the word of Christ one example we have in this verse Bellarmine saith c. page 57. Ob. 3. Christ saith unto me is given all power therefore Antichrists imp Pererius saith the Pope hath power over Infidels And a little after Answ 2. all power is given to Christ therefore to the Pope is a blasphemous and Antichristian consequence displaying the Pope to his colours to be the Where in making himselfe or suffering himselfe to be made equall with Christ is obliterated Would not any Protestant admire such passages as these should be expurged to gratifie the Pope The Articles of Religion agreed upon by the Arch-bishops and Bishops and the rest of the Clergy of Ireland in Convocation holden at Dublin in the yeere of our Lord 1615. for the avoyding of diversities of opinions and the establishing of consent touching true Religion reprinted at London 1629. Artic. 78. 80. determined thus against the Pope THE power which the Bishop of Rome now challengeth to be the supreame head of the Universall Church of Christ and to be above all Emperours Kings and Princes is an usurped power contrary to the Scriptures and Word of God and contrary to the example of the Primitive Church and therefore is for just causes taken away and abolished within the Kings Majesties Realmes and Dominions The Bishop of Rome is so farre from being the Supreame Head of the Universall Church of Christ that his works and doctrine doe plainly discover him to be that Man of sin foretold in the holy Scriptures whom the Lord skall consume with the spirit of his mouth and abolish with the brightnesse of his comming These Articles were so displeasing to the Arch-bishop together with some others against Arminians that in the yeere 1634. this whole book of Articles was revoked suppressed by Parliament in Ireland through his procurement then which strange act there could not be a more apparent undermining of the Protestant Religion In the yeer 1634. there were at the speciall request of the Queen of Bohemia Letters Patents granted to Master Rulie a Palatinate Minister for a collection throughout 〈…〉 of the poore Ministers of the Palatinate in which Patent there was this notable â— clause inserted relating to their Religion and sufferings Whose cases are the more to be deplored for that this extremity is fallen 〈◊〉 them for their 〈…〉 constancy to the true Religion which we together with them doe professe and 〈◊〉 we are all bound in conscience to maintaine to the utmost of our powers whereas these relations and godly persons being involved amongst many others their couâ—trymen in 〈◊〉 common calamity might have enjoyed their estates and fortunes if with other back-sliders in the times of tryall they would have submitted themselves to the ANTICHRISTIAN YOKE and have renounced or dissembled the profession of the true Religion The very same formall words were used in former Patents of collections for them in King James his Reign and in the Patent dated the 29. of Jan. in the third yeere of King Charles his Reign by which this Patent was drawn The Arch-bishop perusing this Patent brought to him by Master Rulie after it had passed the Seale grew extreamly cholerick at it rated Master Ruly who pleaded ignorance of the customes of England and that the Patent was drawne by the Kings Atturney according to former presidents without any directions from himselfe who was a meer stranger chid him very sharply threatned to suppresse the whole collection detained the Patent under seale and carrying it the next day to the Court complained of it to the King checked the Lord Keeper and Secretary Cooke for letting such a clause passe in the Patent who justified themselves by former presidents by which they were guided and by his violence wholly cancelled the Patent after it was sealed then caused a new Patent to be drawne wherein this former clause was omitted the King telling the Lord Keeper that the Arch-bishop would have it altered and therefore it must be done which thereupon was done occordingly Now the cause of all this stirre and anger of his Grace-ship against this clause was onely because it stiled those of the Palatinate professors of the true Religion c. and tacitely censured the Pope as Antichrist in this latter clause Where as these religious and godly persons might have enjoyed their estates and fortunes if with other back-sliders in the times of tryall they would have submitted themselves to the Antichristian Yoke and renounced or dissembled the profession of the true Religion As was punctually attested upon oath by Master Wakerly and Master Hartlib Of which more fully hereafter Now that all the forementioned purgations of passages against the Pope and his being Antichrist proceeded originally from the Archbi himselfe without any other motive but his own inherent affection to his Holinesse and the Roman party we shall most apparently evidence to all the world by a Letter of his to Dr. Hall the Bishop of Exeter signed with his owne hand and Bishop Hal's answer thereunto the Originals of which Letters Master Prynne seized in his Study at Lambeth and attested at the Lords Barre where they were both acknowledged and read in these ensuing tearmes My very good Lord I Have received your Lordships Letters of Decemb. 6. 23. and with them the copy of your Book and in them a paper of short propositions which you think and so doe I is fitter for the attestation of divers hands then the book it selfe These propsitions shall be well weighed against the time of Convocation which I conceive will be a fit time to take other Bishops attestation without further noyse or trouble For your book I first thanke you very heartily for your paines and next more then heartily were it possible for your noble and free submission of it not onely to many eyes and judgements but also in the maine to be ordered and after that prest or supprest as it shall be thought fit here Which care or conscience would men use which set out books we should not have so much froth and vanity in the world as now 't is full of But whereas you writ First that the Booke grew into greater length under your pen them you expected I cannot be sorry for that since that which you have added concerning Parker Anti-Tilenus and Vedelius seems to me very necessary Secondly that you are pleased to subject the work to me and to interpret it that you meant not personally to me because I could not have time for other great occasions to revise it but by way of desputation These are to let you know that were my occasions greater then they are I would not suffer a book of that Argument and in these times to passe without my owne particular View And therefore my Lord these may tell you that both my Chaplaines have read over your book and that since them I have read it over my selfe very carefully every line of it and I have now put it into
doe not preferre the advancement of Religion and prâ—pagation of the Gospel before all humane things If the Reader desire to see theâ— answers and particulars amplified and much enlarged let him read Chemuit Harâ— fol. 893. Ibidem page 38. this is deleted Thirdly as the fish gaine nothing except they be taken with the hooke so preaching profits not the hearers except thaâ— obey what is preched and therefore great is their misery who neglect the preaching of the Word for first from such the Vineyard shall be taken away and secondly thâ— wrath of God shall abide upon and remaine with them yea thirdly the Word preached and the empty feats will rise up in judgement at the last day and therefore man had better neglect pleasure riches honour meat health yea life it selfe thaâ— the preaching of the Word for what will momentary pleasure or uncertaine rices or vvorldly honour or food or health or life profit us if vve lose our precious soulâ— of more vvorth then all these eternally In fishers vve must consider besides thâ—â— knovvledge and diligence these tvvo things to wit the place and maine scope Firsâ— the place vvhere they fish and herein vve may observe first that they must be in many places for sometimes fishers are in one place or part of the sea sometimes in another as vve see in Christ and his Apostles Mark 1. 38. Secondly there are fisher◠〈…〉 in the uttermost parts of the vvorld so Ministers must follovv Gods calâ— though 〈…〉 to goe to forraigne parts their line vvent through all the vvorld Thirdly 〈◊〉 make long journeys goe much ground faile farre in the sea for a fevv fishes â— Ministers preach long for the vvinning of a fevv soules Secondly in fishes vve may 〈…〉 the maine scope vvherein note that servants fish not for themselves but for their Masters so Ministers must wooemen for God not for themselves and labour to gaine soules that they may be presented as pure and chast Virgins unto the Lord 2 cor 11. 2. as Eleazer vvooed Rebecca for Isaac not for himselfe and continued soliciting her untill shee consented to goe with him so the Ministers of God must first labour not for an hour but untill they have gained some soules unto the Lord their Master and secondly they must labour not for their owne sakes but for their peoples yea for Gods sake that is for Gods glory and their salvation and thirdly the Ministers may be said to labour for their owne sakes too for it is true yee are my Crown and my glory as the Apostle saith Phil. 4. 1. 1 Thes 4. 19. 20. yea the Epistle which is written in our heart 2 Cor. 3. 2. and if you stand fast then we live 1 Thes 3. 8. Ibidem page 40. The Church of God is sometimes compared to the Sea and then the Ministers are the Pilots of the Ship and the fishers in that Sea and therefore if our names imply labour and cur calling import industry then Non-residents are not to be commended if they absent themselves from their flocks for their lucre or ease-sake and not upon some urgent and weighty affaires for a time which may be as profitable for the Church of God Paul laboured night and day and Christ prayed not that drones and idle persons but that labourers might be sent into his harvest Ibidem page 328. Answ 2. Christ here onely reproveth the ambitions affectation of the Pharises who delighted much to be called Fathers when the Pharises sate in Moses Chaire then they might call them fathers that is so long as they taught the truth but when they were not directly subordinate unto God and affected that which was due onely to him then they were not to be counted as Fathers mark here the opposition call no man your Father for one is your Father in Heaven If the earthly Father be subordinate to the Heavenly then ye may call them father but when they affect that which is due to the heavenly Father to whom belongeth the Kingdome the power and the glory then call them not Fathers Ibidem printed book fol. 170. written copy fol. 82. They mis-apply the Word who first sow pillowes under mens elbowes secondly but principally they who make sad the hearts of those by their preaching whom God hath not made sad such are those at this day who have smooth tongues in respect of sinne and yet are full of bitter invectives against the better sort some hate the preaching of the Word and therefore hate and abuse the Preachers thereof whence it comes to passe first that some Ministers are partly fearfull and so forbeare preaching that by so doing they may decline hatred persecution and reviling speeches Secondly some are partly weary c. Ibidem printed booke fol. 178. written copy fol. 79. Quest. How must we so preach that God may gaine glory thereby Answ It is done three manner of wayes viz. either first by preaching the glorious works of God and that either first his eternall works or decrees which were from all eternity as namely first the creation of the Universe secondly the predestinating of some unto salvation from the corrupt masse of man-kind fallen in Adam thirdly our redemption by Christ fourthly the preparation of celestiall glory Secondly his works done in time which are either first temporall as first the preservation of the whole world secondly the protection of man least he should lack any good thing or be harmed by any evill thing c. Ibidem printed book fol. 490. written copy fol. 298. A knowing Minister can better direct people to come out of their sinnes c. Page 29. book fol. 9. written copy 262. They being converted must convert their brethren the Gentiles Answ 8. The finall cause why the Apostles were sent unto Israel was that so their obstinacy and hard-heartednesse might be perfected and ripened unto judgement and therefore although the Samaritanes were more ready to hear and embrace the Gospell then the Jewes as appeares by John 4. Act. 8 yet Christ sends it to those who are most backward and difficultly perswaded yea who will not be perswaded to embrace it that so their sinnes may be full and mature unto harvest Hence observe that the preaching of the Word is often sent unto many for their destruction this evidently appeares thus to wit first from these places Jer. 7. 27. Ezek. 2. 35. 3. 6. c. Matth. 24. 34. John 15. 22. 24. Act. 13 46. 7. 22. 1 Thes 2. 15. Secondly because thus the justice and anger of God is justified 2 hron 36. 16. Rom. 10. 21. Prov. 1. 24. Thirdly because it is the nature of the Word to harden as well as soften like the Sunne which hardens mire as well as softens wax for the Word is a light and therefore where that shines men cannot sinne in darknesse and when men sinne against light and conscience then judgement is neer even at the doore c. 48. Passages deleted against Murther
in by the High Commission and attested onely by Master Sparke a single Witnesse Bishop Downhams Book was called in by the Kings speciall command both in England and Ireland because published contrary to the his Royall Proclamation and Declaration For Master Prynnes Perpetuity I doe not know that it was burnt in private if it were it was by the censure of the Court there being some things in it liable to just exceptions Doctor Sutcliffes Book is not proved to be called in by me For Master Prynne Master Burton and those that printed their Books they were not censured in the High Commission but dismissed thence without censure For Doctor Jackson he was a learned discreet man I licensed not his Book nor doe I know he professed himselfe an Arminian True it is the Historicall Narration was licensed by my Chaplaine Doctor Martin without my privity for which I turned him out of my service and the Book it selfe was called in and suppressed Fourthly the Kings Proclamation and Declaration before the Articles were his owne not mine both published to settle peace in the Church by silencing those controversies which disturbed it by printing or preaching which unquiet spirits would not submit to and the Authors of the Books forementioned among others with some other Preachers about the City and University for which they were justly questioned suspended and some that broached Arminian Tenets in Oxford were brought in question and ordered to recant as well as those that preached against it The censure of Master Ford and his complices in Oxford was by the King and Counsell upon a solemne hearing at Woodstock not by me and they well deserved it for kindling such a fire in the University as was like to set all in combustion For the University of Cambridge I medled not with it The considerations was not my paper but Bishop Harsnets who drew them and I did but transcribe them and the end of them was not to supresse preaching against Arminianisme but to preserve peace and order in the Church For the Instructions they were the Kings not mine and they were sent to me in a Letter by my Predecessor Archbishop Abbot and brought to me by his Secretary Master Baker with command to see them put in execution within my Diocesse of London to prove which I have produced the testimony of Master Dobson who affirmed it to be true Fiftly for the purging some passages out of Bishop Hals and Bishop Davenants Letter and imprisoning Master Butter for printing them I answer that the same was done by my Chaplaine as being contrary to his Majesties Proclamation and Declaration and Bishop Hall himselfe at last consented to it and was well satisfied upon the reason given him by my Chaplaine that it was for the quiet of the Church and therefore for the Printer of his owne head to put it in deserved exemplary punishment Sixtly there is no proofe that the Articles of Irreland were reversed by my procurement it was done by the Convocation there where I was not present To this was replied in generall That his endeavours to introduce Arminianisme were so fully cleered by the premised evidence and his protection both of the Authors and fomenters of it that impudency it selfe would blush to deny it That the Jesuits Letter which he had in his custody endorsed with his owne hand did fully discover to him that the planting and introducing Arminianisme here in England was their Plot and chief Engine to subvert our Religion And though it makes no particular mention of him yet it informes their Superiour and others that the Arminians had locked up the Dukes eares already a Periphrasis of himselfe the Dukes Earwig as he was then stiled who had his eare more then any His compliance therefore with the Arminians notwithstanding they were but the Jesuits instruments to drive on their designes as he certainly knew by this Letter much agravates his crime and makes exceedingly against him True it is there are some strange passages concerning Parliaments in this Letter but himselfe hath as bad or worse in his Diary and Answer to the Remonstrance of the Commons Anno 1628. therefore certainly he disliked not these in this Letter Particularly this replication was retorted to these his answers First that he was a professed patriot of the Arminians persons Books Tenens and particularly of Bishop Mountagues of whose cause he was most anxious and inquisitive whom he acquainted with his Majesties speciall favour to him while he lay under the cloud of the Parliaments displeasure his receiving all informations or speeches against his Erronious booke whose proceedings in Parliament when there questioned were daily represented to and reserved carefully by him whose ill book and opinions were in sundry conferences particularly justified by him whose preferments proceeded originally from him and with whom he held most intimate correspondency till his death as the forecited passages in his owne Diary and alleaged evidence proves most fully For his advancement by Sir Dully Carltons meanes it is but a bare surmise contrary to the Dockquet Book to excuse himselfe The Proclamation for calling in his book proceeded from the Parliaments prosecution of him not from this Bishops care who ordered it so that it proved the chiefe instrument of promoting Arminianisme by hindring all writing and preaching against it what in him lay he informing the world in the very Proclamation it selfe that the Author was punished onely with a good Bishoprick for writing this Book highly advanced maugre three severall Parliaments complaints and opposition In briefe the Commons Remonstrance is a sufficient evidence of his guilt and no slander at all as he slanderously tearmes it being verified by so many proofs Secondly his answer to the Remonstrance of the Commons is full of bitternesse sawcinesse scandals against the Parliament charging them with untruths in the highest degree onely for speaking that which was most true That he was commanded to returne this answer to it by the King himselfe without any suit of his owne is very improbable and rests on him to prove which he hath not done However he proves not that he did exceed his Commission And whereas he alleageth by way of excuse that his answer to it was never published truly this was his griefe as appeares by his owne endorsment of it and no act of his who desired to have it printed then Whereas he pretends he durst not have answered it had not the King commanded him certainly he that durst controll the Kings owne Letters Patents under his Seale as he did in the case of the collection for the Palatinate and sundry other particulars given in evidence against him revoke the Kings own pardons and prohibitions to the high Commission saying they should not serve the turn yea deprive the King of his Soveraignty that he should not relieve nor pardon any man censured in the high Commission though never so unjustly that hath presumed so frequently to break off Parliaments yea to
conteine The Coppy of an Answer unto a certaine Letter wherein the Answerer purgeth himselfe and others from Pelagius Errors and from the Error of Free-will or Justification of Workes wherewith he seemed to bee charged by the said Letter And further hee sheweth wherein he differeth in judgment from certaine English Writers and Preachers whom hee chargeth with teaching false doctrine under the name of Predestination This Treatise writes he was published about the second or third yeare of Queene Elizabeth by a Protestant Divine who florished both in the time of King Edward and Queene Elizabeth and in the time of Queene Mary for his Conscience endured voluntary exil but he names not the Author in particular nor produceth any warrant for this Encomium of him The residue of the Booke are some mistaken perverted fragments called out of Bishop Hoopers Preface upon the Commandements and Father Latymers Sermons concerning which Booke Master Prynne gave in this evidence upon his Oath That it was the greatest affront and imposture ever offered to or put upon the Church of England in any age deserving the highest Censure of the first discovery whereof God made him the only Instrument For as soone as this Book was printed one Coppy of it was brought him by a Friend who informed him that it was licensed by Master Martin the Bishops Arminian Chaplaine that the Bishop himselfe had given order the Booke should not be published till he had presented one of them to the King and gained his Royall approbation thereunto That a day or two after the Booke was published by the Bishops direction One Copy whereof comming to the late learned Sir Humfrey Linds hands he was very much troubled thereat upon its perusall whereupon hee repaired to Master Prynne at Lincolnes-Iaue with the Booke desiring him to take some paines to give a speedy answer to it being as he averred a most dangerous Book making more for the spreading and justifying of Arminianisme then any Booke formerly published To which Master Prynne replyed that he had no leisure and lesse encouragement to answer it being then just before vexed in the High Commission for his Perpetuity and other of his Bookes written against Arminians Wherefore Sir Humfrey himselfe who had more leisure friends and abilities then himselfe might doe well to returne an answer to it Who thereupon replyed to Master Prynne that none was so fit to answer it as himselfe who had perused more ancient English Writers and was better versed in them then any man he knew Whereunto Master Prynne rejoyned That he conceaved there was no need at all for himselfe or any man else to answer this booke for that there were two answers to it already in print To which Sir Humfrey replyed it was impossible for that this Book came forth but that morning unto which Mr. Pryn answered that the greatest part and maine substance of this Narration was answered Verbatim in two printed Books long before either of them was born and to give him fall satisfaction therein hee shewed him two printed answers thereunto and discovered the whole Imposture to him in that manner as he related it at the Lords Barre First he produced to him now to the Lords the Originall printed Copy of the foresaid answer made unto a certaine Letter c. which had all the symptoms of an unlicensed Pamphlet there being neither Authors nor Printers name nor place where nor yeare when it was printed to be found in the Title or any other part of the Book nor the least mention where or by whom it was to be sold Therefore it was doubtlesse printed by stealth in a Corner and not by any publike allowance its entry not being extant in the Stationers-Hall Next he produced two ancient answers in print to this pernicious Pamphlet The first of them written by Iohn Veron a very learned man Chaplaine to Queene Elizabeth and Divinity Lecturer in the Cathedrall of Pauls in the beginning of her Raigne to whom he Dedicated his answer to this Pamphlet Imprinted at London by John Tysdale by publike authority In which answer intituled An Apologie or Defence of the Doctrine of Predestination set fort by the Queens Highnesse her most humble and obedient servant John Veron and Dedicated to her Majestie wee have the name of the namelesse Author of this Arminian Pamphlet the occasion of compiling it and the quality of the Author expressed to the full together with a compleat answer therunto The Authors name is therein averred to be one Champeneyes f. 20. 31. 37. 40. 41. 42. His condition and quality is therein thus expressed f. 16. But in this I comfort my selfe that his tongue is known to be no slander For the like did hee most proudly attempt in your most Gratious Brother good King Edward the sixths dayes AGAINST ALL THE GODLY PREACHERS OF THAT TIME calling them marked Monsters of Anti-Christ and men voyd of the Spirit of God for none be they never so Godly never so earnest and faithfull labourers in the Lords Vineyard have the Spirit of God or doe know the efficacy of it but he only as many godly persons be able to testifie to his face that he did therefore and for MANT OTHER ABOMINABLE ERRORS which he then stoutly maintained BEARE AT THAT TIME A FAGGOT AT PAVLS CROSSE Father Coverdale making then the Sermon there Belike fearing now the like punishment and that he should be compelled to revoke his Pelagian-like opinion hee durst not for all his proud boast set his owne name to his rayling and venemous bookes nor yet suffer them to be sold openly or publikly in the Booke-binders shops but cowardously suppressing both his owne name and the name of the unwise and foolish Printer got the whole Impression into his hands that so he might in hugger-mugger send them unto his privie friends abroad whom be like he suspected to be of his Affinity and damnable opinion How be it this could not be wrought so privily but that within a while some of his bookes came into my hands whereby shortly after the Printer was knowne and brought to his Answer whom this stout Champion of Pelagius hath left in the bryars and least he himselfe should be faine to shew a reason of his Doctrine doth keepe himselfe out of the way still and dares not once shew his face If he be able to maintaine his Doctrine against my booke to let him come forth and play the man I am ready at all times to yeeld unto the truth and unto the sincere teachers thereof After this f. 20. he stiles Champenyes The blinde guide of the freewill men f. 37. Champenyes a very Pelagian and consequently a ranke Papist p. 40. hee suffereth the Divell by such Sectaries as Champenyes is to sow his lyes abroad c. And f. 41. Champenyes is the Standard-bearer of the freewill men What an abominable Imposture was it then for this new Pamphleter to stile him A Protestant Divine who flourished
be said unto every particular member of hers in the Communion The Body of our Lord Iesus Christ which was given for thee c. if any one of them were absolutely reprobated 1. c. from all eternity unconditionally decreed to bee damned in Hell fire everlastingly The Booke intituled Gods love to mankind and Doctor Jack sons Divine Essence and Attributes part 1. are professedly written to justifie universall Grace and Redemption 23. That the Personall succession of Bishops is a true note of the Church and necessary That Peters Chaire was at Rome and he sate Bishop there and that it is the honour and happinesse of our Church that this Archbishop of Cant. that now is with our other Bishops and Ministers can derive them personall succession and Ordination from the Sea and Popes of Rome Dr. Pocklingtons Sunday no Sabbath P. 2. Ouâ— Diocesan can derive himselfe the successor of an Apostle it is Saint Austins resolution Successio Episcoporum ab ipsa sede Petri is that which among other things by him named keepes us in gremio Ecclesiae and Subjects us to our Bishops Jurisdiction Page 47. Their vanity may appeare that against all Antiquity make fooles beleeve Saint Peter was never at Rome making the succession of Bishops and truth of the Latin Churches as questionable as the Centurists orders Page 48. Reckon up your Priests who succeded one another after Saint Peter in his Chaire if you will bee esteemed Members of the Church Hereby we may by Gods mercy make good the truth of our Church For wee are able lineally to set downe the succession of our Bishops from Saint Peter to Saint Gregory and from him to our first Archbishop Saint Austin our English Apostle as Bishop Goodwin calls him downeward to his Grace NOW that sits in his Chaire Primate of all England and Metropolitan Which hee thus seconds in his Altare Christianum Page 45. Saint Peters Chaire in Rome succession of Bishops in the Church of England c. Page 47. Though saith Saint Austin you slanderously call the Chaire in other Churches Cathedram Pestilentiâ—ae what cause hath the Church of Rome giuen you to say so of it In qua Petrus sedet et in quâ hodie Anastasius sedet The very note whereby Heritickes were knowne from Catholikes was that Catholikes could shew their Churches and the very Chaires in them wherein there was not only a morrall succession in purity of Faith and manners but a locall succession of Bishops continued even from the Apostles times which Heretickes could not shew and therefore were hereby convinced to bee such and so put to shame and confounded Page 48. Hee recons up those that had succeded the Apostles Saint Peter and Saint Paul in the Church of Rome Page 49. Novatian is neither Bishop nor Member of the Church saith Saint Cyprian because hee cannot prove his succession according to Apostolicall Tradition If in all this time there were no materiall Churches then there could be no materiall Chaire wherein their Bishops were enthronized and if no Chaire then no reall Inthronization then no personall succession from the Apostles whereby the right faith was derived from God the Father to his Son nor from the Sonne to his Apostles nor from the Apostles to succeding Bishops Those that deprive us of the benefit of this Apostolicall Tradition pluck one speciall staffe out of our hands whereby we stay our selves from falling from the true Catholicke Church and beat all Heretickes out of our Communion Miserable were we if hee that NOW sitteth Arch Bishop of CANTERBVRY could not derive his succession from Saint Augustine St. Augustine from Saint Gregory Saint Gregory from Saint Peter for hee that remembreth whom he succeeds will doubtlesse endeavour and pray to be heire to their vertues as well as possessor to their places What a comfort is this to his Grace and to all those that receive consecration from him and to all those that they shall ordaine Page 51. Tell us when and from whence you come and what you make your selves to do in the Church that are no Sons of the Church We can with Saint Iraeneus point you to the time of your comming in You Cartwright and your brood came in as most Sabbatarians did under Archbishop Whitgift and your Ames and Brightman with your Laodiceans came in under Archbishop Bancroft and you Vicars and our Cotton with his fugitives came in or rather went out under Archbishop Abbot Page 144. I shall begin with my selfe I had my Ordination from Bishop Dove he had his Consecration from Archbishop Whitgift and the Archbishop his from the undoubted successours of Saint Peter Doctor Heylin his Moderat Answer to Mr. Burton Page 72. Write If you have any other Pedegree as perhaps you have from Wickliffe Hus the Albigâ—enses and the rest which you use to boast of keepe it to your selfe non tali auxilio the Church of England hath not need of so poore a shift Page 68. The next thing that offends you and you clamour as if that they claime a visible and perpetuall succession down from St. Peter to Pope Gregory from him by Austin the Monk first Archbishop of Cant. unto his Grace now being and sic de caeteris That Gregory sent Austin into England to convert the Saxons and made him first Archbishop of the English is generally delivered by all our writers Finally that my Lord the Archbishop that now is is lineally descended in a most faire and constant tenor of succession you shall easily finde if you consult the learned labours of Master Francis Mason de Ministerio Anglicano The Papists would extreamely thank you and think you borne into the World for their speciall comfort could you but tell him how to disprove that lineall succession of our Prelates which is there laid dowe By Mountague his Gagge page 49. The Church hath ever beene visibe In England especially how can this fellow impute invisibility to us who claime and prove a succession 25. That Sunday is no Sabbath nor of divine institution that the strict sanctification of it is Iewish superstitious and Rabbinicall That May-games Wakes Revells Dancing Interludes with other sports and pastimes are not only lawfull but convenient and necessary thereon not to be restrained but incouraged and the Kings Declaration to that purpose most pious and Religious That two houres only of it viz. The time of publik service and sermons are to be kept holy and that the residue may be spent in Recreations or ordinary workes of our calling That the Lords day Sabbath was never heard of in the world till Dr. Bounds daies That the Sabbath is not morrall THis is the subject matter of many whole late printed Books against the morallity and strict observation of the Lords-day Sabbath wee shall instance only in some few beginning with Doctor Pocklington in his Sunday no Sabbath where thus he most scandalously and prophanely writes page 6. What shall wee think then of Knox and Whittingham and their
and prejudice of Religion grew conscious to himself that this passage if un-expunged might one day rise up in judgement against him and be applied to himselfe in after times wherefore out of a provident foresight he thought it a poynt of wisdome to expunge it But since divine providence hath brought it to publike light we conceive it will be a very good president to direct your Lordships judgement in the sentence of this Haman this Arch-Malefactor against our State and Religion The the third expunged clause was this And whereas there is not onely a law of God but even of man against Sabbath-breaking which concernes the fourth Commandement and divers against Popery which trencheth upon the first and second Commandement c. let not the other which concernes the Sabbath seem to have been consented to onely upon the importunity of a few Precise persons but never intended for execution least God set such a Memorandum upon them and you who will not be carefull of the Memento set upon that Commandement that whoso heareth of it both his eares shall tingle as stories tell us he hath done upon both Prince and People in France Denmarke yea and here in England offending in that kind Let not all the other Statutes tending towards the first and second Commandement seem meer engines of state to draw reward for toleration dispensation and connivancy least God connive not at nor dispence with such intolerable dissimulation least he make the gaine gotten by this dividing of Adoration between him and Idols to be like that of Solomens in that case which was recompenced with the losse and dividing of his Kingdome betwixt his sonne and astranger 1 Reg. 11 and 12. Chapters But ob farre be that from the State of this Iland and from you to be instruments in it And in the Margin this Note affixed to the word stories was quite purged out Greg. Turonensis Magdeburg cent 12. c. 6. at London 1583 c. in which places meaner persons working greater sporting Kings fighting battatles on the Sabbath dayes are all reported to be overthrowne and destroyed with fearfull judgements These being the onely pious Orthodox passages in all this Sermon against popery Papists Sabbath-breaking and ill Counsellours were quite crossed out with this Bishops owne hand who altered and added many things in it for the worse and all to this very purpose that the people might not take notice of any designe in forraigne parts to extirpate the Protestant Religion or to tolerate set up Popery or suspend the Lawes against it or Papists Priests and Sabbath-breakers at home whereof these Clauses gave them notice which this Doctor as had as he was foresaw world produce that devision in our Kingdom which we now experimentally suffer under threatning uttter desolation to us all these purgations in one Sermon were made by polupragmaticall Prelat before he had any legall power to license Books for the Presse 〈…〉 â—econdly we shall proceed to some higher attempts after he had gained such 〈…〉 of them even upon the publike Records of our Church 〈…〉 of 3. Jacobi ch 1. intituled An Act for a publike Thanksgiving 〈…〉 every yeere on the fifth day of November ordaineth this day to be had perpetuall remembrance that all ages to come might yeeld prayses to God for our deliverance from the most inhumane cruell and barbarous Gunpowder-plot of the Papests and hate in memory this joyfull day of deliverance Hereupon there was a speciall booke of Prayers and Thanksgiving compiled and enjoyned by authority to be used on this day in one of the prayers whereof there was this clause Root out the Babylonish and Antichristian Sect which say of Ierusalem downe with it downe with it even to the ground and to that end strengthen the hands of our gracious King the Nobles Magistrates of the Land with judgement and justice to cut off these workers of iniquity whose Religion is Rebellion whose Faith is Faction whose practice is murdering of soules and bodies and to root them out of the confines of this Kingdome c. This clause continued in all these publike books without the least exception or alteration from the yeere of our Lord 1606. till 1635. and then this Arch-bishop conceiving this passage to lay an imputation and seandall First upon the profession of Romish Priests Jesuits and blood-thirsty papists by stiling them a Babylonish and Antichrian sect Secondly upon their Romish Religion whose religion is rebellion whose faith is faction Thirdly upon their Rebellious and traiterous practises in stiling them these workers of iniquity whose practice is murdering of soules and bodies Fourthly upon their persons as unfit to be tolerated in the Realm and meet to be rooted out of the confines of this Kingdom by the King Nobles and Magistrates a clause altogether inconsistent with our toleration of and his reconciliation of us our religion with them and Rome then actually intended endeavoured by this Arch-prelat and his Confederates he thereupon in the yeere 1635. caused this Book to be re-printed and altered the forementioned clauses in this ensuing forme only to gratifie the Jesuits Priests popish Recusants and take off these just charges against them and their Religion both for the time past and future by turning the edge of this prayer upon the Puritanes on whom the Papists would have fathered this their horrid treason had it taken effect Root out that Babylonish and Antichristian sect of them which say of Ierusalem c. And to that end strengthen the hands of our gracious King the Nobles and Magistrates of the Land with justice and judgement to cut off those working of iniquity who turne Religion into Rebellion and faith into Faction c. Master Henry Burton in his Sermons on the fifth of November 1636. intituled For God and the King p. 130. to 142. informed the people of this most grosse alteration and charged the Arch bishop to be the Author of it aggravating his offence to the full Master Prynne doing the like in his Epistle Dedicatory to his Quench-Cole For this good service among others they were brought into the Star-chamber by the Archbishops instigation who in his Speech in that Court at their consure published by speciall command First of all confessed that he made this alteration Secondly justified the making of it because it gave offence and scandall to the Papists which ever ought to be avoyded as much as may be adding that it laid an imputation on their Religion as if it were rebell on spending sundry pages in justification of this alteration as most fitting and necessary averring that our religion and the Papists was all one and rendring three reasons why this change was made Thirdly he addes by way of justification excuse that though he made this alteration yet he did it by his Majesties command p. 33. 34. His Majesty expresly commanded me to make the Alterations and see then printed and here are both the Books with his
called but few elected Quest How many sorts of callings or cals are there Answ There is a double call viz. particular and generall First there is a particular calling or function â—â— to the ministery and the like John 6. 12. Matth. 7. 22. now this call belongs not unto salvation and therefore I omit it Secondly there is a generall call unto salvation which is two fold to wit ineffectuall and effectuall First there is an effectuall calling which is twofold to wit a calling whereby God cals all men and a call whereby he cals the outward Church First there is an effectuall call whereby God cals all men and this is twofold to wit First the Word of God which is said to call all and that both because it speaks unto all without difference Come all c. Mark 11. 24. Acts 17. 30. 10. 35. and also because the sound thereof goes into all the world or unto the atmost parts of the world Rom. 10. 17. Psal 19. 4 The book of the creatures for the invisible things of God are seen in the creation Rom. 1. 20. and there are some marks and impressions or prints of God in every creature Secondly there is an effectuall call whereby God cals the eternall Church to wit the whole Church professing the Gospell outwardly whether they be Papists Arrians Hereticks Ana baptists or Protestants Whence we may learne That all in the outward Church are called and therefore many are called this is cleere from this verse and chap. 20. 16. Luke 14. 16. Quest 2. How are all in the outward Church called Answ Two manner of wayes by the Word and Spirit First all under the Gospell are called by the Word preached Matth. 23. 37. and hence the Gospell is called Lucifer the day starre 2 Pet. 1. 19. and the Word of life John 6. 68. and the salvation of God Act 28. 28. and the word of reconciliation 2 Cor. 5. 19. and therefore what will become of those who despise the Gospell that is both first the Papists who because they hate us therefore they contamne the Gospell which we professe although it be the word of life and the means of their calling Oh woe be unto those who contemne the words of Christ and also secondly they who think preaching a fine thing but not necessary such are they who can be content with a dumbe Minister or who like the Gergesens preferre their gaine before Gospell Oh! it is a greivous thing for Christ to call and we to refuse his gracious calling and also thirdly they who enjoy the preaching of the gospell and may be made partakers thereof hath forenoone and afternoone on the Lords day and yet neglect it and for every trifle and upon every triviall occasion will absent himselfe Prov. 1. 24. Oh it is a fearfull thing for a man to loath this lovely manna and likewise fourthly they who doe not make a right use of that which they heare and this is the most usuall and the most hurtfull of all Amos 8. 11. And thus we see how all under the gospell are called by the Word Secondly all under the gospell are called by the Spirit working within as well as by the Word preached without Now because we make this a member of the generall ineffectuall call it may be demanded Quest 3. Whether the call of the Spirit be ineffectuall or not for it is said that those who are led by the Spirit are the sonnes of God Rom. 8. 14. and that there is no condemnation to the spirituall man Rom. 8. 1. because the gifts of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without repentance Rom. 11. 29. Answ All this is true of the effectuall operation of the holy spirit because that is certaine and eternall but there is a generall work of the spirit which ends in perdition that is many may and doe fall finally and totally into sinne and consequently into eternall destruction in whom sometimes there hath been some good motions and generall operations of the blessed spirit this is cleer from these places to wit Mat. 7. 22. 13. 20. Heb. 6. 4. 10. 26. 2 Pet. 2. 20. Now this generall call and operation of the holy Spirit hath these degrees following viz. First an understanding of the word for the meere naturall man cannot understand it Mat. 16. 23. 1 Cor. 2. 14. Here observe two things to wit First there are many in the places of the Gospel who heare the Word preached all the dayes of their lives and yet understand nothing but remaine children in understanding now these never were made partakers so much as of common or generall grace Secondly there are some who live under the Word and doe dogmatically understand the Word now these must remember that knowledge is not enough God having given them knowledge for practice sake yea to know and not to obey will aggravate their panishment Secondly a taste of spirituall things and the heavenly gift Heb. 6. 4. this is to receive the Word with joy Matth. 13. 20. and there are few ordinary hearers but at some time or other have these affecting motions although for the most part the reprobate rather rejoyceth in the newnesse then in the trunesse of that which he heares Thirdly obedience in part for saking some sinnes and doing God some service Mark 6. 20. And thus much for the first generall call unto salvation to wit the ineffectuall call Now Secondly there is an effectuall calling and thus onely the sheep of Christ are called John 10. 27. 6. 44. 2 Tim. 1. 9. 1 Cor. 1. 26. Quest 4. How many things are observable in this effectuall vocation or calling Answ These five which follow namely First it is of and from God that is those who are effectually called are called by God John 8. 44. Act. 13. 48. Secondly it is wrought by the Spirit Mat. 12. 18. Isae 42. 1. 1 Cor. 5. 14. Gal. 3. 26. Object 1. Thirdly it is free Now against thâ—s it may be objected election is free but not vocation because our works goe before effectuall vocation as appeares by the Prodigall and Eunuch and Cornelius Answ There are two parts of our effectuall vocation whereof the first is hid and secret and internall and is spiritually wrought by the holy spirit and the second part is manifest and that is the perfection of sanctification when it is outwardly perfected Now both these proceed from the free love of God who works in us both the will and the dead both good habits and good acts read Phil. 2. 13. 2 Tim. 1. 9. Jam. 1. 18. Fourthly it is firme and certaine Rom. 8. 30. 1 Thes 2. 24. Fifthly it is not appertaining unto all but onely those who are elected are effectually called c. 74. Clauses obliterated against Wil-worship IN Master Ward 's Comentary on Matthew written copy page 361. this is expunged Quest Because this woman without any particular command from God did by this her fact
that the Licenser changed this passage in Doctor Jones his Comentary on the Hebrewes page 106. We have begun in pure and sound Religion let us not END in Popery into let us not end in prophanenesse yet behold these purgers ending not only in Popery but Libertinisme and prophanensse too in the highest degree as their expunging these clauses to omit hundreds of like nature evidence In Mr. Ward 's Comentary on Matthew p. 161. they deleted this period Thirdly they Professors must be carefull to stop the mouthes of morall civill honest men who usually object that they are not so proud covetous idle revengefull angry and selfe-conceited as Professors are for they are Pharises toward others and little better then Publicans in themselves Let those therefore who call upon the Name of the Lord depart from all iniquity and let them labour to abound in all vertues both morall and Theologicall that so our profession may be praised both of prophane and civill men Page 147. in the same Author Thirdly another reason why we must never sinne at all is because sinne is like Penalopes Webbe and therefore to admit of one were to cast our selves as farre back as ever we were wherefore we must so runne that we may attaine and so follow Gods Plough that we look not backe the sow who after her washing turnes her selfe to her former wallowing becomes as filthy as ever and man by a willing running or falling into sinne becomes as far off from God and odious unto him as ever and therefore we must take no liberty unto sinne at all And page 217. Secondly those are here blame-worthy who after a generall call to the profession of the gospel live wickedly turning the grace of God into wantonnesse Jude 4. and ending in the flesh though they began in the Spirit Gal. 5. 19 certainly these are the worst of all in the Lords esteem this not being the perswasion of him who called them TO these purgations infinite others might be accumulated enough to make many whole Folio Volumes but for brevitie sake we shall pretermit them all these here mentioned for the Readers fuller satisfaction clearer discovery of this prelats popish intentions not being read at large at the Lords Bar but onely the principall of them the rest but pointed at though all there actually produced in generall collections of them to husband time and avoyd tediousnesse in this kind of evidence Now we appeal to all the world and every mans conscience who shal impartially peruse these severall orthodox passages expunged out of new licensed books by the Archb. and his Agents before they could passe the Presse the like whereof was never heard of in any Protestant Church but onely in Romish Babel and compare them with the severall forementioned Popish Doctrines Superstitions Errours Clauses authorized by them in other late printed Pamphlets to corrupt the People whether they be not a most full satisfactory experimentall irrefragable Evidence to convince your Lordships and all gainesayers of the Arch-bishops reall Endeavours utterly to subvert the Protestant Religion and introduce the whole body of popery with arbitrary power and tyranny among us without any publike opposition notwithstanding all his meer verball protestations to the contrary most apparently contradicted refuted by these his popish purgations uncapable of any justification or excuse unparalleld by any Protestant Prelates unheard of in any Protestant Church or in our own before his cominâ—ering in it unpractised by any but onely popish Inquisitors in their Indices Expurgatorâ—y wherein we find the very selfe-same passages in substance yea and some of them in terminis deleted out of Classicall Authors which this Arch-bishop and his Chaplaines have obliterated out of our Protestant Writers as you may evidently discerne by these few particular instances in the Index Librorum expurgatorum by Gasper Quiroga Cardinall and Arch-bishop of Toledo and generall Inquisitor for Spaine Salmuri 1601. wherein I find these with sundry other like clauses expunged out of the Index to Saint Augustine's Works set out by Froben The Annotations to the Bible of Robert Stephanus Erasmus and others Eucharistiam non esse sacrificium sed sacrificij memoriam Fides sola justificat Justi summus sola fide Justos ab injustis fides discernit non opera Imaginum usus prohibitus Matrimonium omnibus concessum qui continere non volunt Opera nostra noe non salvare Peccata venialia damnant Qui Sabbathum observat sanctificat Sacra sunt venalia Romae Culum est venale Densque Roma ipsa Lupanar Facta est toto execrabilis orbe Christus solâ—â— pacificator justificator Non meremur beatitudinem de condiguo Vult Dominus Altare terreum nos autem marmoreum construâ—mus Episcopus non differt a Presbytere Sacerdos Episcopus olim idem Monachi olim non fuerunt siâ—ut hodis c. Voterum nulla vincula apud veteres Monaches Boatissime pater audit Romanus Pontifexâ— Tuin euim glorificatur nomen Dei cum nihil nosiris meritis sed totum tribuitur illius â—isericordiae Templorum supervacaneus ornatus Alienis meritis operibus nemo juvetur Fides etiam in tentatione manet Summum malum est in operibus nosiris meritis confidere hoc cum est meritum Christi blasphâ—mâ—re Confitenda Deo peccata non homini Scripturae divinae omnibus voleutibus perviae faciles Seripiuras legere omnibus etiam mundâ—nis praeceptum Sanctorum invocationem pracavit Joâ—nnes Salut non ex Meritis Imagines pictas contra Religionem esse scribit Epiphanus Imagines vel siaâ—uas Dei cultores adorarâ— non debent c. What affinity there is between these purgations of this popish Spanish Inquisitor and those of this English Archprelate his Agents you may easily discern by comparing both together therupon necessarily conclude that their intentions were alike popish because their Practises Purgations are so parallell Only there are these remarkable differences between them First that these purgations made by him and his Agents are far more grosse in sundry particulars then any we find in this or any other Romish Inquisitors Index Expurgatorem Secondly that they were made by this Arch-prelat and his Chaplaines who professed himselfe a zealous Protestant and who in respect of his very calling supreame authority in our Church and the great trust reposed in him ought rather to have authorized then purged out these passages especially in such times when we were all generally running headlong unto popery and apostatizing unto Rome when as all these other deleatures were made by professed papists only in popish Kingdomes Churches when they were falling off to the protestant Religion which they endeavovred to prevent By this Card you may see and suppresse what compasse this Arch-director and Corrector of our Church did sayle by and what forraigne port he was making to The precedent branch of the Evidence against the Arch-bishop hath given most ample proof of the seventh and ninth Originall Articles
and that was no extravagancy As for the consecrating of Churches only repaired or somwhat enlarged we know no Law nor Canon in our Church to warrant it And to take sees for it is both Symony and extortion For the restoring of them it is only affirmed not proved and to take them illegally to bestow them on the poore is but to rob Peter to cloath Paul Thirdly For the consecration of Chappell 's and meere private Oratoties there is no president in Antiquity yea Gratian himselfe and the Roman Pontificall allow the use of them without any consecration Therefore to consecrate them is to exceed even Popery and Papists in Superstition As for his Chapell of Aberguilly his owne Diary proclaimes his Superstition both in its consecration and denomination of it For the Patterne and furniture of it his owne notes and papers clearly prove it was the same with that of Bishop Andrews whose forme of conscration himselfe alleageth he punctually pursued And if this were the true patterne furniture of Bishop Andrews owne Chapell Anno 1623. all the world may justly censure him for a professed Papist his Chapell Altar and their furniture being as Popish Superstitious Idolatrous every way as the Pops in Rome yea exceeding the very Roman Ceremoniall and Pontificall For Wafers they are directly contrary to the Rubrick at the end of the Communion in the Book of Common prayer we wonder therefore with what face this Prelate dares justify them That a Bishops breath puts only a badge of reverence not holinesse on Churches is diametrially contrary to what he formerly affirmed Perchance he now remembers that Quicquid effecit tale est magis tale and therefore Bishops cannot make other things holy with their breath who have little or no holinesse at all in their hearts For his solemne consecration prayer at the laying the first stone of Hammersmith Chappell it hath neither Scripture Law Canon Antiquity but the Roman Pontificall to warrant it Therefore it is meerly Popish Wheras he objects by way of jeare that he hopes the consecration of Churches and Chapells is no Treason we answer that we do not charge it to be so in it selfe But we have proved it to be a branch of Popery and a grosse one too and being introduced by him among other things to set up Popery and subvert Religion it will prove Treason in this respect as we shall manifest in due time And so this intre charge remaines unavoyded in any the least particle 8ly The next Charge urged against me Is The Kings Declaration for the use of sports on the Lords day prescribing the observation of Revells Wakes Feasts of Dedication likewise formerly suppressed where I am accused 1. For causing this Booke to be enlarged reprinted in his Majesties name to prevent the petition of the Iustices in Somersetshire and make way for Mr. Prynnes censure 2. For pressing Ministers to read it in their Churches without any Warrant suppressing of Sermons censuring those who refused to publish it as Mr. Wilson Master Player Master Heiron Mr. Snelling with sundry others encouraging other Bishops to suspend silence many Godly preaching Ministers for this cause pressing this Book and ordering Churchwardens to present such who refused to publish it by Visitation Oathes and Articles 3ly For reviving disorder by wakes Revels and causing the Iudges Orders to be reversed To the first of these I answer That the Kings Declaration for sports was printed and published by his Majesties speciall command Yea I had a Warrant under his hand to see it printed and there is no proofe at all that it was printed published or enlarged by my procurement Besides the Declaration is but for the use of lawful Sports and that only after evening prayer ended and the cause of publishing it at that time was partly Barbourous Book of the Sabbath who would revive the Iewish Sabbath and the Iewish rigidities positions of others touching the Lords day whose positions drew Brabourne into that Error In Geneva it self as I have bin ceedibly informed by Travellers they use shooting in peeces long bowes Crosse Bowes Musters and throwing of the bowle too on the Lords day as well before as after Sermons ended and allow all honest recreations without reproofe of their Ministers yea Mr. Calvin the great professor there Instit l. 2. c. 8. sect 34. blames those who infected the people in former ages with a Iudaicall opinion that the morality of the 4th Commandement to wit the keeping of one day in 7. did still continue which what else is it then in dishonour of the Iews to change the day and to affix as great a sanctity to it as the Iewes ever did And that those who adhored to their constitutions who broached this Doctrine Crassa carnalique Superstitione Judaeos ter superant Men may be too strict as wel as prophaneherein Yet I for my part have ever strictly observed the Lords day in point of practise And whereas it was attested by Mr. Prynne that this Declaration was published to prevent the Petition of Somersetshire for the reviving of Iudge Richardsons forecited order Sir Robert Philips and many other Gentlemen of that County complained against the order to the King whereupon the Iudge was ordered to reverse it and the Declaration was not published till after the reversall 2ly The Declaration was ordered to be published in the Church and that was sufficient warrant to enjoyne Ministers to publish it there although no penalty be prescribed in it to such who should refuse to publish the same yet it is implyed otherwise the command were idle in case of disobedience That it was published with intent to suppresse afternoon Sermons that so the people might â—ave more time for Sports This could not be since none were to use any Recreations till after Evening Prayer ended That I gave my Visitor command to suspend those who refused to read it was only within my Diocesse of Canterbury not in my Metropoliticall Visitation throughout my province I suspended but three Ministers in my whole Diocesse who had first time of consideration granted them to wit Mr. Wilson Mr. Culmer and Mr. Player only suspended ob officio for their contumacy being men of factious Spirits For Mr. Wilson and others being brought into the High Commission for not reading this Declaration it was the act of the Court not mine As for Mr. Snelling he was excommunicated by Dr. Woode not me and he was questioned in the High Commission for not bowing at the name of Iesus and as well as not reading this Book Besides I was not present at his censure there neither did I expunge his answer Nor did I presse the reading of the Declaration in my Visitation Articles if other Bishops did it t is nothing to me themselves must answer for it not I. 3ly Feasts of dedication have beene of great Antiquity and in generall use in some Coutries and there is a lawfull use of them for Hospitality and increase of
to and hardened in it by his meanes Their Objection being He was a meanes of seducing many to and obdurating thousands in popery by his introducing popish Doctrines Innovations Ceremonies c. Ergo he went about to bring in popery and reduce us back to Rome That he reduced any from popery is but his owne bare allegation in his first Speech and generall Defence without any proofe at all but his owne bare word which the Commons denied himselfe confessing that some of the eminentest of them presently relapsed after their conversion and lived and dyed Papists See then the falshood and fallacy of this mis-repeating Sophister in the very first entrance and principall argument of his generall Defence Secondly to his second and third arguments we retort That the Commons never gave in evidence against his making or imposing the c. Oath or third new Canon to prove him guilty of introducing popery or endeavoring to reconcile us to Rome but to two other different purposes which he wholly pretermits therefore his two arguments from them as the Commons own are meer forgeries impostures of his owne As for the c. Oath it hath no such clause in it as is pretended indeed it hath this clause That I will not endeavour by my selfe or any other directly or indirectly to bring in any Popish Doctrine contrary to that which is established which is but a meere pretence and policy all or most popish Doctrins and Ceremonies being introduced licensed established among us when this Oath was made as the premises evidence and no Doctrine being then esteemed Popish but what the Archbishop pleased though truly such As for the third Canon it enjoynes onely private conference with popish Recusants and presentments excommunications of such of them who are obstinate and if they conforme not then that their names shall be presented to the Judges of the Assiâ—e which is no more then other Canons formerly enjoyned to no purpose or 〈◊〉 at all and was but a meer State-policy to stay the present elamours of the people and Scots against the Prelats for their connivance at popery and confederacy with Papists against those they stiled Puritans and a thing not really intended but pretended onely Thirdly his fourth fift and fixt arguments are of the same nature meer Chimeraes of his owne forging which he would father on the Commons who pressed these particulars against him in a far other manner to which he gives no answer His refusing of a Cardinals Cap was onely because he desired to be an absolute independent Patriarch and Pope within the Kings Dominions His Book against Fisher was published in his owne name upon entreaty of others onely to blind the world and stop the clamours against him in making them beleeve thereby he was no friend to Papists or popery when as we have proved the contrary out of that and other of his books To that of Habernfield we shall answer in due season some deeming it onely a forgery or plot of his owne devising to justifie himselfe others a reall truth Fourthly his seventh argument is a most wilfull perversion of the Commons charge who expresly impeach him for endeavouring to cause division and discord between our owne and other reformed Churches that so Papists might have the more advantage which we have abundantly proved And he makes the charge to be that he endeavoured a reconciliatiou between the Lutherans and Calvinists of which good act he was never guilty in the least degree for ought he makes appeare but of the quite contrary Ergo to reconcile the Church of ENGLAND to the Church of ROME By which strange prevarication and Jesuiticall sophistry the world may cleerly discerne the sophistry fallacy and apparent Legerdemaine of this his generall Defence and impertinency of his Answers encountring onely his owne ridiculous fictions not the Commons reall Objections Having recited these his generall Answers we shall pursue him to his particular evasions to the evidence and proofes produced to make good the second Branch of his first generall Charge wherein he thus proceeded The first thing objected against me is That I have ever been generally reputed a Papist or person popishly affected both in the University of Oxford whiles resident there and ever since as likewise in Rome and in other forraigne parts for proofe whereof the testimonies of Doctor Featly Sir Nathaniel Brent Doctor Abbots Sermon Doctor Hals Letter Francis Harris his Deposition with the testimonies of Sir Henry Mildmay Master Anthony Mildmay and Master Thomas Challoner have been produced To this I answer First that all these are but hear-sayes or reports and no convincing Evidence that I was really a Papist or inclined unto popery Doctor Featlies testimony is but a report from one who said he was my Pupill and that at Paris many yeers since in forraigne parts Sir Nathaniel Brents testimony is but a report from Master Dale of a thing long since that my supposition was taken out of Bellarmine which I deny His further testimony is onely this That Browne with whom I kept company was but a reputed not an actuall Papist during his life and what he subjoynes that he was found to be such a one after his death is very consecturall for it appeares not that the Book objected was of his owne penning though it were his hand-writing for it might be a transcript That I petitioned to King James that I was traduced to be a Papist is true and I had good reason so to doe when I was thus traduced and upon my Petition the businesse was referred to the examination of divers worthy persons and I cleered upon full hearing by the King For Doctor Abbots Sermon I complained of it as I had cause as being traduced by it he was knowne to be my enemy and to doe me wrong herein therefore his words are not to be valued in this case nor Doctor Hals Letter to W. L. which might be to some other as well as to me who am not nominated therein For Francis Harris his testimony I never knew nor saw the man to my knowledge and it is but a hearsay from one Ireland many yeers since and that beyondthe Sea for Ireland himselfe I onely knew but had nofamiliar acquaintance with him Secondly for Sir Henry Mildmayes testimony it is onely a bare rumour and report from some persons at Rome unknowne both to me and him purposely raised by the Papists to blast or wound my reputation and what he now attested is quite contrary to that himselfe informed me at my Table at Lambeth immediatly after his returne from Rome as I am ready to depose upon my corporall Oath if I may be permitted His Brother Master Anthony Mildmay his testimony is but an incertaine report from I know not whom at Rome that I was somewhat more favourable to their Religion then my Predecessors and what he heard from Father Fitton is but his report and a false one too of purpose to slander