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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	faith_n	soul_n	6,085	5	5.0880	4	false

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

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

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

Prelates And that dissembling Potent Protestant Prelates Clergy-men are greater Enemies to the Protestant Religion for the most part then professed Papists 2 Thess 2. 4. 9 10 11 12. Revel 13. Matth. 24. 5. 11. 24. Acts 20. 22. 30. Iohn 6. 70 71. Fourthly That the foulest Practises Conspiracies against the Protestant Religion may be and usually are guilded over with the most specious pretences for its Advancement And therefore it concernes us alwayes to weigh and judge of men by their Actions not their Protestations Matth. 7. 15. Rev. 13. 2. to 18. Fifthly That the most hopefull designes the most successefull Plots Proceedings against the true Religion and Saints of God do alwayes prove abortive in conclusion and that the prevailing contrivances successes of many yeares travell in this kinde are usually by a divine over-ruling providence oft times like so many Cobwebs swept down dashed in pieces and wholy disappointed in a moment when they are nearest accomplishment in all humane probability Ps 73. 18 19 20. Psal 21. 11 12. Gen. 11. 3. c. Exod. 14. 19 to 31. Esay 8. 9. 10. Sixtly That God in his infinite wisedome and justice can turne all the Plots Coutrivances of wicked men to ruine his truth Church people to be the proper immediate instruments of their contrivers ruine He taketh the wise in their own craftinesse c. Job 5. 12 13 14. and to the advancement of his Gospel Cause people as he did in the cases of Ioseph and Mordecay Seventhly That great Ecclesiasticall or temporall Preferments and Court Favours seldome make men better but worser then before Deut. 6. 10 11 12. c. 8. 10. 19. 2 Chron. 26. 16. c. 31. 25 26. Eightly That those who are Superstitious or Presumptuous in their life time are seldome penitent but for the most part obstinate senslesse or desperate at their deaths and have commonly a greater care to support their crackt credits by justifying or denying their evill actions then to save their souls by confessing or bewailing their guilt This was the condition of this Arch-Prelate who lived to survive and behold the downfall of all his Popish Plots Innovations Superstitions Canons the High Commission and Prelacy it selfe the grand Idolls he endeavoured to set up and perpetuate among us Yet all the Superstitions Idolatries Romish Errors Tyrannous oppressions he had maintained practised in his life he most obstinately justified without the least remorse or acknowledgment of guilt of error both at his Tryall and Death Yea though he were so conscious to himselfe of all the crimes wherewith he was charged that he procured a Pardon from Oxford under the Kings own hand and great Seale soon after the beginning of his Tryall which made him so bold so peremptory at the Barr yet lest it should imply or argue a guiltinesse in him he chose rather to conceal this Pardon and stand upon his plenary justification till after his condemnation then produce or plead it not sending it to your Honors till he was ordered to be hanged at Tyburne upon which occasion he acquainted both Houses with it to deprecate and exchange that punishment for a more Honourable kind of execution on the Scaffold at Tower hill where his head was chopped off instead of a Hanging at Tyburne And although all ingenious men would have imagined that the blood of the many Soules he had starved seduced destroyed all his time by suppressing preaching suspending silencing censuring banishing godly Ministers Lecturers without any reall Cause pressing the Booke of Sports introducing Popish Arminian Soul-destroying Errors Superstitions Innovations Prophanations with the blood of the bodies of divers thousands shed in England Scotland Ireland by our unhappy Warrs originally occasioned and stirred up by him might have been prevalent enough to relent his Adamantine heart and draw forth teares of repentance of compunction from his eyes and soule yet such was his desperate Obstinacy Impenitency on the scaffold that he never so much as confessed or bewayled at his death these bloody crimes nor any of those Trayterous Offences for which he was justly condemned but with a brow of brasse and heart of stone impudently justified his Innocency nay Crimes to the utmost without demanding Pardon of them from God or Man though he tooke this ensuing Pardon from the King a sufficient evidence of his guilt which I have Verbatim transcribed out of the Originall passed under the Great Seale at Oxford CHARLES R. CAROLVS dei gratia Angliae Scotiae Franciae Hiberniae Rex fidei Defensor c. Omnibus ad quos praesentes Literae pervenerint salutem Sciatis quod Nos pietate moti de gratia Nostra speciali ac ex certa scientia mero motu Nostris Pardonavimus remisimus relaxavimus ac per praesentes Nobis Haeredibus Successoribus Nostris pardonamus remittimus relaxamus Willielmo Laud Clerico Archiepiscopo Cantuariensi seu quocunque alio nomine cognomine titulo cognitione sive additione nominis artis loci vel locorum praefatus Williamus Laud censetur vocetur nuncupetur sive cognoscatur aut nuper aut ante hac censebatur nuncupabatur sive cognitus fuit Omnes omnimodas PRODITIONES tam majores quam minores crimina lesae Majestatis quaecunque omnes omnimodas Misprisiones et concelamenta Proditionum quarumcunque per praefatum Willielmum Laud solum vel cum aliquo alio sive aliquibus aliis qualicunque aut vbicunque aut in aliquo modo vel in tempore factus perpetratas vel commissas nec non omnes omnimodas Felonias quascunque tam per vel contra Communem Legem Regni Nostri quam per vel contra quaecunque Statuta Actus Ordinationes sive Provisiones ejusdem Regni Nostri et accessaria quarumcunque Feloniarum fugam fugas superinde factas nec non omnes omnimodias Subvertiones enervationes Legum et omnes omnimodas Conspirationes Confederationes Consilia Auisamenta Offensas alia malefacta quecunque per praefatum Willielmum Laud solum vel cum aliquo alio sive aliquibus aliis in Subuertione aut enervatione Legum aut assumendo Regalem Potestatem aut Authoritatē aliqualiter aut vbicunque aut in aliquo modo aut tempore habita facta da●a commissa aut perpetrata nec non omnes omnimodas Offensas Crimina Transgressiones alia malefacta quaecunque de Praemunire aut communiter vocata aut cognita per nomen de Praemunire aut pro quo vel pro quibus judicium executio paena aut foristactura in casu de Praemunire sive per aliquod Statutum de Provisoribus factum editum reddenda exequenda infligenda aut incurrenda sunt aut essent aut fuerint per praefatum Willielmum Laud solum vel cum aliquo alio sive aliquibus aliis vbicunque aut in aliquo modo aut tempore perpetrata facta aut commissa et accessaria praedictarum Offensarum Criminum Transgressionum

to the Church either for that they are so sore blinded that they understand nothing of God godlinesse and care not with divelish example to offend their neighbours or else for that they see the Church altogether scowred of such gay-gazing sights as their grosse phantasie was greatly delighted with because they see the false religion abandoned and the true restored which seemeth an unsavoury thing to their unsavoury taste as may appear by this that a woman said to her neighbour Alas Gossip what should we now do at Church since all the Saints are taken away since all the goodly sights wee were wont to have are gone since wee cannot hear the like piping singing chaunting and playing upon the Organs that we could before But dearly beloved we ought greatly to rejoyce and give God thanks that our Churches are delivered out of all those things which displeased God so sore and filthily defiled his holy House and his place of prayer for the which he hath justly destroyed many Nations according to the saying of Saint Paul If any man defile the Temple of God God will him destroy And this ought we greatly to praise God for that such superstitious and idolatious manners as were utterly naught and defaced Gods glory are utterly abolished as they most justly deserved and yet those things that either God was honoured with or his people edified are decently retained and in our Churches comely practised c. Mr. Workman by all these and such other passages in our Homilies ratified and subscribed unto by all our Ministers in the 35 Article of our Church as containing a godly and wholesome doctrine necessary for these times and established by the statute of 13 Eliz. ca. 12. which confirmes the Articles justifyed every syllable in his Sermons against Images in which he used only the words of our Homilies yet notwithstanding by the Archbishops violence against him who went highest in his sentence on the 25 of April 1635. in the High Commission held at Lambeth was Suspended from the execution of his office and function in the Ministery excommunicated ordered to make his submission and recantation of his eronious and scandalous doctrine at Lambeth the next Court day in such manner and forme as should be set down by the Commissioners and delivered to him in writing under the Registers hand of the Court and after this submission made publickly in Court the same to be sent down to Glocester and there openly published in the Cathedrall Church of Glocester and in the Church of S. Michaels immediately after Divine Service ended when as the Congregation shall be then and there assembled and condemned in costs of suit to be taxed the next Court day and likewise imprisoned Which sentence of his for the cause a foresaid was proved by the Register-Book of the High Commission out of which it was read at the Lords Barre by the testimonies of Mr. Thomas Pury a Member of the House of Commons and of Mr. John Langley late Schoole master of Glocester and now of Pauls-Schoole in London who further witnessed upon oath That Mr. Workman having been a most painfull diligent Preacher of Gods Word in the City of Glocester for above 15 years and a man of singular piety learning wisdome and moderation as the Archbishop himself confessed the Corporation of Glocester to help support his great charge of children in consideration of his great paines in preaching and visiting the sick about September 1633. granted him an Annuity of 20 l. per annum under their Common Seale with one unanimous consent a little before his troubles in the High Commission For which act of justice and charity Iohn Buckston the then Mayor Master Wise the Town Clerk and some other of the Aldermen of that City were by the Archbishops procurement sent for by a Pursevant to appear before the Counsell Table as Delinquents where they appearing were fully heard concerning the granting of this Annuity before the King himselfe and his Councell who seemed fully satisfied approving of their grant and were ready to dismisse them from thence as seeing no just cause for their molestation Whereupon the Archbishop moved that they might be transmitted from thence to the High Commission which by his means was ordered accordingly After which in January following Mr. Pury himself together with M. Henry Browne Mr. William Prise Aldermen Mr. Anthony Edwards and others were arrested by a Messenger out of the High Commission who exacted and received 20 Marks in Fees from them to whom they gave bonds to appear in that Court the Terme following which they did Where they were then articled against for consenting to the grant of the said Annuity to Mr. Workman to which Articles they answered and the cause being brought to hearing not long after their Counsell alleaged That the said grant of 20 l. per annū to M. Workman ought first to be proved illegall or obtained by illegal practise and the whole Corporation whose act it was under whose Seal it was granted to be made parties to the suit before these Defendants sued only as private men ought as they conceived to be censured for consenting thereunto or the said deed made void and cancelled yet notwithstanding the said Mr. Edwards one M. Nelme for consenting to this grant only were fined 10 l. a piece and the grant ordered to be cancelled which was done accordingly and thereupon a 100. l. expence the rest were dismissed the Court and M. Workman deprived of his Annuity After which M. Workman himself being censured and put from his Ministery and imprisoned by the High-Commission for Preaching against making and setting up the Images of the Trinity and of Christ and Saints in Churches having after some moneths Imprisonment with much solicitation obtained his Liberty to support himself his wife and many small children from perishing was necessitated to teach children in private having no other livelihood left him after his former Annuity granted him by the City of Glocester was by the Arch-bishops potency unjustly wrested from him of which the Arch-bishop being informed inhibited him to teach any children at all in publike or private as he would answer the contrary at his perill whereupon he fell to practise Physicke for his necessary support which being informed of to the Arch-bishop he thereupon prohibited him likewise to practise Physick Whereupon he having no meanes of subsistance left and being debarred to Preach teach School or administer Physick to maintain himself and his charge was so afflicted with these tyrannicall and unjust pressures of which he oft complained to Master Langley and others that they drew on crasinesse and sicknesse of body upon him and as his most intimate friends were verily perswaded shortned his dayes and precured his death to the great griefe and losse of that City So zealous was this Arch-Prelate in defence of Idolatrous Images as thus most unjustly and tyrannically to ruine a most godly painfull Minister with his family and destroy this

it seems for he doubted of hell of the resurrection and of God surely Gregory the IX was none he called Christ an Imposter Yet the Pope pretends Christ's name titles himself by him will be Christ's Vicar beare Christ's name above all men affect Christs titles above all men his attribute of Holinesse Men on earth Saints in Heaven are but called holy Peter is no more his Predecessor sanctus Petrus Christ's Mother is no more sancta Maria holy Peter holy Mary God's selfe rests in it too every person holy Father sayes Christ John 17. The sonne sanctus Dei God's holy one Mark 1. the Spirit the holy Ghost The Pope likes not this positive degree he will be stiled Sanctissimus the most holy 't is not likely that iniquity is in this man this most holy man Lutherans and Calvinists charge him with much both his person and his doctrine but they are lyars hereticks all Sacriledge and Symony Incest and Adultery setting of Subjects against Soveraignes King against King Murther and Massacre infinite iniquities sic that holy Father Pope should doe such things they are not Calvin's calumnies nor Luther's lyes but confest by their owne Writers nor doe Popes thus in person onely that craves some pardon But 't is their Doctrine too their Churches Doctrine That a Priest of Jesuit may forsweare deny his parents defraud his friend betray his country kill his King fie that holy Mother Church should teach such things This theame some may say sits not this place neither the Pope is not here c. In his Sermon upon Quadragessima page 122. line 10. page 124. line 37. the Licenser hath quite expunged these following lines How then is the Popedome in the Devils gift if Kingdomes be not Satan gives it and it is a kind of Kingdome Regnum sacerdotale a priestly Kingdome The Pope a Melchesedeck King and Priest wears a Crowne beares a sword both Regallities three Crownes multa diademata Christ does Revel 19. and he is his Vicar two swords Ecce duo gladij hic Popes are Kings betters Cardinals Kings Peers is the Pope the Devils creature and not Kings But the Popedome is not Satans gift neither Aeneas Sylvius himselfe sometimes a Pope writes that one got the Popedome fraude diabolica we beleeve it moe then one Silvester the Nccromancer Boniface 7. Gregory 7. all fraude diabolica by devillish machinations that does not prove the Devill made them or construe it if you will by the Devils meanes it will not serve so neither so Kings come often to their Crownes by devillish meanes and yet God gives them God may be the author of an act whereof Satan may be in the meanes God gave his Sonne to death for us yet the Devill had his hand in it John sayes the Devill put in Iudas heart to betray Christ God destroyes Ahaz but the Devill was his meanes a lying spirit in the mouth of all the Prophets God would afflict Iob the Devill was his instrument 't is plaine in the story For the poynt as I would not belye so I would not rob the Devill of his right the Popedome is of God but the Papacy is of Satan To be a Prince and Bishop yea I will yeeld him highest Bishop too God gives him that but his universall Prelacy and presumption over Princes the Devill gives him that his power is from God but his pride is from the Devill Satan is yet more frank The Pope Patrissall playes satan some here craves not prostraction onely least happily you say that 's but civill reverence and yet saving his reverence 't is more then the greatest Monarch craves in all our Westerne Kingdome I say he craves not prostraction onely but adoration too Worship divine worship what else meant the cry of the Cicilian Ambassadours prostrate before him Tu tollis peccati mundi misereri nostri O thou that takest away the sinnes of the world have mercy upon us c. Ibid. page 172. line 4. this is deleted by the Licenser Was not Iudas an Apostle Origen sayes he was the Gospell sayes he was among the twelve Apostles not Disciples onely but Apostles Saint Matthew reckons him here is then a place put for the Papists which they never yet observed for their Apostolicall Traditions here is Traditio Apostolica indeed Here I observe it not what doe they else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trechery their occupation Treason the Pope's trade best they leave it 't is Iudas act and brings a sort of them to Iudas end it will strangle the Papacy it selfe at length In his second Sermon upon severall occasions page 293. l. 10. the Licenser deletes And there 's a man in Rome the Pope will be as God the Sonne for he is his Vicar Ibid. page 495. l. 22. Gods Peere that 's little will be his superior will be worshipt Paul sayes above all that is called God Who is that even the Pope c. This Monster c. Let every soule be subject to the higher Powers Paul bids be the Clergy exempt they are not bound to the Lay barre Thou shalt not make an Image nor bow downe to it thou shalt doe both Gods lawes are strait the Pope will dispence with them break thy Oath marry thy wives sister thine owne sister thine Aunt keep a Concubine be a Catamite or Sodomite kill a King though a catholike the Pope will absolve thee Hold we the Pope arrogant in the title of Christs Vicar he is more his power it seems is above Christs Page 296. bids God a Bishop be the husband unius of one Wife the Popes bids nullius marry not at all forbids the Cup at the Communion of the Lord though Christ have ordained it Scripture Gods Word sayes Sylu Perer hath none authority but from the Pope I must end the Pope is Omnipotent Gods Attribute yet one cals this Pope so He can doe all things yea he is all things Gods peculiar too so he is Gods Peere behold the man is become like one of us Idem page 301. There 's a people in Affricke curse the Sunne because it fireth them there 's a Pope to curse the Starres Mars Venus Iupiter and Mercury because he lost at dice gamesters here curse Cards and Dice bite them teare them that 's all at most banne one another tame Protestants and base spirited learne of holy Father Pope to curse the Heavens and God why wrong I our brave spirits as hereticall as the Pope was not Christ God his passions wounds nayles blood and death yea heart and soule black mouthed blasphemy what dares it not doe against Heaven in execrable Oathes The Law c. page 338. The Popes Mint can coyne words too to his Forge nothing comes amisse in its Scriptures Fathers Counsels yea if it needs be hee in a word writes too In spite of all Gramarians if the Pope say but. Fiatur page 344. Balaak of Spaine heires Balaam of Rome to curse Israel his brothers

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 〈◊〉 〈◊〉

this was done in the death and suffering of Christ and not in the celebration or institution of the Eucharist Fourthly neither doth the use of the present tense prove that which they would have for it is usuall and well known that there is an Enallage oft times in Scripture and that not onely the present tense but also sometimes the preter tense is put for the future for the certainty of things affirmed as for example paer natus est nobis unto us a child is given or borne Agnus occisus the Lamb was slaine from the beginning of the world behold the Lambe of God qui tollet which taketh away the sinnes of the world Ego pono I lay downe my life for my sheep c. Chem. Exam. part 2. fol. 166. 6. Many Passages of this nature are expunged out of Doctor Iones his Comentary on the Hebrews others altered by the Licenser which we pretermit 67. Clauses deleted against Popish Satisfaction IN Master Ward 's Comentary on Matthew written copy page 17. this is deleted Quest Which are the parts of Repentance First the Papihs answer hereunto that the parts of repentance are three to wit First contrition or as some of them say Attrition Secondly auricular confession Thirdly Satisfaction of merit Object We may satisfie the wrath of God for the punishment due unto sinne Answ Neither will this evasion serve that by grace our works satisfie for grace and works are so divers that they cannot herein concurre together grace taking away works and works grace if they should be joyned as working causes together Ibidem page 383 this is purged out I read saith Ambrose of Peter's penitent tears but not of his Satisfaction the which words of the Father being urged against popish Satisfaction Peter Lombard answered Multa facta sunt quae scripta non sunt many things have been done which are not written or mentioned in the Scriptures Answ This answer is a sufficient satisfaction with the Papists being an essentiall point of pennance and pertaineth to doctrine and therefore it should have an expresse warrant or proofe out of the Scripture for in matters of faith or points of doctrine an argument may be drawne negatively from the Scriptures though not so in matter of fact as for example This doctrine is not found in Scripture therefore it ought not to be received is a good consequence wherefore the Fathers viz. Ambrose argument is good and the Masters viz. of the sentences solution looseth not the knot And fol. 207. written copy Thy sinnes be forgiven thee We see Christ here neither requires confession nor demands or reserves Satisfaction of this sick man but wholly takes away his sinnes to teach us that Christ pardons our sinnes truly Heb. 8. 12. Ior. 31. 21. c. Isa 43. 25. Heb. 10. 17. 68. Scripture Texts themselves and their very words alone deleted NOt to trouble you with any already mentioned in the Premises take these ensuing instances instead of many more that might be added In Master Ward 's Comentary on Matth. p. 201. Christ indeed is never absent from his children for he loves them unto the end Ioh. 13. 1. yea promiseth to be with them unto the end Mat. 28. 20. yea he dwelleth with them by his spirit 1 Cor. 3. 16. 2 Cor. 6. 16. But yet he seemeth sometimes absent Ibid. p. 202. There is a fear of God which is a godly fear wherein two things are observable viz. First that he is to be feared Ps 2. 11. Pro. 1. 7. Eccle. 12. 11. And secondly that he is not to be feared doubtingly but beleeved confidently Ioh. 4. 18. Rom. 8. 38. Ibid. p. 84. All Christians are called light Thus Saint Paul taxed the Jewes Thou art confident that thou thy selfe art a guide of the blinde a light to them that sit in darknesse Rom. 2. 19. whence he intimates that every Christian is or ought to be a light Ibid. p. 194. Quest Why doth the Lord principally respect our Faith Answ First because Faith only saveth us Rom. 3. 12. 27. c. and 4. 5. Acts 13. 48. Ioh. 8. 24. Eph. 2. 8. Secondly because works serve onely to prove our Faith Gal. 5. 8. Iam. 2. 18. Ibid. p. 207. Thy sinnes be forgiven thee We see Christ here neither requires Confession nor demands or reserves Satisfaction of this sick man but wholly takes away his sinnes to teach us That Christ pardons our sinnes truly Heb. 8. 12. Ier. 31 32. c. Isay 43. 25. Heb. 10. 17. Ibid. p. 403. Secondly it appeares the Holy Ghost is God because he begat Christ the Sonne of God Luk. 1. 35. where he is called The power of the most High and therefore he is God Ibid. p. 187. the Lord is immutable and immoveable in his Law and Decrees of mercy Iohn 13. 1. Rom. 11. 29. Ibid. page 221. All power comes from God we neither have power to eschew evill nor to do good Rom. 7. 15. 19. 23. Were not these Licensers as bad or worse then Papists thus to obliterate these very Texts of sacred Scriptures as heterodox and unfit to passe the Presse No doubt they would have rased them out of the Bible it self in time as well as out of this Authors writings who did but barely cite them in their genuine sense against Popish and Arminian errours 69. Passages expunged that the Scriptures are light not hard to be understood and to be read by the common people IN Master Ward upon Matthew 14. 15. page 27. 90. these clauses are deleted Ye are the light of the World The Papists affirme the Scriptures to be hard and difficult and obscure that the common people or Laity cannot understand them and therefore it is to no purpose for them to read them Now against this we produce this place arguing briefly thus the Apostles are the light of the world therefore their doctrine i. e. the Scripture is perspicuous and facile and may be understood by a diligent and observant Reader c. To this of Bellarmine we answer first the Major proposition is false that every light is alwayes visible for these two causes viz. First because the Sunne and Moone were ordered to be great lights Gen. 1. 16. and Psal 136. 8. for the governing of day and night and yet we see them often darkned and suffer strange eclipses so the Church though it be ordained to enlighten the world by ministring the doctrine of the Scriptures yet sometimes it may faile out of mens sight as hath been shewed elsewhere viz. upon Matth. 5. 14. Secondly though the Church be a light yet such as walke in darkenesse loving that better then the light doe not alwayes see it but want either will or eyes thereto Thus the King of Arams Souldiers neither saw the horses and Chariots of fire that were round about Elisha nor knew that they were in the midst of Samaria untill their eyes were opened Neither do men light a candle and put it under a Bushell The Papists