the Apostles Acts 4. 14. c. Wherefore if we desire to be preserved from all danger and evill we must enter into a new covenant with the Lord our God and beleeve in him we must labour that our lives may be holy pure and 〈◊〉 and then hope confidently upon the promises which God hath made to such we must remember the many examples we have of Gods gracious assistance towards many in his Word And lastly we must pray that if we be free from corporall evils the Lord would be pleased still to preserve aâ— and if any evill lye upon us that he would deliver us So on Matthew 25. 25. page 331. this clause is purged out The Papists say that there is a contrition which ariseth simply and onely from the feare of punishment which is good and we say that the feare of punishment at first is profitable but after the love of God is entred into the soule all feare of hell and damnation which breedeth terrors and affrights of conscience is expelled by love this we confirme from this place thus The slothfull servant saith to his Master I knew that thou wast an hard man c. and therefore I was afraid Now this servant was not commended for this feare but blamed and reproved and cast into utter darknesse for his Master saith thou evill and slothfull servant and Origen hereof writeth well non est honus hujusmodi timor c. Neither is the feare good neither doth it deliver from outward darknesse Origen tract 33. in Matth. Bellarmine replieth hereunto that to feare God cannot be evill but they who have this servile feare doe notwithstanding feare God Ergo. Bellar. de poeuit lib. 2. cap. 28. First the devill feares God and trembles Iames 2. 12. and yet the Jesuit would blush to say that there is any good feare in Devils Secondly it is false that such as those feare God for they feare not him but hell and if there were no hell they would not feare him at all 30. Passages deleted against Free-will Resisting grace c. IN Doctor Featlyes Clavis Mystica page 604. Doctor Bray deleted these clauses Postremum genus corum est qui oves Christi pascunt sed cibo insalubri quo magis inficiuntur quam reficiuntur Christi oves agnique corum dico qui floribus fructibus Paradisi aut noxias herb as admiscent aut flores Adonidis aspergunt cujusmodi sunt ist a dogmata Vires liberi arbitrij ab Adami lapsu ad bonum spirituale fract as debilitat as non penitus profligat as amissas c. And page 894. I told you before that this was a wet step and many have here slipt for some odiously object that unlesle we will grant universall grace and a power in the will of man to resist and frustrate the work of the Spirit in our conversion and that unlesse these Jewes had sufficient grace offered them to repent them of their sinnes and thereby prevent this their finall overthrow the prediction of our Saviour was to no end and purpose nay that his teares over Ierusalem might seem like to those which Iulius Caesar shed for Pompey's death who yet himselfe procured it or might have hindred it if he would did not Christ say they foresee and decree the destruction of Ierusalem how then doth he bemoane it with teares c. Master Ward part 2. page 4. Quest 2. Why doe so few if those many who are called unto the profession of Christ persevere unto the end Answ Because the gift of perseverance is great and but given to a few I say great because it is greater then the gift of free-will August Corrupt grat 13. for first this was given unto Adam at the first but not that Adam in his framing being endued with freewill which he lost by his fall but not with perseverance for then he could not have fallen Here there is indeed pride in Religion when God must be content either to accept of will-worship and a free-will offering or else he shall have nothing c. 31. A Clause expunged against Flagellant Fryars IN Doctor Clarks Sermons page 148. After these words both sacrifice and Priest this is expunged To this end I think the Fryars Flagellant never read this Text why whip they else themselves but to heale themselves by their owne blood happily they will not be beholding unto Christ they will be healed by stripes but not by his Thus much for the Phisician c. 32. That God is not the Author of sinne deleted IN Doctor Claks Sermons page 132. after these words Gods owne works the Licenser hath expunged these lines following Melanchton sayes Papists say he sayes it and it is sinne then God must cry peccavi too for that they inferre that we make God anther of sinne strange they should study school-divinity so much as not be able to distinguish between the Action and the privity of the Action between Actus and defectus the Act and deformity I presume they will not learne of us we Calvinists are asses they have all the learning let Snarez teach them a Jesuit that God doth operari Actum peceati but not malitiam the Act of Judas his delivery of Christ that was of God but the wickednesse of his heart in delivering him that was of Satan and himselfe God is Author operis but not sceleris Zuinglius distinction the operation God's the aberration ours 33. Clauses deleted and altered against Vniversall grace Vniversall Redemption and Election and resisting Grace IN Doctor Clarks second Sermon of the Nativity page 6. after halfe of one world instead of this parenthesis for the Elect are few compared with the Reprobate the Licenser hath put in the parenthesis nay not halfe for how small an handfull is man compared with other creatures c. Ibidem page 17. after to men onely instead of these words but not all the Licenser hath altered the Authors mind and made him to say to men onely and to all then should follow this excellent passage which the Licenser hath expunged Pelagius the old Heretick and all that are Minions to Pelagius hold Christ was both natus datus both borne slame and suffered for all men even for the reprobate a reprobate heresie Paul's place seems pat for them 1 Tim. 4. 10. God's said to be the Saviour of all men not of beleevers onely but all orthodox expositors conster a Saviour there to meane but a preserver No it is Christ there that is called so but Gods preserving providence looks indifferently â—â— all And Saint Ambrose expounds it of Gods gracious goodnesse not of his saving health God is good to all his creatures will Grand a petty Papist he so senselesse as to say Christ is the Saviour of the bruit creatures yet David saith in the Psalmes that the Lord saveth both man and beast first preserveth them but the main pillar of this Papist paradox is another place of Pauls who wil have
sacred function of the Ministry which was ordained for instruction of mens soules in the wayes of God should be so abused that the Ministers are become the Trumpets of Sedition the promoters and defenders of violence and oppression 3. In the third Article my Lords you have the Judges who under his Majesty are the dispersers and distributers of Justice frequently corrupted by feare and solicitation you have the course of Justice in the execution of it shamefully obstructed And if a wilfull Act of in justice in a Iudge be so high a crime in the estimate of the Law as to deserve death under what burthen of guilt doth this man lye who hath been the cause of great numbers of such voluntary and wilfull acts of injustice 4. In the fourth Article hee will be found in his owne person to have sold justice in Causes depending before him And by his wicked councell endeavouring to make his Majesty a Merchant of the same commodity only with this difference that the King by taking money for places of judicature should sell it in grosse whereas the Archbishop sold it by retaile 5. In the fift Article there appeares a power usurped of making Canons of laying obligations on the Subjects in the nature of Law and this power abused to the making of such Canons as are in the matter of them very pernitious being directly contrary to the prerogative of the King and the liberty of the people In the manner of pressing of them may be found fraud and shuffling in the conclusion violence and constraint men being forced by terrour and threatning to subscribe to all which power thus wickedly gotten they labour to establish by perjury injoyning such an Oath for the maintenance of it as can neither be taken nor kept with a good conscience 6. In the sixth Article you have the King robbed of his Supremacy you have a Papall power exercised over his Majesties Subjects in their consciences and in their persons You have Ecclesiasticall jurisdiction claimed by an Incident right which the Law declares to proceed from the Crowne And herein your Lordships may observe that those who labour in civill matters to set up the King above the Lawes of the Kingdome doe yet in Ecclesiasticall matters endeavour to set up themselves above the King This was first procured by the Arch-bishop to be extrajudicially declared by the Judges and then to be published in a Proclamation In doing whereof he hath made the Kings Throne but a footstoole for his owne and their pride 7. You have my Lords in the seventh Article Religion undermined and subverted you have Popery cherished and defended you have this seconded with power and violence by severe punishment upon those which have opposed this mischievous intention and by the subtile and eager prosecution of these men hath the power of Ecclesiasticall Commissioners of the Starre-Chamber and Councell Table beene often made subservient to his wicked designe My Lords 8. You may observe in the eighth Article great care taken to get into his owne hand the power of nominating to Ecclesiasticall Livings and promotions you have as much mischeivous as much wicked care taken in the disposing of these preferments to the hinderance and corruption of Religion And by this meanes my Lords the Kings sacred Majestie instead of Sermons fit for spirituall instructours hath often had invectives against his people incouragement to injustice or to the overthrow of the Lawes Such Chaplaines have beene brought into his service as have as much as may be laboured to corrupt his owne houshold and beene eminent examples of corruption to others which hath so farre prevailed as that it hath exceedingly tainted the Vniversities and beene generally disperst to all the chiefe Cities the greatest Townes and Auditories of the Kingdome The grievous effects whereof is most manifest to the Commons House there being diverse hundred complaints there depending in the House against scandalous Ministers and yet I believe the hundred part of them is not yet brought in 9. The ninth Article sets out the like care to have Chaplaines of his owne that might bee promoters of this wicked and trayterous designe Men of corrupt judgments of corrupt practice extreamely addicted to superstition and to such mens cares hath been committed the Licencing of Bookes to the Presse by meanes whereof many have beene published that are full of falshood of scandals such as have beene more worthy to be burnt by the hand of the Hangman in Smithfield as I thinke one of them was than to be admitted to come into the hands of the Kings people 10. In the tenth Article it will appeare how he having made these approaches to Popery comes now to close and joyne more neerely with it he confederates with Priests and Jesuites He by his instruments negotiates with the Pope at Rome and hath correspondence with them that he authorized from Rome here He hath permitted a Roman Hierachie to be set up in this Kingdome And though he hath bin so carefull that a poore man could not goe to the neighbour Parish to heare a Sermon when he had none at home could not have a Sermon repeated nor prayer used in his own Family but he was a fit subject for the High Commission Court yet the other hath beene done in all parts of the Realme and no notice taken of it by any Ecclesiasticall Judges or Courts My Lords 11. You may perceive preaching suppressed in the eleventh divers godly and Orthodox Ministers oppressed in their persons and Estates you have the Kings loyall subjects banished out of the Kingdome not as Elimelecke to seeke for bread in forraigne Countries by reason of the great scarcity which was in Jsrael but travelling abroad for the bread of life because they could not have it at home by reason of the spirituall Famine of Gods Word caused by this man and his partakers And by this meanes you have had the trade the Manufactury the industry of many thousands of his Majesties subjects carried out of the Land It is a miserable abuse of the spirituall Keyes to shut up the doores of heaven and to open the gates of Hell to let in prophanenesse ignorance superstition and errour I shall neede say no more These things are evident and abundantly knowne to all 12. In the twelfth Article my Lords you have a division endeavoured betweene this and the forraine reformed Churches The Church of Christ is one body and the Members of Christ have a mutuall relation as members of the same body Vnity with Gods true Church every where is not only the beauty but the strength of Religion of which beauty and strength he hath sought to deprive this Church by his manifold attempts to breake this union To which purpose hee hath suppressed the priviledges granted to the Dutch and French Churches He hath denyed them to be of the same Faith and Religion with us and many other wayes hath he declared his malice to those Churches 13. In the thirteenth Article
them all the dayes of my life so farre as they concerne me as any man hath and since I came into place I have followed them and byn as much guided by them as any man that sate where I had the honour to sitte And of this I am sory I have lost the testimony of the Lord Keeper Coventry and other Persons of Honour since dead And the Councell which attended at the Councell Board can witnesse some of them here present that in all references to the Board or debates arising at the Board I was for that part of the cause where I found Law to be and if the Councell desired to have the cause left to the Law well I might move in some cases Charity or Conscience to them but I left them to the Law if thither they would goe And how such a carriage as this through the whole course of my life in private and publique can stand with an intention to overthrow the Lawes I cannot yet see Nay more I have ever beene of opinion That Lawes binde the conscience and have accordingly made conscience of observing them and this doctrine I have constantly preached as occasion hath beene offered me and how is it possible I should seek to overthrow those Lawes which I held my selfe bound in conscience to keep and observe As for Religion I was borne and bred up in and under the Church of England as it stands established by Law I have by Gods blessing growne up in it to the yeares which are now upon me and to the place of preferment which I now beare I have ever since I have understood ought in my profession kept one constant tenor in this my profession with out variation or shifting from one opinion to another for any worldly ends And if my conscience would have suffered me to doe so I could easely have slid through all the difficulties which I have prest upon me in this kinde But of all diseases I have ever held a Palsey in Religion most dangerous well knowing and remembring that disease often ends in a dead Palsie Ever since I came in place I have laboured nothing more then that the externall publique worship of God so much slighted in divers parts of this Kingdome might be preserved that with as much decency uniformity as might be for I evidently saw that the publique neglect of Gods service in the outward face of it and the nasty lyeing of many places dedicated to that service had almost cast a dampe upon the true and inward worship of God which while we live in the body needs exteriall helps and all little enough to keepe it in any vigor And this I did to the uttermost of my knowledge according both to Law and Canon and with the consent and likeing of the people nor did any command issue out from mee against the one or without the other Further my Lords give me leave I beseech you to acquaint you with this also that I have as little acquaintance with Recusants as I beleeve any man of my place of England hath or ever had sithence the Reformation and for my kindred no one of them was ever a Recusant but Sir William Web grandchild to my Vnkle Sir VVilliam VVeb sometimes Lord Major of London and since which some of his Children I reduced back againe to the Church of England On this one thing more I humbly desire may be thought on That I am fallen into a great deale of obloquie in matter of Religion and that so farre as appeares by the Articles against me that I have indeavored to advance and bring in Popery Perhaps my Lords I am not ignorant what party of men have raised these scandalls upon me nor for what end nor perhapps by whom set on but howsoever I would faine have a good reason given me if my conscience stood that way and that with my conscience I could subscribe to the Church of Rome what should have kept me heere before my imprisonment to indure the libelling and the slaunder and the base usage that hath beene put upon me and these to end in this question for my life I say I would know a good reason for this First my Lords is it because of any pledges I have in the world to sway me against my conscience No sure for I have neither Wife nor Children to cry out upon me to stay with them And if I had I hope the calling of my conscience should be heard above them Is it because I was loth to leave the honour and profit of the place I was risen too Surely no for I desire your Lordships and all the world should know I do much scorn the one and the other in comparison of my conscience Besides it cannot be imagined by any man but that if I should have gone over to them I should not have wanted both honour and profit and suppose not so great as this I have here yet sure would my conscience have served my self of either lesse with my conscience would have prevailed with me more than greater against my conscience Is it because I lived here at ease and was loth to venture the losse of that not so neither for whatsoever the world may be pleased to think of me I have led a very painfull life and such as I would have been content to change had I well known how and would my conscience have served me that way I am sure I might have lived at far more ease and either have avoyded the barbarous Libelling and other bitter grievous scornes which have been put upon me or at least been out of the hearing of them Not to trouble your Lordships too long I am so innocent in the businesse of Religion so free from all practise or so much as thought of practise for any alteration unto Popery or any blemishing the true Protestant Religion established in England as I was when my mother first bore me into the world And let nothing be spoken but truth and I do here challenge whatsoever is between Heaven or Hell that can be said against me in point of my Religion in which I have ever hated dissimulation And had I not hated it perhaps I might have been better for worldly safety then now I am but it can no way become a Christian Bishop to halt with God Lastly if I had any purpose to blast the true Religion established in the Church of England and to introduce Popery sure I took a wrong way to it for my Lords I have staid more going to Rome and reduced more that were already gone then I believe any Bishop or Divine in this Kingdome hath done and some of them men of great abilities and some persons of great place and is this the way to introduce Popery My Lords if I had blemished the true Protestant Religion how could I have brought these men to it And if I had promised to introduce Popery I would never have reduced
speeches in the Pulpit and elsewhere and more especially upon the fourth Commandement both by preaching and otherwise he hath in contempt of the Kings most Excellent Majestis Declaration concerning the lawfulnesse of Recreations upon Sundayes and holy-daies after time of Divine Service and in derision and scorne of the Booke set forth by His Majesty to that purpose often amongst other his opprobrious and disgracefull speeches uttered these words following concerning the same viz. Is it not as lawfull to plucke at a Cartrope upon the Sabbath day as at a Bell-rope Is it not as lawfull for a VVeaver to shoot his shuttle in the Sabbath day as for a man to take his Bow to shoote And is it not as lawfull for a VVoman to spinne at her wheele or for a man to go to Plough or Cart as for a man in the Sabbath day to dance that devilish round All which words and divers other of the like kind your Petitioner will be bound to prove unto your Grace and the honourable Court of high Commisiion May it therefore please your Grace for the Reformation of the sayd Mr. Page and satisfaction of his Parishioners consciences and other inhabitants there abouts who daily flocke unto him by reason of inveigling them with such his Doctrine to grant an Attachment or Letters Missive to issue out against him the sayd Page to bring him to Answer to such Articles as shall bee exhibited into the said Court against him And your Petitioner as in duty shall daily pray for your Graces long life and happinesse I desire Dr. Merrick to consider of the suggestions of this Petition and take order for Letters Missive if he see cause Aug. 30. 1638. W. Cant. Among which Papers he likewise met with this Certificate manifesting that not only Sir Nathaniell Brent but Sir Iohn Lambe in the Archbishops Metropoliticall Visitation did peremptorily enjoyne all ministers in the Archbishops name to read this Declaration for sports on the Lords Day to the people in Churches to animate them to prophan it though not prescribed in his printed visitation Articles To the Right VVorshipfull Sir John Lambe Knight Doctor of Law Commissary to the Lords Grace of Canterbury for the Archdeaconry of Huntington c. THese are to certifie that Thomas Gibbs Master of Art and Curate of Hitchin in Hartfordshire within the Archdeaconry of Huntington according to your Injunction at the Visitation there holden did distinctly and treatably read upon the 29th of Aprill being Sunday at Morning Prayer after the reading of the first Lesson appointed for the day most of the Parish then being present the Book intituled The Kings Maiesties Declaration to His Subiects concerning lawfull sports to be used William Lindall D. D. Edward Radcliffe Esque Iohn Skinner Edward Hurst Thomas Draper William Hurste Churchwardens And with 3. Petitions of Mr. Valentines to the Archbishop suspended for not reading the Book of sports referred to Sir Iohn Lambe who endorsed on one of them with his owne hand that he had received inclosed therein A Bribe of five pound Besides in the Abstract of the Archbishops Metropoliticall Visitation in the yeare 1635. found in his Study by Master Prynne there are these Passages concerning the Booke of sports Master Fairfax Curate of Rumborough Charged with inconformity hath faithfully promised to read the Declaration for lawfull sports I suspended one Master Pegges of VVeeford ex nunc pro ut ex tunc in case he did not read the Kings Declaration for sports on Sunday seven-night following There are divers in Surrey that refuse to read the Kings Declaration for lawfull sports on Sundayes besides those that stand suspended for the fault Doctor Howell a very worthy Divine gave me a note of their Names they are Master Whitfield of Ockly Mr. Garth of Wouersh Mr. Ward of Pepper-harrow and Mr. Farroll of Purbright all of them of the Lecture of Guilford and some of them of the Lecture of Darking who were afterwards prosecuted for it All these are unfallible Evidences that the Archbishop was the originall principall Author enforcer of this Declaration upon Godly Ministers against both Law and conscience himselfe his Servants playing some times at Boules upon the Lords own day to give good example unto others and persecuting those with infinit severity to the ruing of their Flocks Families who out of conscience durst not publish it Of which we shal produce one signal example more in the case of Mr. Lawrence Snelling a reverend Godly learned Minister deprived in the High Commission for not reading this Declaration Mr. Snelling himselfe restified upon Oath that he was suspended from his Ministry Living excommunicated and soone after that brought into the High Commission at Lambheth and there sentenced to be deprived from his benefice loosing the profits thereof full foure yeares space only for refusing to read this Declaration for sports That Hee there pleaded in his owne defence the Law of God of the Realme the Authorities of Councells Fathers and late Writers of all sorts That the Declaration it selfe appeared not to be his Majesties though published in his name it being not enrolled in any Court nor published under his great Seale as all Proclamations Briefes to be read in Churches are that there was no command at all of the Kings it should be read by any in Churches much lesse by Ministers no punishment threatned nor prescribed for not reading it no authority given to Archbishops Bishops High Commissioners or any other persons to question suspend or punish any Minister for not reading it and being a meere civill not Ecclesiasticall Declaration not enjoyned by any Ecclesiasticall Canon or Authority but temporall only no Ecclesiasticall Iudges could take cognisans of it much lesse inflict any ecclesiasticall censure for it especially in the high Commission it being no offence with in the Statute of 1. Eliz. ch 1. or the Kings Commission Ecclesiasticall whereby the High Commissioners sit so not questionabl by them Al which particulars he put into his answer defence but the Archbishop gave order not to accept his Answer or defence as he tendred them saying openly in Court That whosoever should make such a Defence as he had don it should be burnt before his face and he laid by the heeles for his paines whereupon the Commissioners expunged what they pleased out of his Answer and defence and then censured him Mr. Gellibrand deposed the same with Mr. Snelling whose censure was there produced out of the High-Commission records and here subjoyned Die Lunae viz. nono Die mensis Februarii Anno Dom. 1637. coram Commissionariis Regiis ad causas Ecclesiasticas apud Hospitium Advocatorum c. Iudicial seden presentibus Stephano Knight Deputato Iohanne Greenhill Notarto publico Officium Dominorum con Laurent Snelling Cleric Rectorem de Paulscrai in Com. Kantii Dr. Ryues The Cause is to be informed in and finally sentenced out of the said Master Snellings answer and
at the Communion and in the Visitation of the sicke and in the second part in the Homily of Repentance As therefore in generall I doe acknowledge in the words of the aforesaid Homily that it is most evident and plaine that this Auricular Confession hath not his warrant of Gods Word that therefore being not led with the conscience thereof if we with feare and trembling and with a tru contrite heart use that kind of confession which God doth command in his word namely an unfeighned confession unto Almighty God himselfe then doubtlesse as he is faithfull and true hee will forgive us our sinnes and make us cleane from all our wickednesse so in the case of a troubled or doubtfull conscience I do conforme my opinion unto the direction of our Church which in her Liturgie doth exhort and require those whose Consciences are troubled with any weighty matter to a speciall confession so that they who cannot quiet their owne Consciences are to repaire to their owne or some other discreet and learned Minister of Gods word to open to them their griefe that so they may receive such ghostly Counsell advise and comsort as their consciences may be relieved and by the ministery of Gods word they may receive comfort and the benefit of absolution to the quieting of their Conscience and the avoyding of all scruple and doubtfullnesse But it is against true Christian liberty that any man should be bound to the numbring of his Sinnes as it hath beene used heretofore in times of Ignorance and blindnesse This I do acknowledge to be the Doctrine of the Church of England concerning Confession and to it I do ex animo subscribe and am heartily sory for what ever I have de-livered to the contrary Mr. Adams being backedby the Popish Heads refused to make this Recantation though just and faire professing he was not conscious to himselfe of any thing he had said in his Sermon contrary to the Doctrine of the Church of England Whereupon at a full meeting of the Doctors it was put to the Vote Whether this Recantation should be enjoyned him or no Dr. Ward Dr. Bambridge Dr. Bacheroft Dr. Love Dr. Holdsworth and the Vicechancellor voted he should make this Recantation but Dr. Collins Dr. Smith Dr. Cumber Dr. Cosin Dr. Lany Dr. Martin Dr. Sterne and Dr. EDEN Voted that hee should not make it justifying even the use and necessity of Confession to a Priest necessitate medij to obtaine absolution and affirming that they would not Vote Master Adams had delivered any thing contrary to the Doctrine of the Church of England in this point of Confession and thereupon acquitted him But the Vice-chancellor adjourning the businesse till another day when 12. Doctors only were present and Dr. Smith Dr. Cumber Dr. Martin and Dr. Eden who formerly acquited him absent by the helpe of Dr. Paske his voyce with much opposition voted that Mr. Adams should make the forementioned Recantation to which hee and those who Voted with him subscribed their hands Dr. Cosin Dr. Lany Dr. Beale Dr. Sterne and one more subscribed likewise their dissents thereunto When this was done all was done and Mr. Adams without making any submission or Recantation at all was dismissed and so encouraged that he resolved to maintain this his opinion in his Act questions The whole proceedings in this businesse together with the Copy of Mr. Adams his Sermon and the Recantation forementioned were sent up to London by Dr. Cosin and found by Mr. Prynne in the Archbishops Study endorsed with his owne hand thus Received Mach 16. 1637. Doctor Cosins his Letter about the proceedings of Brownrig Vicechancellor of Cambridge against Mr. Adams for his Sermon about Confession Ianuary 25. 1637. c. Who instead of censuring concurred with Dr. Cosins and the other Popish Doctors in protecting and justifying Mr. Adams in his grosse Popish Doctrines of Auricular Confession and Absolution which he endeavoured with all his might to introduce And no wonder for in his owne Diary he writ this memoriall with his owne hand June 15. 1622 I became CONFESSOR to the Lord of Buckingham and Iune 16. being Trinity Sunday he received the Sacrament at Greenwitch And all Courtiers know that hee was since for many yeares not only a privy Councellor but Confessor to his Majesty at least Commonly so reputed which made him so earnest to bring all others under the yoak of Confession since he had brought these Grandees under it Yea so farre had this Popish Tenet of the necessity of Confession and absolution by Priests prevailed among us by these authorized Bookes and Sermons generally preached for them that Bishop Mountague in his Printed Visitation Articles for the Diocesse of Norwich Anno 1638. made it a crime presentable in Ministers not to presse the Doctrine and practise of it upon the people at least-wise in the holy time of Lent as appeares by this memorable Article of his Tit. 7. Artic. 4. Doth the Minister especially exhort the Parishoners TO MAKE CONFESSJON OF THEIR SINNES TO HIMSELFE or some other learned grave and discreet Minister ESPECIALLY IN LENT against the holy time of Easter that they may receive comfort and ABSOLVTION so to become worthy receivers of such holy misteries How farre the Archbishops Agents and Emissaries urged exercised Popish Auricular Confession not only in England but Jreland too we shall instance but in one memorable example The Archbishop in his Paper of Remembrances to the Lord Deputie of Ireland when he first went over thither a Copy whereof Master Prynne met with in his Study made this speciall request to him in behalfe of one Mr. Croxton a young Minister and Creature of his I heartily pray your Lordship to take notice of one Mr. Croxton whom J send over with your letters to my Lord Mount Norris I hope he will prove so honest and so able a man as may do good service in those parts if God blesse him with life And I doubt not but as it shall fall in your way Your Lordship will bestow some preferment upon him for his maintenance for which I shall thanke you This Croxton arriving in Ireland the Lord Deputy upon this recommendation of the Archbishop received him with all due respect and promoted him to severall Ecclesiasticall preferments there as appeares by his Letters of thankes to the Archbishop wherein he gives him the Popes Titles Holinesse and most holy Father as if he were a Pope This Croxton being thus advanced to promote the Archbishops designes at Easter in the Yeare 1638. caused all his Parishioners to come up to the High-Altar at Goran where hee was Incumbent and there Sacramentally to make their Confessions to him which the Protestants in those parts deemed a most strang and scandalous act declaming much against it Yet this audacious Popel in knowing how acceptable this Popish Innovation was to the Archbishop the more to ingratiate himselfe in his favour in a vaunting manner certified His Grace by a
the possibility of the Apostacy of Saints for it is confessed on all hands that these vvords are spoken in generall to all elect as vvell as reprobate and they are of singular use to stirre them up to watchfulnesse over their wayes and diligence and constancy in the use of all such means as by Gods grace may keep them from backsliding and dangerous relapses yet the elect as they themselves freely grant who are predestinated to eternall life are in no danger of losing it this Commination therefore maketh nothing against the perseverance of Saints Thirdly yet because he is cleansed but in part and hath but a temporary faith and some flashes of heavenly light it is possible for him with Demas to forsake the Gospel and embrace this present world with Hymeneus and Philetus to make shipwrack of faith and a good conscience with Julian to become an Apostate and a persecuter of the truth in a word he may depart from the seeming righteousnesse which he hath in the eyes of men but not in the sight of God as Saint Gregory speaketh or from the true righteousnesse which he had in part and that measure of sanctification which before he received Fourthly no man ever made question but that a truly regenerate man may depart from his actuall righteousnesse and commit inquity and doe according to all the abominations that the wicked doth and that if he should dye without repentance that his former righteousnesse should stand him in no stead but that he should suffer the pains of eternall death which is all that the letter of this Text enforceth our assent unto Page 770. although it be most true that an elect child of God can never fall quite out of Gods favour yet doth not the light of his countenance at all times shine equally upon him sometimes he substracteth his grace from him for the abuse thereof and hence it commeth to passe that he falleth often and sometimes dangerously the wise man saith the righteous falleth seven times a day and therefore more then seventy times seven times in all his life whereupon Saint Jerome maketh a witty quere If he fall how is he righteous if righteous how doth he fall and gives us the solutian of it in a word he loseth not the appellation of a righteous man who riseth alwayes by repentance his meaning is that though the righteous fall dangerously and greivously hurteth himselfe yet he never dyeth of his fall but his limbs are recovered by grace and he riseth againe by repentance and ever after walketh more circumspectly in the paths of Gods Commandements Fifthly the Prononne his giveth some light to cleare the meaning for the Prophet saith not simply when the righteous turneth away from righteousnesse but from his righteousnesse that is the righteousnesse of his owne works or his inherent righteousnesse not the imputed righteousnesse of Christ for that is not his owne That I may be found in him not having mine owne righteousnesse which is of the law but the righteousnesse which is of God by faith Admit Christs righteousnesse by which every true beleever is justified cannot be lost yet he may lose his owne righteousnesse that is it is very possible and daily experience verefieth it that he may give over his strict observance of the duties of the first and second Table he may let loose the reines to sensuall desires and he may follow the gainfull or ambitions or voluptuous courses of the world for the way to Heaven is up-hill but the way to hell is down-hill and thither the weight of our sinfull flesh sorcibly tendeth All these purgations we have in Doctor Featlyes Sermons There are these ensuing purgations made in Master Ward his Comentary on Matthew fol. 300. part 1. page 33. There are two sorts of evill to wit First some are onely precedent which being once taken away returne no more now these hinder the foundation but not the edifice and are taken away by God in the elect as for example First the death of the soule in good things Secondly the captivity and slavery they are in under finne Thirdly the generall and totall pollution which is in them by reason of sinne and the like Secondly some are succedent which hinder the encrease as thorns in the wheat hinder the corne from growing now these are daily to be taken away and must be taken away after the plantation of grace as sinne daily springs up so it is daily to be rooted out Page 67. Ob. Bellarmine here objects the love of many shall wax cold and therefore all righteous men shall not presevere in faith and consequently all shall not be saved An. The Cardinal here proves nothing against us except he will prove that those who fall from the Lord or whose charity waxeth cold were such as were righteous before God by a true faith or who had the love and faith of the elect of God whereof mention is made Titus 1. 1. now that these were not such is cleare from verse 24 of this Chapt. they would seduce if it were possible the very elect and from Saint Augustine Charitas quae desert potest nunquam ver a fuit that love which falleth away was never any true love or charity which may be forsaken was never true Charity In the printed book fol. 334. but in the Abridgement of purgations page 83. it is questioned between us and the Papists whether Election or Predestination to life eternall be from Gods free grace or a fore-sight of mans good workes and faith First it is agreed upon betwixt us and them that there are some elected and predestinated and this is cleare from Matth. 20. 16. 22. 14. 24. 31. Rom. 8. 30. Eph. 1. 4. and Secondly it is agreed betwixt us also that those who are elected and predestinated are elected unto an eternall Kingdome as is plaine from Luke 12. 32. And Thirdly it is likewise agreed upon betwixt us that those who are elected unto life eternall shall infallibly and certainly be saved and this is proved from Mat. 24. 22. 24. John 6. 29. 10. 28 29. 11. 29. This was assented unto by the best esteemed Divines in the Councell of Trent and thought to be Catholike because it was consonant to the opinions both of Thomas Scotus and the most School-writers and also to the doctrine of Saint Paul and Catharinus himselfe could not deny it Read the History of the Councel of Trent lib. 2. p. 211. 212. Yea Belarmine himselfe doth affirme as much plainly De grat Lib. Arbit lib. 2. cap. 10. which is worth observing because elswhere he contradicts himselfe teaching That the elect may fall from faith and salvation and utterly and eternaly lose both Fourthly the Papists affirme that faith and works foreseen were the impulsive and moving cause of the decree of election unto life everlasting Fifthly we say that the impulsive and moving cause of the decree of election is only that 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 and good will and free grace of God and this we confirme from these places Luke 13. 32. John 15. 16. Rom. 11. 5. Eph. 1. 6. Idem on Matthew page 134. printed 253. written copy Some in opposition to Zanchies position of the perseverance of the Saints object this place to prove that those who are truly faithfull may fall wholly from faith and consequently may perish eternally Answ 1. First this is but a parable and insufficient to evert such a comfortable and well grounded Doctrine as this is concerning the perseverance of the faithfull Answ 2. Secondly This Parable was given onely to the Jewes and belongs principally unto them although it may be applied to such as they were as it appeares by our Saviours conclusion so shal it be with this wicked generation Answ 3. Thirdly by this Parable our Saviour would shew that destruction did hang over the heads of the Jewes and why not because they were once justified and endued with true faith and afterwards altogether lost it and fell from the grace of God but because they had received the law of God c. unto these words and this is the plaine and the direct meaning of our Saviour in this place and makes nothing against the preseverance of the faithfull or as though those who were once endued with true faith and truly freed from Satan might lose their faith wholly and fall into the hands and power of satan and perish eternally because nothing lesse then this can be deduced from this place Answ 4. Fourthly Melanchton c. unto the end which sinne he calleth a sinne against conscience and therefore it cannot be meant of those who are onely tempted by a humane temptation and sinne not out of contempt but of ignorance and infirmity as all the faithfull sinne In Doctor Jones his Comentary on the Hebrewes the Licenser expunged these ensuing passages touching Perseverance and against falling from grace Page 61. 146. Whom he graceth he graceth to the end whom he loveth he loveth unto the end pag. 445. What is it possible for men to fall from the grace of God out of the love and favour of God for ever for whom he loveth he loveth to the end John 13. 1 Hypocrits may fall away Luke 8. 13. 1 Cor. 10. 12. and even the elect themselves must be circumspect they must not set all at six and sevens but must watch over themselves that they fall not away Page 166. 167. there is a great affâ—ity betwixt the elect and the reprobate simia quam similis the elect and reprobate have all one and the same gifts in substance but they differ in quantity measure and manner of receiving The elect have the Fountaine together with the streames and the root with the branches they with their knowledge zeale c. have Jesus Christ and a lively faith whereas the reprobate have the streame without the Fountaine the branches without the root the grasse on the house top and corns in the wall that sodainly withers and dyes so they fall from the knowledge they had and from the faith despise the holy Ghost make a mock of the word and despise the joyes of Heaven These gifts sink deeply into the hearts of the elect whereas they rest onely in the senses and braine of the reprobate they goe a little way into the heart of the reprobate and affect them for a time but as a corrupt stomacke casts up the meat againe though never so good so those defiled consciences spew up that againe which they tasted of the godly keep them and are nourished by them the reprobate have the knowledge of Christ swimming in their braine and their hearts are little affected they have speculativum cognitionem but not applicativam John 17. 3. they have a taste of true faith but not a true faith indeed they have fidem historicam hypocriticam temporarium meticulosam sed non justificantem they have spiritum illuminantem sed non sanctificantem they taste the word but eat not the word to be nourished by it they have a sight of Heaven as Balaam had so Moses had of the Land of Canaan but they â—â—er not into Heaven they have gifts like them as counters are like gold but not the very gifts Page 252. God never takes his spirit from a man by whom we are sealed to the day of Redemption Page 319. the children of God may same grievously as Noah David Peter and others have done but they cannot sinne against the holy Ghost in themselves they may in regard of the corruption of their owne nature but in regard of Gods grace promise and covenant they cannot for whom Christ loveth he loveth to the end and none can take his sheep out of his hands yet let us not be high minded but feare and work out our salvation with feare and trembling all the dayes of our life 9. Passages expunged against Arminians Semi-pelagians and Arminianisme DOctor Peatly his Clavis Mystica page 90. What are the little Foxes but the Demipelagian cubs which will spoile our fairest clusters the Colledges of both Universities if in time they be not looked unto as they have done already in our neighbour Vine in the Low-countries Ibidem page 898. I told you before that this was a wet step and many here have slipt for some odiously object that unlesse we will grant universall grace and a power in the will of man to resist and frustrate the worke of the spirit in our conversion and that unlesse these Jewes had sufficient grace offered them to repent them of their sins and therby prevent this their finall overthrow the prediction of our Saviour was to no end and purpose nay that his teares over Jerusalem might seem like to those which Julius Caesar shed for Pompeyes death who yet himselfe procured it or might have hindred it if he would did not Christ say they foresee and decree the destruction of Jerusalem how then doth he bemoane it with teares 10. Passages deleted That men may be Assured of their salvation and that Assurance of it is attainable in this life IN Doctor Clerkes Sermons page 93 instead of these words was sure of his salvation the Licenser hath put in these words obtained salvation We find these clauses deleted by the Licenser in Doctor Jones his Comentary on the Hebrewes Written copy page 310. The Church of Rome introduceth a doubting saith we must never be assured of the forgivenesse of our sinnes the favour of God and kindnesse of his Sonne that is presumption yet the Scripture would have us come to God with assurance of faith why doubtest thou O thou of little faith he that doubteth is like the wave of the sea Ibid. page 335. In this description of faith and the whole commendation of it throughout this chapter say the Jesuits the Apostle knew not the speciall forged faith of the Protestants whereby these new Sectaries and their followers assure themselves of the remission
of their sinnes that they themselves shall be saved yea verely even this speciall faith is to be found in this chapter as before Secondly all these heleevers did steadfastly beleeve they should be saved they all looked for eternall happinesse therefore they were assured of the forgivenesse of their sinnes for without remission of sinne there is no salvation Thirdly the spirit cryeth in the hearts of all the faithfull Abba Father now they cannot call God father if they be not perswaded of their reconciliation by Jesus Christ and that their sinnes are washed away in his blood this speciall faith of the Protestants hath sure footing in the Word of God and the doubting faith of the Papists is excluded out of Scripture In Master Wards Comentary on Matthew these passages are wholly obliterated Matth. 19. 29. shall inherit everlasting life Whether may we in this life be assured of life everlasting or not First in this life not onely we may but we ought also to be assured and certaine of everlasting life Ursin de vita etern qu. 7. Secondly we may be certaine of it three manner of wayes viz. first by faith or by a full perswasion of the good will of God towards us and secondly by the beginning of true repentance or by a full purpose and intent within us to live according to Gods Commandements and thirdly by peace of conscience by a desire of God and by our joy and gladnesse in him Thirdly this certainty and assurance is grounded on sure and strong reasons viz. first the author of everlasting life is unchangeable even God himselfe secondly Gods election is unchangeable thirdly Christ is heard in all things which he desireth of his father but he prayed that his father would save all those whom he had given him fourthly Christ hath said That no man shall pluck his sheep out of his hands but he will give unto them everlasting life John 10. 28. and Saint Paul saith the foundation of God remaineth sure 2 Tim. 2. 19. Ibidem fol. 176. Thou must come to a certainty of faith and grace f. 324. to be made partakers of an infallible assurance of salvation are deleted Ibidem fol. 240. in the written copy before Quest 3. We should labour for faith and the encrease thereof Fourthly faith is our seale and spirituall Unction whereby we are assured of pardon reconciliation adoption justification and after death of glorification 1 Cor. 1. 21. Now a weak faith cannot assure us of these wherefore if we desire to be certaine of them we must labour to grow up and encrease in faith Quest 3. Who are blame-worthy in this particular Answ two sorts of people namely 1. those who neglect faith and secondly the Papists c. Quest 1. Wherein are Papists to blame concerning the augmentation of faith Ans They are faulty in two things negant fiducium certundinew fidei they grant faith but deny both confidence and certainty of faith But of these conjointly and not apart and that by divers degrees and steps Now the question here is concerning the passive not active faith Thirdly the Papists being asked what this passive faith is which we give when we beleeve doe in a manner make it no other then an historicall saith placing it wholly and altogether in the understanding credimus vera esse revelata promissa atque a Deo justificari impium per gratiam Coneil Trident. wee beleeve that all the promises and whatsoever else is affirmed in the revealed will or written Word of God are true and that the wicked are justified of God by grace But confidence they say is no part of faith for fides est animi cer atudo de absentibus supra opinionem infra scientiam Thom. 22. 4. 1. But we say that confidence and trust is the chiefest thing in faith yea and that a particular trust and confidence Object 1. Against this the Papists object it is no where written in Scripture that Peter or Stephen shall be saved and therefore faith is onely generall and not particular Answ 1. First all the godly regenerated and elected shall be saved this is true but very obscure Ans 2. Secondly that Solomon Iames or Iohn shall be saved we acknowledge it to be no where found in Scripture neither doe we contend about it Answ 3. Thirdly whosoever beleeves shall be saved John 3. 16. and therefore if Solomen Iames and Iohn doe beleeve they shall be saved Therefore it is of faith that it might be by grace to the end the promise might be sure to all the faithfull Rom. 4 16 Yea Abraham being fully perswaded that what he had promised he was also able to performe verse 21. it was imputed unto him for righteousnesse verse 22. Now it was not imputed to him only but shall also be imputed unto us of with him we beleeve on him who raised up Iesâ—â— our Lord from the dead ver 23 24. Where we see that all the spirituall seed of Abrahams faith shall be saved that is whosoever layes hold â—â— on the promises of the Gospell made unto the faithfull in Christ and by a true and lively faith between them to be good and true in generall and good and gracious unto him in particular shall be saved yea we have a plaine place for the proofe of a particular faith in the Psalmeâ— where it is said he shall not be afraid of evill â—ydings his heart is fixed trusting in the Lord Psal 112. 7. but of this I have elsewhere more largely to treat Quest 9. Because I said that every one who by a lively faith layes particular 〈◊〉 upon the promises of the Gospel applying them unto himselfe by the merits of Christ shall be saved it may therefore be questioned how or in what order our salvations wrought Ans 1. First God opened by a new way both the gates of heaven and hell Heb. 10. 20. Ans 2. Secondly this new way he published and made known in his word condemning all other wayes read Rom. 1. 2. and 3. chapters this is to be beleeved Answ 3. Thirdly in the Scripture the Lord exhorts us to adhere and trust onely unto Christ this new way and to seek salvation in him and to hope for salvation by him Heb. 3. 9. therfore this also is to be beleeved Answ 4. Fourthly God promiseth salvation unto all those who beleeve in Christ and he is faithfull in all his promises yea he that beleeveth not God will make him a lyar 1 Joh. 5. 10. as though there could be any salvation by any other meanes then onely by faith in Christ and therefore Saint John 〈◊〉 his Epistle that those to whom he writes may beleeve 1 John 5. â—3 there being no other way to come unto heaven Acts 4. 12. We affirmed before that the Papists deny that there is any particular trust or confidence in faith or any certainty of faith both which we condemne as errours in them and therefore for the making good
the Church of England was ready to ring the Changes and insinuating unto his Auditory that there was cause to fear an Alteration of Religion saying that Religion and the Gospel stood on tiptoes ready to be gone that divers good Ministers were silenced and that they should beware of a relapse unto Popery In this censure the Archbishop had the chiefest hand as was proved by the High Commission Bookes and Mr Wardes Submission which was drawn up by Sir Iohn Lambe and sent to this Archbishop who endorsed it with his owne hand This severe sentence utterly ruined this famous painfull preacher who lay long in prison and soone after ended his dayes in great grief and sorrow In April 1630. Articles were exhibited against Mr Charles Chancy a Reverend learned painfull Minister living at Ware for preaching against the Bacchanales and disorders used by many in the Christmas holy-dayes the increase of Popery Arminianisme and using these expressions in a Sermon of his charged against him in his Articles in Ianuary before That Idolatry was admitted into the Church and that not only the prophets of Baal but Baal himselfe is received and houses multiplyed for the entertainment of them and with all saying that the preaching of the Gospel would be suppressed That there wanted men of courage to tell the Superiours in the Church of their neglect for that there was increase of much Atheisme Popery Arminianisme and Heresie in our Church since the reformation of it as at this time wherein Heresies were not onely broached but maintained whereby he raised a fear among the people and insinuated to them that some alteration of Religion would ensue and be brought in and scandalized the whole Church of England and Government thereof To these Articles Mr Chancy gave in his answer upon Oath in the High Commission the 21 of the same April and the very next day by Order of that Court the whole cause was referred to this Bishop then of London being his ordinary provided that if Mr Chancy did not submit himselfe to performe his Lordships order therein that then his Lordship if it seemed good unto him might transferre the cause backe again to be censured in this Court Whereupon Mr Chancy made a Submission to his Lordship in Latin and soon after was enforced to desert the Kingdome and set sayle for New England to avoyd further persecution All which is manifest by the Originall Articles and Mr Chancyes answer to them found among Sir John Lambes sequestred Writings by Mr Prynne and by the Order of Reference and M. Chancyes Submission endorsed with the Bishops own hand the chiefe Prosecutor of this cause To these we could add M. Cotton M. Hooker M. Davenport M. Wells M. Peters M. Glover and sundry other Ministers driven into New England and other Plantations those that fled over into Holland to avoyd his prosecution with some hundreds of Ministers questioned in the High Commission and else-where by his meanes and there suspended silenced for not publishing the Booke of Sports or not submitting to his Popish Innovations M. Salisbury was questioned and troubled by this Prelate for these passages in his Sermon on Math. 24. 6. How many thousands have made shipwrack of faith a good conscience renounced our true Church stepp'd aside to Arminianisme and from thence as it is the widest gate that opens towards Rome relapsed to Popery Thus are wee scattered in our Jacob and divided in our Israel The Low Countryes not long since if not still sighed as deeply and mourned as strongly to finde herselfe as imperceivably to be overgrowne with Arminianisme And what a faction is like to be in our deplorable England between Popery and Arminianisme together except God be more mercifull and our State the more vigilant and mindfull We shall see sooner then tell and feel sooner then see Doctor Staughton D. Sibbes D. Taylor D. Gouge M. White of Dorchester M. Rogers of Dodham with sundry more of our most eminent preaching orthodox Divines were brought into the High Commission and troubled or silenced for a time by his procurement upon frivilous pretences But in truth because they were principle Props of our Protestant Religion against his Popish and Arminian Innovations But omitting these we shall conclude this head with one memorable instance more which comes very home Mr Nathaniel Bernard Lecturer at Sepulchers in London preaching at Antholins Church in May 3. 1629. used this expression in his prayer before his Sermon Oh Lord open the eyes of the Queenes Majestie that shee may see Iesus Christ whom shee hath peirced with her Infidelity Superstition and Idolatry This Archbishop then of London was presently informed of this passage attested by Walter Kirby an Atturney of Bernards Inne Iohn Browne of Durham Minister and some others Whereupon the Bishop brought him into the High Commission where after long attendance upon his Submission this ensuing Order was framed Die Jovis viz. xxviii die mensis Januarii Anno Domini juxta c 1629. Coram Commissionariis Regiis apud Lambeth Judicialiter sedentibus presente Thoma Mottershed Registrarij Regij Deputat Officum Dominorum contra Nathanielem Bernard Clericum Prima Sessio Termini Hillarij HIS appearance by bond was respited untill this day at which day and place the said Nathaniel Bernard appeared personally and then it being objected unto him by the Court that he had in a Sermon lately by him preached or otherwise delivered some Scandalous and undutiful speeches derogatory to some particular person of most eminent place which the Court desired not to have there repeated and for that the said Mr Bernard had acknowledged his error in that kinde as some of the Commissioners there unto whom he had submitted himself reported and himselfe confessed the Court was inclined upon his submission being a young scholler and a student in Divinity to accept his submission and enclined to deal mercifully and favourably with him yet considering that his scandalous and undutifull speeches were of such high nature as could not be well remitted or pardoned by this Court without the approbation and the good liking of his most Excellent Majestie the Court desired the Lord Bishop of London to acquaint his Majestie therewith and if his Majestie upon understanding of the Cause would be graciously pleased to pardon him and leave it to the Court that then this Court would take such further order for his dismission as they should think meet Mottershed The Copy of this Order with another Paper conteining the words were both endorsed with the Bishops own hand and found among his Papers by Mr Prynne who produced them Mr Bernard not long after upon his submission was dismissed the Court After which repairing to the University of Cambridge to visit his friends he fortuned to preach at Saint Maries Church there on the 6. of May 1632. in the afternoon wherein he let fall divers Passages concerning preaching the purity of Gods Ordinances worship and against the Introducers of