Times as well as now may be true enough And yet in those Ancient Times none thought Schism or Separation from the Church howsoever charged to be but a Theological Scare-crow But caused it to be examined to the bottom as 't is fit nay necessary that it should For else the most dangerous Separation that can be may go away free with this That it is but a trick of the prevalent Party to fright other Men into their Opinions by charging them with Separation Now the most dangerous Separation in a Church is where the Church it self hath little or no Power to punish Separatists And where they of the Separation are by the great Misfortune of the State become the potent and prevalent Party And whether this be not or at least were not the condition of the State and Church of England when my Lord Printed this Speech of his I leave to the indifferent Reader to judge My Lord hath Printed no more than this and therefore I will take notice of no more But yet Iam told by a very good Hand that his Lordship upon this quotation of Mr. Hales his Manuscript was pleased openly in that Honourable House of Parliament where he spake it to lend Mr. Hales one Wipe and me another But since my Lord is pleased to pass it over at the Press I shall do so too Yet with this that if my Lord did give that Gird I will make it plainly appear whenever he shall publish it that there is no shew of Truth in it But now that my Lord hath done with Mr. Hales he proceeds and tells us his own Judgment Secondly I say that there is a two-fold Separation one from the Vniversal or Catholick Church which can no otherwise be made but by denying the Faith for Faith and Love are the Requisites to that Communion And I say so too that there is a two-fold Separation and that one of them is from the Vniversal or Catholick Church But that this Separation can no otherwise be made but by denying the Faith I doubt comes short of Truth First because there is a great difference between Schism and Apostacy And every Apostacy is a Separation but every Separation is not Apostacy For a Man is not an Apostate properly till he fall away by denying the whole Faith But a Man may be in Heresie Schism and Separation upon the denyal of any one Article of the Faith received by the Catholick Church Secondly because should a Man agree in all and every Article of the Faith with the Catholick-Church yet he may maintain some false Opinion and incongruous both to the Verity and the Practice of Religion and Judgment of the Universal Church And be so in Love with these as that for these Opinions sake he will Separate from the whole Body Therefore Denyal of the Faith is not the only Cause of Separation from the Catholick Church since this Separation can be otherways made And my Lord within the space of Three Lines crosses himself For First he says that this Separation can no otherwise be made but by denying the Faith And in the very next Words he tells us that Faith and Love are the Requisites to that Communion Two Requisites to that Communion with the Universal Church therefore two Causes of Separation from it Therefore by my Lord 's own Confession he that is so out of Charity with the Universal Church for some Opinions or Practices which he dislikes as that he will not Communicate with it is in Separation though he do not deny the Faith The other my Lord tells us is a Separation from this or that particular Church or Congregation And that not in respect of difference with them in matter of Faith or Love But in dislike only of such Corruptions in their external Worship and Liturgies as they do admit of and would enjoyn upon others In this other Particular Separation I shall meddle with neither Congregation nor Conventicle Meeting allowed or disallowed by Church or State but that Separation which is or is not made by my Lord and his Followers from the National Church of England as it stands Setled and Established by Law Not as her Service may be mangled or otherwise abused in any particular Parish or Congregation whatsoever And if this Lord dislike any the Service as 't is used in some one Parish or other and yet will come to the Service as it is Established by Law in other either Cathedral or Parochial Churches my Lord hath had great Wrong to be accounted a Separatist But if my Lord will not come to the Prayers of the Church of England by Law Established let his Pretence be what it will a Separatist he is But my Lord says that this Particular Separation is not in respect of difference with them in matter of Faith or Love Where First you may observe on the by that in my Lord's Judgment Publick Breach in Charity as well as in Faith may be Cause of this Separation too as well as of that from the Vniversal or Catholick Church before mentioned Next that this particular Separation if it be not in respect of Difference in Faith or Love in what respect is it then Why if we may herein believe my Lord 't is only in dislike of such Corruptions in their external Worship and Liturgies as they do admit of and would injoyn others Well First I 'll pray for my Lord that there be no difference in Faith and Charity but I do very much doubt there is Next either there are such Corruptions in the External Worship and Liturgies as his Lordship hath just Cause to dislike or there are not If there be not why doth he Separate from them If there be or probably seem to be why doth he not complain to the King and the Church that these Corruptions may be considered on and amended if Cause appear And this he ought to do before he Separate For I hope Christianity is not yet come to that pass though it draw on apace that a Powerful Lay-Man or two shall say there are Corruptions in the set Service of God and then be Judges of such Corruptions themselves Nor doth the Church of England admit of Corruptions in her Liturgy or labour to injoyn them upon others Now my Lord tells us farther That This is a Separation not from their Persons as they are Christians But from their Corruptions in matter of Worship as they are therewith defiled And this Separation every Man that will keep himself Pure from other Mens Sins and not Sin against his own Conscience must make This will not yet help my Lord For say this be not a Separation from their Persons as they are Christians which yet it too often proves to be And I believe if this Lord would impartially examine himself he would find to be true in himself and his Comportment But that it is from their Corruptions in matter of Worship as they are therewith defiled First these Corruptions are
share therein as he could desire his Body being accompanied to the Earth with great Multitudes of People whom Love or Curiosity or remorse of Conscience had drawn together purposely to perform that Office and decently Interred in the Church of Alhallow Barking a Church of his own Patronage and Jurisdiction according to the Rites and Ceremonies of the Church of England In which it may be noted as a thing remarkable That being whilst he Lived the greatest Champion of the Common-Prayer-Book here by Law Established he had the Honour being Dead to be Buried by the Form therein prescribed after it had been long disused and almost reprobated in most Churches of London Hitherto Dr. Heylin The same day that the House of Lords passed the Ordinance of Attainder against the Arch-Bishop of Canterbury viz. Jan. 4. they likewise passed an Ordinance that the Book of Common-Prayer should be laid aside and for Establishing the Directory for Publick Worship which had been framed by the Assembly of Divines Rushworth par 3. vol. 2. pag. 839. H. W. On the Arch-Bishop's Coffin was nailed a little Brass-Plate with his Arms and this Inscription Engraven thereon In hac Cistuli conduntur Exuviae Gulielmi Laud Archiepiscopi Cantuariensis qui Securi percussus Immortalitatem adiit Die X. Januarij AEtatis suae LXXII Archiepiscopatûs XII In the Year 1663 his Body was removed from All-Hallows Church in London and being carried to Oxford was there Solemnly deposited July 24. in a little brick Vault near to the Altar of the Chappel in St. John Baptist's College The Arch-Bishop's Last Will and Testament In Dei Nomine Amen I William Laud by God's great Mercy and Goodness Lord Arch-Bishop of Canterbury being in perfect Health tho' at this time a Prisoner in the Tower of London God knows for what in due and serious Consideration of Humane Frailty do hereby Make Ordain and Declare this my Last Will and Testament in Manner and Form following And First in all Humility and Devotion of a contrite Heart I 〈◊〉 beg of God Pardon and Remission of all my Sins for and through the Merits and Mediation of Jesus Christ my alone Saviour And though I have been a most Prodigal Son yet my hope is in Christ that for his sake God my most merciful Creator will not cast off the Bowels of Compassion of a Father Amen Lord Jesus In this Hope and Confidence I render up my Soul with Comfort into the Mercies of God the Father through the Merits of God the Son in the Love of God the Holy Ghost And I humbly pray that most Blessed and Glorious Trinity One God to prepare me in that Hour of Dissolution and to make me wait every Moment when my Changing shall come and in my Change to receive me to that Rest which he prepared for all them that Love and Fear his Name So Amen Lord Jesu Amen Whomsoever I have in the least degree Offended I heartily ask God and him Forgiveness And whosoever hath Offended me I pray God forgive them and I do And I hope and pray that God will forgive me my many Great and Grievous Transgressions against him Amen For my Faith I Die as I have Lived in the True Orthodox Profession of the Catholick Faith of Christ foreshewed by the Prophets and Preached to the World by Christ himself his Blessed Apostles and their Successors and a True Member of his Catholick Church within the Communion of a Living part thereof the present Church of England as it stands Established by Law Secondly I leave my Body to the Earth whence it was taken in full assurance of the Resurrection of it from the Grave at the last day This Resurrection I constantly believe my Dear Saviour Jesus Christ will make happy unto me his poor and weary Servant And for my Burial tho' I stand not much upon the place yet if it conveniently may be I desire to be Buried in the Chappel of St. John Baptist's College in Oxford underneath the Altar or Communion-Table there And should I be so unhappy as to die a Prisoner yet my earnest desire is I may not be buried in the Tower But wheresoever my Burial shall be I will have it private that it may not waste any of the poor Means which I leave behind me to better Uses Thirdly For my Worldly Estate I Will that my Debts be presently paid which at this time I praise God are very small Then for St Paul's Church it grieves me to see it at such a stand And tho' I have besides my pains given largely towards it and the Repairs thereof yet I leave it a Blessing of 800 l. which will be truly paid in for that Work if ever it go on while the Party trusted with it lives But my Executors are not charged with this 't is in safe but other Hands Item I take the boldness to give to my Dread and Dear Soveraign King Charles whom God bless 1000 l. and I do forgive him the Debt which he owes me being 2000 l. and require that the Tallies for it be delivered up Item I give to St John's College in Oxford where I was bred all my Chappel-Plate gilt or party-gilt All my Chappel-Furniture all such Books as I have in my Study at the time of my Death which they have not in their Library and 500 l. in Money to be laid out upon Lands And I Will that the Rent of it shall be equally divided to every Fellow and Scholar alike upon the 17th day of October every fourth Year Something else I have done for them already according to my Ability And God's everlasting Blessing be upon that Place and that Society for ever I give to the Right Honourable George Lord Duke of Buckingham his Grace my Chalice and Patin of Gold and these I desire the young Duke to accept and use in his Chappel as the Memorial of him who had a Faithful Heart to love and the Honour to be beloved of his Father So God bless him with wise and good Counsels and a Heart to follow them By Father and Mother I never had Brother nor Sister but by my Mother many They were all Ancient to me and are Dead but I give to their Children as followeth Legacies To his Brother Dr Robinson's Children Scil Henry and John and Lucie and Elizabeth Wife to Dr Baily To Dr Cotsford Son of his Sister Amie To Dr Edward Layfield Son of his Sister Bridget To Eliz Holt Daughter of his Sister Bennet To William Bole Son of his Sister Elizabeth To his Sister Briget's Daughter Wife to Mr Snow To his Chaplains Rings rich or Watches To the Poor of several places he had reference to 5 l. each To Canterbury Lambeth and Croydon 10 l. each To the University of Oxford where I was Bred and to the Town of Reading where I was Born I have already in perpetuity as God hath made me able Item I give to so many of my Servants as did continue my Servants
till the time that the Storm fell on me as followeth Among the rest to Mr Cobb my Organ that is at Croydon my Harp my Chest of Viols and the Harpsichon that is at Lambeth The remainder of my Estate above that which is given or shall be added to this my Will I charge my Executor as he will Answer me at the Bar of Christ that he lay out upon Land as far as it will go and then settle it by some sure course in Law to such Uses and under the same Conditions as I have setled my Land at Bray upon the Town of Reading Of which 50 l. per Annum to be setled on the Town of Ockingham 50 l. on Henly upon Thames 50 l. on Wallingford and 50 l. on Windsor to the Uses aforesaid for ever If it rise to less that there be an even abatement to all these places But if it purchase more as says he it needs must if I be well dealt with all above 200 l. per Annum he gives to Dr Baily and his Son William after him and his Heirs for ever He held a Lease of Barton-Farm near Winchester of the Cathedral Church of Winchester taken in his Servant Richard Cobb's Name Rent 370 l. per Annum of which he gives during the Lease 50 l. per Annum to the City of Winchester for the binding out of Apprentices the rest to several Nephews and Servants And if says he the Cathedral Church of Winchester be suffered to enjoy its Lands I leave the power of renewing this Lease to Dr Richard Baily he paying Mr Rich. Cobb 100 l. for his pains taken for me in this Purchase c. Item I give to my Successor if the present Troubles in the State leave me any my Organ in the Chappel at Lambeth Provided that he leave it to the See for ever Likewise I give him my Barge and Furniture to it As for the Pictures in the Gallery at Lambeth I leave them to Succession as well those that I found there as those which I have added But in case the Arch-Bishoprick be dissolved as 't is threatned then I Will that my Executor add the Organ the Barge and such Pictures as are mine to my Estate that is if they escape Plundering Item I give to my Servant Mr R C besides what already 50 l. if he deal truly with my Estate By this Will I do revoke all former Wills and do charge my Executor as he will Answer me before Christ that he perform my Will punctually in all Particulars which the Rapine of the Time shall not have Plundered from him or the Violence of the Time over-ruled him Item I do lay upon Dr Baily above Named the charge of all my Papers and Paper-Books if they can escape the Violence of the Time And I give him an English Bible in 4to cover'd with Murry-leather in which are some brief Notes upon the Liturgy and a Note-Book in Folio in which is my Catalogue of Books in relation to my course of Study and my Directory to almost all my other Papers and Books All which Papers and Paper-Books I give him also But with this Proviso that he burn all that he thinks not fit to use himself that my Weakness whatever it be be not any Man's Scorn and my Diligence I am sure cannot Then he makes Dr Baily his sole Executor and gives him 200 l. for his pains But adds If he shall not be Living at the time of my Death or shall die before he make due Probat of this my Will then Mr John Robinson of London Merchant And if he die then Mr Edward Layfeild And if he die then Dr Tho Walker Master of Vniversity College And my express Will is that whatsoever my Estate amounts unto my Executor shall have no more of it than is particularly and by Name given him in this my Will And I do heartily pray my Executor to take care that my Book written against Mr Fisher the Jesuit may be Translated into Latin and sent abroad that the Christian World may know see and judge of my Religion And I give unto him that Translates it 100 l. He makes the Bishops Juxon Curle Wren and Duppa Overseers of his Will and gives them for their pains 10 l. apiece Thus I forgive all the World and heartily desire forgiveness of God and the World And so again commend and commit my Soul into the Hands of God the Father who gave it in the Merits and Mercies of my Blessed Saviour Jesus Christ who Redeemed it and in the Peace and Comfort of the Holy Ghost who Blessed it and in the Truth and Unity of his Holy Catholick Church and in the Communion of the Church of England as it yet stands Established by Law I most willingly leave the World being weary at the very Heart of the Vanities of it and of my own Sins many and great and of the grievous Distractions of the Church of Christ almost in all parts of Christendom Which Distractions God in his good time make up who well knows upon what many of them are grounded For the Mony to bear the Charge of those Legacies expressed in my Will and other Intendments I have for fear of the present Storm committed it to honest and I trust in God safe Hands And I doubt not but they will deliver the Mony in their several Custodies to my Executor for the Uses expressed But I forbear to Name them lest the same Storm should fall on them which hath driven me out of all I have considerable in my own Possession c. Jan 13 Anno 1643. Probat 8 Jan 1661. by Dr Baily Several Passages of Arch-Bishop Laud's Conference with Fisher the Jesuit 〈◊〉 Londin 1639. Fol. referred to in the preceding History I. Pag. 211. IN some Kingdoms there are divers Businesses of greatest Consequence which cannot be finally and bindingly ordered but in and by Parliament And particularly the Statute-Laws which must bind all the Subjects cannot be made and ratified but there And again as the Supreme Magistrate in the State Civil may not abrogate the Laws made in Parliament though he may dispense with the Sanction or Penalty of the Law quoad hic nunc as the Lawyers speak II. Pag. 171. John Capgrave one of your own and Learned for those Times and long before him William of Malmesbury tells us that Pope Vrban the Second at the Council held at Bari in Apulia accounted my worthy Predecessor S. Anselm as his own Compeer and said he was as the Apostolick and Patriarch of the other World So he then termed this Island Now the Britains having a Primate of their own which is greater than a Metropolitan yea a Patriarch if you will he could not be appealed from to Rome by S. Gregory's own Doctrine III. Pag. 278. The Doctrine it self is so full of Danger that it works strongly both upon the Learned and Unlearned to the Scandal of Religion and the Perverting of Truth For the unlearned
shortly to follow and therewith give to the Publick what farther Account of them I shall then judge necessary The Originals both Diary and History I intend at my Death to leave to St John's Colledge in Oxford where the Authour the Arch-Bishop was bred to which place he ever bore so great a Love and where his Body now remaineth Which Intention of mine I chose here to mention that the 〈◊〉 and Fellows of that Colledge may hereafter if they shall think so 〈◊〉 demand them from my Executors To conclude although Private and Personal Matters or Affections ought 〈◊〉 〈◊〉 to be admitted to accompany a Work of such a publick Nature yet I cannot forbear to say that it is an inexpressible satisfaction to me that in the Edition of this Work I have been able to serve the Illustrious Author of it and my most Reverend Deceased Patron and the Church of England at the same time And more particularly that I account it the most Fortunate Transaction of my whole Life to have contributed herein to the vindication of the Memory and the Cause of that most Excellent Prelate and Blessed Martyr to whom I have always paid a more especial Veneration ever since I was able to form any Judgment in these matters as firmly believing him to have taken up and prosecuted the best and most effectual Method although then in great measure unsuccessful through the malignity of the Times and to have had the Noblest the most Zealous and most sincere Intentions therein towards Re-establishing the Beauty the Honour and the Force of Religion in that part of the Catholick Church the Church of England to the Service of which I have entirely devoted my Life my Labours and my Fortunes Feb 2. 1693 4. Hen. Wharton THE CONTENTS OF THIS VOLUME ARch-Bishop Laud's Diary of his Life wrote by himself and published from the Original Pag. 1 His Account of matters of Piety and Charity projected to be done by himself 68 His large History of his own Troubles and Tryal divided into CHAPTERS 71 CAP. I. An Account of his first Accusation and Commitment 73 CAP. II. Of the Original Causes and Occasions of his Troubles 75 CAP. III. The Articles exhibited against him to the Parliament by the Scottish Commissioners with an Answer to them 87 CAP. IV. The Additional Charge of the Scots exhibited against him with an Answer to it 137 CAP. V. An Account of what passed in relation to him or his Cause from his Commitment to Febr. 26. 〈◊〉 144 CAP. VI. An Account of what Passed at the Bar of the House of Lords when the Commons brought up their Charge against him 148 CAP. VII The first Articles of the Commons exhibited against him with an Answer to them 〈◊〉 CAP. VIII An Account of his Commitment to the Tower and what passed 〈◊〉 thence to March 13. 〈◊〉 174 CAP. IX Of what passed from thence to May 1. 1641. Pag. 176 CAP. X. Of what passed from thence to September 23. 1641. 181 CAP. XI Of what passed from thence to January 4. 〈◊〉 183 CAP. XII Of what passed from thence to February 24 〈◊〉 187 CAP. XIII Of what passed from thence to March 6 〈◊〉 190 CAP. XIV Of what passed from thence to March 24. 〈◊〉 192 CAP. XV. Of what passed from thence to May 16. 1642 194 CAP. XVI Of what passed from thence to January 6. 〈◊〉 196 CAP. XVII Of what passed from thence to May 27. 1643. 200 CAP. XVIII Of the Search made upon him in the Tower and his Papers taken away from him May 31. 1643. 205 CAP. XIX Of what passed from thence to October 3. 1643. 207 CAP. XX. Of what passed from thence to March 9. 1643 4. 211 CAP. XXI An Account of the Preliminaries and Preparation to his Tryal which began March 12 〈◊〉 216 CAP. XXII An account of his First Day 's Tryal March 12. 1643 4. 220 CAP. XXIII Of the Second Day 's Tryal March 13 〈◊〉 229 CAP. XXIV Of the Third Day 's Tryal March 16. 〈◊〉 242 CAP. XXV Of the Fourth Day 's Tryal March 18. 1643 4. 244 CAP. XXVI Of the Fifth Day 's Tryal March 22. 1643 4. 260 CAP. XXVII Of the Sixth Day 's Tryal March 28 1644. 270 CAP. XXVIII Of the Preparation to the Seventh Day 's Tryal 280 CAP. XXIX Of the Seventh Day 's Tryal Apr. 16. 1644. 282 CAP. XXX Of the Eighth Day 's Tryal May 4. 1644. 292 CAP. XXXI 〈◊〉 the Ninth Day 's Tryal May 16. 1644. 301 CAP. XXXII Of the Tenth Day 's Tryal May 20. 1644. 310 CAP. XXXIII Of the Eleventh Day 's Tryal May 27. 1644. Pag. 317 CAP. XXXIV Of the Twelfth Day 's Tryal June 6. 1644. 329 CAP. XXXV Of the Thirteenth Day 's Tryal June 11. 1644. 338 CAP. XXXVI Of the Fourteenth Day 's Tryal June 14. 1644. 347 CAP. XXXVII Of the Fifteenth Day 's Tryal June 20. 1644. 354 CAP. XXXVIII Of the Sixteenth Day 's Tryal June 27. 1644. 390 CAP. XXXIX Of the Seventeenth Day 's Tryal July 5. 1644. 366 CAP. XL. Of the Eighteenth Day 's Tryal July 17. 1644. 374 CAP. XLI Of the Nineteenth Day 's Tryal July 24. 1644. 389 CAP. XLII Of the Twentieth Day 's Tryal July 29. 1644. 400 CAP. XLIII The Arch-Bishop's Recapitulation of his Defence made at the Bar of the House of Lords Sept. 2. 1644. 412 CAP. XLIV The Plea or Defence made for the Arch-Bishop by his Councel at the Bar of the House of Lords Octob. 11. 1644. 422 CAP. XLV The Arch-Bishop's Defence of himself at the Bar of the House of Commons Novemb. 11. 1644. 432 CAP. XLVI An Account of what passed from thence in both Houses to his Condemnation Jan. 4. 〈◊〉 441 A short Account of the Arch-Bishop's Condemnation Suffering taken from Mr. Rushworth's Collections 443 A larger Account of the same and of the manner of his Suffering taken from Dr. Heylin's Life of him 444 The Arch-Bishop's Speech made upon the Scaffold Jan 10 〈◊〉 with his Prayers and behaviour there 447 The Arch-Bishop's Last Will and Testament 454 Nine Passages taken out of the Arch-Bishop's Conference with Fisher the Jesuit referr'd to in the preceding History 458 Twelve Passages out of other Printed Books referr'd to in the preceding History and Tryal 461 The Arch-Bishop's large Answer to the Speech of the Lord Say and Seal touching the Liturgy Pag. 470 The Arch-Bishop's Annual Accounts of his Province presented to the King with the King 's Apostils or Marginal Notes upon them 515 The King's Instructions sent to Arch-Bishop Abbot in the Year 1629. 517 Arch-Bishop Abbot's Account of his Province to the King for the Year 1632. 519 The Kings Instructions sent to Arch-Bishop Laud in the Year 1634. 520 A Memorial of the Arch-Bishop's Account of his Province to the King for the Year 1635. 523 A Note of Arch-Bishop Sancroft and a Letter to him about the same 524 Arch-Bishop Laud's Account of his Province to the King for the Year 1633. 525 His Account for the
another upon his better Care of his Majesties Commands I gave him both the Answers and the Reason and the Promise which His Majesty gave me and Commanded me to write to him It follows That I taxed him that is Bishop Ballantine for his boldness in Preaching the sound Doctrine of the Reformed Kirks against Mr. Michell who had taught the Error of Arminius in the Point of the Extent of the Merit of Christ. They should do well to shew my Letter and then I will answer punctually to any thing in it In the mean time I do not know that ever Mr. Michell Preached Arminianism For that Christ died for all Men is the Universal and constant Doctrine of the Catholick Church in all Ages and no Error of Arminius And are the express words of Scripture it self in more places than one And the Synod of Dort called purposely about the Errours of Arminius allows this for Orthodox Christum Mortuum esse pro omnibus And for my part I wish with all my heart that this had been the greatest Error of Arminius But yet whether I taxed that worthy Prelate for this or no I know not This I know that if I did tax him he deserved it And for Bishops even of divers Churches to write one to another about Points of Divinity yea and sometimes to tax one another too as their Judgments lead them hath been usual in all Times and Places The next Charge is That I bid him send up a List of the Names of the Counsellors and Senators of the Colledge of Justice who did not Communicate in the Chappel in a Form which was not received in our Kirk And that I commended him when I found him Obsequious to these my Commandments telling him that I had moved the King the Second time for the Punishment of such as had not received in the Chappel Here I must desire again that this Letter of mine may be produced For I have cause enough to suspect some material Change in the Matter or Form of my Words Howsoever if they be justly set down I answer That if this be one of the Things which made great Disturbance amongst them they would be greatly disturbed with a very little For first I writ nothing in this but what I was expresly Commanded by His Majesty And I have His Majesties Warrant under His Hand to keep a Correspondence with that Bishop of Dunblain that from time to time he might receive His Majesties Direction by me for the Ordering of all those Things And howsoever the thing it self is no more than as if His Majesty should Command all his Counsellors and Judges here once in the Year at least to receive the Communion in his Chappel at White-Hall And if you say 't is more because it was to Communicate in such a Form as was not received in the Church of Scotland under Favour that is not so neither For this Form here spoken against was to receive it Kneeling And to receive the Sacrament Kneeling was an Article of the Synod of Perth made in a General Assembly and Confirmed by Act of Parliament Both then in force when my Letters were written And therefore either this Form was received in their Kirk which is here denied Or else there was little Obedience in their Kirk and Kirk-Men either to General Assembly or Parliament As for that which comes fluttering after That I commended him when I found him Obsequious I had reason to do it For whatsoever is said here it was to the Kings Commands not to mine And the Reason why I writ that I had moved the King a Second time for the Punishment of such as disobeyed was because the Bishop had written unto me that if some were not Checked or Punished none would obey And 't is true too that I took occasion once and a second time but upon Second Letters of his to the same effect to move the King But only by shewing His Majesty what was written by him that was upon the place and trusted with the Office Nor did I ever meddle farther in those Businesses than by laying before His Majesty what was written to me to that end Leaving the King as it became me to Judge both of the Motion and the Person that made it as in his Princely Wisdom he thought fit The next thing is that in these Letters I did upbraid him Bishop Ballantine that is that in his First Synod at Aberdeen he had only disputed against our Custom in Scotland of Fasting sometimes on the Lord's Day And that I did Presumptuously Censure their Kirk that in this we were opposite to Christianity it self and that amongst us there was no Canon at all More of this stuff may be seen in the Letters themselves And my humble desire is that the Letters may be seen For whatsoever account is made of this Stuff it was once and in far better times of the Church valued at a better rate And I shall not be ashamed of any Stuff contained in any of my Letters to this Bishop or any other let them be produced when they please But what then is this Stuff 'T is that I upbraid this worthy Prelate about their Custom in Scotland of Fasting sometimes on the Lord's Day And censure their Church presumptuously as opposite herein to Christianity Surely I do not use to upbraid meaner Men than the Bishop is much less presumptuously to censure a Church If I thought as I do that 〈◊〉 in an Errour for only disputing against that which he should have reformed I conceive it was no upbraiding As for the Custom in Scotland of Fasting on the Lord's-Day It is not only sometimes as is here expressed but continually when they have any Solemn Fast the Lord's-Day is the Day for it And if I did Write that that was opposite to Christianity it self I doubt it is too true For it is against the Practice of the whole Church of Christ And that which is so must oppose Christianity it self And this I find That as Apostolical Universal Tradition settled the Lord's-Day for Holy and Publick Worship So from the very Apostles times the same general Tradition hath in all times accounted it unlawful to Fast upon that Day And if an Ordinary Fast were not Lawful upon that Day much less was a Solemn Nor is there any thing more clear in all Antiquity For in the Canons of the Apostles which if they be not theirs are very antient If a Priest did fast upon the Lord's day he was to be deposed and if a Layman he was to be Excommunicated And S. Ignatius tells us if any Man fast upon the Lords Day he is Christ's Interfector a Murtherer of Christ And that I am sure is against Christianity it self Tertullian professes 't is altogether unlawful The Council of Gangra held An. 324. decreed against it and set an Anathema upon it and that not only when it is done in contempt of the Day
second Particular is an excellent one 'T is about the Adoration of the Bread in the Blessed Sacrament Cap. 6. 6. And 't is implyed as if this Superstition were condemned in the Copies sent by their Prelates but left out by me Good God! how shameless are these Church-Men for they drew up these Articles against me though the Lay-Commissioners delivered them And was there neither Clergy nor Lay-Man among them so careful as to compare the words of the Charge with the words of the Canon before they would venture to deliver them into so great a Court as the Parliament of England Would not Mr. Alexander Henderson who was the Prime Leader in these Church-Affairs be so careful for himself and his own Reputation as not publickly to deliver in a most Notorious Untruth For most manifest it is that these words As therefore the Adoration of the Bread is condemned c. stand still in the Copy Revised by me as is to be seen in the Printed Copy of those Canons and in the same place by them quoted and in a different Character that I wonder how any Man's Eye could miss them So here I am accused for putting that out which I left in The third Particular is That their Prelates call the Absoluteness of Baptism an Error of Popery Cap. 6. 2. Which is 〈◊〉 out too they say in my Edition as they will needs call the Printed Copy The Truth is this we did think fit to leave out Because the Absolute necessity of Baptism in the Ordinary way of the Church leaving God as he is most free to save with Baptism or without as himself pleases is no Popish Error but the true Tenet of the Catholick Church of Christ and was by their good leave an Error in your Prelates to call it so And I provided both for Truth and their Credit by keeping it from the view of Christendom Nor could you expect other from me in this Point being an Arch-Bishop of the Church of England which maintains the Necessity of Baptism such as is above mentioned As appears in the Rubrick before Publick Baptism in the Service-Book confirmed by Act of Parliament The Words are these Though it be fittest to Administer Baptism on Sundays and other Holy-days c. Nevertheless if Necessity so require Children may at all times be Baptised at Home And again in the Rubrick before private Baptism thus When great need shall compel them to Baptise their Children at Home it shall be Administred on this fashion And farther the Church of England takes care to have such Ministers Punished as shall defer Baptism if the Child be in Danger So that I could not let this Clause stand in the Scottish Canons but I must Charge my Mother the Church of England as guilty of maintaining an Error of Popery and the Parliament of England for confirming it 5. Our Prelates have not the boldness to trouble us in their Canons with Altars Fonts Chancels Reading of a long Liturgy before Sermons c. But Canterbury is Punctual and Peremptory in all these When I met so often with this Phrase Our Prelates do not this and that in which Canterbury is Punctual and Peremptory It made me hope at first these Men had some good Opinion of their own Prelates But so soon as they had once gotten the Power into their own Hands they made it presently appear that though their Prelates had not the boldness to trouble them yet they had the Impudence to cast the Prelates out of all the Means they had and without any the least Mercy to themselves their Wives and Children And that in a most Ignorant and Barbarous manner calling them the Limbs and Members of Antichrist But what 's the Crime which your Prelates had not the boldness to trouble you with and in which Canterbury that strange Man is so Punctual and Peremptory O! Grave Crimen Caie Caesar 'T is a Charge indeed A mighty Charge A Novation of above Thirteen Hundred Years old For after the Church was once formally setled under the Christian Emperours nay and for some Years before I challenge these Men to shew any Church under Heaven without that which was promiscuously called The Holy Table or Altar Or without a Font or a Chancel or a formal set Liturgy before Sermon c. And therefore if I were punctual in these I did but my Duty But Peremptory I am sure I was not as well knowing the difference between things of Decency and Uniformity and things of Necessity to Salvation But the Charge must go on for all this 6. For although the words of the 10 Canon Cap. 3. be fair yet the wicked Intentions of Canterbury and Ross may be seen in the point of Justification of a Sinner before God by comparing the Canon as it came from our Prelates and as it was returned from Canterbury and Printed Here 's a Confession that the words of the 10 Canon Cap. 3. are fair And so they are indeed The Canon runs thus It is manifest that the Superstition of former Ages is turned into great Prophaneness and that People for the most part are grown cold for doing any good esteeming that Good Works are not necessary Therefore shall all Presbyters as their Text gives occasion urge the necessity of Good Works to their Hearers These words they say are fair and sure they are so What 's amiss then What Why the wicked Intentions of Canterbury and Ross. God bless us Wicked Intentions under such fair words Now God forbid I hope Ross had none I am sure Canterbury had not But how come they to be Judges of our Intentions How Why they say they may be seen in the point of the Justification of a Sinner before God That 's a high Point and a dangerous for any Man to have Wicked Intentions about it How then may our Wicked Intentions be seen Why by comparing the Canons so they say And I desire nothing more than that the Book which I perused may be produced And upon sight of it I will acknowledge and make good whatsoever I did or humbly crave Pardon for what I cannot make good And though I cannot get to see the Book yet you shall hear the Comparison Our Prelates say thus It is manifest that the Superstitions of former Ages are turned into a great Prophaneness and that People are grown cold for the most part in doing any good thinking there is no place for Good Works because they are excluded from Justification Therefore shall all Ministers as their Text gives occasion urge the necessity of Good Works as they would be Saved and remember that they are Via Regni the Way to the Kingdom of Heaven quamvis non sint Causa Regnandi howbeit they be not the Cause of our Salvation How the Canon goes now is manifest in the words preceeding How it went before in the Copy which their Prelates sent is now expressed And if it be fairly related here are two things Charged to
put in were Persons disaffected to the Discipline if not the Doctrine too of the Church of England 3. Thirdly because no small part was given to School-Masters to Season Youth ab Ovo for their Party And to Young Students in the Universities to purchase them and their Judgments to their side against their coming abroad into the Church 4. Fourthly because all this Power to breed and maintain a Faction was in the Hands of Twelve Men who were they never so Honest and free from Thoughts of abusing this Power to fill the Church with Schism yet who should be Successors and what use should be made of this Power was out of Humane reach to know 5. Because this Power was assumed by and to themselves without any Legal Authority as Mr. Attorney assured me He farther said that the Impropriation of Presteen in Radnorshire was specially given to St Antolins in London I say the more the pity considering the poorness of that Country and the little Preaching that was among that poor People and the plenty which is in London Yet because it was so given there was care taken after the Decree that they of St Antolins had consideration and I think to the full He says that indeed they did not give any thing to the present Incumbents till Good Men came to be in their Places Scarce one Incumbent was better'd by them And what then In so many places not one Good Man found Not one Factious enough against the Church for Mr White to account him Good Yet he thinks I disposed these things afterwards to Vnworthy Men. Truly had they been at my disposal I should not wittingly have given them to Mr. White 's Worthies But his Majesty laid his Command upon his Attorney and nothing was done or to be done in these things but by his direction For Dr. Heylin if he spake any thing amiss concerning this Feoffment in any Sermon of his he is Living to Answer it me it concerns not Mr. Brown in the Summ of the Charge omitted not this And I Answer'd as before And in his Reply he turned again upon it that it must be a Crime in me because I projected to overthrow it But under favour this follows not For to project though the word Projector sound ill in England is no more than to forecast and forelay any Business Now as 't is lawful for me by all good and fit Means to project the Settlement of any thing that is good so is it as lawful by good and Legal means to project the overthrow of any thing that is cunningly or apparently Evil. And such did this Feoffment appear to my Understanding and doth still As for reducing of Impropriations to their proper use they may see if they please in my Diary whence they had this another Project to buy them into the Churches use For given they will not be But Mr. Pryn would shew nothing nor Mr. Nicolas see any thing but what they thought would make against me Here this day ended and I was Commanded to Attend again July 15. But was then put off to July 17. which day held CAP. XL. The Eighteenth Day of my Hearing THis day they charged upon me the Twelfth Original Article which follows in these words He hath Trayterously endeavoured to cause Division and Discord between the Church of England and other Reformed Churches and to that end hath Suppressed and Abrogated the Priviledges and Immunities which have been by his Majesty and his Royal Ancestors granted to the French and Dutch Churches in this Kingdom and divers other ways hath expressed his Malice and Disaffection to those Churches that so by such dis-union the Papists might have more advantage for the overthrow and extirpation of both The First Charge is That I deny them to be a Church For they say that I say plainly in my Book against Fisher that No Bishop no Church Now 't is well known they have no Bishops and therefore no Church The Passage in my Book is an Inference of 〈◊〉 Jerom's Opinion no Declaration of my own And if they or any other be agrieved at St. Jerom for writing so they may Answer him Mr. Nicolas added that this was seconded by Bishop Mountague's Book which Mr. Pryn carefully witnessed was found in my Study and Licensed by Dr. Braye Is this Argument come again that Bishop Mountague's Book was in my Study Leave it for shame But they have now left me never a Book in my Study so I cannot make them any fuller Answer without viewing the place than themselves help me to by their own Confession Which is that he adds this Exception that none but a Bishop can Ordain but in Casu Necessitatis which is the Opinion of many Learned and Moderate Divines Yet this is very considerable in the Business whether an inevitable Necessity be cast upon them or they pluck a kind of Necessity upon themselves The Second Charge is out of a Letter of mine to Bishop Hall upon a Letter which he had formerly sent me In which it seems is something about the Case of Necessity in point of Ordination which they say I disliked And it seems I disliked upon good ground For he had given me power under his Hand to alter what I would in that which he sent unto me I would not take that power but writ back to him what passages I thought might be better expressed if it could agree with his Judgment also Hereupon he sent me another Letter of Jan. 18. 1639. In which he altered those things which I put to his farther Consideration Could any thing be more fairly carried And this Letter was read to the Lords Yea but they say I disliked the giving of this Title Antichrist to the Pope No I did not simply dislike it but I advised Bishop Hall if he thought it good not to affirm it so positively And the Reason I gave was this That King James being pressed upon a great occasion that he had maintained that the Pope was Antichrist which might much trouble if not quite cross some Proceedings much desired by that Prudent King His Majesty made Answer I maintain it not as a point of Faith but as a probable Opinion And for which I have more grounds than the Pope hath for his Challenge of Temporal Power over Princes Let him recall this Opinion and I 'll recall that This I writ to the Bishop but left him free to do what he pleased Here Mr. Nicolas fell extream foul upon me in so much that I could not but wonder at their patience which heard him Among other Titles bestowed upon me many and gross he called me over and over again Pander to the Whore of Babylon I was much moved and humbly desired the Lords that if my Crimes were such as that I might not be used like an Arch-Bishop yet I might be used like a Christian And that were it not for the Duty which I owe to God and my
which we differ from them And Mr. Wakerly confesses that the Words as alter'd are That they are Persecuted for their Religion and their Religion is the Protestant Religion and so is ours And therefore I could have no intention to make the Religions different but the Opinions under the same Religion For Mr Wakerly he is a Dutchman born and how far the Testimony of an Alien may be of force by the Law I know not And a bitter Enemy to me he hath ever shewed himself since I complained to the King and the Lords that a Stranger born and bred should be so near a Secretary of State and all his Papers and Cyphers as he was known to be to Mr. Secretary Coke A thing which few States would indure And how far the Testimony of such a Canker'd Enemy should be admitted let the World judge Admitted he was 2. The Second Witness was Mr 〈◊〉 He acknowledges my improvement of the Collection and my great readiness therein which doubtless I should not have shewed had I accounted them of another Religion He says there was no Alteration but in that Clause and that implies a manifest difference But that is but in his Judgment in which I have already shewed that Wakerly is mistaken and so is he Beside he comes here as a Witness of the Fact not as a Judge of my Intentions or Thoughts He adds That if he remember well the Alteration was drawn by me But if he do not remember well what then Surely here 's no Evidence to be grounded upon Ifs. Here upon the point of Antichrist Mr. Nicolas stiled me as before and was furious till he foamed again but I saw a necessity of Patience Mr. Brown also in his Summary Ch followed this Business close But I gave it the same Answer The Fifth Charge and the last under this Article was the calling in of a Book An. 1637. shewing the Doctrine and Discipline of the Church in the Palatinat but called in only because against Arminianism The single Witness Michael Sparks He says this Book was called in but he knows not by whom nor mentions he for what But he says The Pursevants which searched for it were mine He means such as belonged to the High-Commission for other than such I had none And there was cause enough for calling in the Book without thinking of Arminianism But what is the Reason why here 's nothing urged against me about Abrogating the Immunities and Priviledges of the French and Dutch Churches which fill the Body of this Article Why I conceive there may be two Reasons of it One because there was taken by Mr. Pryn among other Papers for my Defence a Letter under Queen Elizabeth's own Hand to the Lord Pawlet Marquess of Winchester then Lord Treasurer in which she expresses her willingness that those Strangers distressed in and for point of Conscience should have Succour and free Entertainment but should conform themselves to the English Liturgy and have that Translated into their own Language And they knew I would call to have this Letter produced proved and read And had this Letter been stood unto they had never been able to do the Church of England half the harm they have since done The other was because they found by their own search against me that all which I did concerning those Churches was with this Moderation that all those of their several Congregations in London Canterbury Sandwich Norwich or elsewhere which were of the second Descent and born in England should repair to their several Parish Churches and Conform themselves to the Doctrine Discipline and Liturgy of the Church of England and not live continually in an open Separation as if they were an Israel in AEgypt to the great distraction of the Natives of this Kingdom and the assisting of that Schism which is now broke forth And as this was with great Moderation so was it with the joint Approbation of his Majesty and the Lords of his Council upon the Reasons openly given and debated And all this before I proceeded to do any thing As appears apud Acta Then they went to the Thirteenth Original Article which here follows He hath Trayterously and Wickedly endeavoured to reconcile the Church of England with the Church of Rome and for the effecting thereof hath Consorted and Confederated with divers Popish Priests and Jesuits and hath kept secret Intelligence with the Pope of Rome and by himself his Agents or Instruments Treated with such as have from thence received Authority and Instruction He hath permitted and countenanced a Popish Hierarchy or Ecclesiastical Government to be Established in this Kingdom By all which Trayterous and Malicious Practices this Church and Kingdom have been exceedingly indangered and like to fall under the Tyranny of the Roman See The Seventh Additional Article That the said Arch-Bishop at several times within these Ten Years last past at Westminster and elsewhere within this Realm contrary to the known Laws of this Land hath endeavoured to advance Popery and Superstition within the Realm And for that End and Purpose hath wittingly and willingly received harboured and relieved divers Popish Priests and Jesuits namely one called Sancta Clara alias Damport a dangerous Person and Franciscan Friar who having written a Popish and Seditious Book Intituled Deus Natura Gratia wherein the Thirty nine Articles of the Church of England established by Act of Parliament were much Traduced and Scandalized the said Arch-Bishop had divers Conferences with him while he was in writing the said Book and did also provide Maintenance and Entertainment for one Monsieur S. Giles a Popish Priest at Oxford knowing him to be a Popish Priest The First Charge they say was to be laid as a Foundation and it was That I was generally reputed a Papist in Heart both in Oxford and since I came thence 1. The first Witness for this was Dr. Featly He says There was such an Opinion of me Thirty Years since there But he says he never heard any Popish Opinion maintained by me So here 's nothing of Knowledge And if I should say that above Thirty Years ago there was an Opinion that Dr. Featly then in Oxford was a Puritan this could make no Proof against him nor can his saying that I was reputed a Papist make any Proof against me He says farther That one Mr. Russel who had been bred in S. John's College told him in Paris That I maintained some Catholick Opinions First Mr. Nicolas would have it that this Mr. Russel was my Scholar But that the whole College can witness it is not so nor had he ever any relation to me in the least Degree After his Father's Death he left the College and went beyond Sea where the Weak Man for such he was lost his Religion Secondly Dr. Featly says expresly that Mr. Russel said I was no Papist which for the Countenance of his own Change he would never have said had he thought me one Thirdly if he did say
is upon the bare Circumstance of Quomodo How Christ is present in the Sacrament As for that which was said in the beginning of this Charge That Rome is a True Church I ever did and ever must grant it that such it is Veritate Entis in the Truth of it's Entity and Being For as I have said against Fisher Ens Verum Being and True are convertible one with another And every thing that hath a Being is truly that Being which it is in truth of Substance but a Right or an Orthodox Church I never said it was either in Doctrine or Manners As a Thief is a true Man in Verity of his Essence that is he is a Creature indued with Reason but it doth not therefore follow that he is a true Man Veritate Moris in his Life and Conversation And this I answered first to the Lords and after to Mr. Brown's Summary Charge who in his last Reply said two things First That when I said Rome was a True Church I spake it generally without this Distinction But this is quite beyond the Proof for no Witness says so Besides it is manifest by distinction of Fundamentals from other Doctrines acknowledged by both the Witnesses that I did not speak it absolutely but plain enough to any ordinary Understanding Secondly which I was very sorry to hear from so grave a Man he added That there was no Truth of a Church but in the Verity of Doctrine and Manners and that in Veritate Entis a Company of Turks were a True Church Now God be merciful to us whither are we posting 'T is known that the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Church signifies also in Heathen Authors any kind of Company or Congregation of Men Turks if you will But in Ecclesiastical Writers and among all Christians the Word Church is used only and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too for a Company of Men which profess the Faith of Christ and are Baptized into his Name And will any Man say that a Company of Turks are such a Church in Veritate Entis in the Verity of this Being as all the World knows Papists are Or if he will not speak de Ente tali but change the Suppositum he may say what he please But I was very much troubled to hear this and from him I had almost forgot that Mr. Nicolas here pressed the Authority of the Homilies upon me again where 't is said That the Bishop of Rome and their Adherents are not the true Church But the Answer is easie For I say as the Homily doth and as it means too in that place Namely that the Church of Rome is not the true that is not the Catholick Church nor the Head thereof But there is a great deal of difference between the Church and a Church The one is the General the other a Particular The Church it cannot be A Church it is and a true one too in the Sense before specified Upon occasion of this Mr. Nicolas his Mouth was open again and said That at the beginning I reckon'd up some that I had Converted But if this were my Opinion and that if this might stand for good I might Convert the Devil and all My Ears had been so beaten with his Language that I was patient and left him to insult And to help on this business while he was in these loud Expressions the E. of Pembrook came to Mr. Burton to the Bar and in my hearing desired him to repeat the Testimony he had given which Mr. Burton did and his Lordship seemed to be much pleased with it Not long before when the News was come hot to the House that York was taken when I came at Five in the Afternoon to make my Answer I was no sooner come to the Bar but the same Lord came and sat just before me and there with much Joy told Mr. Lieutenant the News I presume he did it in favour to me because he thought it would put me in very good Heart being then instantly to begin to make my Answer God forgive this Lord for I have deserved in my time far better of him if he understood himself or any Man else The next Charge was out of Dr. Packlinton's Altare Christianum p. 49 50. where he speaks they say for I now have not his Book of a Happiness that the Bishops of England can derive their Succession from St. Peter which in great Scorn Mr. Nicolas called the Archbishop's Pedigree First If there be any Crime in this Dr. Pocklinton is to Answer it not I. Secondly He may scorn what he will but Wise Men know 't is a great Honour to the Church of England and a great Stopple in the Mouths of the Romanists that her Bishops can derive their Calling successively from St Peter especially considering how much they stand upon personal Succession Thirdly Dr. Pocklinton in this says no more for me and the Bishops than St. Augustin urged for himself and his Brethren against the Donatists in the same words save that St. Aug. begins at St. Peter and descends to his own time and the Dr. begins at his own time and ascends to St. Peter But it seems an Upstart Clergy without a Calling will serve Mr. Nicolas well enough The Sixth Charge was That Books were written of purpose to maintain these Opinions and such Men as writ them only preferred He named Mr. Shelford Mr. Butterfield Dr. Cosins and Dr. Pocklinton This hath been Clamoured upon already if any have set out unworthy Books they may be called to account for it I hope I shall not answer for all the Divines in the Kingdom They whom I preferred were Worthy and Able Men and it will not be in the Power of Mr. White 's Centuries to Blast a Man of them among any that know them For these that are named Mr. Shelford I know not Mr. Butterfield I saw punished in the High-Commission Neither of them preferred that I know The two last by whomsoever they were preferred deserved all the Preferment they had and more The Seventh Charge is out of my Diary at June 15 1632. where 't is said that I preferred Mr Secretary Windebank my old Friend And here Mr. Nicolas laid all the Correspondency open which he said that Gentleman had with the Popes Agents with Priests and Jesuits and when he had made him this way as foul as he could then I must be guilty of all for preferring such a Man to the King This Gentleman was indeed my ancient Friend In my many Years Acquaintance with him I saw nothing in him but Honesty and Worth If when he was preferred he deceived my Opinion he is living to answer for himself Many in all Ages have been preferred to Princes which do not answer the Hopes and Desires of them which prefer them and yet they not made answerable for them neither But whether he did fail in any Publick Trust or no I am not his Judge
First how it works upon them by whole Countries together you may see by what happened in Asturia Cantabria Galaecia no small parts of Spain For there the People so he tells me that was an Eye-Witness and that since the Council of Trent are so addicted to their Worm-eaten and Deformed Images that when the Bishops commanded New and Handsomer Images to be set up in their rooms the poor People cryed for their Old would not look up to their New as if they did not represent the same thing And it works upon the Learned too more than it should For it wrought so far upon Lamas himself who bemoaned the former passage as that he delivers this Doctrine That the Images of Christ the Blessed Virgin and the Saints are not to be Worshiped as if there were any Divinity in the Images as they are Material things made by Art But only as they represent Christ and the Saints for else it were Idolatry So then belike according to the Divinity of this Casuist a Man may Worship Images and ask of them and put his Trust in them as they represent Christ and the Saints For so there is Divinity in them though not as things yet as Representers And what I pray did or could any Pagan-Priest say more than this For the Proposition resolved is this The Images of Christ and the Saints as they represent their Exemplars have Deity or Divinity in them And now I pray A. C. do you be Judge whether this Proposition do not teach Idolatry And whether the Modern Church of Rome be not grown too like to Paganism in this Point For my own part I heartily wish it were not And that Men of Learning would not strain their Wits to spoil the Truth and rent the Peace of the Church of Christ by such Dangerous such Superstitious Vanities For better they are not but they may be worse Nay these and their like have given so great a Scandal among us to some ignorant though I presume well-meaning Men that they are afraid to Testifie their Duty to God even in his own House by any outward Gesture at all Insomuch that those very Ceremonies which by the Judgment of Godly and Learned Men have now long continued in the Practice of the Church suffer hard Measure for the Romish Superstitions sake IV. Pag. 292. And for the Calvinists if they might be rightly understood they also maintain a most True and Real Presence though they cannot permit their Judgment to be Transubstantiated And they are Protestants too And this is so known a Truth that Bellarmin confesses it lib. 1. de Euchar. cap. 2. s. quinto dicit For the Calvinists at least they which follow Calvin himself do not only believe that the true and real Body of Christ is received in the Eucharist but that it is there and that we partake of it Verè Realiter which are Calvin's own Words And yet Bellarmin boldly affirms that to his reading no one Protestant did ever affirm it And I for my part cannot believe but 〈◊〉 had read Calvin and very carefully he doth so frequently and so mainly oppose him Nor can that place by any Art be shifted or by any Violence wrested from Calvin's true meaning of the Presence of Christ in and at the Blessed Sacrament of the Eucharist to any Supper in Heaven whatsoever But most manifest it is that quod legerim for ought I have read will not serve Bellarmin to excuse him For he himself but in the very Chapter going before quotes four places out of Calvin in which he says expresly That we receive in the Sacrament the Body and the Blood of Christ verè truly So Calvin says it four times and Bellarmin quotes the places and yet he says in the very next Chapter That never any Protestants said so to his Reading And for the Church of England nothing is more plain than that it believes and teaches the true and real presence of Christ in the Eucharist V. Pag. 376. Secondly if the Religion of the Protestants be in Conscience a known false Religion then the Romanists Religion is so too for their Religion is the same Nor do the Church of Rome and the Protestants set up a different Religion for the Christian Religion is the same to both but they differ in the same Religion and the difference is in certain gross Corruptions to the very endangering of Salvation which each side says the other is guilty of VI. Pag. 377. After these Reasons thus given by him A. C. tells me That I neither do nor can prove any Superstition or Error to be in the Roman Religion What none at all Now truly I would to God from my Heart this were true and that the Church of Rome were so happy and the whole Catholick Church thereby blessed with Truth and Peace For I am confident such Truth as that would soon either command Peace or confound Peace-Breakers But is there no Superstition in Adoration of Images None in Invocation of Saints None in Adoration of the Sacrament Is there no Errour in breaking Christ's own Institution of the Sacrament by giving it but in one kind None about Purgatory About Common-Prayer in an unknown Tongue none These and many more are in the Roman Religion if you will needs call it so and 't is no hard work to prove every of these to be Errour or Superstition or both VII Pag. 320. For a Church may hold the Fundamental Point Literally and as long as it stays there be without controul and yet Err grosly dangerously nay damnably in the Exposition of it And this is the Church of Rome's Case For most true it is it hath in all Ages maintained the Faith unchanged in the expression of the Articles themselves But it hath in the Exposition both of Creeds and Councils quite changed and lost the Sense and the Meaning of some of them So the Faith is in many things changed both for Life and Belief and yet seems the same Now that which deceives the World is that because the Bark is the same Men think this old decayed Tree is as sound as it was at first and not weather-beaten in any Age. But when they can make me believe that Painting is true Beauty I 'll believe too that Rome is not only Sound but Beautiful VIII Pag. 128. For the Church may import in our Language The only True Church and perhaps as some of you seem to make it the Root and the Ground of the Catholik And this I never did grant of the Roman Church nor ever mean to do But a Church can imply no more than that it is a Member of the whole And this I never did nor ever will deny if it fall not absolutely away from Christ. That it is a True Church I granted also but not a Right as you impose upon me For Ens and Verum Being and True are convertible one with another and every thing that hath a Being is truly that Being
impossibilitatis Neque enim talis casus aut extit it aliquando aut contingere potest nisi fallat nos Dominus qui promisit Portae Inferorum non praevalebunt c. THE ANSWER OF THE Most Reverend Father in God William Lord Arch-Bishop of Canterbury TO THE SPEECH OF THE Lord Say and Seal touching the Liturgy The Speech begins thus MY Lords I have waited to find you free from greater Businesses that I might crave leave to speak of something that concerns my self And this I have the more desired since my Lord of Canterbury's last Speech who expressing his Troubles and 〈◊〉 the Misery of his Condition and of the Condition of the Church of England for he would needs join them together which I think he may as the Cause and the Effect for the Miseries of the Church have certainly risen from him he insisted much upon this That these Troubles had befallen him through the Malice of two Parties the Papists and the Sectaries and by those he said the Church was greatly afflicted MY Lords and all Christian Readers those great Businesses which my Lord speaks of are now ended and I hope as you are free from Business so you will be free from Prejudice while I also crave leave to speak something concerning my self And this I also have the more desired since I saw this Honourable Lord had put his Speech in Print which I find as much if not more against me than for himself This Speech was not put in Print till near six Months after it was Spoken and I conceive was Printed then to renew the Business and to whet the Malice of those Sectaries against me 'T is true that after I was Impeached by the House of Commons for High Treason there came no Articles up against me in full Ten Weeks after then they came up in Generals only and I was called to the House to hear them on Friday February the 26th 〈◊〉 Now by these Articles I found that there was great but I humbly praise God for it causeless Jealousie of me in point of Religion This made me labour more to clear my self from that than from any thing else objected against me as ever hating to seem other in Religion than what I truly and really am For of all Simulations or Dissimulations that is the basest when a Man for poor Temporary fading ends shall shift his Religion or his Judgment concerning it with the Time if not with the Tide As if at all times he had somewhat to seek before he would express Whereas it is most true which St. Hilary speaks in Matter of Religion Non opus est intervallo aliquo inter Cor Os There 's no need of a distance between the Heart and the Mouth as if a Man were to bethink himself of some faithless ambiguity before he would speak that which belonged to the Profession of his Faith Now if seeing my self under so great a pressure and the Church of England so hard lay'd at as then it was I did bewail the Condition of both I think I did what became me And I hope I offended no Man in joyning our Conditions together And whereas this Honourable Lord thinks that I might well joyn them as the Cause and the Effect I think so too my self but in another Sense For his Lordship says too peremptorily that the Miseries of the Church have certainly risen from me No certainly The Miseries of this Church have proceeded from the Separatists and from such as for private at least if not for worse ends have countenanced them and their strange Proceedings against the Government and Governours of the Church And this so long till they brought the Church's Condition which flourished before to be the Cause of my Condition such as it now is And I fell into this Condition by labouring by all good Means to uphold the Church of England from that Misery into which I fear it is now falling And I doubt not but God will open the Eyes of all Good Men to see clearly in time that this was the Cause which laid both me and this Church so low and not any Actions much less Practices of mine This being so if I insisted much upon this that these Troubles have befallen me through the Malice of two Parties the Papists and the Sectaries as this Honourable Lord says I did I had great Reason so to do For certainly the Church of England is greatly afflicted by them and I pray God in the end it be not torn in pieces between them That which I then said in my sudden Speech to the Lords to this Particular was as follows I am very Unfortunate in this Business between the Malignity of two Parties against me the Papist and the Separatist And shall I suffer on both sides at once Shall I be accounted a deadly Enemy to the Papist as I am reputed by them both at Home and Abroad and in the mean time accused for no less than Treason for favouring and complying with them Well If I do suffer 't is but because Truth usually lyes between two sides and is beaten on both sides as the poor Church of England is at this day by these Factions But in this and all things else and in despight of Malice Truth shall either be my Protection from Suffering or my Comfort while I suffer and by God's gracious Assistance I shall never depart from it but continue at the Apostle's Ward Nihil possum contra veritatem I can do nothing against the Truth and for it I hope God will enable me patiently to suffer any thing This or to this effect I then spake and I hope without any Offence sure I am without reflecting upon any particular Person Yet my Lord seems to think otherwise For he says How far this Man will extend this Word Sectary and whom he will comprehend under it I know not but I have some cause to fear that I may lie under some Misapprehension in respect of Matters of this nature which how far it concerns him your Lordships will perceive by what I shall say My Lord it seems knows not how far I will extend the Word Sectary Truly no farther than the Church of Christ extended it ever since Sects and Schisms broke in upon it to help dispoil it of Peace and Unity And a Sectary is he ..... The next thing which my Lord knows not is Whom I will comprehend under that Name and that his Lordship may easily know For I comprehend none under it but such as divide from the Church and either make or follow a Breach where no just cause is given by the Church or where though cause were given Ways of Division are preferr'd before Ways of Peace But that which troubles my Lord about these things which he professes he knows not is That he hath some cause to fear for so he confesses that he may lie under some Misapprehensions in respect of Matters of this nature And this I think may
trouble him indeed For there 's cause enough why he should fear that he may lie under not Misapprehensions but very just Apprehensions in respect of Matters of this nature since 't is manifest that he separates himself as Sectaries use to do from the Common Prayers of the Church And those such as were composed by such Bishops and other Divines as suffered some of them to Martyrdom for the Truth of CHRIST And those such also as were a second time under the prosperous Reign of Queen Elizabeth confirmed by Act of Parliament So that his Lordship separating himself from those Prayers which were made by the One and confirmed by the Other must needs be apprehended as a Sectary whether you look upon Church or State But my Lord tells you That you will perceive by that which he shall say how far this concerns me And therefore I pray you observe it diligently for I cannot yet conceive how any thing else that belongs to a Sectary can concern me or any thing else much which his Lordship can say against me My Lord of Canterbury A Man of mean Birth Bred up in a College and that too frequently falls out to be in a Faction whose narrow Comprehension extended it self no farther than to carry on a Side in a College or canvas for a Proctor's Place in the Vniversity This concerns me indeed and very nearly for I see his Lordship resolves to rake me up from my very Birth a way unusual for Men well-bred and little beseeming a Person of Honour especially thus to insult upon a Fallen Fortune But yet it concerns me not in any relation to a Sectary unless his Lordship would possess the World that I was bred in Faction and so like enough to prove one But how my Lord is mistaken in this will plainly appear First then 't is true I am a Man of ordinary but very honest Birth and the Memory of my Parents savours very well to this day in the Town in Reading where I was born Nor was I so meanly born as perhaps my Lord would insinuate for my Father had born all Offices in the Town save the Mayoralty And my immediate Predecessor whom I am sure my Lord himself accounted very worthy of his Place was as meanly born as my self his Father being of the same Trade in Guilford that mine was of in Reading But all this of my Birth might well have been spared for my Lord knows well enough Miserum est aliorum incumbere famae Ne collapsa ruant subductis tecta columnis And that which follows in the Satyrist And had my Birth been meaner than it was that would not have impaired me among Men of Understanding And howsoever this Advantage I have I have done Honour to my Birth which every Man hath not done that hath had an Honourable Descent To my Birth his Lordship adds That I was bred up in a College That 's true But 't is as true that his Lordship was bred up in a College also and of the same Vniversity And therefore so far he speaks as much against Himself as me But I hope he intends not to charge being bred in a College as a Fault upon either of us And though it too frequently falls out that Colleges be in a Faction for that also is too truly observed by his Lordship yet that is no Fault in any Man who neither Causes nor Nourishes the Faction But that which his Lordship charges next upon me is both a Weakness and a Fault if true Weakness That my Comprehensions are narrow And a Fault because they extended no farther than to carry on a Side in the College or a canvas for a Proctor's Place in the Vniversity For the Weakness first My Comprehensions as narrow as they are are yet as large as God hath been pleased to make them and as large as my hard Study accompanied with his Grace hath been able to stretch them And so large I am sure they are as that I have ever looked carefully upon the whole Catholick Church of Christ spread upon the Face of the whole Earth And therefore certainly my Comprehensions are not so narrow as theirs whose largest cannot or will not look upon one entire National Church nay a Parochial is too big for them and a Conventicle big enough Nor did my narrow Comprehensions ever reject that great Body the Catholick Church out of the Creed as some of late have done whose Comprehensions are not for all that censured by his Lordship for their Narrowness Next for the Fault That 's twofold First My Comprehensions went no farther says my Lord than to carry on a Side in a College Here my Lord is either utterly mistaken or which is worse in a wilful Errour For while I was Fellow of St. John Baptist's College where I was bred it is well known I never made nor held up any Side Indeed when I was Chosen President of that College there was a bitter Faction both Raised and Countenanced against me I will forbear to relate how and by whom But this is certain I made no Party then For Four being in Nomination for that Headship I lay then so sick at London that I was neither able to go down nor so much as write to my Friends about it yet after much Tumble a major part of the Votes made choice of me Thus I was chosen President May 10. 1611. After this my Election was quarrelled at and great means made against me insomuch that the most Gracious King King James sate to hear the Cause Himself for the space of full three Hours Aug. 28. at Tichburn in Hampshire as he returned out of the Western Progress Upon this Hearing his Majesty approved my Election and commanded my Settlement which was done accordingly at Michaelmas following But the Faction in the College finding such Props above as they had continued very eager and bitter against me The Audit of the College for the Year's Accompts and Choice of New Officers followed in November There so God Blessed me with Patience and Moderation in the Choice of all Offices that I made all quiet in the College And for all the Narrowness of my Comprehensions I Govern'd that College in Peace without so much as the shew of a Faction all my Time which was near upon Eleven Years And the Truth of all this is notoriously known and many yet living of great Worth in the Church able and ready to avow it And this I hope was not to lead on a Side Secondly My Lord charges my narrow Comprehensions as reaching no farther than a canvas for a Proctor's Place I was with Thanks to their Love that thought me Worthy chose Proctor of the Vniversity so soon as by Statute I was capable of it But I never medled in the managing of the canvas for it for my self Nor afterwards for any other while I continued Fellow of the College When I was chosen President I continued so for two Years and medled not in
those Times had the Grace and the Gift of Prayer as well as other Graces And there was then as peculiar a Gift by Inspiration to pray as to foretell things to come or to do Miracles As is evident in St. Chrysostom who says that these Men made use of this Gift and Prayed publickly in their Assemblies But so soon as this Gift with others ceased there was a set Form from the beginning Neither is it hard to prove that some parts of our Liturgy hath been as Ancient as the Church hath any Records to shew and some both practised and prescribed by the Apostle St. Paul for the substance of them And the true Reason why we cannot shew the exact Primitive Forms then in use is because they were continually subject to Alterations both in times and places Now if this Lord can furnish us with such Men as shall be inabled to pray by the immediate Inspiration of God's Spirit we will bind them up to no Form But 'till he can I hope we shall be so happy as to retain the set Prayers of the Church Fifthly because this enjoyning turns such Forms instead of being Directions into Superstition This is so wild a Conceit that I wonder how it fell into the Thought of so Wise a Man as my Lord is taken to be For can a Command or an Injunction alter the very Nature of a Thing so far as to turn that which is a Direction into a Superstition Then belike it is Superstition for any Christian to obey the Decrees and Injunctions whether for Belief or Practice made by any the four first General Councils And my Lord knows well that 't is Heretical for any Man to profess against any of these Councils And this not only by the Church Law which his Lordship so much slights but by the Laws of England So by this Reason of my Lord's it shall be Heretical to deny the Injunction and Superstition to obey it If this will not serve my Lord may be pleased to remember that in the Council held at Jerusalem by the Apostles themselves they gave a Command though no such Command as might trouble the believing Gentiles And therefore Decreed that they would lay no greater burthen on them No more grievous Injunction than that they abstain from things offered unto Idols and from Blood and from things strangled and from Fornication where first it is most evident that the Apostles did assume this power of enjoyning and exercise it too And I hope my Lord for very Reverence to the Scripture for as for the Church he valueth it not will not say this wholesom Direction to avoid Fornication is made Superstition by the Apostle's Injunction If this Doctrine may hold I doubt very few will be Superstitious in this point And many Men that are very strict and hate Superstition perfectly will rather not abstain from Fornication than be Superstitious by abstaining And no question can be made by a Reasonable Man but that the Church of Christ had and hath still as much Power to enjoyn a set Form of Prayers as any of these things But my Lord hath more Reasons than these and truly they had need be better too But such as they are they follow This sets aside the Gifts and Graces which Christ hath given and thrusts out the Exercise of them to substitute in their places and introduce a Device of Man Sixthly then this Injunction of a set Form is unlawful because it sets aside the Gifts and Graces c. This is upon the Matter all one with my Lord's second Reason and there 't is answered Yet truly I know no Gifts or Graces set aside much less thruss out but such as are neither Gifts nor Graces of Christ but the Bold and Impudent Attempts of Weavers Coblers and Felt-Makers taking on them to Preach without Knowledge Warrant or Calling Much like the Gifts which Alexander the Copper-Smith had in St. Paul's Time And such Gifts and Graces as these cannot be said to be thrust out But my Lord and his Adherents thrust them into the Church to help cry down all Truth and Order Much less can they be said to be thrust out to make room for a Device of Man meaning the set Form of Common-Prayer Now surely I think and upon very good grounds that they which Composed the Common-Prayer-Book had as good Gifts and Graces of Christ as these Men have And that the conceived and often-times Senseless Prayers of these Men are as much or more the Device of Man than the set Form of Common-Prayer is Yea but for all that my Lord says This Injunction of such Forms upon all Men turns that which in the beginning Necessity brought in for the help of Insufficiency to be now the continuance and maintenance of Insufficiency and a bar to the Exercise of able and sufficient Gifts and Graces As if because some Men had need to make use of Crutches all Men should be prohibited the use of their Legs and enjoyned to take up such Crutches as have been prepared for those who had no Legs In the Seventh and last place my Lord is pleased to tell us this Injunction of such Forms upon all Men turns that which in the beginning Necessity brought in for the help of Insufficiency to the Maintenance of it My Lord told us a little before of a turning into Superstition Now here 's another turning into the Maintenance of Insufficiency two very bad turnings were either of them true But God be thanked neither is In the mean time my Lord confesses that Necessity brought in this Injunction of set Forms And I believe there now is and ever will be to the end of the World as great a Necessity to continue them But I cannot agree with my Lord in this that it was a Necessity for the help of Insufficiency that brought them in For when these were first enjoyned in the Church of Christ Men were endued with as great Gifts and Graces as any now are and perhaps greater But Necessity brought them in when Christianity multiplyed to preserve Unity and Order and to avoid Confusion and Sects and Schisms in the Church And that all sorts of Men might be acquainted with that which was used in the Publick Worship and Service of God Now that which follows is an unjust and foul Scandal upon the Church Namely that this Injunction is made the Continuance and Maintenance of Insufficiency For I believe few Churches in many Ages have had more sufficient Preachers than this of late hath had And therefore 't is evident this Injunction here hath neither been the maintenance nor continuance of Insufficiency This ground failing my Lord 's fine Simile hath neither Crutch nor Leg to stand on but it is as all such fine fetches are when they have no Ground to rest on Nor is any thing more Poor in Learning than a fine handsom Similitude such as this when it hath no truth upon which to rest For the
apply this term unto are the Brownists as they call them by another Name and they know their Tenents The truth is they differ with us in no Fundamental Point of Doctrine or saving Truth I know Here then my Lord is 〈◊〉 to say that all that he hath hitherto said is so far from making him the greatest Separatist in England that it cannot argue him to be any at all For my part I would to God it were so But let 's examine whether it be so or not First then this I humbly conceive is certain That he whoever he be that will not Communicate in Publick Prayers with a National Church which serves God as she ought is a Separatist But the Church of England as it stands established by Law serves God as she ought Therefore my Lord by his general absenting himself from her Communion in Prayers is a Separatist And this is by his own confession For he says a little before and that expresly that this is a Separation which every Man must make that will keep himself pure from other Mens Sins And I cannot doubt but his Lordship hath made that which he says he must make All that can be said for my Lord herein is this First That my Lord Charges the Church of England with Corruptions in the Worship of God and such Corruptions as he must Separate from her But is it sufficient for a Separation for a particular Man barely to say there are such Corruptions in the Liturgy when he doth neither prove them to be such nor so much as name them what they are Surely no. And I think these Gnats which his Lordship strains at may be swallowed without any Offence to God or Man So far are they from being a just Cause of Separation Therefore for all this my Lord is a Separatist Yea but my Lord charges upon the Church of England that she injoyns her Liturgy upon all Men by a certain Number of Men usurping Authority to themselves and imposing this Injunction under the name of the Church I have made answer already to this Power of the Church to compose a set Form for publick Service and I hope made it manifest that this Authority is not usurped And then that can be no just Cause of a Separation Nay I must doubt whether if such Authority were usurped by some Church-Men in any National Church the injoyning of the Service after it is made supposing always that it contain no Idolatry or Fundamental Error be for the Injunction alone a sufficient Warrant to my Lord or any other to Separate Therefore my Lord 's forsaking the publick Service of the Church upon no better Grounds than these makes him a Separatist by his own Confession without any Man calling him so As for his Lordship's being the greatest Separatist in England I have at the beginning of this Tract clearly related to the uttermost of my Memory what and upon what occasion I spake of his Lordship in this kind But whether I said it or not my Lord for ought I see will hardly escape being so For he is the greatest Separatist from the Church that absents himself with most will and least cause And this if I mistake not is my Lord's Case for he separates with most will that says Men must and ought to Separate And upon least Cause because as yet he hath Named none at all but Corruptions in general which any Man may say and the Injunction of a set Form which is no cause Therefore for ought I yet see it may truly be said of his Lordship that he is the greatest Separatist in England Especially if you add to this how busie and active his Lordship is and for many Years hath been to promote this Cause of Separation And I have some very good grounds to think that his Lordship hath been and is the great Cause and enlarger of all the Separation that now is in Church Affairs And of all the Disobedience thereby bred or cherished against Soveraign Power Next my Lord appeals to my Lords the Bishops and tells them that they know that they whom they usually apply this Name Separatist unto are the Brownists as they call them by another Name I know not all things which the rest of my Learned Brethren the Bishops know Yet I think both they and I know this that the Name Separatist is a common Name to all Hereticks or Schismaticks that separate for their Opinions sakes either from the Catholick or from any particular Orthodox Church And if my Lord himself who it seems is well acquainted with them or any of my Lords the Bishops do know that this Name is usually applyed to the Brownists be it so That I am sure is not material unless it be for that which my Lord closes this passage withal Namely that my Lords the Bishops know the Tenents of the Brownists and that the truth is they differ from us in no Fundamental Point of Doctrine or Saving Truth that his Lordship knows I doubt not but my Lords the Bishops know the Tenents of the Brownists so far forth at least as they be Tenents and not varied from and so far as they are their General Tenents to which all or most of them agree And so far as they are plain and univocal Tenents and not such as shall equivocate with the very Faith it self But such Tenents of the Brownists as these are it may be all my Lords the Bishops know not Now if the Truth be as my Lord says it is for ought he knows that the Brownists differ from us in no Fundamental Point of Doctrine or saving Truth Then out of all doubt Majus peccatum habent their Sin and my Lord 's too is the greater that they will so Uncharitably and with so great Heat and setled Violence and to the great scandal of Religion first separate themselves from and now labour utterly to overthrow that Church which by my Lord 's own Confession here differs not from them in any Fundamental Point of Doctrine or saving Truth For sure if they differ not from us we differ not from them But this is only Argumentum ad Hominem and is sufficient to convince this Lord I think in his own way But I doubt the Truth is quite another thing Namely that the Church of England is very Orthodox and that the Brownists or Separatists call them as you will do Separate upon false and unchristian Opinions And that besides Matters of Opinion and breach of Charity they do differ from us in some Fundamental Points of Doctrine and saving Truth My Lord a little before tells us of Corruptions in the Liturgy of the Church but names none And should I charge the Brownists with difference from the Church in Fundamental Points of Doctrine and yet name none I should run into the same fault for which I there taxed my Lord I shall therefore give some Instances of some of their Opinions and then leave the indifferent Reader to judge whether
they do not differ from us in some Fundamental Points of Doctrine and saving Truth And then consequently whether it be not an Heretical as well as a Schismatical Separation which they make from the Church of England 1. And first there was a Creed Printed by John Turner in this present Year and the Parliament sitting This Turner is a Notorious Separatist or Brownist if you will In this Creed of his he leaves out the descent of Christ into Hell This is an Article of the Apostle's Creed And 't is an Article of the Church of England And so I presume a Fundamental Point of Doctrine Yet herein this Brownist and his Fellows differ from us And I have heard from some present that at a Committee of Lords appointed for Matters of Religion a young Lord should say openly and boldly enough that he did not believe the descent of Christ into Hell And that my Lord the Author of this Speech should second him 2. In the same Creed Turner professes he believes that Christ Instituted by his Apostles certain particular Churches here on Earth and no other So the Catholick Church the Mother of all particular both Men and Churches and out of which there can be no Salvation in the ordinary way is quite thrust out of this Brownist's Creed And this I hope is another Fundamental Point of Doctrine and saving Truth But in this I must do my Lord right and not charge him with this point Because a little before his Lordship tells of a two-fold Separation one whereof he says is from the Vniversal or Catholick Church So the Catholick Church is not yet thrust out of my Lord's Creed But then this appears that the Separatists are not yet agreed upon all the Articles of their Creed Nay some of them call the Apostle's Creed a patched Forgery And Barrow justifies it 3. Thirdly they differ from us in charging gross Corruptions upon the Church of England And these are known to my Lord for he acknowledges them and so gross that should they be true the Church of England must be faulty in Fundamental and Saving Truth As shall farther appear in my Answer to my Lord's next Passage Therefore if their Charge be true they must by my Lord 's own Confession differ from us in Fundamental and saving Truth And if their Charge be false why do they separate from us Besides all Anabaptists and Brownists agree in this that the Church of England is Antichristian And if it be so they must either differ in Fundamentals from the Church of England Or be Antichristian themselves in joyning with them Or grant that Christ and Antichrist have one and the same Foundation 4. Fourthly some of them yet living though they dare not speak it out in all Companies do cunningly insinuate That at Death Soul and Body are extinct together but shall rise again at the Resurrection first or last And that Christ shall come and live here upon the Earth again That the Martyrs shall then rise and live with him a Thousand Years And that Christ once come upon the Earth shall not for any thing they can learn out of Scripure ever depart from the Earth again 5. Fifthly one Brierly and his Independent Congregation are of this Belief That the Child of God in the Power of Grace doth perform every Duty so well that to ask Pardon for failing either in matter or manner is a Sin That it is unlawful to pray for Forgiveness of Sins after their Conversion With divers others some as bad some worse to the number of Fifty 6. Sixthly One Spisberrye yet living and of that Independent Fraternity maintains that God works all things in us and that we are but Organs Instruments and meer empty Trunks Which is to make God the Author of all the Sins which Men commit And therefore Brierly says expresly that if they do at any time fall they can by the power of Grace carry their Sin to the Lord and say here I had it and here I leave it Will not the Devil one day stop the Mouth of this Blasphemy 7. Seventhly Mr. Pryn himself who hath been a great stickler in these Troubles of the Church says expresly Let any true Saint of God be taken away in the very act of any known Sin before it is possible for him to Repent I make no doubt or Scruple of it but he shall as surely be saved as if he had lived to have repented of it And he instances in David in case he had been taken away before he had repented of his Adultery and Murther So according to this Divinity the true Saints of God may commit horrible and carying Sins dye without Repentance and yet be sure of Salvation which teareth up the very Foundations of Religion induceth all manner of Profaneness into the World and is expresly contrary to the whole current of the Scripture 8. In the Eighth place almost all of them say That God from all Eternity Reprobates by far the greater part of Mankind to eternal Fire without any Eye at all to their Sin Which Opinion my very Soul abominates For it makes God the God of all Mercies to be the most fierce and unreasonable Tyrant in the World For the Question is not here what God may do by an absolute act of Power would he so use it upon the Creature which he made of nothing But what he hath done and what stands with his Wisdom Justice and Goodness to do 9. Ninthly One Lionel Lockier now or late of Cranbrooke in Kent among other his Errors rails against teaching Children the Lord's Prayer or other Forms of Catechising And if they differ from the Church of England in the whole Catechism I think the Lord must work a Miracle before he can make his Speech good That they differ from us in no Fundamental point 10. Lastly to omit all those base Opinions in which the Brownists agree with the Anabaptists this in which they differ from them will be sufficient to prove that they differ from us in that which is fundamental unless they will say that to believe the Trinity is not Fundamental For some of them and by name one Glover deny the Deity of the Holy Ghost Which stands condemned for a gross and Fundamental Heresie in the Second General Council held against Macedonius And for the Familists of which there is Store this Day in England they deny the Resurrection of the Flesh turning it as they do many other things into a Mystery or Allegorie Perhaps more particulars might be found upon a narrow search But if there be no more these are enough to make it evident to the World that these Separatists 〈◊〉 from us in some fundamental points of Doctrine or saving Truth And as these are in fault for their Separation so I doubt the Church is to blame for not proceeding against such of them as are altogether incorrigible But whether my Lord thinks these to be