this was done in the death and suffering of Christ and not in the celebration or institution of the Eucharist Fourthly neither doth the use of the present tense prove that which they would have for it is usuall and well known that there is an Enallage oft times in Scripture and that not onely the present tense but also sometimes the preter tense is put for the future for the certainty of things affirmed as for example paer natus est nobis unto us a child is given or borne Agnus occisus the Lamb was slaine from the beginning of the world behold the Lambe of God qui tollet which taketh away the sinnes of the world Ego pono I lay downe my life for my sheep c. Chem. Exam. part 2. fol. 166. 6. Many Passages of this nature are expunged out of Doctor Iones his Comentary on the Hebrews others altered by the Licenser which we pretermit 67. Clauses deleted against Popish Satisfaction IN Master Ward 's Comentary on Matthew written copy page 17. this is deleted Quest Which are the parts of Repentance First the Papihs answer hereunto that the parts of repentance are three to wit First contrition or as some of them say Attrition Secondly auricular confession Thirdly Satisfaction of merit Object We may satisfie the wrath of God for the punishment due unto sinne Answ Neither will this evasion serve that by grace our works satisfie for grace and works are so divers that they cannot herein concurre together grace taking away works and works grace if they should be joyned as working causes together Ibidem page 383 this is purged out I read saith Ambrose of Peter's penitent tears but not of his Satisfaction the which words of the Father being urged against popish Satisfaction Peter Lombard answered Multa facta sunt quae scripta non sunt many things have been done which are not written or mentioned in the Scriptures Answ This answer is a sufficient satisfaction with the Papists being an essentiall point of pennance and pertaineth to doctrine and therefore it should have an expresse warrant or proofe out of the Scripture for in matters of faith or points of doctrine an argument may be drawne negatively from the Scriptures though not so in matter of fact as for example This doctrine is not found in Scripture therefore it ought not to be received is a good consequence wherefore the Fathers viz. Ambrose argument is good and the Masters viz. of the sentences solution looseth not the knot And fol. 207. written copy Thy sinnes be forgiven thee We see Christ here neither requires confession nor demands or reserves Satisfaction of this sick man but wholly takes away his sinnes to teach us that Christ pardons our sinnes truly Heb. 8. 12. Ior. 31. 21. c. Isa 43. 25. Heb. 10. 17. 68. Scripture Texts themselves and their very words alone deleted NOt to trouble you with any already mentioned in the Premises take these ensuing instances instead of many more that might be added In Master Ward 's Comentary on Matth. p. 201. Christ indeed is never absent from his children for he loves them unto the end Ioh. 13. 1. yea promiseth to be with them unto the end Mat. 28. 20. yea he dwelleth with them by his spirit 1 Cor. 3. 16. 2 Cor. 6. 16. But yet he seemeth sometimes absent Ibid. p. 202. There is a fear of God which is a godly fear wherein two things are observable viz. First that he is to be feared Ps 2. 11. Pro. 1. 7. Eccle. 12. 11. And secondly that he is not to be feared doubtingly but beleeved confidently Ioh. 4. 18. Rom. 8. 38. Ibid. p. 84. All Christians are called light Thus Saint Paul taxed the Jewes Thou art confident that thou thy selfe art a guide of the blinde a light to them that sit in darknesse Rom. 2. 19. whence he intimates that every Christian is or ought to be a light Ibid. p. 194. Quest Why doth the Lord principally respect our Faith Answ First because Faith only saveth us Rom. 3. 12. 27. c. and 4. 5. Acts 13. 48. Ioh. 8. 24. Eph. 2. 8. Secondly because works serve onely to prove our Faith Gal. 5. 8. Iam. 2. 18. Ibid. p. 207. Thy sinnes be forgiven thee We see Christ here neither requires Confession nor demands or reserves Satisfaction of this sick man but wholly takes away his sinnes to teach us That Christ pardons our sinnes truly Heb. 8. 12. Ier. 31 32. c. Isay 43. 25. Heb. 10. 17. Ibid. p. 403. Secondly it appeares the Holy Ghost is God because he begat Christ the Sonne of God Luk. 1. 35. where he is called The power of the most High and therefore he is God Ibid. p. 187. the Lord is immutable and immoveable in his Law and Decrees of mercy Iohn 13. 1. Rom. 11. 29. Ibid. page 221. All power comes from God we neither have power to eschew evill nor to do good Rom. 7. 15. 19. 23. Were not these Licensers as bad or worse then Papists thus to obliterate these very Texts of sacred Scriptures as heterodox and unfit to passe the Presse No doubt they would have rased them out of the Bible it self in time as well as out of this Authors writings who did but barely cite them in their genuine sense against Popish and Arminian errours 69. Passages expunged that the Scriptures are light not hard to be understood and to be read by the common people IN Master Ward upon Matthew 14. 15. page 27. 90. these clauses are deleted Ye are the light of the World The Papists affirme the Scriptures to be hard and difficult and obscure that the common people or Laity cannot understand them and therefore it is to no purpose for them to read them Now against this we produce this place arguing briefly thus the Apostles are the light of the world therefore their doctrine i. e. the Scripture is perspicuous and facile and may be understood by a diligent and observant Reader c. To this of Bellarmine we answer first the Major proposition is false that every light is alwayes visible for these two causes viz. First because the Sunne and Moone were ordered to be great lights Gen. 1. 16. and Psal 136. 8. for the governing of day and night and yet we see them often darkned and suffer strange eclipses so the Church though it be ordained to enlighten the world by ministring the doctrine of the Scriptures yet sometimes it may faile out of mens sight as hath been shewed elsewhere viz. upon Matth. 5. 14. Secondly though the Church be a light yet such as walke in darkenesse loving that better then the light doe not alwayes see it but want either will or eyes thereto Thus the King of Arams Souldiers neither saw the horses and Chariots of fire that were round about Elisha nor knew that they were in the midst of Samaria untill their eyes were opened Neither do men light a candle and put it under a Bushell The Papists
yet to the setling of the other If your Grace shall approve of this Plot-forme I shall accordingly prosecute it if your Grace shall thinke fit to alter or detract or adde ought I am as ready to submit with pardon craved for this length and the unfained vowes of my hearty prayers I take leave and am Your Graces in all officious observance to command JOS EXON Exon. Pal. Oct. 28. Which Letter was thus indorsed with the Archbishops owne hand Received November 1. 1639. The Bishop of Exeter his account of the Heads of his booke Intended for Episcopacy against the Scots To this Letter the Archbishop returned this ensuing Answer under his own hand wherein he fully expresseth his opinion both concerning Episcopacy and Presbytery THe rest of your Lordships Letter is fitter to be answered by my own hand and so you have it And since you are pleased so worthyly and brother-like to acquaint me with the whole plot of your intended worke and to yeeld it up to my censure and better advice so you are pleased to write I doe not onely thanke you heartily for it but shall in the same Brotherly way and with equall freedome put some few Animad versions such as occure on the sudden to your further Consideration aiming at nothing but what you doe the perfection of the worke in which so much is concerned And first for Mr. George Graham I leave you free to worke upon his basenesse and his ignorance as you please assuring my self that you will not depart from the gravity of your selfe or the cause therein Next you say in the first head That Episcopacy is an ancient Holy and Divine institution It must needs be ancient and holy if divine would it not be more full went it thus So ancient as that it is of divine Institution There you define Episcopacy by being joyn'd with imparity and superiority of Jurisdiction This seemes short for every Arch-Presbyters or Arch-Deacons place is so yea and so was Mr. Henderson in his Chaire at Glasgow unlesse you will define it by a distinction of Order I draw the superiority not from that Jurisdiction which is attributed to Bishops Jure Positivo in their Audience of Ecclesiasticall matters but from that which is Intrinsicall and originall in the power of Excommunication Againe you say in that first point That where Episcopacy hath obtained it cannot be abdicated without violation of Gods Ordinance This proposition I conceive est inter minus habentes for never was there any Church yet where it hath not obtained the Christian faith was never yet planted any where but the very first feature of the body of a Church was by or with Episcopacy and wheresoever now Episcopacy is not suffered to be it is by such an abdication for certainely there it was a Principio In your second head you grant that the Presbyterian Government may be of use where Episcopacy may not be had First I pray you consider whether this Concession be not needlesse here and in it selfe of a dangerous consequence Next I conceive there is no place where Episcopacy may not be had if there be a Church more then in title onely Thirdly since they challenge their Presbyterian fiction to be Christs Kingdome and Ordinance as your selfe expresseth and cast out Episcopacy as opposite to it wee must not use any minsing termes but unmaske them plainely nor shall I ever give way to hamper our selves for feare of speaking plain truth though it be against Amsterdam or Geneva and this must be sadly thought on concerning your Postulata I shall pray you to allow me the like freedome among which the two first are true but as exprest too restrictive For Episcopacy is not so to be asserted to Apostolicall Institution as to barre it from looking higher and from fetching it Materially and originally in the ground and intention of it from Christ himselfe though perhaps the Apostles formerlyzed it And here give me leave a litle to inlarge The Adversaries of Episcopacy are not onely the furious Aerian Hereticks out of which are now raised Prynne Bastwicke and our Scottish masters but some also of a milder and subtiller Alloy both in the Genevean and the Roman faction And it will become the Church of England so to vindicate it against the furious Puritans as that we lay it not open to be wounded by either of the other two more cunning and more learned Adversaries Not to the Roman faction for that will be content it shall be Iuris Divini Mediati by from for and under the Pope that so the Government of the Church may be Monarchicall in him but not Immediati which makes the Church Aristocraticall in the Bishops This is the Italian Rocke not the Genevean For that will not deny Episcopacy to be Iuris Divini so you will take it vt suadentis vel approbantis but not Imperantis for then they may take and leave as they will which is that they would be at Nay if I much forget not Beza himselfe is said to have acknowledg'd Episcopacy to be Iuris Divini Imperantis so you will not take it as Vniversalitèr imperantis for then Geneva might escape et citra considerationem Durationis for then thought they had it before yet now upon wiser thoughts they may be without it which Scotland sayes now and who will may say it after if this be good Divinity And then all in that time shall bee Democraticall I am bold to adde this because I find in your second Postulatum that Episcopacy is directly commanded but you goe not so farre as to meete with this subtilty of Beza which is the great Rocke in the Lake of Geneva In your 9. Postulatum that the accession of Honourable Titles or Priviledges makes no difference in the substance of the calling If you meane the Titles of Archbishops Primates Metropolitanes Patriarkes c. 't is well And I presume you doe so But then in any case take heed you assert it so as that the faction lay not hold of it as if the Bishops were but the Title of honour and the same Calling with a Priest for that they all ayme at c. The 11. Postulatum is large and I shall not repeate it because I am sure you retaine a Coppy of what you writ to me being the ribbs of your worke nor shall I say more to it then that it must be warily handled for feare of a saucy answer which is more ready a great deale with them then a learned one I presume I am pardoned already for this freedome by your submission of all to me And now I heartily pray you be pleased to send me up keeping a Coppy to your selfe against the accidents of carriage not the whole worke together but each particular Head or Postulatum as you finish it that so wee here may be the better able to consider of it and the worke come on the faster So to Gods b. protection c. Wil. Cant. Lambeth
reward the reward of our faith is the salvation of our soules not that faith merits reward for faith too is a work and works merit not Christ sayes the Kingdome of Heaven is a gift Luke 12. 31. and we have it not ex facto but ex pacto not of doing ought but of the Covenant God hath promised it on his gracious promise faith only is enabled to lay hold and because it is the nature of faith to be operative to bring forth fruits which are good works it pleased the holy Ghost in his place and many other to use the phrase here It is c. In Doctor Featlies Clavis Mystica these clauses and distinctions were deleted page 444. In this argument this grave and learned Divine expatiated through his whole discourse of which I may say as Saint Peter doth of Saint Paule's Epistles our beloved brother according to the wisdome given unto him thus spake of these things in divers passages of his Sermon in which some things are heard to be understood which that the unlearned and unstable might not wrest as they doe the sayings of the most orthodox Divines I hold it requisite partly out of the writings of this most learned speaker partly out of his owne words in his private conference with me thus to illustrate his meaning and to cleer the truth good works may be considered First in regard of the person who is either first in state of grace secondly or out of it Secondly in regard of the cause First principall the Spirit of God Secondly instrumentall the faculties of the soule and organt of the body Thirdly in regard of their adjunct First either as they are considered alone by themselves Secondly or together with the merits and intercession of Christ Secondly when we speak of the appeasing of Gods wrath God may be considered either first as a Judge secondly as a Father Thirdly wrath may be appeased two manner of wayes First negatively by subtracting the fuell thereof Secondly positively by extinguishing as it were the flame thereof with something else cast upon it According to these distinctions the truth in this point may be delivered in these succeeding insertions First no work done by any person out of the state of grace produceth any of the effects above mentioned Secondly works done by men in state of grace as they proceed from themselves are not without some flaine nor are they simply approved of God but in some respect onely Thirdly the good works wrought through the help of grace if they be considered by themselves without relation to Christs merits and intercession which covereth their imperfection and giveth them efficacy and a prevailing power with God produce none of the above named effects Fourthly works done by men in grace as they proceed from Gods Spirit and are improved by the merits and intercession of Christ are the meanes and secondary causes of procuring unto us temporall and spirituall blessings Fifthly God's wrath as he is an angry Judge can be appeased by nothing but by the blood of Christ and his infinite sacrifice which alone satisfieth his justice Sixthly the anger of God as he is a Father and sometimes severely chasteneth his children for their unthankfulnesse and other sianes may be so farre appeased by them that he will take his scourage from them and bestow new favours upon them this anger may be appeased both privately by breaking off their sinnes and thereby taking away the cause of his displeasure and also positively by fasting prayer and Almes-deeds to conclude as the flye in Martial upon which there fell a drop of Amber and inclosed it grew to be precious and was sold at a high rate not for the flyes sake but for the Ambers so the good works of Gods children which of themselves especially so farre as they proceed from them are of little worth yet confidered quatincta sanguine Christi as Beza speaketh as dyed with Christs blood and covered all over and melosed in the Amber of his merits become precious in the eyes of God and are in a faire sense and construction both placatoria and improtatoria In Master Wards Comentary upon Matthew written copy page 259. this passage is expunged Matth. 13. 20. 21. The stony ground c. Obj. Bellarmine de justif lib. 3. cap. 14. produceth these two verses to prove that faith and the grace of justification may be lost arguing thus these receive the word with joy but they have no root yea for a while beleeve but in the time of temptation fall away and therefore faith may be lost for they had faith because they beleeved they beleeved the Word of God and yet fell away Answ The Text expounds it selfe they had no root and they beleeved but for a while therefore they had no true faith for true faith is not without root as appeares by Saint Paul's prayer for the Ephesians 3. 17. I pray that Christ may dwell in your hearts by faith that being rooted and grounded in faith c. and therefore true faith hath a root Ibidem on Matth 5. 7. written copy page 60. 69. this sentence is dashed out Qu. Why may not we ascribe some merit unto our works Answ Because that were to derogate from God and his good will who so graciously invites us to come and buy grace of him without mony or mony worth Isa 55. 1. and therefore we must not expect nor exact the reward of glory as a due debt unto â—s from God for our works as Saint Elzearâ—us did Staplet aestist fol. 141. initio who upon a certaine day refusing to accept of a Scarlet robe and an 〈◊〉 of gold which were offered unto him when he entred into his chamber powred forth this pharisaicall prayer unto God Ta mihi Domine Deus in paradiso debes contum auriuncias duos pannos coxincos O Lord remember how thou art indebted unto me when I come into Heaven two Scarlet robes and one hundred ounces of gold Thus Papists proudly arrogate much unto themselves and derogate greatly from God both in their prayers and opinions but let the opinion of the Protestants be that blessednesse is derived unto them from the meere mâ—rcy and free favour of God and let their prayers be that the Lord would be graciously pleased to count them worthy of this blessednesse 2 Thes 1. 11. and that they may find mercy of the Lord at the last day 2 Tim. 1. 18. Obj. Will not this hinder and discourage men from working to remember that all their works merit nothing at Gods hands at all Answ It is so farre from hindring that it furthers so farre from discouraging that it encourages so farre from lestening that it encreases and so farre from extinguishing that it enflames our desires and endeavours to be rich in good works c. Ibidem on Matth. 5. 18. page 96. this is castrated Your good works The Papists produce this place to prove the works of the righteous to be perfect and
goods of the People and for abolishing the whole discipline and government of our Kirke by generall and provinciall Assemblies Presbyteries and Kirke Sessions which was setled by Law and in continuall practise since the time of Reformation that Canterburie was Master of this Worke is manifest By a Book of Canons sent to him written upon the one side only with the other side blank for corrections additions and putting all in better Order at his pleasure which accordingly was done as may appeare by interlinings marginalls and filling up of the blanke page with directions sent to our Prelates and that it was don by no other than Canterbury is evident by his Magisteriall way of prescribing and by a new copy of these Canons all written with Saint Androis owne hand precisely to a Letter according to the former castigations sent backe for procuring the Kings warrant unto it which accordingly was obtained but with an addition of some other Canons and a Paper of some other corrections According to which the Booke of Canons thus composed was published in Print the inspection of the Bookes Instructions and his Letters of joy for the successe of the worke and of others Letters of the Prelate of London and the Lord Sterling to the same purpose all which we are ready to exhibite will put the mater out of all debate Besides this generall there be some things more speciall worthy to be adverted unto for discovering his Spirit 1. The fourth Canon of Cap. 8. Forasmuch as no Reformation in Doctrine or Discipline can be made perfect at once in any Church therefore it shall and may be lawfull for the Church of Scotland at any time to make remonstrance to his Majesty or his successours c. Because this Canon holdeth the doore open to more Innovations he writeth to the Prelate of Rosse his privy Agent in all this Worke of his great gladnesse that this Canon did stand behinde the Curtaine and his great desire that this Canon may be Printed fully as one that was to be most usefull Secondly The title prefixed to these Canons by our Prelates Canons agreed upon to be proponed to the severall Synods of the Kirke of Scotland is thus changed by Canterbury Canons and Constitutions Ecclesiasticall c. ordained to be observed by the Clergy He will not have Canons come from the Authority of Synods but from the power of Prelates or from the Kings Prerogative Thirdly the formidable Canon Cap. 1. 3. threatning no lesse than Excommunication against all such persons whosoever shall open their mouthes against any of these Bookes proceeded not from our Prelates nor is to be found in the Copy sent from them but is a thunder-bolt forged in Canterburies owne fire Our Prelates in divers places witnesse their dislike of Papists A Minister shall be deposed if he be found negligent to convert Papists Chap. 18. 15. The adoration of the Bread is a superstition to be condemned Cap. 6. 6. They call the absolute necessity of Baptisme an errour of Popery Cap. 6. 2. But in Canterburies Edition the name of Papists and Popery is not so much as mentioned 5. Our Prelates have not the boldnesse to trouble us in their Canons with Altars Fonts Chancels reading of a long Liturgy before Sermon c. But Canterbury is punctuall and peremptory in all these Although the words of the tenth Canon Chap. 3. be faire yet the wicked intentions of Canterbury and Rosse may be seene in the poynt of justification of a sinner before God by comparing the Canon as it came from the Prelates and as it was returned from Canterbury and Printed our Prelates say thus Jt is manifest that the superstition of former ages hath turned into a great prophanenesse and that people are growne cold for the most part in doing any good thinking there is no place to good workes because they are excluded from justification Therefore shall all Ministere as their Text giveth occasion urge the necessity of good workes as they would be saved and remember that they are Via Regni the way to the Kingdome of Heaven though not causa regnandi how be it they be not the cause of Salvation Here Rosse giveth his judgment that he would have this Canon simply commanding good workes to be Preached and no mention made what place they have or have not in justification Vpon this motion so agreeable to Canterburies mind the Canon is set downe as it standeth without the distinction of Via Regni or causa Regnandi or any word sounding that way urging only the necessity of good workes 7. By comparing Canterburie 9. Cap. 18. As it was sent in writing from our Prelates and as it is Printed at Canterburies command may be also manifest that he went about to establish Auricular confession and Popish Absolution 8. Our Prelates were not acquainted with Canons for afflicting of Arbritrary penalties But in Canterburies Booke wheresoever there is no penalty expresly set downe it is provided that it shall be arbitrary as the ordinary shall thinke fittest By these and many other the like it is apparent that tyranicall power he went about to establish in the hands of our Prelates over the worship and the soules and goods of men overturning from the foundation the whole order of our Kirke what seeds of Popery he did sow in our Kirke and how large an entry hee did make for the grossest novations afterward which hath beene a maine cause of all their combustion The third and great novation was the Booke of Common Prayer Administration of the Sacraments and other parts of Divine service brought in without warrant from our Kirke to be universally received as the onely forme of divine Service under all highest paines both civill and Ecclesiasticall which is found by our nationall assembly besides the Popish freme and formes in divine worship to containe many Popish errors and ceremonies and the seeds of manifold and grosse superstitions and Idolatries and to be repugnant to the Doctrine Discipline and order of our reformation to the confession of Faith constitutions of generall Assemblies and Acts of Parliament establishing the true Religion that this also was Canterburies worke we make manifest By the memories and instruction sent unto him from our Prelates wherein they gave a speciall account of the diligence they had used to doe all which herein they were enjoyned by the approbation of the Service Booke sent to them and of all the marginall correction wherein it varieth from the English Booke shewing their desire to have some few things changed in it which notwithstanding was not granted This we finde written by Saint Androis owne hand and subscribed by him and nine other of our Prelates By Canterburies owne Letters witnesses of his joy when the Booke was ready for the Presse of his prayers that God would speed the worke of the hope to see that service set up in Scotland of his diligence to send for the Printer and directing him to
but so understood the argument concludes nothing viz. against us this onely thence following therefore as he hath decreed from all eternity to save for faith and to damne for unbeliefe so shall the execution of the decree be which is true but concernes not the Question in controversie Thirdly is followes not Christ will say come ye faithfull c. come for faiths sake as for the meritorious or impulsive cause for faith is the onely instrumentall cause and he intimates the impulsive cause when he saith Benedictos patris ye blessed of my Father where is shewne that their salvation did proceed from the free savour of God because God the Father of his free grace hath loved them in Christ Fourthly if the Kingdome of God be an inheritance then it comes or fals unto us because we are the sonnes of God by a free adoption But it is called an inheritance for he saith here Hereditatis jure possidete possesse this Kingdome by right of inheritence Therefore it fals not unto us for our works sake but because we are the adopted children of God in Christ Ibid page 358. on Matth. 25. 39. this sentence is purged out It is questioned between us and the Papists whether election or predestination on to life eternall be from Gods free grace or a foresight of mans good works and faith First it is agreed upon betwixt us and them that there are some elected and predestinated and this is cleere from Mat. 20. 16. 22. 14. 24. 31. Rom. 8. 30. Ephes 1. 4. And Secondly it is agreed betwixt us also that those who are elected and predestinated are elected to an eternall Kingdome as is plaine from Luke 12. 32. And Thirdly it is agreed upon betwixt us that those who are elected unto life eternall shall infallibly and certainly be saved and this is proved from Mat. 24. 22. 24. John 6. 29. 10. 21. Rom. 8. 24. 11. 29. This was assented unto by the best esteemed Divines in the Councell of Trent and thought to be catholike because it was consonant to the opinion both of Thomas Scotus and the most School-writers and also to the doctrine of Saint Paul and Catharinus himselfe could not deny it reade the History of the Councell of Trent lib. 2. page 211. 212. Yea Bellarmine himselfe doth affirme as much plainly De grat lib. arbit lib. 2. cap. 10. which is worth observing because elsewhere he contradicts himselfe teaching that the elect may fall from faith and salvation and utterly and eternally lose both Fourthly the Papists affirme that faith and works foreseen were the impulsive and moving cause of the decree of election unto life everlasting Fifthly we say that the impulsive and moving cause of the decree of election is only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and good will and free grace of God and this we confirme from these places Luke 12. 32. Iohn 15. 16. Rom. 11. 5. Ephes 1. 6 c. Ibid. page 305. on Matth. 20. 8. Every man received a penny c. The Rhemists upon Rom. 9. 2. alleage these words to prove That Predestination and Election is from a foresight of works they argue thus the Master saith call the labourers and give them their reward therefore God from all eternity hath ordained to give the kingdome of Heaven to those whom he foresaw should bring forth good fruits and works First our Rhemists doe not prove the position controverted between us and them for the Question is not Whether God have ordained to give Heaven to those whom he foresaw should bring forth good works for this we doubt not of because the Scripture plainly declareth it Rom. 2. 6. 10. 1 Cor. 2. 9 10. but the Question is this Whether this foresight of good workes were the cause of predestination and election for this we deny and this if they would doe any thing they should prove Secondly this place speaks not of predestination but of the execution of predestination Now it followes not works goe before the execution of predestination therefore before predestination it selfe Now that our Saviour speaks here of the execution of predestination is plaine from the very words for first it is said that some of the Labourers were hired in the morning and some at other houres and then afterwards when it was night the Lord of the Vineyard said to his Steward Call the Workmen Now this can no way be understood of predestination which was long before the first houre of the day Thirdly this place sheweth that good workes are the way to Heaven wherein we must walk but not that the decree of life hath respect to good works for good works goe before the possession of Heaven but not before the decree and ordination Fourthly Saint Ambrose out of this place frameth a strong contrary argument proving thereby that election is altogether of grace without any respect to works see before 2 Answ to Obj. 1. fol. 258. a. the last line c. Ibidem page 302. this is deleted Fourthly the Papists are faulty here who affirme that the decree of salvation came from the foresight of works and so they make them primus Motor Ibidem in the written copy fol. 245. Although we know not the reason why the Lord doth it but more particularly first we must acknowledge the Lord to be just in the election of the godly now the order of election is laid downe Rom. 8. 29 30. Ephes 1. 11. from whence and some other places the order may be expressed thus to wit First God decreed to make Christ the head of his Church Ephes 1. 22. then secondly he ordained and decreed that there should be a Church and here first he decreed to create man secondly to permit him to fall and thirdly to repaire and recover some from their fall and fourthly to endow them with grace and saving faith Secondly we must acknowledge the Lord to be just in the reprobation of the wicked Because the dissention of Divines is great in this point I will speak sparingly thereof and only lay downe the order of it as I conceive it to be and so leave it First God decreed to create man and secondly God foresaw that although man were created pure and immaculate yet if he were left unto himselfe he would fall and thirdly God leaves man unto himselfe and permits him to fall and fourthly determines to offer the meanes of rising againe namely Christ and mercy in him which he foresaw would be flighted and by many not received then fifthly for this contempt he justly reprobates them Ibidem fol. 319. 320. on Matth. 22. 14. It is affirmed by some that there is a universall election against which we urge this plaine place Many are called but few chosen which place sheweth that although the externall meanes of salvation be offered to many yet not all of them but some onely are elected and chosen unto life Huberus hereunto answers that there is first a general
namely First an earnest desire to heare as Act. 13. 42. like one who having beene deafe desires the sense of hearing Secondly a renewed understanding when we heare as Mary did who pondered in her mind that which shee heard and this understanding of what we heare is so necessary that Chrysostome tels us that the Deacon prayed for the Catechumenoi that they might understand what they heard Thirdly a trembling and fearfull heart because we have offended our God and so long neglected to serve him and thereby have caused him to separate himselfe from us Fourthly joy and delight in the Word Act. 8. 38 39. 13. 48. Fifthly when the Word penetrates deep into the heart making therein deep furrowes Sixthly when we lay up what we hear as a treasure hoarding it up against the time of need Matth. 13. 52. never departing from the Word without some profit thereby and Seventhly meditating continually upon the Word of God Psal 119. 2. 3. Certainly if these things he in us in truth we may then assure our selves that Christ hath begun to cure the deafnesse of our soules 35. Passages purged out against Gods Hardning and Obduration of men THese clauses are expunged in Master Ward 's Comentary on Matthew 11. ver 25. 26. Quest 2. Whom doth the Lord thus blind or harden Answ First he blinded or hardened Pharaoh Exod. 7. and why first because he persecuted and oppressed the godly Exod. 5. and Secondly because he condemned and despised the Lord and his Message Exod. 5. 2. and Thirdly because he drove away and banisht Moses the Messenger of the Lord from him Exod. 10. 28. And secondly he hardened and blinded those who sought salvation by the Law and not by faith in Christ Rom. 9. 32. And thirdly those who defile themselves by wallowing in the filthy puddle of iuiquity Isa 59. 7. 9. Rom. 1. 24. 25. And fourthly those who are drowned in sleep and overvvhelmed in security Rom. 11. 8. And fifthly those vvho still retaine the vaile over their hearts and abide in vvilfull and affected ignorance 2 cor 3. 14. And therefore if vve desire that the Lord should discover the hidden mysteries of the Gospell unto us and not hide them from us then we must take heed of these things to wit First vve must take heed of persecuting or oppressing of the children of God and Secondly of concernning or despising either God or his Word and Thirdly of banishing or putting away from us his Ministers and Messengers and Fourthly of seeking salvation by vvorks and Fifthly of sinne security presumption and ignorance c. Ibidem vvritten copy page 214. The Lord is active in reprobates two manner of vvayes namely first Praedestinando by determining and appointing of them unto a just doeth but this is remote from our present purpose Secondly Obdurando c. And a little after before Quest 6. This last is most proper to our present purpose and institution for if it be demanded How doth the Lord blind the mind or harden the heart I answer by not giving a blessing unto his Word or not co-operating therewith or not enabling men to apprehend and conceive or understand the Gospell and the truths therein contained 36. Passages blotted out against Holy-dayes dedicated to Saints IN Master Wards Comentary on Matthew written copy page 358. this sentence is expunged The Papists hold that Holy-dayes may be dedicated unto Saints for their honour and worship as Christpromised this charitable work of Mary Magdalen wrought upon him should be recorded and remembred whereby say they we learne that the good works of Saints may be recorded to the Honour of Saints in the Church whereof arise their commemorations and Holy-dayes Rhemist annot Matth. 25. sect 1. First the good works of Saints may be remembred to the honour of God without their Holy-dayes and commemorations Christ instituted no holy-day of Mary Magdalen neither commanded any image of her fact to be made but onely a memory of her in the preaching of the Gospell Secondly we grant that christian solemnities may be kept as things indifferent which the Church may retaine or abrogate as it shall seem best for edification if they â—e not observed of necessity as a part of Gods worship neither consecrated to the honour of Saints seeing all divine worship is wholly to be reserved to God and not to be given to any other For times and seasons the Scripture saith the Lord hath put them only in his owne power therefore he only is to have the honour of them Thirdly what honour is due unto Saints Saint Augustine sheweth Colimus Martyres eo cultu dilectionis societatis que in hac vitacoluntur sancti homines Dei we doe honour Martyrs-with the service of love and fellowship as the holy men are honoured in this life but it is not lawfull to consecrate dayes and times to holy men living therefore neither to Saints departed for one and the same honour is due to them both c. 37. Clauses obliterated That we are Justified onely by Faith in Christ not by Workes That Justification may be lost and that Workes merit not IN Doctor Clarks Sermons page 282. l. 41. after that in Christ should be onely that in Christ onely we are justified but onely is blotted out c. Ibid. page 419. l. 29. after verse 8. should follow this excellent passage which was expunged by the Licenser Surely faith justifieth faith ONLY works have no doing in the worke in justification Rome cannot prove it non si se ruperit if shee disputes till Dooms-day but that sola fides is not solitaria faith never is alone true saving faith love is fast linkt unto her but in that act of Justification shee intermeddles not le ts faith work it alone Love is concomitant not co-operant faine would Rome wrest at least but this from us that works doe save if not justifie yet save needs will shee have them necessary to salvation we yeeld them not that neither some Lutherans doe but with that distinction as we may yeeld it too necessitate praesentiae not efficienciae works are where salvation is but they are not cause of salvation they are in salvando but have not vim salvandi all that are saved must have them but not any are saved by them c. Ibid. page 419. l. 3. after our conversation should follow these words as we doe out of the act of our Justification c. viz. exclude works Ibid. page 443. l. 10. after these words a farre off this clause is deleted Justification by works Saint James is flat for that ex operibus justificatur homo As for the distinction of declarative it was but some Calvmist that invented it c. Ibidem page 570. l. 15. these lines are expunged The other part of the spirit's exposition of the blessednesse of the dead is the reward of their faith for that is meant by these words and their works follow them Works as often elsewhere put by figure for
Bellarmine lib. 4. de justif cap. 5. argues thus The Scripture calleth the works of the righteous absolutely good works as in this verse that they seeing your good works But if all the good works of the righteous be mixed with mortall sâ—nne then they are rather to be called evill then good works This he proves from another viz. ex Areopagâ—a quarto de divinis nominibus Quia maluâ— dicatur opus absolte nisi integre fic bonum because except a work be perfectly good it is absolutely called evill First this phrase works are absolutely called good is Amphibola and doubtfull sometimes signifying the works which are good simple and sometimes those which are good in part Secondly works are called good either first indefinitely as they are commanded in and by the law or secondly peculiarly as they are performed by some singular persons as it is one thing to desire vertue in generall and another the vertue of Alcihiades or Socrates as it is one thing to commend learning in generall another the learning of Plato or Cicero so it is one thing to speak of good works in generall another of the good works of Peter John or Paul Thirdly these things premised we grant that works are absolutely called good taken indefinitely and as they are commanded yea this verse proves it which speaks not of works done by any particular person but of those which men ought to doe there is none of sound judgement can deny or doubt but that we are so debters unto the Law that we ought not onely to begin but also to perfect that which the Law prescribes as perfectly good and in all the parts thereof absolute but he were of unsound judgement that hence would conclude because it is our duty to doe it therefore we doe it for Saint Paul confesseth that he doth not onely the good which he ought but which he would doe Thus I say if we consider the works as they are enjoyned it is true that they may be called absolutely good but if we understand particularly the works of this or that man then we deny that ever the Scripture cals them absolutely good neither doth the Cardinall prove this because as was said before this place speaks not of what is done but of what ought to be done Chamier Tâ—n 3. fol. 360. 1. 2. 3. de Imperfect Op. lib. 11. cap. 23. Fourthly our work which we doe are called good in Scripture Non secundum perfectam justitiam sed hanc quae bumanae fragilitati competit Hier. Dialog 1. Contr. Pelag. not according to perfect righteousnesse but as it is agreeable to our humane frailty or they are good in part though not perfectly Becanus yet urgeth this place for the proofe of this opinion of perfection of works disputing thus The Apostles are commanded so to shine before men that they may see their good works and glorifie their Father which is in Heaven But how shall men see their good works if they all be damnable or how shall their heavenly Father be glorified if all they doe be contaminated and defiled with sinne Answ We must distinguish between humane and divine judgement men see mens works as they are outwardly and can goe no further they onely perceive what is obvious to their senses and can neither see the heart nor know whether that which is done be done according to all the circumstances that are required thereunto Now true righteousnesse is proper unto the heart and it is the circumstances that make the work more or lesser good or bad and therefore although men see the good works of the righteous which outwardly they shew forth and glorifie God for them yet it followes not hence therefore those works are in Gods sight perfectly good c. Ibidem fol. 185. this is crossed out The morall law was a bond of salvation unto Adam Rom. 2. 13. and of death Gal. 3. 10. but is now abrogated by Christ in regard of the conditions we being now justified onely by faith Ibidem on Matth. 12. ver 27. written copy page 251. this discourse is obliterated By thy words thou shalt bo justified Quest What is the matter or materiall cause of our justification Answ First some say that the onely act of mans heart in beleeving is the matter of it Secondly some say that partly faith and partly Christs obedience is the matter of our righteousnesse Thirdly some say that the works of the law done by man are the matter of our righteousnesse Now all these three opinions are sufficiently refuted by Master Forb's of Justification cap. 22. page 77. to whom I referre the Reader Fourthly we say that onely Christ in his obedience is the whole matter of our righteousnesse and that nothing in Heaven or in earth in man or without man is the matter of mans righteousnesse before God except onely Christ this being amply handled and proved by Forbes cap. 23. 24. and his book being in English and easie to be had I referre the Reader thereunto c. Ibidem written copy page 68. this is crossed out by the Licenser Thirdly the Lord having converted and regenerated us we are onely able to bring forth good works for non precedunt justificandum sed sequentur justificatum Aug. good works march not before as causes of our justification but follow as fruits or signs of our sanctification c. And page 336. Answ 1. They good works are the way and meanes unto this Kingdome but I doe not give or grant this and that First because that which is but onely a meanes is not at all a sufficient cause and Secondly because if we should grant this then the Papists would have what they desired for they say that good works are necessary to salvation Non modo necessitate presentiae sed necessitate efficienciae Bellarm. de Justific lib. 4. cap. 1. The way which leads to London is indeed a meanes of comming to London but not the efficient cause Neque enim facit sed patitur ut quis veniat Londinum for when a man comes thereunto the way doth nothing but onely suffers and therefore â—he way thereunto is more rightly called causa sine qua non Parens s fol. 848. b. c. In Doctor Jones his Comentary on the Hebrewes page 58. these clauses are purged out By grace you are saved not by works any kind of way let us not part stakes with the Lord and give halfe to our selves and halfe to the Lord as the Papists doe Page 208. Our best works are defiled with sinne saith the copy too often defiled saith the Licenser c. Page 247. Our praying preaching hearing of Sermons and best works are unprofitable to bring us to the Kingdome of Heaven they may be seales of our election but no causes of our salvation Page 253. The old Covenant depended on working doe this and live the new requireth nothing but faith c. Page 339. Here we may behold what reckoning is to be made of the works of the
performe a good work and an acceptable service unto Christ it may therefore be demanded Whether those works which are undertaken out of a good intention though without a command be acceptable services or parts of Gods worship Answ No for the Word saith that he is worshipped in vaine by the Doctrine of men Isa 15. 9. and Col. 220. will-worship is condemned yea this last was singular not exemplary for Mary anointed Christ without any speciall command from God but not without a singular instinct of the spirit and Christ defendeth the fact not at simply good or worthy to be imitated nor because he did approve of wil-worship but because it was gratefull unto him for another use which he knew but shee knew no namely his buriall which was shortly to be Bareus s fol 853. b. Ibidem page 57. in the written copy Here indeed is a pride in Religion when God must be content either to accept of wil-worship or a freewill-offering or else he shall have nothing 75. Passageo deleted concerning the loving prizing and hearing of Gods Word IN Master Ward 's Comentary on Matthew page 110. in the written copy this clause is rased out Answ 3. Except their righteousnese exceed that of the Scribes they cannot be saved because civill honesty without Religious zeale is but like a menstrens cloth Isa 64. And afterwards the last line but four First delight in the hearing of the Word and call it not a wearinesse or hard saying we see in hunting that both the horse and the dog runne after the Hare but after a diverse manner for the horse hath no delight in that sport and therefore if he were whipt and spurred he would not ride after it but the dog delights in the pastime and therefore runs swiftly of himself without any beating Thus it is not enough to come to the house of God upon Gods day to heare his Word but we must doe it with delight and desire if we would have the Lord to approve of our hearing Ibid. page 332. there is this further deletion First how doe we love the Word whether doe we prepone or postpone other things before it we should enquire with our selves whether we so love the Word that we had rather want our meat drink and rayment and recreations and riches and all rather then the preaching of the Word of God c. Fourthly unto an example of piety and purity Phil. 2. 15. we say and see that those who are in place among the Papists are bold and couragious in the defence of their Religions and therefore it is a shame if any Protestants who are preferred either to Ecclesiasticall or civill dignities should stand as Newters betwixt two And a little after Thirdly vvhether the back and belly of the poore blesse us c. Fourthly vvhether vve use our riches for the buying and procuring the preaching of the Word or not vvhen vve vvant it For our Lord vvill take an account of the spending and disposing of our riches 76. Passages deleted concerning good works their end and against the Merit of Works and Works of Supererogation IN Master Ward 's Comentary on Matthevv p. 200. this is purged out Quest Hovv many ends are there in the performance of good vvorks Answ Foure namely first to please God secondly to glorifie God and thirdly to make our ovvne calling and election sure and fourthly to confirme strengthen and build up others Novv the morall vvorks of the naturall man fall short in all these but onely the last for sometimes his Neighbour reaps benefit thereby Ibidem printed book fol. 156. written copy fol. 68. 69. Why may we not ascribe some Merit unto our works Answ Because that were to derogate from God and his good will who so graciously invites us to come and buy grace of him without mony ormony-worth Isa 55. 1. and therefore we must not expect not exact the reward of glory as a due debt unto us from God for our works as Saint Elzearous did c. Will not this hinder and discourage men from working to remember that all their works merit nothing at Gods hand at all Ans It is so far from hindering that it furthers so farre from discouraging that it encourages so farre from lessening that it encreases and so farre from extinguishing that it enflames our desires and endeavours to be rich in good works Ibidem written copy fol. 105. We deserve nothing at the hands of God but only by the obedience of the Commandements i. e. if there be any merit it is in the obedience of the Law if Adam had merited it had been by obeying that which was commanded not that which was required for when by such things we desire to please God he will say who hath required these things at your hands Isa 1. 12. and therefore little hope can the Papists have to merit Heaven by their monasticall Vowes whether generall or particular Ibidem written copy fol. 108. It is injurious unto Christ to desire God to accept of the overplus of our brothers merits for us Here we may observe the true Mystery of Iniquity and the impious impudency of the Popish Writers and all who herein subscribe unto them who first hold that the merit of Christ is not sufficient to save us because it is not ours and we ought to have an inherent righteousnesse of our owne besides that imputative righteousnesse of his or otherwise we can never be saved And secondly that the merits of a meere man can save us although we be wicked and have no ioherent righteousnesse in us at all thus blasphemously arrogating more to the false and faigned overplus of sinfull men then to the whole sufferings and perfect merits of that Lamb without spot Ibidem written copy fol. 300. Object For the merit of works Answ First the Question between us and the Papists is demeritis secundum esse but this conclusion is inferred de Meritis secundum dici and therefore proves nothing against us Answ 2. Secondly he who can perfectly fulfill whatsoever is commanded in the Law may be said to merit the reward promised but this none are able to doe as hath been formerly in divers places proved Answ 3. Thirdly the promise of the Gospell is not doe this and live but beleeve and thou shalt be saved and therefore the reward is not merited by works but given of grace and mercy Answ 4. Fourthly these accidentall promises wherein life is promised to works doe not give a tight unto the Kingdome of Heaven for the merit of works but the profession of life everlasting through grace in Christ And therefore works are not antecedent causall and meritorious causes of this life but in respect of our right thereunto they are frequent conditions and in regard of our possession thereof they are preparations thereunto Passages expunged against Prophanenesse Libertinisme and living ending in sinne TO close up these purgations we informed you in the first Section of them p. 259.
the year 1626. some godly Persons in and about London to promote the preaching of the Gospel and set up a Preaching Ministry to instruct the people in divers great Towns and Parishes impropriate where they wanted means to maintain Preaching of which they had long been destitute in former times resolved to lay their purses together and chuse out of themselves four Divines four Common Lawyers and four Citizens of note who should be Feoffees in trust to purchase in these Impropriations and with the profits of them to set up and maintain a constant preaching Ministery in places of greatest need and eminency whereupon they made choice of Dr W. Gouge Dr R. Sibbs C. Ofspring I. Davenport Divines Ralph Eyre S. Brown of Lincolas Inne C. Sherland of Greyes Inne J. White of middle Temple Esquires Common Lawyers Iohn Geering Richard Davis George Harwood and Francis Bridges Citizens to be Feoffees for this purpose who with their own monyes and the contributions of other well-affected persons in 2 or 3 years space purchased in the Impropriations of Hartford Dunstable Cirencester with others and set up able preaching conformable Ministers authorized by the Bishops of the Diocesse there in many other places where they had never any before as likewise at Bridgenorth Clarely and had they not been interrupted in this good work would in very few years in all probability have purchased in most of the great Towns noted Parishes Impropriations of England in Lay-mens hands where Preaching was most wanting and meanes to maintain it No sooner had this Malignant Prelate notice of this pious religious work but out of his enmity to Preaching and the good of ignorant peoples souls whom he would rather have still keept in blindnesse and the chaines of Sathan then instructed with the Gospels light and brought under the Scepter of Jesus Christ he presently projects not only the obstruction but utter subvertion of this pious designe which none but a Devill incarnate or Enemy of all goodnesse could dislike many even of the worser sort of Bishops yea Courtiers applauding it as a very necessary and godly work That he himself projected the overthrow of these Feoffees was proved out of his own Diary where thus he writes in the close of it Things which I have projected to do if Godblesse me in them the third whereof is this To overthrow the Feofment dangerous both to Church and State going under the specious pretence of buying in Impropriations Over against which he writes in the Margin DONE which fights point-blanke with his very next project of a quite contrary nature justifying these Feoffees acts namely To procure King CHARLES to give all the Impropriations yet remaining in the Crown within the Realme of Ireland to that poor Church Against which he writes in the Margin Done and settled there though to the impairing of that Crownes revenues and that by power of the Councell Table in an arbitrary forcible and illegall way to the undoing of many as appears by sundry Originall Letters thence whereas the Feoffees buying in Impropriations did no wayes lessen the Kings revenues and was done in a just and legall way To overthrow this pious work he caused Mr Noy the Kings Atturney Generall by the Kings command to exhibit a Bill against these Feoffees in the Eschequer Chamber to confiscate their purchased Impropriations to the King by a Decree of that Court and so dissolve all they had done which Bill was prosecuted with all violence To set on the prosecution with more edge he suborned his flattering creatures to declaime against these Feoffees and their design in the Pulpit both at Court and elsewhere Among others his great Minion Peter Heylin preaching at Saint Maryes in Oxford before the whole Vniversity at the publike Act there on Sunday in the afternoon the 11th of July 1630. discharged his venome against Lecturers and these Feoffees in these bitter Invectives p. 38 39 Planting of Pensionary Lectures in so many places where it needs not and upon dayes of common labour will at the last bringing forth of fruites appear to be a tare indeed though now no wheat be counted fairer c. Wee will proceed a little further in the proposall of some things to be considered The Corporation of Feoffees for buying in Impropriations to the Church Doth it not seeme in the appearance to be an excellent peece of Wheat A noble and gracious point of Piety Is not this Templum Domini Templum Domini But blessed God that men should thus draw near unto thee with their mouths yet be far from thee in their hearts For what are those intrusted in the managing of this great businesse Are they not the most of them the most active and the best affected men in the whole cause et magna partis momenta chiefe Patrons of the faction And what are those whom they prefer Are they not most of them such as must be serviceable to their dangerous Innovations And will they not in time have more preferments to bestow and therefore more dependances then all the Prelates in the Kingdome c. Yet all this while we sleep and slumber and fold our hands in sloath and see perhaps but dare not note it This Sermon he presented to this Bishop in writing bound up in Velome who thus endorsed it with his own hand S. Mat. 13 25. Master Peter Heylin and reserved it as a monument in his study where it was seised by Mr Pryn and Mr Bendy who produced and attested it Feb. 13. 1632. this cause came to hearing and sentence in the Exchequer Chamber where the Feoffees and their good designe were utterly overthrowne of which the Bishop made this speciall Memento in his Diary in these termes Feb. 13. 1632. Wednesday the Feoffees that pretended to buy in Impropriations were dissolved in the Chequer Chamber They were the main Instruments for the Puritane faction to undoe the Church The Criminall part reserved John White of the Middle Temple Esquire a member of the House of Commons deposed at the Lords Barre that he attending this Archbishop then of London at London House as a Councellour about a right of Patronage to Chingford in Essex after the hearing of the businesse the Bishop demanded of him Whether he were not one of the Feoffees for buying in Impropriations to which he answered he was whereupon the Bishop fell upon him with much bitternesse of spirit calling him An enemy of the Church an underminer of Religion and vehemently affirmed that this worke of his and his fellow-Feoffees was mischeivous to the Church and destructive to Religion and that he would see him and his fellows shortly called to an Account for it and stop them from proceeding in that work That some few dayes after he attended this Bishop again at Fulham upon the former cause where he took occasion to discourse with him at large about the Feoffees proceedings enforming him that their onely ayme and end in purchasing in Impropriations was for the
under his owne hand-writing that Doctor Abbot and the whole University in the yeer 1615. reputed and accounted him a Papist a Papist indeed at leastwise partly Romish and partly English or a mongrell and a compound of a Papist and Protestant one ready upon all occasions to step over to the Papists A Papist in the Doctrine of freewill justificaiian by works inherent righteousnesse concupiscence no sinne after Baptisme certainly of salvation and the Doctrine of the Sacrament and that the papists beyond the seas could say he was WHOLLY THEIRS and the Recusants at home make their brags of him This his temper was the cause of Doctor Hals Letter to W. L. William Laud as is generally conceived long since printed Anno 1608. in the third Decad of his Epistles Epist 5. page 55. for which his works were lately threatned to be called in or this Leter expunged out of them wherein he thus expostulates with him for his unsetlednesse and newtrality in Religion and inclining to the popish party I would I knew where to find you then I could tell how to take a direct ayme whereas now I must rove and conjecture to day YOU ARE IN THE TENTS OF THE ROMANISTS to morrow in ours the next day betweene both against both Our adversaries think you ours WEE THEIRS Your conscience finds you with both and neither I flatter you not this of yours is the worst of all tempers how long will you walk in this indifferency resolve one way and know at last what you doe hold that you should cast off either your wings or your teeth and loathing this Batlike nature be either a bird or a beast c. We shall conclude this part of our Evidence with the deposition of Francis Harris a converted Priest examined upon oath before the Lords who being in the Parliaments Army could not possibly be procured viva voce of which oath was made and thereupon his deposition was read as followeth The Examination of FRANCIS HARRIS of Christ-Church London taken Jan. 9. 1643. before the Lords Committee appointed to take the Examinations in the Cause of the Arch-bishop of Canterbury THis Deponent saith that he being at Paris in France about 24. yeers since meeting with one Ireland who had formerly bin one of the chief School-Masters of Westmin School and then a Priest and discoursing familiarly with this Deponent the said Ireland told him that the now Arch bishop of Canterbury and he were intimate friends and that he had discovered unto him when they were in the University together that the said Arch-bishops resolution was to leave the Kingdome and to reconcile himselfe to the Church of Rome and that he knew him to be a Papist in his heart and wondred why he staid so long behind saying that perchance honores mutant mores And this Deponent further saith That one Leander a Benedictine Fryar and Doctor of the Chaire at Doway by the common report of Papists and Priests both abroad and in England was very familiar with the said Arch-bishop and came over on purpose into England where this Deponent since saw him to negotiate with the said Arch-bishop about matters of Religion to make a reconciliation between the Church of Rome and England And this Deponent was bred up a Roman Catholike and a scholler and a secular Priest and upon better advice reconciling himselfe to the Church of England did often solicite and petition the said Archbi for some mean imployment in the Ministery as having done very good service in discovering Priests and Jesuits to the Messengers appointed to apprehend them but the Archbishop never gave hau any encouragement or countenance This Examination taken before Us Kent Lincolne Francis Harris That he hath been reputed a Papist in heart opinion and practise ever since he left the University is so notoriously knowne to all that we shall produce no witnesses many having been publikely censured and privately questioned by his power for calling and reporting him such a one and many publike papers being pasted up and scattered about the City and Court from time to time proclaiming him such a one of vvhich we have at least a dozen found among his owne and Secretary Windebankes writings and that our English popish priests and Roman Catholikes as well as Protestants beasted of him to be theirs vve have many instances vvhich vve could produce did vve need such evidence and the testimony of tvvo Priests to boot But vve shall rather informe and prove to your Lordships vvhat repute the papists had of him in foraigne parts yea even in Rome it selfe since himselfe hath chalked â—â— out the vvay and furnished us vvith this kind of proofe by procuring Sir Henry Mildmay a Member of the House of Commons very unseasonably and unhappily to testifie for him in this kind vvhat a hard opinion they had of him and hovv much he vvas hated in Rome by the Jesuits and others more then any man breathing the manner of enforcing vvhose testimony is very remarkable The Arch-bishop some fevv dayes before his tryall petitioned the House of Commons that Sir Henry Mildmay of the Jewell House one of their Members might be examined in his behalfe as a speciall witnesse for him how much he was hated and spoken against above all men at Rome for opposing the Popes and Papists designes in England Which being granted the Arch-bishop moved tvvo or three times very unseasonably that Sir Henry might be called to give in his testimony in this kind vvho being then out of Tovvn and not appearing the Committee of Commons who managed the Evidence promised to send for and cause him to appeare the next day at the Lords Bar vvhich he did to wit on June 11. 1644. Whereupon the Archbishop desired him to acquaint the Lords Whether he had not been of late yeers at Rome and what opinion they held of himself there Whether Sir Henry upon his return from thence dining with him at Lambeth did not tell him of his own accord he was the most odiousman of any at Rome and therefore certainely the furthest of any from setting up popery and endeavouring to reconcile us to Rome Whereupon Sir Henry said My Lords it is true J was some few yeers since at Rome not upon any message or designe at all but being somewhat infirme in body J was advised by my physicians to travell for a time into forraign parts to recover my health Wherupon J first travailed into France from thence into Italy and being there to satisfie my owne curiosity and recover my health J travelled to Rome During my abode there J was very inquisitive to know what opinion they had of us in England and of the great men there especially of the Arch-bishop of Canterbury and I observed there were some there that were against the Arch-bishop and spake ill of him others that spake very well of him and so much I informed him at Lambeth upon my returne from thence but I deny that ever I
Papists and Protestants is one and the same Fourthly that men may be saved in the Church of Rome and Romish Religion therefore we need not pray for any Papists conversion no not for the Queens which he specially prohibited and questioned those who thus prayed for her Fifthly that the Pope is not Antichrist nor ought to have this title given him which he expunged both out of the publike Books of our Church and private mens impressions Sixtly that the Pope is supream head of the Church the first and greatest Patriarch and to make this doctrine passe more current he suffered the Popes own Titles of Sanctitatis Vestrae Sanctissime Pater Spiritus Sancti effusissime plenus Optimus Maximusque in terris Ille quo rectior non-stat Regula quo Prior est corrigenda Religio to be attributed to him successively in sundry Letters from the University of Oxford Master Croxton and others without controll and proclaims himself a Patriarch in his own book against Fisher pag. 171. Seventhly his own Chaplain Doctor Bray by his speciall direction in two Books of Doctor Pocklingtons severally printed and reprinted with authority proclaimed that he derived his lineall succession and Episcopacy from Pope Gregory and Saint Peters Chair at Rome and that our Church was miserable if he could not doe so which Doctor Heylen by his speciall command seconded in print which Bishop Mountague thus trebles in his Originum Ecclesiasticarum Tomi Priorus pars posterior pag. 465. In Pontificali seu libro quam vocamus Ordinationum Episcopus AB AUGUSTINO LEGITIME DERIVATA SUCCESSIONE ET GREGORIO ROMANO DEDUCTUS Sacros Ordines secundum veteris Ecclesiae Cannores conferens Ordinandum Sacerdotem sic affatur Accipe Spiritum Sanctum c. Deriving not only this Archbishop but all our other Bishops successions and Episcopacy from Augustine the Monk and Pope Gregory of Rome a goodly Romish pedegree to be much insisted on directly reducing us back to Rome from whence it was derived as to our Mother Church Fourthly he with his Instruments and Chaplains vented authorized not only in the Pulpit but Presse all manner of popish erronious doctrines never heard amongst us in former yeers comprizing the whole body of Papistry of purpose to reduce us back to Rome the particulars whereof you have heard refusing suppressing orthodox Books written against popish errours and purging the chiefest passages against the Church Pope Prests Jesuits and errours of Rome out of all old reprinted and new licensed books before they could passe the Presse as we have abundantly proved inserting popish pictures and a popish Index into our very Bibles the more easily to seduce men to Popery Fiftly he advanced the most corrupt popish superstitious persons of all sorts to Bishopricks Deaneries Prebendaries Head-ships of houses in the University Chaplains to the King and Prince and the greatest Benefices suppressed silenced deprived censured banished the most zealous preaching orthodox Ministers in all places and kept them from preferment the better to facilitate and effect this design Sixthly he caused sundry books tending to Reconciliation of us to Rome to be printed and published especially Bishop Mountague's Appeal and other Books since of which Sancta Clara took speciall notice and made bold to proclaim a peace and reconciliation in most points between us Seventhly he suppressed all Lectures and after-noon Sermons on the Lord's day in most places that the people through ignorance might be more easily seduced and instead of strict sanctification of the Lords day the principall means of encreasing piety knowledge and keeping men off from popery and prophannesse he caused a new Declaration to be printed and published in his Majesties name for the use of prophane sports and pastimes even on Gods own day and under pretext thereof caused hundreds of our most consciencious Ministers whom otherwise he could not tax or quarrell to be silenced suspended imprisoned yea driven out of the Realm to forreign Countries and Plantations that so these grand obstructions of our reconciliation with Rome being removed we might without any great difficulty or opposition be reduced reconciled to her and least any impediment should arise to crosse this Unity from the Dutch French or Walloon Churches in our Realms not any ways poysoned with his popish drugs and Romish innovations he attempted their extirpation too and had almost effected it All which particulars we have already proved We shall now proceed to some further evidence manifesting his compliancy intelligence and concurrence with the Pope and his Instruments in this hellish plot what evidence of this kind common fame and report both at home at Rome and elswhere hath given in against him Sir Henry Mildmay Master Anthony Mildmay Master Challoner and others have already attested what reall evidence we have yet remaining to make good this fame we shall now produce It had been too grosse too palpable an oversight in such a politician as this Archbishop was reputed and very prejudiciall to his designs considering the place he sustained his pretended profession of the Protestant Religion his dislike of Rome and the many vigilant eyes that were continually fixed on his actions to have held any open or immediate intelligence with the Pope or his known Agents here and therefore it can not reasonably be expected from us to produce direct proofs of any such grosse intelligence what then he could not act publikely and immediatly in person he contrived to effect more courtly and mediatly by fitting instruments who held strict correspondence with the Roman Pontife and his Negotiators The two trustiest persons he could call out for such a purpose were Master Francis Windebank a lay man and Richard Mountague a Divine who had other associates joyned with them to accomplish this reducement To enable them the better to carry on this work with more advantage to the Catholike cause he procured Mountague in despight of severall Parliaments opposition to be made a Bishop heaped sundry preferments on him in our Church of which he so ill deserved as we have already proved and shall not here insist on As for Windebank he advanced him to one of the greatest places of trust and secrecy in the Kingdom making him a principall Secretary of State to his Majesty which he thus expresseth with his own hand in his Diary June 15. 1632. Master Fancis Windebank MY OLD FRIEND was sworn Secretary of State WHICH PLACE I OBTAINED FOR HIM of my gracious Master King CHARLES so that he was a creature of his own advancing No sooner was he setled in this place of honour and trust but he presently fals to his designed work he protects releaseth popish Priests Jesuits Fryars and held familiar correspondency with them entertaining them in his house Study Coach Garden and feasting them at his Table imprisons molests reviles the Messengers who by office duty were bound to apprehend them suspends the execution of all penall laws against them and popish Recusants by his Letters and Warrants of