth Christs death unto them before his comming in the flesh a sacrifice there must be amongst the Christians to shew forth the Lords Death till he come in Judgement and if a sacrifice must be there must be also Priests to doe and Altars whereupon to do it because without a Priest and Altar there can be no sacrifice yet so that the precedent sacrifice was of a different nature from the subsequent and so are also both the Priest and Altar from those before a bloudy sacrifice then an unbloody now a Priest derived from Aaron then from Melchisedech now an Altar for Mosaicall Sacrifices then for Evangelicall now for visible and externall sacrifices though none for bloudy and externall sacrifices Not an improper Altar and an improper sacrifice as you idlely dream of for sacrifices Priests and Altars being relatives as your selfe confesseth the sacrifice and the Altar being improper must needs inferre that even our Priesthood is improper also No Iesuit can or doth say more then this amounts to 6. That the body and blood of Christ are really and substantially present in the Eucharist and the Bread and Wine transubstantiated into them FRancis Sales in his Introduction to a devout life determines thus P. 194. 219. The death and passion of our Redeemer are actually and essentially represented in this holy sacrince Our blessed Saviour hath instituted the venerable Sacrament of the Eucharist which containeth really and verily his flesh and bloud Christs Epistle to a devout Soule thus seconds him Page 77. 78. Because thou maist be inflamed with a greater reverence love and desire towards this blessed Sacrament I assure thee that without all doubt my body is there Sacramentally delivered unto thee to be received under the forme of Bread Wherefore seeing it is the same body which I carry now glorified in Heaven seeing it is no other nor any like unto it but even the very same and seeing I carry not a body which is dead nor with out bloud it followeth of necessity that together in the same body there must be also conteined my soule my bloud my graces and my vertues To all which since the word is united it must also follow that the whole Trinity is present in this Sacrament as truly and as verily as they are in Heaven though in another kind id est under a Sacramentall forme The same opinion thou must in like sort have of the Chalice the new-testament in my bloud consider therefore that thou hast mee really and perfectly there Page 238. Make also every day to me in the honour of the holy Sacrament of my

most repugnant to Scripture and reason First Heaven must containe the body of Christ till all things be fulfilled Ergo it cannot be on the earth Secondly if the bread that Christ gave to his Disciples were turned into his owne body he must of necessity have two bodies the one held in the hand of the other Their distinction of a bloody and unbloody sacrifice will not serve the turne for without blood there is no remission of sinnes and if his body were offered for our sinnes in the Supper then why was it offered after on the Crosse either it was a perfect oblation or imperfect if they say imperfect O horrible blasphemy if they say perfect then why was not another made for as bono nil melius sic perfecto nil perfectius The Apostle cals the Gentiles fools prosessing themselves wise they become fools for they turned the similitude of the incorruptible God into the similitude of Beasts Birds and creeping things much more may we call the Papists fools that turne the similitude of God into the similitude of a peice of bread If the Aegiptians are worthily to be derided for worshipping a Cat for God then justly may we laugh at the Papists for worshipping a wafer cake for God If the Angel in the Revelation would not have John to worship him O doe not so worship God how much more doth it grieve the Angels to see a piece of bread worshipped for God wherefore let us spit at this abominable sacrifice and never give entertainment to it Doctor Taylor was angry with the Priest that began to say Masse at Hadley in Queen Maries dayes thou Devil who made thee so bold as to enter into this Church of Christ and to profane it with this abominable Idolatry the people pulled downe the Altar you that have been seasoned with his wholsome doctrine tread in his steps Let no Masse-monging Priest that will take upon him without Commission to offer up Christ forty or a hundred times be admitted into our Church remember that Christ can be but once offered to take away the sinnes of the world The deleting of such a notable passage as this discovers a professed designe to bring in Popery among us againe without the least opposition But this is not singular but seconded with others Ibid. page 305. Whereas they say the Masse is but a commemorative and applicatory Sacrifice to bring to our remembrance the sacrifice on the Crosse and to apply it to us that needeth not a sufficient commemoration and representation of it is to us in the Supper 1 cor 11. 26. and it is applyed to us by faith Rom. 3. 25 26. Act. 18. Page 244. No mortall man can offer up Christ as the popish Priests blasphemously presume Page 292. Here we have a club to beat downe the Masse Page 417. If the Martyrs in Queen Maries dayes would have gone to Masse if they would have acknowledged Masse with mentall reservation to themselves the reall presence of Christ in the sacrifice they might have been delivered but they would not they had rather have irons on their legs then the intolerable burden of an evill conscience in their soules they had rather have bodies in prison then soules in prison they had rather endure the paines of a materiall fire for a time then the torment of hell fire or ever this was greatly to be admired Page 418. We may scoffe at the Idolatry of the Papists a woman said unto a Priest in Queen Maries dayes that came to buy a Capon man canst thou make God Almighty and canst not make a Capon Ibid. page 263. When Christ saith doe this in remembrance of me If the Masse be a remembrance of Christ as they say it is comemorativum sacrificium then Christ is not there himselfe P. 270. Obj. although Christs death was necessary for the full confirmation and accomplishment of the New Testament yet it was begun to be declared in the sacrifice of his last Supper Matth. 26. 28 whereby it is plaine that the blessed Challis of the Altar hath the very sacrificall blood in it that was shed on the Crosse in and by which the New Testament was dedicated and doth consist Answ The New Testament was ratified by the blood of Christ at his death as appeareth by the whole discourse for the Testament is of no force till the Testator be de dead Ergo it could not be ratified at all by the Sacrament of his blood Page 291. there are sixteen lines crossed to the same matter that the Masse is no commemorative nor propitiatory sacrifice and may well be spared Judge then by these purgations what was intended by this Arch-Prelate and his confederates 43. Passages blotted out in defence of Priests marriage IN the Sermons of Doctor Clarke page 205. after as our Apostles this is obliterated The Papists except that mariage is a clogge to Christians and an encombrance to the practice of religions duties Saint Chrysostome controles that it is saith he no hinderance unto heavenly things yet doth the Pope condemne it And in Master Wards Comentary on Matthew fol. 1. this is deleted Honourable marriage is to be preferred before dishonourable whoredome and therefore ex ungue Leonem we may easily conjecture without breach of christian charity what to think of Popery that to all or any of their Clergy doth allow a dispensation for fornication but denies unto them the lawfull remedy of marriage In Doctor Jones his Comentary on the Hebrewes chap. 12. v. 14. this is deleted Saint Paul straines holinesse to marriage this is an holy bed Heb. 13. 4. men may be holy and honest men though they be married 44. Passages dashed out that the Virgin Mary was not without sinne originall and actuall brake not the Serpents head is not to be prayed to c. In Doctor Clarks ninth Sermon of the Nativity these words are deleted there 's a woman too Papists say without sinne Christs Mother for her why calleth shee then her sonne her saviour c. Ibidem page 338. l. 20. after never any sonne should follow One woman onely is exempt from sinne but onely by the man of sinne c. And p. 336. l. 20. after the right Puritane the Licenser hath deleted these lines 't is a hard posse that never comes in esse if one may live without sinne 't is mervaile never any did still they urge Christs Mother shee lived without sinne was borne without it some say conceived without it too that they say is not de fide and indeed it is not fit that every John Duns should encrease the Churches creed for he was the first that forged that paradox But if Christs Mother why not his Father too was he not the sonne of David then had the Psalmist spared this speech and I my paines at least in this poynt he might have in the peoples name said our sinne not my sinne in earnest sooth the Papist must correct Magnificat or grant our Lady was a sinner

12. and that two manner of wayes viz. First for a time onely as those who were baptized into John's baptisme received not the graces of the spirit till afterwards Act. 9. 2. And Secondly sometimes finally and for ever and thus Simon Magus was baptized but never benefitted at all by it Act. 8. 13. 20. 23. It may here be demanded why the Sacraments are sometimes in-effectuall seeing they are the Sacraments of Christ instituted by himselfe First because they are Sacraments appointed for the confirming of grace formerly given not for the conferring of grace by any phisicall power in themselves Rom. 4. 11. and therefore no wonder if the Sacraments be not effectuall when they are administred to one voyd of grace for a seale set to a blank profits nothing Secondly because those things which are a meanes of conferring grace according to the Ordinance of God are but onely meanes and not efficient causes and therefore unto the receiver is like the preaching of the Word altogether unprofitable when they are not mixed with faith Heb. 4. 2. How may we know whether we are truly baptized or not or whether our baptisme be effectuall or operative in us We may know thisby a serious examination of our selves by those things whereunto Baptisme is compared viz. Water A. Spirit B. Fire C. A. First Baptisme is compared to Water which hath these two principall properties First it washeth cleane and cleanseth away filth and pollution from a garment and therefore we must examine and try whether we be washed and cleane purged from the pollution of ●inne or not Secondly It moysteneth and maketh apt to fructifie and to bring forth fruit Isa 44. 3. and therefore we must try whether we are barren or not for if we encrease nor in the works of sanctification we are not yet truly baptized unto Christ B. Secondly baptisme is compared unto the Spirit or to wind or breath who●e properties are these two namely First to coole and refresh the Lungs and secondly to work insensibly according to our Saviours speech John 3. the wind blowes where it lists of which afterwards in his proper place viz. upon John 2. 5. Let us here onely examine whether lust burne and rage within us or not for if we be enflamed therewith and have no spirituall breath to coole these carnall flames then we are not truly baptized into Christ the pulses of the conscience being sighes and prayers wherewith the child of God doth querch the fire of concupiscence C. Thirdly Baptisme is compared to fite whose properties are these three to wit First to give light and therefore he that is blind is not yet by baptisme made a member of Christ for where the spirit of Christ is there the eyes of the understanding are opened by him and secondly to purge away drosse from mettle and therefore we must try whether the corruption of our nature be more and more subdued and whether we be more holy more pure and more unspotted then formerly we were yea like gold seven times tryed in the furnace and thirdly it doth enflame and burne and therefore key-cold and luke-warme Christians are not yet baptized into Christ wherefore we must labour that our hearts may be enflamed with a desire to advance the glory of God as Saint Paul when he saw the City Athens subject to idolatry his spirit was stirred in him Act. 17. 16. 66. Passages deleted that the Eucharist and Masse are no Propitiatory Sacrifice See Masse before IN Master Ward 's Comentary on Matthew written copy page 324. this discourse is deleted Quest. Is the bread in the Lords Supper when it is consecrated to be offered up as a Propitiatory sacrifice unto God Answ No our sacrifices now are Thanksgiving and Almes Hosea 14. 3. Phil. 4. 18. Heb. 13. 15 16. Object But this Sacrament is frequently by the Fathers called a sacrifice and therefore the Masse is no Idoll yea the Papists urge Heb. 13. 10 c. and from thence of set up the Bread Christ unto God for a propitiatory sacrifice Answ First it is not certaine that the Apostle in that place speaks of the Eucharist yea rather contrarily it is certaine that he speaks not of the Eucharist for verse 15. it is said Per illum by him therefore let us offer c. and therefore if we offer sacrifice unto God per illum ergo non illum by Christ then we doe not offer up Christ himself unto God Secondly our sacrifices now are spirituall viz. prayers praises and almes as was shewed before in the answer to the Question And hence collections were wont to be made in the Church 1 Cor. 16. at the time when the Eucharist was celebrated and thus the Fathers doe alwayes explaine themselves when they speak of sacrifice for there is a double sacrifice to wit first one which the Priest offers up and this the Papists speak of but not the Fathers secondly a sacrifice which every Communicant offers and of this the Fathers speak Tu sine oblatione venis participas quod pauper offert Chrysost When thou commest to the Lords Supper thou must not come without an offering Ibid. page 365. The Papists object Christ in the institution of his supper speaking of his sacrifice doth not utter the words in the future tense This is my body which trad●tur shall hereafter be given for you and my blood which effundetur shall be shed for you but in the present tense pro vobis traditur effunditur which is given for you and shed for you therefore Christ did not onely sacrifice his body and blood upon the Crosse but also in the Lords supper Answ First if these words this is my body which is given and my blood which is shed be the substantiall words of the sacrifice of the Masse then there is a grosse and impious errour in the Canon of the Masse for in the first part of the institution the Canon wholly omits these word quod pro vobis traditur which is given for you and in the other part of the institution the Canon hath not the present tense but the future effundteur this is my blood which hereafter shall be shed for you and thus the very nerves and sinewes of this argument are quite cut a sunder by the Canon of the Masse it selfe Secondly how can the sacrifice of the Masse be called Jucruentum an unbloody sacrifice if there were in effusion of blood even at that instant when Christ celebrated his supper yea if the Wine be substantially changed into the blood of Christ and the Bread into his body and that there be blood not onely in the Cup but also with the flesh as they teach then it must needs be a bloody sacrifice Thirdly it is not unknowne to the Christian Faith of Protestants when and where the body of Christ was given for the redemption of our soules and the blood of Christ shed for washing away of our sinnes for the Scripture in many places declares that