be said unto every particular member of hers in the Communion The Body of our Lord Iesus Christ which was given for thee c. if any one of them were absolutely reprobated 1. c. from all eternity unconditionally decreed to bee damned in Hell fire everlastingly The Booke intituled Gods love to mankind and Doctor Jack sons Divine Essence and Attributes part 1. are professedly written to justifie universall Grace and Redemption 23. That the Personall succession of Bishops is a true note of the Church and necessary That Peters Chaire was at Rome and he sate Bishop there and that it is the honour and happinesse of our Church that this Archbishop of Cant. that now is with our other Bishops and Ministers can derive them personall succession and Ordination from the Sea and Popes of Rome Dr. Pocklingtons Sunday no Sabbath P. 2. Ouâ— Diocesan can derive himselfe the successor of an Apostle it is Saint Austins resolution Successio Episcoporum ab ipsa sede Petri is that which among other things by him named keepes us in gremio Ecclesiae and Subjects us to our Bishops Jurisdiction Page 47. Their vanity may appeare that against all Antiquity make fooles beleeve Saint Peter was never at Rome making the succession of Bishops and truth of the Latin Churches as questionable as the Centurists orders Page 48. Reckon up your Priests who succeded one another after Saint Peter in his Chaire if you will bee esteemed Members of the Church Hereby we may by Gods mercy make good the truth of our Church For wee are able lineally to set downe the succession of our Bishops from Saint Peter to Saint Gregory and from him to our first Archbishop Saint Austin our English Apostle as Bishop Goodwin calls him downeward to his Grace NOW that sits in his Chaire Primate of all England and Metropolitan Which hee thus seconds in his Altare Christianum Page 45. Saint Peters Chaire in Rome succession of Bishops in the Church of England c. Page 47. Though saith Saint Austin you slanderously call the Chaire in other Churches Cathedram Pestilentiâ—ae what cause hath the Church of Rome giuen you to say so of it In qua Petrus sedet et in quâ hodie Anastasius sedet The very note whereby Heritickes were knowne from Catholikes was that Catholikes could shew their Churches and the very Chaires in them wherein there was not only a morrall succession in purity of Faith and manners but a locall succession of Bishops continued even from the Apostles times which Heretickes could not shew and therefore were hereby convinced to bee such and so put to shame and confounded Page 48. Hee recons up those that had succeded the Apostles Saint Peter and Saint Paul in the Church of Rome Page 49. Novatian is neither Bishop nor Member of the Church saith Saint Cyprian because hee cannot prove his succession according to Apostolicall Tradition If in all this time there were no materiall Churches then there could be no materiall Chaire wherein their Bishops were enthronized and if no Chaire then no reall Inthronization then no personall succession from the Apostles whereby the right faith was derived from God the Father to his Son nor from the Sonne to his Apostles nor from the Apostles to succeding Bishops Those that deprive us of the benefit of this Apostolicall Tradition pluck one speciall staffe out of our hands whereby we stay our selves from falling from the true Catholicke Church and beat all Heretickes out of our Communion Miserable were we if hee that NOW sitteth Arch Bishop of CANTERBVRY could not derive his succession from Saint Augustine St. Augustine from Saint Gregory Saint Gregory from Saint Peter for hee that remembreth whom he succeeds will doubtlesse endeavour and pray to be heire to their vertues as well as possessor to their places What a comfort is this to his Grace and to all those that receive consecration from him and to all those that they shall ordaine Page 51. Tell us when and from whence you come and what you make your selves to do in the Church that are no Sons of the Church We can with Saint Iraeneus point you to the time of your comming in You Cartwright and your brood came in as most Sabbatarians did under Archbishop Whitgift and your Ames and Brightman with your Laodiceans came in under Archbishop Bancroft and you Vicars and our Cotton with his fugitives came in or rather went out under Archbishop Abbot Page 144. I shall begin with my selfe I had my Ordination from Bishop Dove he had his Consecration from Archbishop Whitgift and the Archbishop his from the undoubted successours of Saint Peter Doctor Heylin his Moderat Answer to Mr. Burton Page 72. Write If you have any other Pedegree as perhaps you have from Wickliffe Hus the Albigâ—enses and the rest which you use to boast of keepe it to your selfe non tali auxilio the Church of England hath not need of so poore a shift Page 68. The next thing that offends you and you clamour as if that they claime a visible and perpetuall succession down from St. Peter to Pope Gregory from him by Austin the Monk first Archbishop of Cant. unto his Grace now being and sic de caeteris That Gregory sent Austin into England to convert the Saxons and made him first Archbishop of the English is generally delivered by all our writers Finally that my Lord the Archbishop that now is is lineally descended in a most faire and constant tenor of succession you shall easily finde if you consult the learned labours of Master Francis Mason de Ministerio Anglicano The Papists would extreamely thank you and think you borne into the World for their speciall comfort could you but tell him how to disprove that lineall succession of our Prelates which is there laid dowe By Mountague his Gagge page 49. The Church hath ever beene visibe In England especially how can this fellow impute invisibility to us who claime and prove a succession 25. That Sunday is no Sabbath nor of divine institution that the strict sanctification of it is Iewish superstitious and Rabbinicall That May-games Wakes Revells Dancing Interludes with other sports and pastimes are not only lawfull but convenient and necessary thereon not to be restrained but incouraged and the Kings Declaration to that purpose most pious and Religious That two houres only of it viz. The time of publik service and sermons are to be kept holy and that the residue may be spent in Recreations or ordinary workes of our calling That the Lords day Sabbath was never heard of in the world till Dr. Bounds daies That the Sabbath is not morrall THis is the subject matter of many whole late printed Books against the morallity and strict observation of the Lords-day Sabbath wee shall instance only in some few beginning with Doctor Pocklington in his Sunday no Sabbath where thus he most scandalously and prophanely writes page 6. What shall wee think then of Knox and Whittingham and their
〈◊〉 〈◊〉 〈◊〉 and 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
Pope corrupt Ordinances Sacraments and a meere Idolatrous supersticious wil-worship Thirdly no true Ministry nor government of Christs institution Fourthly she yeelds no true Subjection nor Obedience to Christ his laws word spirit but opposeth him and them in all Fiftly she is over-spread with a Leprosie of damnable Errours in Doctrine corruptions in Faith Manners Ordinances Government Sixtly the definition of a true visible Church in our Homilies and Writers agrees not to her Seventhly our Homilies Writers define her to be a false Church not a true who are all mustered up together by Master Burton in his Babell no Bethell where she is largely proved to be no true Church For his distinction that she is a true Church Veritate Entis though not Moris as a Thiefe is a true man it is a meere childish evasion For it is not the meere entity and being of a company of men that makes up a Church or true Church for if so the Turks Pagans or any assembly else should be a true Church as well as the Protestants but a company of men rightly qualified to wit professing the true Christian Faith among whom the Word of God is truly Preached and the Sacraments duly administed To set then the distinction and comparison right If one should demand of the Archbishop Whether a Theefe be a true man or no as this phrase true man in our ordinary language signifies an honest just-dealing man with reference to his qualities morals not his Entity or being as a meer man himself grants that he is no true man but a false one in this sense in this very distinction and to answer that he is a true man in regard of his essence therefore a true man in respect of his Morals were a meer impertinency Nonsequitur By the selfe-same reason when we demand of him Whether the Church of Rome be a true Church and he answers She is so Veritate entis for she consists of a company of persons or reall men not veritate moris for that they are not so truly qualified in those Morals or rather supernaturall principles which makes them to be a true Church Himselfe must needs grant that his distinction is fallacious in applying this veritas entis to them as they are a Church not men or else yeeld that they are a false but no true Church because his not veritate Moris can be applyed to nothing else but to such morall and divine qualifications as should make them a true Church so as his owne distinction directly subverts this his false conclusion of her being a true Church and his charging her with grosse Corruptions Errors Superstitions to the endangering of salvation doth the like Secondly it was retorted that his distinction of her erring onely circa fundamentalia not in Fundamentalibus was a falshood For first her affirming the Church to be built upon Peter and the Pope not Christ the chiefe corner-stone Her denying the Scriptures to be Scriptures but as they are grounded on confirmed and expounded by the Authority of the Church and Pope Her making Apochryphall Scriptures Canonicall and so adding to the Scriptures Her giving the Pope power to null and dispence with things against the Scriptures Her resolving the foundation of all our Faith into the Church To beleeve as the Church beleeves not into the Scriptures themselves Her deifying of the Virgin Mary Saints Images in praying to and adoring them with divine worship Her joyning of Saints Merits and Mediations with Christs and making them joynt Saviours Mediators Advocates with him Her turning the Sacrament of the Lords Supper into a Propitiatory Massing Sacrifice of as great or greater Merit as Christs own Sacrifice on the crosse adoring the consecrated Bread as their Lord God and Christ himselfe Her taking away the Sacramentall Cup from the Laity point-blanke against Christs owne Institution Her giving Christ an ubiquitary body on earth instead of a glorified body in heaven her tying people to pray to God in an unknown tongue with her creating a new head of the Church in Christs stead the Pope who hath the Keyes of Heaven Hell and Purgatory too and can pardon sins release Soules out of Hell and Purgatory at his pleasure with her abolishing the second Commandement out of the Decalogue What are they all but Fundamentall Errors nullifying that Church which maintaines them and not Errors onely about the foundation For his foure instances that circumstances may undermine and destroy the Foundation We answer First that neither of all these instances concerne the Papists or Church of Rome the subject in question therefore altogether impertinent Secondly they are not meer circumstantials but fundamentals because directly contrary to the expresse words of Scripture and Articles of our Faith of which they are unseparable parts which if false in any part may and will be false in the whole and no ground of Faith at all For the rule of the Schools we agree it but how he applyes it to his distinction or the Church of Rome we cannot yet discerne Thirdly it was replyed That the Religion of the Church of Rome and England is not one and the same For that which they repute the maine part of their Religion is no Christian Religion at all nor part of the Christian Religion but meere Antichristian Errour Superstition corruption Idolatry And in his Booke he doth no more charge her with some grosse corruptions endangering Salvation then she chargeth us as the perusall of his words demonstrates Fourthly his justifying salvation to be had in this false Antichristian Church and Religion denying the foundation is contrary to the opinion of all Otthodox Protestants who make her damnable Errours the ground of their separation from her And though some affirme that divers in the Church of Rome are saved yet none are saved by being of that Church or by that Faith and Doctrine which she properly cals her Faith and Religion wherein she differs from us but by their relying onely on Christs merits which she disclaimes Fiftly his deleting all phrases clauses calling or intimating the Pope to be the Antichrist is a cleer evidence that he holds him not to be so Else his sinne fault will prove the greater in purging out that as Heterodox and scandalous which himselfe beleeves to be a truth For our Statutes Homilies Writers they define the Pope either in direct termes or equivalent expressions to be Antichrist and our Church yea State in them at leastwise in our forecited Statutes and the Subsidy Act 3. Jac. penned by the Convocation As for the Articles of Ireland though they bind us not yet being taken out of the Articles and Homilies of England they sufficiently declare the resolution of our Church as well as theirs that the Pope is Antichrist and Doctor Vsher Primate of Armagh in a Letter of his to the Archbishop himselfe Jan. 4. 1635. the very day of his birth writes That this conceit is so rife in the minds and mouths of the Papists
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
Burtons Wives especially restrained so much as to set footing in the Islands where they were close imprisoned under paine of imprisonment so penall and fatall was it for them to oppose the Archbishop in these his Innovations who detained them thus close prisoners in exile till they were released by this present Parliament That this prosecution was by the Archbishops instigation was evidenced First by the Testimony of Mr. John Cockshute then servant to Sir John Banks his Majesties Atturney Generall to whom he committed the prosecution of all Star-chamber businesses who attested upon oath that the Arch-bishop gave him direction for drawing the Information against Doctor Bastwick Mr. Burton and Mr. Prynne and that he was commanded to give an account to him of all the proceedings therein which he did from time to time either to himself in person or to his Chaplains by his direction Secondly by the Copies of Doctor Bastwicks and Mr. Burtons Answers found in his study by Mr. Prynne the first whereof was disalowed and would not be admitted though twice tendred the second expunged by the Arch-bishops direction who had drawn a line with black lead under all that which should stand in Mr. Burtons Answer as appeared by the Coppy it self produced at the Bar giving Order to expunge the residue which was done accordingly Thirdly by the whole Tenor of his speech in Star-chamber especially this latter clause thereof pag. 77. I humbly crave pardon of your Lordships for this my necessary length and give You hearty thanks for Your noble patience and your just and honourable censure upon these men and your unanimous dislike of them and defence of the Church But because the businesse hath some reflection upon my selfe I shall for beare to censure them and leave them to Gods mercy and the Kings Iustice. And by his ensuing Epistle to his Majesty prefixed to this Speech Fourthly by Subsequent Motions and Warrants under his hand for their Exile and close Imprisonment in which he was onely active and inexorable What great encouragement and hope of a relapse to Popery the Archbishops introducing of Altars Crucifixes and other forementioned Innovations gave to Jesuits Papists and what was his reall designe in promoting them we shall evidence by two notable passages in two late English Jesuites printed books The first intituled A Paraphrasticall and devout Discourse upon the Psalme Miserere written by Ch. M. an English Jesuite as appears by the Jesuites Badge in the Frontispiece of it printed and licensed at Doway 30 Maii 1635. wherein there is this passage in the Epistle to the Reader Thesemy Paraphrasticall Discourses and pitifull lamentations of King David I intend for all sinners in England as well Catholicks as not Catholicks of what religion soever I being a debtor to all and because I would have them all peruse these Discovrses I abstaine from controversies in religion lest I should avert any from the reading of them only in paraphrasing the two last verses of this Psalme occasion being offered I speak of the unbloody and daily Sacrifice of the Altar but so that I rather touch it then handle it mention it then treat of it suppose it then prove it in that manner as I might hoping that this doctrine NOW will not be distastfull mark the Reason For seeing now in England in very many Churches Altars which heretofore were thrown down are againe erected according to the laudable example and pious use and custome of the Catholick and even Primitive Church to averre a true Sacrifice will not be ill taken because to allow of Altars is to allow of a true Sacrifice which useth to be offered on them an Altar and a true proper Sacrifice being Co-Relatives of which the one inferreth the other and so the one cannot be averred without the other nor the one denied without the other Loe here we have the true reason why the Archbishop was so zealous for Altars even to bring in the Papists unbloody and dayly sacrifice of the Masse The second book was inscribed A direction to be observed by N. N. written by an English Jesuit and printed secretly by him in London as was supposed An. 1636. wherein after some applauses of the Archbishop whom he propounded as a Pattern of imitation for all others in England in prohibiting the sale of books tending to Socinianisme p. 14. which he p. 16. interprets to be Protestantisme p. 20. 22. he proceeds thus And to speak the truth what learned judicious man can after unpartiall examination embrace Protestantisme Which now waxeth weary of it selfe Its professors they especially of greatest worth learning and authority declare themselves to love temper moderation allow of many things which some years agoe were usually condemned as Superstitious Antichristian and are at this time more unresolved where to fasten then in the infancy of their Church For doe not the Protestant Churches begin to look with another face their wals to speak by Images Crucifixes Laymens books with another language their Preachers to use a sweeter tone their annuall publick Tenents in the Universities to be of another stile and matter their books to appear with Titles and Arguments which once would have caused much scandall among the Brethren their Doctrine to be altered in many things and even in those very points for which their progenitors forsook the then visible Church of Christ their 39 Articles the Summe the Confession and almost the Creed of their faith are patient patient that is they are ambitious of some sense wherein they may seem to be Catholick that is of that Romish sense which Franciscus à Sancta Clara thrice printed in England and presented by the Archbishop to his Majesty hath put upon them in his Commentary on them to alleage wife and children in these dayes is but a weak plea for a maried Minister to compasse a Benefice Firy Calviaisme once a Darling in England is at length accounted Heresie yea and little lesse then Treason by the Archbishop and his Brethren in their censure of Dr. Bastwick in the High Commission Men in word writing willingly use the once fearfull names of Priests and Altars nay if one do but mutter against the placing of the Altar after the old fashion for a warning he shal be well warned with a Cole from the Altar over against which there is this marginall note A little book so intituled printed 1636. English Protestants are now put in minde that for exposition of Scripture by Canon they are bound to follow the ancient Fathers And to conclude all in one main point The Protestant Church in England pofesseth so small antiquity and so weak subsistance in it self that they acknowledge no other visible being for many Ages but in the Church of Rome These were the advantages the Papists Jesuits and Popish party made of the Archbishops Romish Innovations formerly proved We shall next proceed to other Innovations of this nature somewhat different from the former to wit to
aside any way but that we shall take it in the Litterall and Gramaticall sence This Act tyes to consent of VVrighters which may and perhaps do goe against the Litterall sence for here 's no exception so wee shall bee perplexed and our consent required to things contrary 7. All consent in all Ages as farre as I have observed to an Article or Canon is to it selfe as it is layd downe in the body of it and if it beare more sences then one it is lawfull for any man to choose what sence his judgment directs him to so that it be a sence secundum analogiam fidei and that he hold it peaceably without distracting the Church and this till the Church which made the Article determine a sence And the wisdome of the Church hath beene in all ages or the most to require consent to Articles in generall as much as may be because that 's the way of unity and the Church in high points requiring assent to particulars hath been rent As de Transubstantiatione c. So he in affront of the Commons This Parliament also being soone after broken up in discontent by this Bishops power and policy the Arminian and Popish party grew more bould numerous potent and prevalent every where so as the Pulpits at Whice-hall Paules Crosse Oxford Cambridge and else where ecchoed againe with Arminian Paradoxes without restraint and none could or durst oppose them without exemplary punishment if not all most certaine ruine Bookes in defence of Arminianisme and Semi-plagianisme were published printed with publike allowance and all impressions against them most diligently suppressed the Recantations of Arminian Tenets in former times made in our Vniversities were embesled as Barrets Recantation in Cambridge May 10. 1595. and new Recantations enjoyned to and registred against their opposites of all which we shall produce some remarkable instances The Ministers in and about London being restrained by Colour of His Majesties forementioned Declaration and Proclamation to Preach any thing concerning Election Predestination Perserverance or any thing opposite to the Arminian Errors thereupon framed this ensuing Petition to his Majesty about the end of the Parliament 1628. for liberty to Preach against the Arminian errors in point of Predestination c. which this Bishop being informed off anticipated and frustrated two of the Copies of which Petition were found in his Study by Mr. Pryn thus endorsed with his owne hand The Copy of the intended Petition about liberty of Preaching Predestination c. To the Kings most Excellent Maiesty The humble Petition of divers Ministers of Gods Word in and about the City of London and else where Most Humbly sheweth THat whereas your royall Majesty out of your Religious zeale for the conserving of the Church committed to your Charge in Peace and for the confirming of the Doctrine of the same agreeable to Gods word and conteyned in the Articles established did publish both a Proclamation and a Declaration therein prohibiting all opinions either against or besides the Orthodoxall grounds of Religion expressed in the said Articles as also all raising of doubts and disputatios which may nourish faction in Church and Common wealth And yet your Majesties said edicts are so interpreted and pressed upon us as we are not a little discouraged and deterred from preaching those saving Doctrines of Gods free Grace in Election and predestination which greatly confirme our faith of eternall salvation and fervently kindle our Love to God as the 17th Article expresly mentioneth So as we are brought into a great strayt either of incurring Gods heavy displeasure if we do not faithfully discharge our Embassage in declaring the whole Councell of God or the danger of being censured for violators of your Majesties said Acts if we preach these constant Doctrines of our Church and confute the opposite Pelagian and Arminian Heresies both preached and printed boldly without feare of Censure As if the saving Doctrines of Christ were prohibited and these impious Heresies priviledged which Councells both old and new have condemned and the admired judgement of our late Soveraigne your Royall Father K. Iames of blessed memory hath for ever branded calling the maintainers thereof Arrogant and Atheisticall Sectaries who are not ashamed to lye so grosly as to avow that their Heresies are agreable with the Religion and profession of the Church of England which corrupt seeds of Heresie Faction if not the more speedily rooted out the wise King tell 's the neighbour States will of necessity bring utter ruine to their state by the too bold and frequent Disciples and followers of that enemy of God Arminius Wee therefore your Majesties faithfull obedient peaceable and conformable Subjects to all your Majesties Lawes being most tenderly sensible of the dishonour of Christ and of your Majesty his Vicegerent over us infinitely more deare unto us then our lives most humbly on our bended knees beseech your Gratious Majesty to take into your Princely consideration the forenamed Evills and Greivances under which we groane and as a wise Phisitian to prescribe and apply such speedy Remedies as may both care the present Maladies and secure the Peace of Church and Common-wealth from all those Plagues which our neighbours have not a little felt and more may feare if the Councell of the most juditious King be not the bettter followed And according to our bounden dutie we shall daily pray for the continuance of your Majesties peaceable prosperous and religious Raigne over us About March 1628. Dr. Hall then Bishop of Exceter published a Booke called the Reconciler in the close whereof he inserted two Letters to vindicate himselfe from the imputation of Arminianisme wherewith some had then aspersed him to witt his owne letter to Dr. Davenant then Bishop of Salisbury and his Answer thereunto which Letters comming to be licenced Doctor Thomas Turner the Bishops Chaplain who authorized it no doubt by the Bishops directions and command expunged these two Passages out of the Letters against the Arminian Tenets and in approbation of the Synod of Dort conteining the principle Subject matter of the Letters and the end for which they were written the Copy of which Purgations was seized in the Archbishops Study by Mr. Prynne who attested it thus endorsed with his owne hand That which my Chapline Mr. Turner left out of the letters of the Bishop of Exceter and Sarum ABOVT ARMINIANISME In my Lord Bishop of EXONS Letter to the Lord Bishop os SARVM there was this Passage oblitcrated YEA as if this calumnie were not enough there want not those whose secret whisperings cast upon me the foule aspertions of an other Sect whose name is as much hated as little understood My Lord you know I had a place with you though unworthy in that famous Synod of Dort where however sicknesse â—ereaved me of the honour of a conclusive subscription yet your Lordship heard me with equall vehemency to the rest crying downe the unreasonablenesse of that way I am still the same
in the time of K. Edward and Q. Elizabeth and in the time of Q. Mary for his conscience endured voluntary exile And to place him in the front of the most learned and Godly English Bishops holy Martyrs and others that suffered Martyrdome in the daies of Q. Mary for the truth and Gospell of Christ Jesus in which number he is Registred in the Title Page and placed before Bishop Hooper and Father Latymer in the Book it selfe The occasion of writing this unlicenced obscure Pamphlet was as followeth Iohn Veron being Divinity Lecturer in Paules Cathedrall in the first yeare of Queene Elizabeth handled the Doctrine of Predestination and other incident Points thereto belonging in direct opposition the Popish Pelagian and now Arminian Tenets which Lectures he soone after published in Print and dedicated to Q. Elizabeth in a booke intituled A Fruitfull Treatise of Predestination c. Printed at London for JOHN TYLDALE about the second yeare of Queene Elizabeths Raigne against which Lectures this Champnyes taking some exceptions published this Anonimous Answer by way of a Letter which Veron soone after answered almost verbatim in his authorized Apology dedicated to the Queen whereto Champeneys never replyed After which this Letter was largly answered word for word from the very Title page to the end thereof in a Book Intituled An Apology or Defence of the English Writers and Preachers with Cerberus the Three-Headed Dogge of Hell chargeth with false Doctrine under the name of Predestination written by Robert Crowley Clerke a fugitive for Religion in Queene Maries dayes and an eminent laborious Preacher in those times Vicar of Saint Giles without Criplegate in London Imprinted at London in Pater-Noster-Rowe at the signe of the Starre by Henry Denham Anno 1566. Octob. 14. Seene and allowed according to the order appointed In which booke this Pamphlet which the Bishop and his Agents now obtrude upon us as the received Doctrine of our prime Martyrs and of the Church of England in King Edward the 6th and Queene Elizabeths Reignes was by publique Authority in the name of all the Orthodox Writers and Preachers of England refuted as directly contrary to the received Doctrine of our Martyres Writers Preachers Church and censured as Pelagiau and Popish in both these ancient printed Answers It must needs therefore be an inexpiable insufferable abuse in this Archbishop and his Instruments thus to revive reprint this exploded Erronious Arminian Treatise in the yeare 1631 and obtrude it on us as the received Doctrine of our Martyrs and Church of England in the beginning of Reformation whereas there was nothing lesse on purpose to propagate his Arminian Errors and strengthen that lesuiticall faction After this Mr. Prynne produced Bishop Hoopers Confession and Protestation of his faith made to the whole Parliament An. 1550. in King Edwards dayes His comfortable Exposition upon the Psalmes London 1580. his Articles upon the Creed London 1584. Artic. 3. to 15. 17. 21. 25. 29. 30. 33. 36. 38. to 56 62. 67. 68. 91. to 99. wherein he expresly in terminis refutes those Arminian opinions which this our Author wold wrest out of the words of his Preface to the Commandements contrary to his intention together with divers Passages in Father Latimers Sermons expresly against the Arminian Tenets which explicate his other misapplyed Clauses in the Hystoricall Naration All which Mr. Pryn then shewed to Sir Humfry Lynde to his great satisfaction then desired him to repaire to Bishop Laud in his name to acquaint him with the premises and this desperate Imposture he had obtruded on our Church to his eternall Infamie and thereupon to advise him speedily to call in and burne this dangerous seducing booke or else he would prosecute him to the uttermost for this abuse Sir Humfry accordingly acquainted the Bishop his Chaplin Martin herewith but yet they took no course to suppresse the Booke whereupon Mr Prynne repaired to Lambheth to Archbishop Abbot acquainted him with the execrablenesse of this imposture shewed him the severall old Answers to this new printed Pamphlet with the expresse positions of Bishop Hooper and Bishop Latymer contrary to those imputed to them in this Narration desiring him to call in this dangerous Historicall Narration with all severity and to cause it to be publikely burnt to reprint the old Answers to it and withall to give him leave to prosecute Bishop Laud his Chaplaine Martin with the publisher of this book in the high Commission for this insufferable abuse To which Archb. Abbot gave this answer that this booke did very much trouble him that he had sent to Bishop Laud about it who at first denied that his Chaplain licensed it but afterwards acknowledged it that he gave order to call it in but it was in a privat manner after most of the bookes vâ—nded that he never saw nor knew of these 2. old Answers to it therefore desired Mr. Pryn to leave them with him for a time promising faithfully to restore them and to give him an accompt of this businesse on the Saturday following In the meane time Mr. Prynne because this booke had done much harme in both the Vniversities sent downe some of these Answers of Veron and Crowly with some of Bishop Hoopers books to Oxf. Cambridg to some of his acquaintance there and to the Vniversity Lybrary at Oxford whither many resorted to peruse them to their great satisfaction and the Bishops dishonour by discovering this imposture to them On Saturday being Easter Eve Master Prynne repayred to Archbishop Ahbot for an Answer who told him that he had called in this offencive book seized on som of the copies which were caried into Stationers-hall that Bishop Laud had since been with him that he had shewed him the bookes there left who confessed his Chaplin Martÿn had licenced this Narration in which he had done very ill but he had given him such a ratling for his paines that hee would warrant His Grace hee should never meddle with Arminian Bookes or Opinions more To which Mr. Prynne replyed that indeed he had ratled him to very great purpose for no longer then yesterday in the afternoone his Chapline Martin Preaching the Passion Sermon at Paules Crosse publikly broached maintained Vniversall grace and Redemption with all the Arminian Errors contained in this Book and condemned in the Synol of Dort to the great offence of the Auditors as his owne Chaplains Dr. Buckner Master Austen and Dr. Featley could at large informe him and therefore the Bishop did most grosly abuse his Grace herein who should doe well to proceed against both of them and publikly censure them in the High-Commission or this grosse practise to the end the whole Kingdome might take notice of it and the Arminian party be thereby discouraged That the Bookes they had seized were but few the greatest part of the Impression being vented they were called in so slighty and in so private a manner that few or none took notice thereof and
Vniversities and elsewhere wee shall next discover and make good by evidences under his owne hand In the yeare 1629. soone after the dissolution of the Parliament Bishop Laud presents to His Majestie a Paper written with his owne hand the originall whereof was seized on in his Study at Lambeth by Master Prynne and produced at the Barre thus intituled by him Considerations for the better settling of the Church Government whereof the third consideration was this That His Majestie would be Graciously pleased to command the Lords the Bishops that they give charge in their Trieniall Visitations and at other times both by themselves and by the Arch-Deacons that the Declaration for setling the Questions in difference bee strictly observed And that His Majestie would bee Gratiously pleased once in halfe a yeare to call for an account of all or so many of these as in Wisedome shall thinke fit These considerations were immediately after published sent to every Archbishop and Bishops to be strictly put in execution as his Majesties own Instructions when as in truth they were no other but the Bishops contrived by him alone as the originall Coppie written and another Coppie corrected afterwards with his owne hand together with the Bishop of Bristolls Letter to him dated Febr. 9. 1629. to resolve some Queries touching these Instructions concerning the Lecturers in Bristoll infallibly manifest So that His Majesty was here the Bishops meere Instrument to promote his Arminian and popish designes These Instructions were published in most Diocesse by the Bishops but more solemnly in London-Diocesse by this Bishop who summoning all the Ministers and Lecturers about the City of London to London house made a solemn Oration to them wherein he pressed the necessity of these Instructions of his Majesty for the good of the Church and their chearefull obedience to them and withall sent letters to every Archdeacon in his Diocesse to publish them to all the Clergy and to give an exact account to him how they were observed at the end of their severall Visitations especially the third Instruction For keeping the Kings Declaration that so differences and questions may cease inserted into these Letters with his owne hand as appeared by the Originall Copy found in his Study Soone after this Mr. Mady the Lecturer at christ-Christ-Church in London delivering this Doctrine in a Sermon there That Election was not Vniversall and Common but speciall and peculiar belonging to some And That the Principall and efficient cause of Election was the will and Love of God and not any merit or foreseene faith or workes of man which he manifested by some Scriptures Fathers this Bishop upon information hereof convented him before him for this Orthodox Doctrine the 10. of March 1630. for that contrary to the Kings Proclamation he had treated of Predestination and the forementioned points Whereupon the Bishop by an Act of Court found among his other Papers by Mr. Prynne prohibited him to Preach any more within his Diocesse and admonished him to obey this his Lordships Order And Doctor Cornelius Burges about the same time for using only this Passage in a Sermon on Col. 2. 7. Jf your Minister preach Popery or ARMINIANISME you may change your dwellings and not trouble the Peace and Order of the Church was convented before the Bishop enforced to deliver in the Copy of his Sermon and much molested and Mr. White with sundry others suspended for lightly touching upon some points relating to Arminianisme though agreeable to the Scriptures and 17. Article of our Church As he thus proceeded in his Diocesse so he was farre more violent in this kind in our Vniversities especially in Oxford where he was Chauncellor of which we shall give you these few instances One Mr. Thomas Hill of Hart-hall in Oxford on the 24. of May 1631. Preaching at Saint Maryes Church there on James 1. 16. let fall these Passages in his Sermon And here were my time and learning parallel to my Zeale what a tempting doth present it selfe to shew how rashly that I say not cruelly our Pelagian Votaries have handled the Decrees and Statutes of the King of Heaven But they are to be mischieved into honour but no matter how which tempts them to disrelish sound Doctrine on no other ground then did David because the Lords doe not favour it 1. Sam. 29. 6. Scriptures they use worse then the Turkes do Christians at Tunis enslave it to the vassallage of the foulest error and according to their most current garbe employ it to defend Popery or as bad PELAGIANISME c. Popish Darts whet a freshon a Dutch Grinston have peirced deep and without speedy succor will prove mortall I am perswaded these late transmarine Tâ—nets had not beene so iolly and briefe among us nor the opposite truth so Diametrally condemned by many had they first made proofe of these points in their owne retired and serious contemplations For these slight glances against the Arminians the Copy whereof was sent up to Bishop Laud seised among his Papers and endorsed with his hand by his procurement Mr. Hill was conuented before the Vice-Chancellor heads of Houses and enforced to make a publike submissive Recantation upon his knees in a full Convocation held the 16. of Iuly 1631. recorded in the Vniversity Register f. 35. to this effect I Thomas Hill doe freely and sincerely acknowledge before this Venerable Assembly of Convocation that in a Sermon lately by me Preached in Saint Maries I did let fall divers scandalous speeches partly in opposition to his Majesties Jnjunctions by odious justling together of certaine factions in the Church and imputing Pelagianisme and Popery to the one side Partly in disparagement of the present Government of State and Church by making foule and erronious Opinions the rediest way now adayes to preferment c. All which passages in my Sermon I confesse to have given just offence to the Vniversitie and to deserve the sharpest of Censures Wherefore with all humble submission I beseech the whole Vniversitie represented in this Venerable House to passe by this my woefull error undiscreet and misguided zeale And doe faithfully promise hence forward to abstaine from all such scandalous aspertions and intimations as tending only to the disparagment of our Church and the distraction and detrement of the Vniversity And this my submission I humbly crave may be accepted which I do here make willingly and from my heart with true sorrow for what is past Thomas Hill Upon this submission and Recantation the Arminian faction in Oxford grew very bold and having the both Chauncellor and Vice-Chauncellor of their party vented their errors publikly both in the Pulpit Schooles without any publique check whereupon one Mr. Thomas Forde of Magdalen Hall Mr. Giles Thorne of Bailioll Colledge and Mr. Giles Hodges of Exeter Colledge moved with a pious zeale and indignation against their insolences in Iune and Iuly 1631. in their Sermons at Sr. Maryes used
blessed body two reverent adorations Doctor Laurence in his Sermon before the King resolves thus Page 17. 18. As I like not those that say he is bodily there so I like not those that say his body is not there because Christ saith t is there and Saint Paul saith 't is there and the Church of England saith 't is there and the Church of God ever said t is there and that truly and substantially essentially and that not only by way of representation or Commemoration and yet without either con sub or trans which the antient Church said not by a reall and neverthelesse a spirituall and mysticall and supernaturall presentation and exhibition For why should our Saviour bid us take what he would not have us receive We must beleeve t is there we must not know what is there our faith may see it our sence cannot t is a mistery they all say and t were no mystery if t were knowne his presence they determined the manner of his presence they determined not they say he is there end they say the Lord knowes how For why should we seeke him naturally in the Communion whom naturally we cannot finde in the Wombe of the Virgin Doctor Pocklington in his Altare Christianum writes thus Page 108. 153. The people were not so prophane and unchristian not to performe their most humble and lowly reverence towards the most holy and sacred Altar where Christ is most truly and really present in the blessed Sacrament c. Altars because they are the seates and Chaires of estate where the Lord vouchsafeth to place himselfe amongst us quid est enim Altare nisi sedes corporis et sanguinis Christi as Optatus speaks have bin in all ages so greatly honoured and regarded of the most wise learned and most blessed Saints of God Doctor Heylin in his Cole from the Altar affirmes Page 15. Bishop Ridley doth not only call it the Sacrament of the Altar affirming thus that in the Sacrament of the Altar is the naturall body and bloud of Christ c. The Archbishop of Canterbury in his Speech in Star-Chamber hath this strange Passage which did much amuse the VVorld Page 47. To Almighty God I doubt not but yet it is versus Altare towards his Altar as the greatest place of Gods residence on earth I say the greatest yea greater than the Pulpit For there t is Hoc est corpus meum This is my Body But in the Pulpit t is at most but Hoc est verbum meum This is my word and as many men use the matter Hoc est verbum Diaboli This is the word of the Devill And a greater reverence no doubt is due to the Body than to the VVord of the Lord and so in relation answerably to the Throne where his Body is usually present than to the Seat whence his Word useth to be proclaimed c. These words doe necessarily imply a reall presence of Christs Naturall Body on the Altar not of his Sacramentall only For this sentence The greatest place of Gods residence on earth I say the greatest yea greater than the Pulpit for there t is Hoc est corpus meum C. But in the Pulpit t is at most but hoc est verbum meum clearely demonstrates that he meanes this only of Christs very naturall body For first he speakes of that Body of Christ to which the Deity is hypostatically united and ever present with Secondly of that body which drawes along with it the greatest presence and residence of God Himselfe on earth Thirdly of that body of Christ which is farre more worthy and honourable than the word of Christ Fourthly of that body to which a greater reverence no doubt is due than to the word of the Lord and so by relation to the Throne wherin his body is usually present then to the Seat where his word useth to be proclaimed Now all these cannot be intended of any representative or Sacramentall Body of Christ but onely of his Naturall body Therfore his cleare meaning can be no other but that Christs very natural body is really present on the Altar in the consecrated bread when the Sacrament is there administred And to put this out of doubt these passages in his Conference with Fisher p. 286. 293 294 295 296. intimate or rather clearely expresse as much All sides agree in the truth with the Church of England That in the most blessed Sacrament the worthy Receiver is by his Faith made spiritually partaker of the true and reall body and bloud of Christ TRVLY and REALLY I would have no man troubled at the words TRVLY and REALLY c. Bellarmine saith Protestants doe often grant That the TRVE and REALL BODY OF CHRIST IS IN THE EVCHARIST and T IS MOST TRAVE For the Calvinists at least they which follow Calvin himselfe do not only beleive that the TRVE and REALL BODY of Christ is received in the Eucharist but THAT IT IS THERE and that we partake of it VERE ET REALITER Nor can that place by any art be shifted or by any violence wrested from Calvines true meaning of the presence of Christ IN and AT the blessed Sacrament of the Eucharist And for the Church of Engl. nothing is more plaine than that it believes and teaches The true and reall presence of Christ in the Eucharist unlesse A. C. can make a body no body and bloud no bloud Nay Bishop Ridley addes yet further That in the Sacrament IS THE VERY TRVE and NATVRALL BODY and BLOVD OF CHRIST that which was borne of the Virgin Mary which ascendod into Heaven which sits at the Right hand of God the Father which shal come from thence to judge the quick and the dead c. All which compared with his Alterations and Additions made with his owne hand in the Booke of Common Prayer which he would have obtruded on the Church of Scotland recited at large in A Necessary Introduction to his Tryall pag. 158. to 164. so grosly Popish that hee durst not hazard the giving of them in evidence to this particular point but pleaded the Act of Pacification and Oblivion in barre thereof as soone as ever they were but mentioned will undoubtedly manifest him a meere Papist in this particular and a professed Patron of the Reall presence Transubstantiation and the Masse it selfe 7. That Crucifixes Images and Pictures of Christ God Saints may bee lawfully profitably used set up in Churches and â—ught not to be demolished or removed thence HOw zealous the Archbishop with his Confederates were in defence of Images and Crucifixes in Churches how forward to introduce and set them up in their Chappell 's Churches Cathedralls Houses confirming this Popish position by their practise contrary to our Homilies Statutes Writers and how extreamely violent hee was against such who did by word or deed oppose them hath beene already at large demonstrated in the premises especially in the cases of Master Sherfield and Mr. Workman We shall
in orbem redeuntes in Sancto Stephano Proto-Martyre honoramus eorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exosculamur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Reliquias ipsorum lipsana cimaelia deposita si quae sint quaead nostram notitiam pervenerint Si quae nancisci poterimus genuiua non fucata libenter suscipimus veneratione sua debita congrua honeramus Imprimis autem de Martyribus ubi non constat veritas disquisitionem censemus instituendam Pag. 40. Repraesenta mihi fase as illas Seruatoris Dâ—ce certissimo illas ipsas etiam numextare quibus Infans sacratissimus involvebatur Ego quod ad me attinâ—t libens merito cum summâ— gandio gratulatione reverentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accurram suscipiam ultra omnia quae vocant Barbari Jocalia Cimelia lapides preciosos aurum astimaâ—â— And in his Antidiatr p. 17. Ossa Sanctorum Cineres Reliquias vase aureo velamine precioso convolvebant Ego certè cum Constantino illas reliquias fascijs involvam auro includam circumge standas admovebo labijs ac collo suspensos manibus oculisque crebrò usurpatat intuebor vel in apothecas condam recludam inter preciocissima cemelia censendas 17. That vowed Poverty Virginity a Monasticall life and Monasteries are lawfull usefull Popish Votaries Saints Orders to be imitated applauded CHrists Epistle to a Devout soule p. 86. 87. 88. 89. brings in Christ thus speaking to Christians I Was driven into banishment brought up by the labour of my mother and fed by Almes at other Folkes cost having neither house nor lodging of mine owne withered often in the mountaines how was I spoiled of all my garments at the time of my passion c. Looke therefore upon my poverty and leave to be sad why art thou not grieved like a good Emulatresse if thou see any man poorer then thy selfe as Saint Francis was if thou perceivest any man more agreeable to my life and poverty then thy selfe this indeed should bee a kinde of emulation Embrace with mee the crosse of Poverty c. Determine therefore now and make a firme resolution from the bottome of thy heart to contemne all things for the love of mee and be unwilling to possesse any thing but even such as of necessity thou art inforced to use delighting in all Poverty contempt and penury that thou maist be worthy to enjoy mee Francis Sales His Introduction to a devout life page 19. True it is that the Devotion altogether contemplative Monasticall and Religious cannot be exercised in these Vocations of Artificers c. yet are there many other degrees of devotions Page 200. The solitarines of Saint Paul the first Hermit is imitated in some sort by the spirituall retreates of which we have spoken and the extreame poverty of St. Francis may be imitated by those practises and exercises of spirituall poverty which we will hereafter set downe Page 354 Charity only placeth us in the heigth of perfection but Obedience Chastity and Poverty are excellent Instruments to attaine unto it I will not say any thing of these three vertues as they are vowed solemnly for so they appertaine to Religious persons Page 335. When they are vowed solemnely they place a man in the way and state of perfection Henry Stafford his Female Glory page 23. Let us then imagine that this holy Recluise confined her body to this sacred solitude c. Page 28. The bonds of her Matrimony were askt in heaven and no impediment found why shee might not wed God himselfe yet at the earnest solicitation of the Reverend Priests saith Mantuan she was content to bee betrothed to Joseph not that he should doe the Office of an Husband but serve as a barre to the importuninity of other suitors that so she might the more freely enjoy the inconceivable pleasure she tooke in her Vowed Virginity Page 148. You who have vowed Virginity Mentall and Corporall you shall not only have ingresse here but welcome Approach with comfort and kneele downe before the grand white Immaculate Abbesse of your snowey Nunneries Page 235. My Arithmeticke will not serve mee to number all those who have registred their names in the sodality of the Rosary of this our blessed Lady c. All which are Canonized for Saints Bishop Mount Orig. page 303. Quantum detrimenti Regijs accesserit vectigali busper illam desolationem Monasterijs invectam per importunum Henrici Octavi rigorem per Parliamentarias Impropriationes c. Page 382. Ejusmodi vitae genere Ioannem jecisse fundamenta Monasticae vitae hoc est Anacoreticae et Ascetica cum illustrissimo Baronio non abnuerim c. 18. That there are written Traditions which we must observe and are of equall Authority with the word BIshop Mountague in his Gagge page 30. There are Traditions written and unwritten you meane not here Traditions written I know it no more doe wee Page 31. Traditions instituted by our Saviour even in points of beleife and Faith have divine Authority as his written word hath Traditions derived from the Apostles have equall authority with their preachings and their writings Traditions of the Church have such authority as the Church hath all binde and oblige as they were intended and as their extent is For they must be considered not only from the Author but from the end some were intended to be permanent others only to be transient for a time only or else for ever some Vniversall some onely Partiall for the Catholike or else a private Church such variety and difference is in Traditions We do grant it in every kinde that either there are or have beene Traditions of Christ his Apostles the Church privat men Pag. 37. Quae universa tenet Ecclesia ab Apostolis praecepta benè traduntur quanquam scripta non reperiantur said Saint Augustine and I subscribe unto it Omni modo bind they unto Obedience so long in such sort so farre forth as the Authors did intend till the same Authority disavow them which gave unto them being at the first In the 34. Articie to this purpose we read of and concerning Ecclesiasticall Traditions Loe Traditions not only avowed but maintained Page 41. No Protestant living in his right wit will deny this that the Apostles spake much more then is written Therefore the Traditions of the Apostles and of the Church is without all question of good credit and esteeme and so much we professe Art 34. I grant it hath displeased some which is said It is Tradition which avoweth it seeke no further I see no reason why any should be displeased therewith Doctor Pocklintons Altare Christianum Page 48. None of all these Heretikes can derive their succession from the Apostles nor shew how their Doctrines were received by Tradition from them Page 49. According to Apostolicall Tradition Page 50. Those that deprive us of the benefit of this Apostolicall Tradition Page 180. Traditions of holy Church of absolute Authority The Archbishop himselfe in his Reply to Fisher determines
makes the consecration the Crosse must bee set up behinde the holy Altar word being brought to the Patriarch concerning the Church that is to be built letters are directed either to the Exarch or to some of the Bishops to request that the Church may be founded Consecrated and entituled to the Patriarchs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Consecrated in the Name of such a Saint page 193. Things for the most part were altogether disposed by but nothing at all without the Bishops Jurisdiction That the Patriarch or Bishop should challenge this Jurisdiction over the new Church c. it seemes most reasonable For what did the lay Patron more do then a man of Israell who brought a Lambe but the Priest made it an Offering and an Attonement The Patron parhaps might chuse the place but till the Prelate came and sanctified the Ground it might be as well a Denne of Theeves as a House of Prayer The Patron might bring the Stones the Bishop made it a Church till then nothing was but the breathlesse body of a Temple the soule being yet to come from a Diviner influence of the Diocesan therefore the priviledge of a new Church followed not the building but the consecration of it c. Richard Tedder in his Visitation Sermon Licensed by Doctor Samuell Baker Feb. 6. 1636. Printed at London 1637. It is the Consecration that makes Churches holy and makes God esteeme them so which though they be not capable of Grace yet they receive by their Consecration a spirituall power whereby they are made fit for Divine Service and being consecrated there is no danger in aseribing a holinesie unto them 21. Totall and finall Apostacy from Grace Predestination a desperate Doctrine Resisting of Grace BIshop Mountague in his Appeale pag. 29. 30 31. Ex Artic. 16. After that wee have received the Holy Ghost we may depart away from Grace Till the Church expound otherwise it is as free for me to take it according to the Letter as for you to devise a figure The Article insisteth on men justified after Grace received challenged it was in this sense as unsound at the Conference at Hampton Court but defended maintained avowed averred for true ancient justifiable good and Catholike by the greatest Bishops and Learnedst Divines then living in this Church against that absolute irrespective necessitating and fatall decree of your new Predestination stiled then and there by Bishop Bancroft in publike audience with much vehemency without any Checke dislike distast dissent for we reade of none a desperate doctrine of Predestination At what time also that Reverend Prelate and most accomplisht Divine Dr. Overall Bish of Norwich c. said That a justified man might fall away from Grace and so ipso facto incurre Gods wrath and was in state of wrath and damnation untill he did recover againe Pag. 33. Can your Learning and understanding make any other Construction of these words then That a man may fall away from Grace and become no Child of God at all This is spoken and meant Not only of totall lapse for a time but also of finall separation and for ever Pag. 37. I see no reason why I might not have beene as confident in maintaining falling away from Grace as you and your Divines are upon weaker grounds in defending the contrary Pag. 60. I must confesse my dissent through and sincere from the faction of Novelizing Puritans but in no one point more than in this their desperate Doctrine of Predestination Vide pag. 50. and 70. 71. c. to like purpose Pag. 72. Id. It is not in reason probable that you should have the doctrin of the Church on your side against Master Mountague For the Church holdeth and teacheth punctually and that against the Opinion and with the dislike of the Learnedest of your side that Faith true justifying Faith once had may be lost and recovered againe that a man endued with Gods holy Spirit and enlightened with the heavenly light may loose that holy Spirit have that light put out become like unto Saul and Iudas Pag. 89. If a man justified may fall away from Grace which is the Doctrine of the Church of England then without question hee may resist the grace of God offered Pag. 214. It is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of your other singularity That Faith once had cannot be lost totally and for ever Edmond Reeve pag. 13. Mar. The Church signifyeth that it is possible for such as are made the Members of Christ to become the members of the Devill if they take not due care Pag. 64. Seeing then that some have perished which have beene pronounced to have beene in the number of Gods Elect. Shelfords five Treatises pag. 187. Such as shall fall double from lesse and from greater grace and never rise for such Justice hath a double due a naturall and a supernaturall death seated not only in paenâ damni but in paenâ sensus which the torments of hell fire afford 22. That there is universall Grace and Redemption and no absolute Reprobation THis having beene formerly touched in the Evidence concerning Arminianisme wee shall bee the briefer in it here Edmond Reeve writes thus page 19. 20. Whereby doth God the Father draw all mankind unto Christ Ans Holy Church doth signifie it unto us where it saith that Almighty God doth shew unto all that be in error the light of his truth to the intent they may returne into the way of Righteousnesse St. Iohn saith Christ is the light that lighteth every man which commeth into the world Many Scriptures more declare that God is mercifull to universall mankinde not willing the death of a sinner c. as the Divine service teacheth and informeth us The which Doctrine of hers as sundry more though we in our youngnesse of Christian knowledge do not understand yet are we to believe also to know that the Fathers which set forth the divine service did perfectly understand like as also we are to beleive that the Fathers of the Church now and alwayes doe in the great Mystery of Godlinesse comprehend many things which the Common people doe not yea also some things which Ministers of the inferrior Order as Priests Pastors and Teachers do not apprehend who are therefore to bee guided in Divinity by those most reverend and right reverend Fathers in God and not to say that such and such sayings in the Communion Booke are untrue because they understand them not Page 60. Saint Paul saith That he gave himselfe a ransome for all hee died for universall mankind Againe the death of Christ is available for the redemption of all the world Page 61. Whereas it is said by some that Christ died not for Vniversall mankind efficiently or effectually namely for such as perish they consider not what the Scripture signifieth Christ to have done yet hee did it not in phantasy but in reality in every deed Page 66. 67. How could the Church ordaine and require for to
Booke for very shame by the Stationer they were so vile licentious and distastfull to most 26. That Reading is Preaching that Preaching is only for extraordinary persons and times not for ordinary Ministers and seasons that one Sermon a moneth is better than two every Lords-Day That Bishops are not bound to preach at least not so often as other Ministers by reason of their great temporall employments and Court attendance c. And that Saint PAUL read Homilies SHelfords five Treatises pag. 35. 36. After this a wise and discreet Sermon not made by every Minister but by a man of Reading and discretion right well beseemeth this holy place Pag. 74. Some Parishes as men say have good Preachers but bad livers and some have meane Preachers or Readers but good livers which of these are best The good living Minister what he builds by his reading of Gods Word Prayer and administration of the Sacraments pulls not downe againe but upholds all with his good life therefore he is farre the best Preacher Pag. 77. Hast thou not thy Minister to doe this for thee every Sunday and Holy-Day in Catechizing But thou likest not of this because it is not a Sermon how provest thou that because it is not spoken out of the Pulpit nor delivered out of a Text c. Page 78. The very reading of it is preaching and not only preaching but lively and working preaching working upon mens soules to grace and goodnesse And that Gods Word read unto us is preaching you shall finde it expressed in Acts 15. 21. P. 82. What need is there of Preaching The besotted negligence of our delicate Puritans is that which makes them to run so after Sermons God speakes unto thee every Holy-Day by his owne Word Pag. 91. There is another kinde of preaching which is not fit for every kind of Minister but for extraordinary and excellent men called by God and the Church to reforme errors and abuses or to promulge to the world new Lawes and Cannons And as this kinde is to be performed by extraordinary men so it is not alwayes so needfull but only when necessitie requireth for when things are setled there needs no more setling but only preserving We ought not to have many Moseses nor many Evangelists nor many Apostles Pag. 93. The ancient and true doctrine ef the Primitive Church by set ed Articles is restored therefore this extraordinary kind is not now so necessary except it bee upon some notorious Crimes breaking in upon our people or some exorbitances of greene heads breaching the froth of their owne braines which will hardly be reformed untill many of these be unfurnished of their Licenses and those that are permitted be restrained to certaine times and seasons For better were it for our Church and people to have but one Sermon well premeditated in a moneth which is insinuated by the Canon then two upon a day proceeding from a rolling braine and mouth without due preparation Pag. 94. All the Bishops in the Land can hardly keepe downe their wrong and unseasoned doctrine Having shewed this kinde of preaching to be extraordinary for speciall men speciall times and occasions It followes that the preaching by reading is the ordinary preaching This was the ordinary preaching in our Church before King Henry the eight Page 241. Preaching of its owne natare is indifferent therefore the managing of it is not for all men but only for such as are of a stayed head and large understanding Dr. Pocklingtons Sunday no Sabbath P. 31. No ground at all for the fruitlesse and disobedient exercise of their afternoone talent It will bee hard for the best and stubbornest of them all to shew a Sermon preached by any of the Fathers in the afternoone P. 32. S. Paul preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the while he was in his Homilie what his Homily was it is hard for mee to say whether it was that himselfe made and did not read or one that he read and another made An Homily I am sure it was and it may be made by all the Apostles or the chiefe of the Apostles Wherefore I take it for a cleare truth that Saint Paul read the Decrees and sure I am by the word used in the Text that when he read them and no more but read them without adding or deminishing that hee preached by way of Homilie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reading of Homilies then is preaching and so adjudged by the Learned Bishops in the Councell of Rhemes P. 34. If then Reading of Decrees of the Apostles be preaching and used for the profit and peace of the Church and for the establishing of them in the faith then surely is reading of Lessons Epistle and Gospell much more preaching and the Reader is a Preacher Edmond Reeve his Communion Catechisme expounded page 74. They are said to make an Idoll of Preaching which place even the whole Christian Religion in hearing of Sermons and in Comparison of preaching forth of a Pulpit they nothing or very little account of the Common-prayer and the reading of the Homilies Page 77. To preach unto a Congregation on every Sunday is the proper worke of Pastours But the Bishops the Fathers in God having received the greatest measure of the holy Ghost are to be imployed besides in the greatest ministeriall matters of the Church as to ordaine Priests and Deacons Christs holy Ordinance of Consecration P. 78. It is their worke to Consecrate Churchces c. To require all the Eccleasticall Lawes of the Kingdome to be observed and to have to doe in the affaires of the Common-wealth Page 79. Many more are the employments pertainng to their high order and calling by reason whereof they may but at some certaine times preach unto Congregations when as they shall see occasion Page 94. Holy Church hath ordained that in the Sunday afternoone there should be taught her fundamentall Catechisme her Lawes her Canons her Constitutions should be read the Common-prayer with the Lessons be said and that the Homilies should be read also 27. That Bishops pretended Lordly superiority in point of Order and Iurisdiction over and above other Ministers is of Divine right and institution and that there neither is nor can be any true Church where there are no such Lordly domineering Bishops THis Archbishop of Canterbury himselfe determines thus in his Speech in Star-Chamber page 67. This I will say and abide by it that the calling of Bishops is Iure Divino by divine Right and this I say in as direct opposition to the Church of Rome as to the Puritan humour and I say further that from the Apostles times in all ages in all places the Church of Christ was governed by Bishops Now this is made by these men as if it were contra Regem against the King in fight or in power But that 's a meere ignorant shift for our being Bishops Iure Divino by divine Right takes nothing from the Kings Right In his Reply to
yet to the setling of the other If your Grace shall approve of this Plot-forme I shall accordingly prosecute it if your Grace shall thinke fit to alter or detract or adde ought I am as ready to submit with pardon craved for this length and the unfained vowes of my hearty prayers I take leave and am Your Graces in all officious observance to command JOS EXON Exon. Pal. Oct. 28. Which Letter was thus indorsed with the Archbishops owne hand Received November 1. 1639. The Bishop of Exeter his account of the Heads of his booke Intended for Episcopacy against the Scots To this Letter the Archbishop returned this ensuing Answer under his own hand wherein he fully expresseth his opinion both concerning Episcopacy and Presbytery THe rest of your Lordships Letter is fitter to be answered by my own hand and so you have it And since you are pleased so worthyly and brother-like to acquaint me with the whole plot of your intended worke and to yeeld it up to my censure and better advice so you are pleased to write I doe not onely thanke you heartily for it but shall in the same Brotherly way and with equall freedome put some few Animad versions such as occure on the sudden to your further Consideration aiming at nothing but what you doe the perfection of the worke in which so much is concerned And first for Mr. George Graham I leave you free to worke upon his basenesse and his ignorance as you please assuring my self that you will not depart from the gravity of your selfe or the cause therein Next you say in the first head That Episcopacy is an ancient Holy and Divine institution It must needs be ancient and holy if divine would it not be more full went it thus So ancient as that it is of divine Institution There you define Episcopacy by being joyn'd with imparity and superiority of Jurisdiction This seemes short for every Arch-Presbyters or Arch-Deacons place is so yea and so was Mr. Henderson in his Chaire at Glasgow unlesse you will define it by a distinction of Order I draw the superiority not from that Jurisdiction which is attributed to Bishops Jure Positivo in their Audience of Ecclesiasticall matters but from that which is Intrinsicall and originall in the power of Excommunication Againe you say in that first point That where Episcopacy hath obtained it cannot be abdicated without violation of Gods Ordinance This proposition I conceive est inter minus habentes for never was there any Church yet where it hath not obtained the Christian faith was never yet planted any where but the very first feature of the body of a Church was by or with Episcopacy and wheresoever now Episcopacy is not suffered to be it is by such an abdication for certainely there it was a Principio In your second head you grant that the Presbyterian Government may be of use where Episcopacy may not be had First I pray you consider whether this Concession be not needlesse here and in it selfe of a dangerous consequence Next I conceive there is no place where Episcopacy may not be had if there be a Church more then in title onely Thirdly since they challenge their Presbyterian fiction to be Christs Kingdome and Ordinance as your selfe expresseth and cast out Episcopacy as opposite to it wee must not use any minsing termes but unmaske them plainely nor shall I ever give way to hamper our selves for feare of speaking plain truth though it be against Amsterdam or Geneva and this must be sadly thought on concerning your Postulata I shall pray you to allow me the like freedome among which the two first are true but as exprest too restrictive For Episcopacy is not so to be asserted to Apostolicall Institution as to barre it from looking higher and from fetching it Materially and originally in the ground and intention of it from Christ himselfe though perhaps the Apostles formerlyzed it And here give me leave a litle to inlarge The Adversaries of Episcopacy are not onely the furious Aerian Hereticks out of which are now raised Prynne Bastwicke and our Scottish masters but some also of a milder and subtiller Alloy both in the Genevean and the Roman faction And it will become the Church of England so to vindicate it against the furious Puritans as that we lay it not open to be wounded by either of the other two more cunning and more learned Adversaries Not to the Roman faction for that will be content it shall be Iuris Divini Mediati by from for and under the Pope that so the Government of the Church may be Monarchicall in him but not Immediati which makes the Church Aristocraticall in the Bishops This is the Italian Rocke not the Genevean For that will not deny Episcopacy to be Iuris Divini so you will take it vt suadentis vel approbantis but not Imperantis for then they may take and leave as they will which is that they would be at Nay if I much forget not Beza himselfe is said to have acknowledg'd Episcopacy to be Iuris Divini Imperantis so you will not take it as Vniversalitèr imperantis for then Geneva might escape et citra considerationem Durationis for then thought they had it before yet now upon wiser thoughts they may be without it which Scotland sayes now and who will may say it after if this be good Divinity And then all in that time shall bee Democraticall I am bold to adde this because I find in your second Postulatum that Episcopacy is directly commanded but you goe not so farre as to meete with this subtilty of Beza which is the great Rocke in the Lake of Geneva In your 9. Postulatum that the accession of Honourable Titles or Priviledges makes no difference in the substance of the calling If you meane the Titles of Archbishops Primates Metropolitanes Patriarkes c. 't is well And I presume you doe so But then in any case take heed you assert it so as that the faction lay not hold of it as if the Bishops were but the Title of honour and the same Calling with a Priest for that they all ayme at c. The 11. Postulatum is large and I shall not repeate it because I am sure you retaine a Coppy of what you writ to me being the ribbs of your worke nor shall I say more to it then that it must be warily handled for feare of a saucy answer which is more ready a great deale with them then a learned one I presume I am pardoned already for this freedome by your submission of all to me And now I heartily pray you be pleased to send me up keeping a Coppy to your selfe against the accidents of carriage not the whole worke together but each particular Head or Postulatum as you finish it that so wee here may be the better able to consider of it and the worke come on the faster So to Gods b. protection c. Wil. Cant. Lambeth
with the Arch-bishops own hand Received Jan. 30. 1640. L. Exon Concerning his book and the submission of it to my judgement The Propositions inclosed in this Letter were these following to which the Arch-bishop added this Title and some insertions with his own hand here noted with a distinct Character Concerning Church Government and the estate of Episcopacy 1. God had never any Church upon earth that was ruled by a Parity 2. The first Church of God which was reduced to a publike policy was among the Jewes and by his owne appointment was governed by a settled imparity of High-Priest Priests Levites 3. The Evangelicall Church was founded by our Saviour in a knowne imparity for though the Apostles were equall among themselves yet they were above the 70. and all other Disciples and were specially indued with power from on high 4. The same God and Saviour after his Assention did set severall ranks and orders of the holy Ministry First Apostles Secondly Prophets Thirdly Teachers c. all which acknowledged the eminence and authority of the Apostles 5. The Apostles after the Assention of our Saviour by the direction of Gods spirit did exercise that power and superiority of spirituall Jurisdiction over the rest of the Church which was given them by Christ and stood upon their Majority above all other Ministers of the Gospell 6. The same Apostles did not carry that power up to heaven with them and leave the Church unfurnished with the due helpes of her further propagation and Government but by vertue of this power and by the same direction of Gods spirit ordayned in severall parts spirituall guides and Governours of Gods people to ayde and succeede them 7. The spirituall persons so by them ordained were at the first promiscuously called Bishops and Presbyters and managed the Church affaires by common advice but still under the Government of the Apostles their Ordayners and overseers 8. But when the Apostles found that Quarrels and Emulations grew in the Church even while many of them were living through the Parity of Presbyters and side takings of the people The same Apostles by the appointment and direction of the same spirit raised in each City where the Church was more frequent one amongst the Presbyters to a more eminent Authority then the rest to succeed them in their ordinary power of ordination and censure and encharged them peculiarly with the care of Church-Government such were Timothy and Titus and those which were stiled the Angells of the seven Asian Churches 9. These selected persons were then and ever since distinguished from the rest by the name Episcopi-Bishops 10. In the very times of the Apostles and by the imposition of their hands there were divers such persons setled in the Church of God being severally ordayned and appointed to the over-sight of those populous Citties where their charge lay to whom all the Presbyters and Deacons were subject 11. These Bishops continued their fixed superiority over their Clergy all the time of their life with the well allowed expresse of spirituall Jurisdiction and after their death other Presbyters were chosen to succeed them by the due imposition of the hands of their fellow Bishops 12. There was no Church of Christ upon earth ever since the times of the Apostles governed any otherwise then by Bishops thus successively after decease ordayned 13. This course of Government thus set by the Apostles in their life time by the speciall direction of the holy spirit is not alterable by any humane Authority but ought to be perpetuated in the Church to the end of the world 14. Those which in the new Testament are called the Elders of the Church were no other then spirituall persons such as had the charge of feeding the Flocke of Christ by Word and Doctrine 15. It is not lawfull for any Lay-person to lay hands on those which are to be ordayned nor to have any hand in managing the Censures of the Church which onely pertaine to them who have the power of the Keyes delivered to them by Christ 16. There was never any Lay Presbyter heard or read of in the Church of Christ in any History untill this present age All which wee declare to the Doctrine and Judgement of the Church of England concerning these points of Church Government These Propositions were thus endorsed with the Arch-Bishops owne hand Rec. Decemb. 29. 1639. Bishop Hall of Exeter his propositions concerning Episcopacy These perhaps may be thought fit for a subscription of others There were two more Letters which passed between these Prelates about this subject and Book which we have referred to a more proper place where you may peruse them All which compared together will fully discover the whole plot and designe of the Archbishop and his confederates in maintaining their Lordly Episcopall Superiority to be of divine Institution and Right and how it was driven on by them till it brake them all in pieces by the authority and Justice of the present Parliament The last head I shall mention is the summe and substance of all the fore-mentioned namely 21. That the Church of Rome is a true visible Church and never erred in fundamentalls no not in the worst times That she is the Ancient holy Mother Church That her Religion and ours of the Church of England is all one That men may be saved in that Church and Religion as well as in ours and that it is a crime to be recanted to hold Papists as Papists to be damned This main comprehensive Proposition ratifies and clearly demonstrates to us the true drift scope of all the former to wit a 〈◊〉 and reconciliation with the Church of Rome the foundation whereof was first laid by this Arch-bishops creature Bishop Mountague who determines thus in his Gagge pag. 14. The Articles of our Creed are confessed on both sides and held plain enough The controverted points are of a larger and an inferior alloy of them a man may be ignorant without any danger of his soul at all pag. 50. Moderate men on both sides confesse this controversie may cease Ecclesia Romana manet Christi Ecclesia sponsa c. In his Appeal pag. 136. Since there first was a Church in England France Spain and Rome there hath not ceased to be a true Church there pag. 139. The Church of Rome is and ever was a true Church since it was a Church pag. 113. I am absolutely perswaded that the Church of Rome is a true though not a sound Church of Christ as well since as before the Councell of Trent In essentialls and fundamentalls they agree in holding one faith in one Lord. This Position was strenuously maintained by Master Chomley and Butterfield who soon after turned Seminary Priest in their Books against Master Burtons Babel no Bethel wherein they justified the Church of Rome to be a true Church this being the subject matter of both their Treatises Tho. Chuneus in his Collectiones Theologicae
Dedicated to the Archbishop and Licensed by Heywood his Chaplain August 26. 1634. cap. 16. p. 45. 46. determines thus Quaenam sit Romana Ecclesia Cum constet Romanam Ecclesiam in primariis temporibuss velut inter ignes Luna Minores caeteris Ecclesiis praeluxisse caeterisque Maechantibus castam pudicam veritatis conservatricem extitisse nec in pessimis usque eo degenerasse censemus ut in primariis fundamentalibus Religionis capitibus aberrasse videatur quidniquamvis in caeteris forsan vitiatam temeratam Ecclesiae tamen nomine honestandam censeam c. This passage Doctor Bastwick taking exception against at his censure in the High-Commission read it openly in Court where the Arch-bishop publikely justified it in his speech affirming That the Church of Rome was a true Church and that it never erred in fundamentalls in which we differ not but onely circa fundamentalia This distinction of his was afterwards thus justified in Print by Christopher Dome in his Innovations unjustly charged pag. 48. Nor is it an absurd distinction as he unreverendly and absurdly termed it that a great Prelate used in the High-Commission at the censure of Doctor Bastwick when he said That we and the Church of Rome differ not in fundamentalibus but circa fundamentalia pag. 49. The distinction is not absurd but it may most truely and fitly be said that we may and do differ about and not in fundamentals which Doctor Heylin likewise seconds in his Moderate Answer to Henry Burton p. 6. 124. 125. No difference between the Church of Rome and England in fundamentalls Suppose a great Prelate in the High-Commission 〈…〉 had said openly that we and the Church of Rome differ not in â—â—â—â—amentalibus yet how comes this to be an Innovation c. The Church of Rome hath done more against the Heretickes of this age than you or any of your Divines be he whom he will But for the Church of Rome it is a true Church and that we differ not from them in fundamentalls see the Reconciler Doctor Potter in his booke which he submitted to the Arch-bishops censure concludes thus pag. 62. 77. The most necessary and fundamentall truths which constitute a Church are on both sides unquestioned We hope well of those holy souls who in former ages lived and dyed in the Church of Rome c. Nay our charity reacheth further to all those this day who in simplicity of heart beleeve the Roman Religion and professe it Doctor Pocklingtons Altare Christianum pag. 114. Termes Rome by the name of Holy Church and applauds her canonized Popish Saints stiling them The Holy Saints and Martyrs of Jesus Christ whose names are written in heaven And our Protestant Martyrs Traytors Murderers Rebels and Hereticks The Archbishop himselfe was a professed maintainer of the truth and visibility of the faith and Church of Rome not only in his Speech in the high Commission at Doctor Bastwicks censure there and in his Speech in Star-chamber pag. 36. but likewise in his late Reply to Fisher Epist Ded. p. 16. And were not this so we should never be troubled with that idle and impertinent question of theirs Where was your Church before Luther For it was just there where theirs is now One and the same Church still no doubt of that one in substance but not one in condition of State and purity Their part of the same Church remaining in corruption and our part of the same Church under Reformation In the Reply it selfe pag. 370. 371. Rome but with all particular Churches and no more than other Patriarchall Churches was and is radix existentiae the roote of the Churches existence The Church of Rome and every other particular Church c. Indeed Apostolike she is as being the See of one and he a prime Apostle but not the onely Apostolike Visible I may not deny God hath hitherto preserved her And p. 376. Secondly if the Religion of the Protestants be in conscience a known false Religion then the Romanists Religion is so too for their Religion is the same Nor do the Church of Rome and the Protestants set up a different Religion for the Christian Religion is the same to both but they differ in the same Religion and their difference is in certain grosse corruptions I shall close up this with a publike Recantation drawn up and prescribed by Godfry Goodman Bishop of Glocester to one Mr. Ridler Minister of Little Deane about 7. miles from that City who having many Papists in his Parish and preaching in a Sermon there That Papists as Papists were damned and that the true Protestant Religion was the onely true and safe way to Salvation he was upon the complaint of some Papists convicted before this Bishop and by him enjoyned to make this following Recantation prescribed to him in writing in the Cathedrall Church at Glocester on Jan. 2. 1636. and for refusing to make it he was afterwards on the 5. of March next following suspended from his living IHS IN the Name of the Father and of the Sonne and of the Holy Ghost Amen Whereas I did deliver in a Sermon lately preacht in this Diocesse That if we are saved the Papists are damned I am right heartily sorry that I should deliver any such doctrine wherein I must acknowledge mine owne errour and my great fault and offence First against his Majesties Instructions thus rashly and unadvisedly to affirme That Papists are damned Secondly it is an offence against the laws of the Kingdome For in the eye of the Law we are still one with the same Catholike Church for were we of a distinct or severall Church Then our Church could claim no right or Title to those Priviledges Charters Foundations and Revenues which it enjoyes at this day for these were granted to Papists and for many hundred yeares possessed by them and since there hath beene no new Law for transferring them upon a different or contrary Church But this is made much more manifest by the expresse words of the Statute as it appeares by the Act of Parliament which was made upon the first breach with the Papists the words are these That they do not thereby intend to seperate themselves from Gods Catholike Church but onely for some politicall respects to preserve the Kingdome from Ruine This was made the 25. of Hen. 8. and it is in force at this day so that to make such a difference between these two Churches as is between damnation and salvation certainly is against the Common Lawes and the Statute Law of this Kingdome besides many acts of State which being above my element I will not presume to touch upon Thirdly against the Church of England It is imposible there should be any greater offence in regard of the affinity that is between both Churches for we have the same Holy Orders the same Church Service the same Ceremonies the same Fasts the same Festivals and we have generally the same Canon Lawes and therefore
through sides of the Church of Rome they do but give deadly and mortall Wounds to the Church of England who affirme that Papists are damned Fourthly it is an offence to Christian Religion for we are to preach the Meanes how men may attaine Salvation and to pteach Christ as a Saviour we must not rashly intrude upon his Judiciall power on every slight occasion to point out those that are damned as if we would shorten the mercyes of God and Monopolize them wholy to our selves there is no militant Church without blemishes and imperfections but as long as the foundation is sound that we bebeive in Christ crucified and that we believe the three Creeds so long there is hope of Salvation Severall churches though differing in many things yet may be contained in the bounds of the Catholique church Thus the Greeke church and the Latine Church may be saved both though they have difference betweene themselves and thus the Christians that lived in those parts of the world which have beene lately discovered and therefore did never partake with the rest of the Catholike church yet no doubt but those may be saved Fiftly there is nothing so proper to Christians as love and charity and a man may be damned as well for want of charity as for want of faith and there cannot bee possible a greater want of charity then to exclude men from Salvation and therefore they who are apt in their owne ungodly malice to damne others certainely themselves are damned Let it suffice that if any man shall aske God forgivenesse of his sins as no doubt every man doth for it is one part of the Lords prayer and these sins doe imply not onely the Transgressions of our lives but likewise the erour of our faith so that asking God forgivenesse no doubt but God is mercifull And here I must likewise expresse my great sorrow and griefe that I have so much offended agaist the memory of our forefathers and Progenitors such as built our Churches and were the meanes under God not onely to give us life but also to make us Christians when I consider their Piety and their Mortification shall I thinke these tended to nothing but onely to damne them No God forbid and therefore in all humility and obedience I doe here acknowledge my great fault and do aske forgivenesse of God of the Church and of our Reverend Diocesan and I desire you all to testifie this my Sorrow and unfained repentance By all these Authorized Popish positions you may easily guesse at this Arch-Prelates Popish intentions to reduce us backe to Rome We shall close up this catalogue of Authorized printed Popish Doctrines and Positions with two remarkable particulars more sufficient to amaze all Protestant Readers for their strangenesse The first is the extraordinary commendation of the most impious Councell of Trent the Popes Masterpiece the principall establishment support of the whole body of Popery and strongest Pillar to support both the Faith Pope and Church of Rome For this we shall produce one memorable clause which you may read in the exact collection of all the Roman Emperours lives from Julius Caesar to the now reigning Ferdinando the second Printed at London for George Hutton and licensed by Doctor weekes Chaplaine both to the Archbishop and Bishop of London Ann. 1636. p. 374. Ferdinando the Brother of Charles and Sonne of Philip King of Castile was a man well learned especially in the Latine tongue and also in Armes most expert and active wherefore it was doubted whether he were of more agility in Chevalry or more eloquent and fluent in the Latia Italian Spanish High-Dutch Hungarian and Bohemian Languages In the time of his Emperiall Government the Councell of Trent was held which was so commodious and profitable to the generall good of the world that it may serve for a certaine Rule both of Government of States and a forme of good life In which proceedings this Emperour shewed himselfe very forward and a great assistant What greater Encomions could be given of this damnable Popish Councell by publike Authority without censure revocation or any Index expurgatorius let all Protestants judge The second is The printing of the Popish Index Biblicus here in London by Authority An 1640. made by Priests and Iesuits for their Vulgar Latin Bible and binding it up with the Latin Bibles of Iunius Tremelius and Baezers Translation to seduce the Readers and corrupt the Text. You have heard before how the Archbishop commanded the whole History of our Saviours Nativity Life Passion Resurrection Assention to be publikly printed and inserted both into English and Latin Bibles after the Popish garbe taking his paterne from the Masse-booke to pollute pervert the text and infect the Readers by degrees with Popery even by these very Bibles which otherwise would most alienate them from it But not contented herewith he and his agents the better sooner to seduce the people to Popery even by the very Bible it selfe caused some two or three thousand Popish Indexes made for the Popish Vulgar Translation of the Bible by Priests and Jesuits and bound up with it to be printed here in London by authority Anno. 1640. and bound up with our small Latin Bibles of Junius and Bezaes translation to which it was never formerly annexed as a fit Index for them In which Index Biblicus the grossest points of Popery are positively asserted as directly conteined in and justified by the Scripture texts to which it doth referre The publike printing sale of these Indexes here in London with our Protestant Latin Bibles without controle was attested by Michael Sparke Senior Master Walley and others and these popish passages read out of them at the Lords Barr by Mr. Prynne Adoratio Angelis hominibus tributa Gen. 18. 2. c. Aqua benedicta Baptismus tollit omnia peccata Gen. 17. 14. c. Benedictio qua Creaturae consecrantur sanctificantur Exod. 28. 2. c. Hinc consecratio Sacerdotum Vestium Altarium Templorum Cereorum Aquae lustralis c. Castitas caelibum praefortior Castitati conjugali P. 45. 15. c. Castitas haec consulitur vt perfectio Evangelica 1. Cor. 7. 25. Certinon sumus de accepta peccatorum remissione vel vita aeterna consequenda Eccle. 9. 3 4. c. Charitas virtus fide praestantior Proverb 10. 12. c. Confirmationis Sacramentum Acts 8. 17. Heb. 6. 2. Doctrina Apostolica scripta et non Scripta firmiter tenenda Rom. 16. 17. c. Ecclesia est una visibilis Gen. 6. 14. Eucharistia sub altera tantum nimirum panis specie Iohan 6. 58. data a Christo Luk. 24. 30. 31. ab Apostolis Acts 2. 42. Eucharistia non remanet substantia panis post consecrationem sed est verum Christi corpus sanguis Mat. 26. 26. Eucharistiam in publicis supplicationibus circumferendam esse praefiguratur Jehos 6. 9. 15. 1. Schem 4. 5. 2. Schem 6. 4. 5. 6.
Majesties warrant to each of them so that herein I averre I did not offend unlesse that I gave not these men notice of it or asked them leave to obey the King To which it was answered First that the Arch-bishop confeseth clearly in his Speech and publisheth it to all the world in print That he made the alterations in this prayer which neither of his Predecessors Bancroft or Abbot durst once to think of or attempt Secondly That he esteemed Master Burtons and Master Prynnes dislike of him for making these alterations in extentation of the horrid Gunpowder-plot and favour of trairerous Jesuits Priests Romanists and the popish Religion a most transcendent crime worthy the severest bloodiest censure that ever was inflicted on any person in the Star-chamber as appeared by their herbarous Sentence there for which he heartily thanked the Lords in the close of his speech whereas his offence was certainly ten thousand times greater in making these alterations then theirs in charging him with them when himselfe confesseth and just fieth them or disliking them when made for such sinister popish ends Thirdly that his reasons to justifie these alterations to be fit and necessary were very absurd discovering the rottennesle of his heart with his extraordinary affection to popery and Papists His first reason that it was fit and necessary to make these Alterations to avoyd scandall and offence to Papists in calling their religion Rebellion c. was very unreasonable and absurd For since this clause had continued un-altered un-excepted against neer thirty yeers space together and was never deemed scandalous by K. James K. Charle's our subsequent Parliaments or Church which approved and confirmed it no solid reason can be given why it should grow unseasonable or scandalous only now so an as to call for a necessary alteration but that the Arch bishop and his confederates had now a new resolved plot to reconcile us to Rome and her Religion which former ages never had to which designethis clause might happily prove seandalous and obstructive Besides he could not but conclude the alteration of it after so many yeers continuance of purpose to gratifie Papists priests and Jesuits the sole contrivers of that marchlesse excerable Gunpowder-plot would give extraordinary seandall offence to all the whole Church State and cordiall protestants of Engl. and lay a secret tax if not a publike censure on them and on K. James for injuring the papists and their Religion even in these publike prayers neer thirty yeers spice together yet this zealous Romish Agent would rather scandalize censure injure our whole Church State parliaments King Iames with all true-hearted English protestants then give the lest scandall to the papists or suffer this just imputatation of Rehellion to continue upon their religion Moreover the whole parliament of 3. Iacobs in the Oath of Alleagiance then enjoyned with all our parliaments prelats Peers who since have approved it The second part of our authorized Homilies for Whit-sunday with our Homilies against wilful rebellion Bishop B â—â—on in his True difference between Christian Subjection and unchristian Rebellion Bishop Iewel in his Defence of the Apology of the Church of England part 4. p. 439. to 470. Doctor Iohn White in his Sermon at Pauls-Crosse and in his Defence of the Way ch 6. 11. Doctor Crakenthorp's Treatise of the Popes temporall Monarchy Deus Rex Haddon contra Osorium and generally all our Writers against the Popes supremacy at home and in the reformed Churches abroad resolve unanimously in their writings the Romanists Religion and Faith in the poynts of deposing excommunicating murthering Christian Princes Kings Emperours of absolving subjects from their alleagiance arming them against their Soveraigns by the Popes authority and command for not submitting to his tyrannicall or Antichristian Edicts it is meere Rebellion and Faction For this Arch-prelate then thus publikely to averre it a scandalous imputation to them and their religion and upon this ground to make these alterations in this prayer and not in all those Statutes Homilies Authors too is a most false absurd scandalous suggestion and in truth a meer evasion to colour his affection to papists their Antichristian Religion His second reason that it wil be of dangerous conquence sadly to avow that the Papists Religion is Rebelion because it is Christian religion and the same with ours is both fals fallacious for popish religion as popish is not Christian but Antichristian and though papists hold many points of Christian Religion as they are Christians yet not one point of it as Papists popery truly so called being no part of Christian Religion but deviations from or paradoxes against it Yea himselfe confessing That some opinions of theirs teach rebelion That 's apparently true which opinions of theirs are that part of their Religion which this prayer cals Rebellion refutes his owne Objection His third reason that if you make their religion to be rebelion then you make their religion and rebelion to be all one and that is against the ground both of State and Law c. which never put any man to death for Religion but for Treason and Rebellion onely is a meere childish fallacy For their Religion is not any actuall treason or rebellion for which only they suffered death but doctrinall and habituall rebelion prone to produce actuall rebellions and the mother of them in which sense onely this prayer stiles it Rebellion yet such for which no Romanist ever dyed unlesse he reduced it into some treasonable and rebellious action and then he suffered onely for the act not the Religion or opinion which induced him thereunto he might well then have spared these three irrationall reasons for this Alteration with this assertion of his p. 39. I took it my duty to lay it before you that the King had not onely Power but Reason to command it which onely aggravate not extenuate or justifie his fact his justification then rests solely upon the Kings command and warrant but this will not excuse his guilt For we have nothing but his own bare word in his own case to which no faith can be given having so often bin taken tardy in this kind to prove first that himselfe did not move the King to command these alterations to be made which is more than probable by his aleaging the reasons whereupon they were made and his activity in other changes of this nature Secondly that himself did not procure the Warrant for these Alterations after they were made and printed being written with his own hand and having no witnesse but himself to prove the date as he hath done in other cases Thirdly admit the command and warrant proceeded originally from the King himselfe not him yet he being by his place and office principally entrusted with the care honour safety of our Religion and Church so much concerned in these alterations it had been his duty to have disobeyed this command and disswaded his Majesty from such a
glorified The first link whom he had predestinated c. they loosen by making the decree of predestination conditionall and uncertaine The second link whom he called c. they loosen by making the grace of vocation both universall and resistable The third link whom he hath justified c. they loosen by making the act of justification repealable and the habit of Faith amissible But St. Austin clincheth them all fast whom he hath predestinated them he hath called to wit with a calling according to purpose not others therefore but whom he hath so called he hath justified neither others but such whom he hath predestinated called and justified them he hath also glorified How can a man that is effectually called and justified finally fall away and depart from the living God who is locked in the middle of this chaine and fastened to Christ with the Adamantine links on the one side of predestination on the other side of glorificaon neither the antiquity of Basilides nor the wit of Pelagius nor the subtilty of the School-men nor industry of the Jesuits nor the vehemency of the Lutherans nor the sophistry of the Remonstrants shall ever cast such a grosse mist before the eyes I say not of faith but of reason as to perswade us that he can fall finally whom God hath predestinated to stand that he may be condemned whom God hath justified that he shall ever be a vessell of dishonour whom God hath glorified illo utique fine qui non habet finem as Saint Austin speaketh that he may be cast into hell whose name is written in heaven that he can be in danger of the second death on whom it hath no power at all but every regenerate Christian and true Beleever is effectually called and therefore predestinated is justified by faith and therefore saved from wrath hath part in the first Resurrection and therefore the second death hath no power over him is received into the Church of the first borne and therefore his name is inrolled in heaven Are not all that are born againe of water and the spirit the sonnes of God if sonnes then also heirs it is the Apostles consequence Are not all true beleevers lively members of Christs mysticall body which is the true Church if they are so they must continue so that Christs body be not maimed c. Saint Austin and Gregory make good the inference Saint Austin expresly denying that to be Christs body in truth and consequently those members to be members of his body in truth which shall not continue so for ever St. f Gregory thus Comenting upon the words of Solomon King Solomon made himselfe a bed or Chariot of the wood of Lebanon the wood of Lebanon is said never to corrupt or rot Solomon therefore made his bed or Chariot he meaning the spirituall Solomon Christ of the wood of Lebanon because according to the grace of his prescience he hath built a holy Church of Saints that shall continue so for ever P. 18. Indeed if this affection were grounded upon any thing in us or depending upon the liberty of our will our changeablenesse might make us suspect the constancy therof but sith all the graces and vertues that shine in the faithfull are but the reflections and glissonings of the beams of his grace which beginneth and consummateth all good in us working in us both the wil and the deed how should this heavenly fire of Gods love ever go out c. Mark the rayes of the visible sun how constant they are being not moved at all by the motion of the Object but immoveably flowing from the body of the sunne though blustering winds tyranize in the ayre and remove it a thousand times out of his place in an hour yet the sun beams keep to their object which they enlighten and stir not at all in like manner our affections are transported with every gale of prosperity and storm of adversity and our wils somewhat yeeld to every wind of temptation yet Gods affections like the beams of the sun remain immovable where they are once fixed for they depend not upon any qualities in us but upon his owne immutable essence who is more constant then we are inconstant more strong then we are weak more sufficient then we are insufficient we praise and dispraise with a breath frowne and smile with a look love and hate with a conceit but Gods affections are not like ours nor are his thoughts our thoughts neither are his wayes our ways for whom he loveth he loveth to the end though we be unmercifull yet he still abideth faithful he cannot deny himself Page 19. But I subsume all true beleevers are the elect of God how then can they perish if the election of all the faithfull be not as evident as the salvation of the elect in Scripture why doth Saint Paul stile faith the faith of Gods elect why doth St. Luke assigne election as the proper cause of faith as many as were ordained to eternall life beleeved as for the reprobates if we beleeve the ancient Fathers they are as farre â—om faith as from salvation all reprobates saith Saint f Gregory are without the â—â—unds of the Church although they seem to be within the pale of faith and as farre from â—â—e repentance as from faith God bringeth none of these saith Saint Austin to healthfull and spirituall repentance whereby a man is reconciled to God and as farre from Charity as from both for this gift of the holy Ghost saith the same Father is peculiar and proper to them who shall reigne with Christ The faith of hypocrits is resembled by our Saviour to seed sowne upon stony ground which because it had no root soone withered but true faith to seede sowne in good ground which took deep root downward in humility and grew upword in hope and spread by charity and brought forth fruits of good works abroad in great abundance it is the plant which our heavenly Father planteth in our hearts and shall never be rooted out it is the true Amaranthus that never fadeth but after all the flowers are blown away or fall with the leafe being watred at the root reviveth and serveth for winter garlands even so a grounded belief after the flowers of open profession of Christ are blown away by the violent blasts of persecution or temptation being moistened with the water of penitent teares reviveth againe and maketh winter garlands for Christs spouse Page 769. 1. Of the supposition when the righteous turneth away from his righteousnesse is not this supposition impossible can the righteous turne away from his righteousnesse and commit iniquity and doe according to all the abominations that the wicked doth I answer First vvhether he can doe so or no the Prophet here determineth not but in case he doe so he pronounceth his doome Secondly vvhatsoever interpretation vve make of this Scripture it favoureth not the Popish or Semipelagian tenet concerning
false that every light is alwayes visible and therefore although we should grant the Church to be the light of the world which it is yet it would not follow from thence that it is alwayes visible for these two causes viz. first because the Sunne and Moon were ordained to be great lights Gen. 1. 16. Ps 136. 8. for the governing of day and night and yet we see them often darkned and suffer strong 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 sights as hath been shewed elsewhere viz. upon Matth. 5. 14. Secondly though the Church be a light yet such as walk in darknesse loving that better then the light doe not alwayes see it but went either will or eyes thereto thus the King of Aram's souldiers neither saw the Horses nor Chariots of fire that were round about Elisha nor knew that they were in the midst of Samaria untill their eyes were opened Secondly the minor proposition is false also for although the light of the Church be granted yet it is not true that Christ our Saviour ordained it is to be alwayes the light of the world according to this verse yee are the light of the world for these words were spoken by Christ to his Disciples and his purpose therein was not to teach what the state of the Church should alwayes be but to provoke them to constancy and holinesse because they should be in every mans eyes and therefore if they chanced to doe otherwise then well it could be concealed no more then the light of the Sunne now this is nothing to the Churches visibility If the Reader desire to see this argument more fully answered and enlarged let him read our cleer and lilly White in his Way to the true Church fol. 90 91. 92. Ibid page 140. this is deleted Matth. 13. 47. The Kingdome of Heaven is like unto a Net c. The Papists hold that the true Catholike Church is alwayes visible and Becanus undertakes to prove it from the Parable thus Christ here compares his Church to a net cast into the sea which gathers of all sorts of fish some now this cannot be understood but of the visible Church because the Protestants who hold two Churches the one invisible the other visible doe thus distingush them that in the invisible are onely those who are predestinated unto salvation but in the other namely the visible are good and bad mixed together but in the Church which our Saviour speaks hereof are good and bad commixed and therefore he speaks of the visible Church yea and also of the true Church and therefore the true Church is visible First it is false that the Protestants hold two distinct true Churches Secondly Becanus fights with his owne shadow concluding nothing against us neither is this the Question betwixt us and them Whether the true Church of Christ be visible but whether the Catholike church be visible or not for we distinguish that ratione praedecati but this ratione subjecti for this true Church is partly visible partly invisible and the Catholike church is visible Quantum ad materiale but invisible Quantum ad formale that is Quatenus est Catholica Thirdly that Church in which are good and bad mixed together is not the Catholike church but a particular because the Catholike church is an assembly of men called by an internall vocation that is a society or company which consists onely of those who are both elected and called Ibidem page 275. this sentence is purged out Matth. 16 18 19. Upon this rock c. The Papists produce these words super hanc Petram upon this rock c. to prove that the true church of Christ is alwayes conspicuous and visible arguing thus whether by this rock upon which Christ promises to build his church we understand Christ or Peter or Peter's confession yet alwayes the foundation is some sensible thing and therefore the church is sensible because although now we neither see Peter nor Christ his Lord yet then when Christ spake this both of them were obvious to sight and now they are seene in their Vicar the Pope Bellarmine de Eccles Milit. lib. 3. ca. 11. First the Cardinall changeth his tearmes for it is one thing to be sensible another to be visible many things being sensible which are not visible as sounds the wind and the like Secondly the foundation of the church is Christ and not Peter and therefore he begs the Question Thirdly we deny the antecedent and his probation proves it not because Christ as he was the foundation of the Church was not visible he not being her foundation as he was man but as he was God and man yea he is a Mediator for those who beleeve on him and not those who see him Fourthly the Jesuit playes the Sophister committing a fallacy Ab hemonyma Ecclesia the word church being ambiguous signifying either a visible society and so it signifieth not in this place or else the universall and mysticall body of Christ and so it is taken by our Saviour here Ibidem in the written copy page 87. this sentence is deleted Touching the visibility of the Church I lay downe these propositions First the inward church of Christ is not to be called visible because although their persons be visible yet so is not their conjunction with Christ their head that being the internall work of faith which is not to be seen Secondly the compleat and most universall church from Abel unto the worlds end may respectively be called visible namely secundum partes because although the whole never had being in uno iâ—stanti in one and the same moment of time and therefore could never be seene uno iâ—â—etu by any one aspect or sight yet the parts of it the church â—â—â—tent in every age have been seen in their severall times And in these two the Papists I hope will not discent Thirdly there shall be alwayes a true church c. not externall and corporall That the invisible church of Christ is beautifull appeares by Saint Paul who cals it pure without spot or wrinkle Ephes 5. 27. and by the psalmist The Kings daughter is all glorious and that this beauty is spirituall and internall appeares by the same infallible authority who cals her black and faire cant 1. 4. that is outwardly deformed but amiable within and againe most plainly shee is glorious but within psal 45. 13. 20. Passages deleted That wicked men are no true members of the true Church and mysticall Body of Christ IN Master Wards Comentary upon 〈◊〉 printed copy fol. 20. this discourse was purged out Fifthly they object this place to prove that wicked men are true members of the church of Christ arguing that the church is compared to a bâ—rn-floore where there is both chaffe and corne therefore wicked men are members of Christ's church I
have upon Matth. 3. 11. answered to the place objected and also to the scope and drift of the objection by distinguishing between the internall and invisible externall and visible church I now adde a word or two thereunto by a threefold distinction viz. first we distinguish between the catholike church and a particular church In the catholike church are onely good men but in a particular nationall church are both good and bad Secondly we diâ—â—inguish between the systeme or whole body of the externall and visible church and some few particular members thereof because that doth not alwayes agree to the whole church which is usually ascribed to some particular externall members thereof i. e. the professors of the common faith of the church Thirdly we distinguish between the judgement of charity and faith for charity which is not suspetious but beleeves all things and hopes all things 1 cor 13. 45. doth often judge many hypocrties and externall professors to be the true members of Christ and the sheep of his â—â—ock but faith informed by the Word of God knowe most certainly that no hypocrite or unbeleever or wicked person so long as they con-continue and remaine such doth belong unto the Essence or mysticall body of Christ And in the written copy fol. 317. on Matth. 22. 1. this clause was deleated by the Licencer Bellarmine lib. 3. de Eccles cap. 7. objects this place to prove that wicked men belong unto the Catholike church because the church here is compared to a marriage feast wherein not all the guests are elected or invested with the marriage robe of Christs righteousnesse but some of them clothed in their rotten ragges and polluted garments This and the like similitudes which are urged by Bellarmine in the place above quoted doe not shew the nature and essenceâ—â— essentiall properties of the catholike church which the adversary presupposeth but onely some certaine externall accidents thereof and therefore they are referred to the externall company of all those who by the preaching of the Gospell are in some sort called unto Christ and in some manner professe the faith of Christ now nothing hinders but that in such a company there may be reprobates who belong not at all unto the essence of the true and internall church of Christ and this and the other Parables which Bellarmine produceth makes nothing against us for he should have poored that there are as well reprobates as elect vessels in the catholike church and for the proofe thereof alleageth those places which speak not of the catholike and invisible church but of a particular and visible church wherein we confesse there are both good and bad yea for the most part more bad then good but these bad ones belong not unto the catholike church Alsteed de natura Eccles cap. 6. fol. 130. 21. Passages deleted against building Churches East and West and the superstitious adorning of them with Images and such like popish Furniture MAster Ward on Mat. page 342. It is controverted between us and the Papists concerning the formes of churches and Bellarmine affirmes that they should be built east and west that so when we pray therein our faces might be turned towards the east and for the proofe hereof he produceth this place Ab oriente venturus creditur ad judicium Ergo It is beleeved that Christ will come unto judgement from the east therefore we ought to pray towards the east First creditur it is beleeved saith he namely by those who can beleeve what they list though never so absurd Secondly suppose the antecedent were true yet the consequence halts for although Christ should come from the east to judgement yet it would not follow thence that therefore we should pray towards the east we must pray unto Christ who is every where in regard of his Deitie and according to the Papists in regard of his humanity also and therefore which way soever we pray we look towards him yea I imagine that Bellarmine would blush to affirme and be backward to undertake to prove that Christ's seat and throne of glory in Heaven is seated in the east end thereof and that the humanity never stirres or moves out of that seat and part of Heaven both which he must prove before his argument be of any worth or weight Thirdly the comparison in these words betwixt the comming of Christ and the lightning doth not respect the place but the cleare and sodaine apparition of both c. All this is expunged In Doctor Featlye's Sermons this passage is deleted page 225. What meane our adversaries then to spend so much in embellishing their churches and so little in beautifying their soules to lay out so much cost upon the materiall and so little upon the spirituall Temple of God Their rood-lofts they paint their pillars they engrave their timber they carve their Images they clothe their pictures they cover their stone Altars they guild their crosses they set about with jewels and precious stones they have golden Miters golden Vessels golden shrines golden bels golden snuffers all golden save the ordinary Priests who if Boniface of Mentz his observation be true for the most part are wooden or leaden Dicite Pontifices in sacro quid facit Aurum Saint Ambrose taxing too much superfluity in this kind saith expresly That those things please not God in or with gold which can be bought with no gold if we speak of the true adorning of the Church it is not with the beauty of pictures but with holinesse not with the lustre of pearles and precious stones but the shining of good works not with candles and tapers but with the light of the Word not with sweet perfumes but with the savour of life unto life neither will all the glorious furniture of Solomons Temple make any shew for their excesse in this kind of their outward deckings for that furniture was typicall then the service of God was restrained to that Temple and God himselfe gave them the modell thereof Is it not preposterous for Christians to goe about to enrich the Gospell with the beggarly rudiments of the law what folly is it after they put out the light of the Word or hide it as it were under a bushell in an unknowne tongue to stick up wax lights at the noon day to cloth pictures and to suffer the living members of Christ to goe naked to adorne the Images of Saints and to deface Gods Image in themselves to perfume their Churches and breath out a noy some savour of impure brothels in their lives c. 22. Passages expunged against evangelicall Councels tending unto Perfection Merit Superogation and against popish Vowes IN Master Wards Comentary upon Matthew written copy page 105. this discourse is purged out as heterodox He shall be called least in the Kingdome of Heaven The Papists generally urge this place for the establishing of their Evangelicall councels unto perfection But there are no such councels as these which
but so understood the argument concludes nothing viz. against us this onely thence following therefore as he hath decreed from all eternity to save for faith and to damne for unbeliefe so shall the execution of the decree be which is true but concernes not the Question in controversie Thirdly is followes not Christ will say come ye faithfull c. come for faiths sake as for the meritorious or impulsive cause for faith is the onely instrumentall cause and he intimates the impulsive cause when he saith Benedictos patris ye blessed of my Father where is shewne that their salvation did proceed from the free savour of God because God the Father of his free grace hath loved them in Christ Fourthly if the Kingdome of God be an inheritance then it comes or fals unto us because we are the sonnes of God by a free adoption But it is called an inheritance for he saith here Hereditatis jure possidete possesse this Kingdome by right of inheritence Therefore it fals not unto us for our works sake but because we are the adopted children of God in Christ Ibid page 358. on Matth. 25. 39. this sentence is purged out It is questioned between us and the Papists whether election or predestination on to life eternall be from Gods free grace or a foresight of mans good works and faith First it is agreed upon betwixt us and them that there are some elected and predestinated and this is cleere from Mat. 20. 16. 22. 14. 24. 31. Rom. 8. 30. Ephes 1. 4. And Secondly it is agreed betwixt us also that those who are elected and predestinated are elected to an eternall Kingdome as is plaine from Luke 12. 32. And Thirdly it is agreed upon betwixt us that those who are elected unto life eternall shall infallibly and certainly be saved and this is proved from Mat. 24. 22. 24. John 6. 29. 10. 21. Rom. 8. 24. 11. 29. This was assented unto by the best esteemed Divines in the Councell of Trent and thought to be catholike because it was consonant to the opinion both of Thomas Scotus and the most School-writers and also to the doctrine of Saint Paul and Catharinus himselfe could not deny it reade the History of the Councell of Trent lib. 2. page 211. 212. Yea Bellarmine himselfe doth affirme as much plainly De grat lib. arbit lib. 2. cap. 10. which is worth observing because elsewhere he contradicts himselfe teaching that the elect may fall from faith and salvation and utterly and eternally lose both Fourthly the Papists affirme that faith and works foreseen were the impulsive and moving cause of the decree of election unto life everlasting Fifthly we say that the impulsive and moving cause of the decree of election is only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and good will and free grace of God and this we confirme from these places Luke 12. 32. Iohn 15. 16. Rom. 11. 5. Ephes 1. 6 c. Ibid. page 305. on Matth. 20. 8. Every man received a penny c. The Rhemists upon Rom. 9. 2. alleage these words to prove That Predestination and Election is from a foresight of works they argue thus the Master saith call the labourers and give them their reward therefore God from all eternity hath ordained to give the kingdome of Heaven to those whom he foresaw should bring forth good fruits and works First our Rhemists doe not prove the position controverted between us and them for the Question is not Whether God have ordained to give Heaven to those whom he foresaw should bring forth good works for this we doubt not of because the Scripture plainly declareth it Rom. 2. 6. 10. 1 Cor. 2. 9 10. but the Question is this Whether this foresight of good workes were the cause of predestination and election for this we deny and this if they would doe any thing they should prove Secondly this place speaks not of predestination but of the execution of predestination Now it followes not works goe before the execution of predestination therefore before predestination it selfe Now that our Saviour speaks here of the execution of predestination is plaine from the very words for first it is said that some of the Labourers were hired in the morning and some at other houres and then afterwards when it was night the Lord of the Vineyard said to his Steward Call the Workmen Now this can no way be understood of predestination which was long before the first houre of the day Thirdly this place sheweth that good workes are the way to Heaven wherein we must walk but not that the decree of life hath respect to good works for good works goe before the possession of Heaven but not before the decree and ordination Fourthly Saint Ambrose out of this place frameth a strong contrary argument proving thereby that election is altogether of grace without any respect to works see before 2 Answ to Obj. 1. fol. 258. a. the last line c. Ibidem page 302. this is deleted Fourthly the Papists are faulty here who affirme that the decree of salvation came from the foresight of works and so they make them primus Motor Ibidem in the written copy fol. 245. Although we know not the reason why the Lord doth it but more particularly first we must acknowledge the Lord to be just in the election of the godly now the order of election is laid downe Rom. 8. 29 30. Ephes 1. 11. from whence and some other places the order may be expressed thus to wit First God decreed to make Christ the head of his Church Ephes 1. 22. then secondly he ordained and decreed that there should be a Church and here first he decreed to create man secondly to permit him to fall and thirdly to repaire and recover some from their fall and fourthly to endow them with grace and saving faith Secondly we must acknowledge the Lord to be just in the reprobation of the wicked Because the dissention of Divines is great in this point I will speak sparingly thereof and only lay downe the order of it as I conceive it to be and so leave it First God decreed to create man and secondly God foresaw that although man were created pure and immaculate yet if he were left unto himselfe he would fall and thirdly God leaves man unto himselfe and permits him to fall and fourthly determines to offer the meanes of rising againe namely Christ and mercy in him which he foresaw would be flighted and by many not received then fifthly for this contempt he justly reprobates them Ibidem fol. 319. 320. on Matth. 22. 14. It is affirmed by some that there is a universall election against which we urge this plaine place Many are called but few chosen which place sheweth that although the externall meanes of salvation be offered to many yet not all of them but some onely are elected and chosen unto life Huberus hereunto answers that there is first a general
of Gods vvord 3. to the practice of piety 4. to the opposing and resisting of iniquity and all manner of vvickednesse and 5. to the strengthning and corroborating of our faith by the Word and Sacraments Fourthly vve must principally exercise our patience and labor that it may have its perfect vvorke in us Who can be alwayes patient or indure patient in persecution and affliction unto the end They can vvho have not placed their hope in this life or any thing therein but live in Christ and place all their hope and confidence in him Colos 3. 3. 4. In the same Comentary on Mat. p. 277. writen copy this whole discourse is obliterated The words in this place The gates of hell shall never prevaile against it serâ—e us as a strong rocke to build perseverance of grace and faith upon both against the Papists Pelagians Socinians and others For here our Saviour plainly promiseth that against those which build their faith upon this rock Christ the gates of hell and power of satan shall never prevaile To this Socinus in tractatu de loco tu es Petrus answers That these words of Christs are not so to be understood as though the Devill could not prevaile against any of the members of the true Church of Christ but that so long as they are the true members thereof it is impossible that they should be hardned by Satan or hell that is he promiseth to the Church so long as it remaines the Church of Christ that the power of death shall not so prevaile against it that it come into condemnation but he doth not understand by the gates of hell the craft deceit and fraud of Satan whereby he labours to seduce and enthrall some Hereunto we answer first whatsoever is an adversary to the building of the Church upon the Rock or to the constant adhering of the Church unto Christ that is understood by the prevailing gates of hell for in these words he removes the contrary of that which before he had laid downe upon this Rock will I build my Church but the fraudulent and crafty temptations of Satan which are effectuall or of force to seduce or enthrall the faithfull are principall enemies to this building of the Church and constant adhering unto Christ and therefore these crafty and subtile tentations are understood by the gates of hell Secondly whatsoever comes out of the gates of hell or hath its beginning from thence that is here understood by this phrase of the gates of hell but the temptations of Satan are hatched in hell and come from thence therefore they are here ment by the gates of hell Thirdly if the condemnation of the faithfull onely be understood here by the gates of hell then this promise may stand with the totall failing or falling away of the Church militant for then he should promise nothing to the militant members of the Church but onely to the dead who dye in faith but this is repugnant to the intention of Christ in this place and to the interpretation of all Writers and the opinion of all Christians Fourthly Saint Peter himselfe unto whom our Saviour here speakes seems otherwise to interpret these words then Socinus doth 1 Pet. 2 7 8. where the Apostle teacheth that unbeleevers and disobedient persons who stumble at Christ and are offended with him doe belong unto those gates which doe impugne and assault that building which consists of living stones and is founded upon the corner stone and true rocke Jesus Christ Fiftly the proportion or analogy ought to be observed which our Saviour here intimates and implyes betwixt two Cities the one of heaven which hath her gates and keyes verse 19. and the other of hell which by the gates of her plots practises and provocations doe seek the ruine of the heavenly city Now in this place our Saviour promiseth and would have us to beleeve it upon his word that none of the plots projects assaults or batteries of the gates of hell shall prevaile against the heavenly City the Church And therefore seeing one City is opposed to the other and the gates of the one to the gates of the other and the one viz. the Church is considered in the state and condition of her present building it is very requisite that the other should respect her present impugning and assaulting of the other and consequently the craft deceit and fraud of Satan whereby he labors to seduce enthrall and deceive the members of the Church Ibidem p. 201. Christ is Never the Licenser makes it semetimes absent from his children and then blots out this ensuing clause For he loves them unto the end Joh. 13. 1 yea promiseth to be with them unto the end Mat. 28. 20. yea dwels in them by his spirit 1 Cor. 3. 16. â— Cor. 6. 16. but yet he seemes sometimes to be absent And pa. 57. Professors are odious unto the world and derided scoffed and taunted at by the world but the comfort is that they are dear unto God and precious in the sight of Christ who will acknowledge them to be his when he doth deny and utterly disclaime those their mockers and despisers And thus the Lord hath particular consolations for all particular sorts of his servants And 12. lines after They stand or fall to their owne Master yea they shall stand and none neither sinne or Satan shall be able to plucke them out of Christ's hand John 10. 18. 57. Passages purged out against the Popish Pyx and Transubstantiation IN Master Ward 's Comentary on Matth. page 341. there is this deletion Que. Who may be ment there or to whom may these words be fitly applyed Answ These words of our Saviours doe neerly touch the Papists for they can point with their fingers and say here is Christ and there is Christ Behold in this Pyx are three Christs in that five in that seuen in that more therefore it is likely that Christ giveth us this speciall watch-word and such others Beleeve them not Quest What doth our Saviour forewarne us of here Answ We have in this verse a charge from Christ that if those Impostors the Papists should say unto us of him behold he is in secret places or closets we should not beleeve it and this is most appliable unto them who tell us that Christ is to be found in a Pyx and think that they have him in safe custody under lock and key 59. Passages deleted against Prayer to Saints Popish Prayers the Merit of Prayer praying first for spirituall things and praying towards the East In Doctor Clerks Sermons page 140. l. 12. after yea and then the Licenser hath expunged this following sentence The Papists are foulely befoold who have prayed so long to Saints being but damned spirits and all in hell Ibid. page 219. l. 6. after that word mostly this is deleted Frayers Papists say Saints pray they want naught themselves but pray for us they there fore pray to them proofe from Scripture they presse
Popery and Arminianisme which this Bishops creatures excepted against and speedily informed him off Dr T. Cumber then Vice-Chancellor informs him of this Sermon in a Letter of his May 22. 1632. wherein he writes in this manner I cannot but further advertise your Lordship in a word that here was one Mr Bernard a discontinuer and a Preacher as I hear about London who uttered some offensive words concerning some Ceremonies and Rites used in some Churches in a Sermon of his at Saint Maries and as I have heard in some other Church before I gave a decree to the Beadle to convent him but he could not be found To which the Bishop returned this answer written with Mr Dells hand and thus endorsed May 27. 1630. A clause of my Letter to Dr Cumber concerning Mr Bernard c. I AM sorry you have been troubled at Cambridge with the distempered speeches of any men in the Pulpit And I must confesse I heard of both the particulars you mention before I received your Letter That in St. Johns it seemes they have punished and you doe very worthily to joyn with them in case any thing for the publique shall be further requisite And as for Mr Bernard I am the more sorry for him because he is in London within my Charge Neverthelesse if he have done unworthily I shall be very ready to assist you and the Vniversity in what I may be able And since you gave a Decree to the Beadle to convent him and he slipt away the while I will do the best I can to send him backe there to be answerable to the Government against which he hath offended And if he shall refuse so to do without giving better reason then I thinke he can I shall certainly suspend him till hee do it So in hast I leave you c. W. London Before this Doctors Letter the Bishop had received an information of the heads of his Sermon from others thus endorsed with his own hand May 6. 1932. Notes of Mr Bernards Sermon at Cambridge the particulars whereof are hereafter expressed more at large in his own words Soone after Mr Bernard by this Bishops prosecution was brought into the High Commission Court and forced to deliver in a Copy of his Sermon to the Bishop which he did who excepted against these Passages in it for which he was articled against Gods Ordinances for his publike Worship are the glory of any Nation By Gods Ordinances here I understand chiefly the Word Sacraments and Prayer which if blended and adulterated with any Superstitious Innovations of men cease to bee Gods Ordinances and he ownes them no longer It is not the single having of Gods Ordinances for his publike Worship but the having of them in their purity and integrity that dignifies a Nation Gods Ordinances for his publike Worship in their Purity and Integrity are a sure shield between a Nation and publike ruine and desolation For proofe whereof I challenge all Recordes both divine and humane to produce one instance wherein God punished any part of his Church with any Nationall ruine and destruction before they had either departed from or corrupted his Ordinances The Apostle Rom. 1. 16. affirmeth of the preaching of the Word that it is the power of God to salvation It is the meanes by which God manifesteth his omnipotent and irresistible power in the conversion and salvation of all those who from eternity were ordained thereunto by Gods absolute and immutable Decree This seemes to confute their errour who think meanly and basely of these Ordinances of God which we have proved to be the glory of that Nation where they are in their purity and integrity These men turn their glory into shame for is there not a generation of prophane men among us who are afraide and ashamed to preach twice on the Lords day to preach plainly powerfully and spiritually to the soules and consciences of their people least they should be accounted Puritans Many who are afraide to hear too often especially on the weeke dayes least they should be accounted Bible-bearers and gadders after Sermons Many who are as much afraide to performe holy duties in their families and to speake like Christians as Peter was who that his speech might not betray him began to curse and swear Many who complain that there is too much preaching and that it was never merry since Many who esteem very meanly of prayer especially of the publike prayers of the Church Some that have scorufully called the sirging of a Psalme a Geneva Iigge But the principall exception was for this ensuing Discourse in the close of his Sermon Further I will not deny that God hath his true invisible Church among those Nations as he had in Israel in the dayes of Ahab and Eliah nay I see no reason why in a large yet true sence we may not call the Church of Rome Italy or Spain a particular visible Church of Christ as Israel in the Reign of Jeroboem was a Church of God though Idolatrous and Apostaticall Yet I say that it is imposible that any should be saved living or dying without repentance in the doctrine and Idolatrous worship of the Church of Rome as the late Tridentine Councell hath decreed it My reason is this Hee that thinkes to go to heaven any other way then by faith in Christ onely shall never come there But he that dyes without repentance in the Doctrine of the Church of Rome as the Councell of Trent hath decreed it thinkes to go to heaven another way then by faith in Christ onely as namely by the merits of his own workes Ergo such a one shall never come there Thirdly if Gods Ordinances for his publike worship in their purity are the glory of a nation then it followes that they who go about to deprive a Nation of any of Gods Ordinances for his publike Worship either in whole or in the best part of them idest in their purity and integrity they go about to make that Nation base and inglorious and if so then are they enemies to that Nation and Traytors to it if it be their own Nation for Treason is not limited to the royall blood as if he only could be a Traitor who plotteth and attempteth the dishonour and shedding thereof but may be and is too oft committed against the whole Church and nation which last is by so much the worst of them two by how much the end is better then the meanes and the whole of greater consequence then any other part alone Whereby we may learn what to account of those among our selves if any such be which is better known to you then to mee who endeavour to quench the light and abate the glory of our Israel by bringing in their Pelagian errours into the Doctrine of our Church established by Law and the Superstitions of the Church of Rome into our warship of God as high Altars Crucifixes and bowing to them id est in plain English
Apostates and perswaded them to submit themselves to the Antichristian yoak and to renounce or dissemble the profession of the true Religion would have quite crossed or frustrated his Design Therfore out it must and be obliterated whatever comes of it Finally observe his imbittered malice to the Protestant Churches but grand affection to the Pope and Church of Rome most evidently displayed by this expunction the first in deleating those clauses which style theirs the true Religion c. the latter in expunging this expression in favour of the Roman Church and Pontife only if they would have submitted themselves to THE ANTI-CHRISTIAN YOAK which we have elsewhere dilated upon In briefe He that thus would have the Protestant Churches no Churches at all of God or Christ their Ministers no Ministers their Religion not the true Religion nor the same with ours must certainly expresse abundance of malice and disaffection to these Churches endeavour to cause discord and division between the Church of England and them the very charge in the Article and proclaime himselfe a greater friend to the Church of Rome and her Religion then to the Protestant Churches and the true Religion in them professed yea a Trayterous endeavourer to subvert the true Religion established in our English Church which is the same with theirs And the rather may we beleeve this of the Archbishop because shortly after he caused a Book entituled A Declaration of the Faith and Ceremonies of the Palsgraves Churches printed first in Dutch but afterwards in English Anno 1637. to be strictly called in and seized by his Pursevants in high affront of the Prince Palatine then newly arrived in England and of his Churches because it declared those Churches Orthodox judgement and censure against sundry Arminian and Popist Errours Innovations Ceremonies which hee and his Confederates then laboured to introduce among us as was attested upon Oath by Michael Spark senior and Mr Prynne when as we never heard of any Popish Books as Sancta Clara and others here printed either called in or seized by his speciall voluntary command but countenanced yea restored by him or his Agents when seised by the Searchers and Stationers Let all the world then judge by this prime peece of our Evidence what manner of Protestant this Archbishop was and how ill he stood affected to the Protestant Religion 3. These premises considered no wonder if he endeavoured by all his policy and power to suppresse nay abrogate the Priviledges Immunities of the Dutch and French Churches in this Kingdom granted to them by his Majesty and his Royall Ancestors which he in part accomplished to their prejudice the next part of his Charge in the twelfth Article of which we shall present you this summary accompt King Edward the sixth by his Letters Patents dated the 24 day of Iuly in the fourth yeare of his Reigne granted this ensuing Patent to the Dutch and French Protestants then living in exile in London establishing their Church and Presbyterian Government among themselves exempt from all Episcopall Iurisdiction appointing a Superintendent over them and Ministers of their own Which Patent for the rarity thereof and the better understanding of this Charge we shall at large transcribe EDwardus Sextus Dei Gratia Angliae Franciae Hiberniae Rex fidei Defensor in terra Ecclesiae Anglicanae Hiberniae supremum Caput omnibus ad quos praesentes literae pervenerint salutem Cum magnae quaedam graves considerationes Nos ad praesens specialiter impulerunt Tum etiam cogitantes illud quanto studio charitate Christianos Principes in Sacrosanctum Dei Evangelium Religionem Apostolicam ab ipso Christo inchoatam institutam traditam animatos perpensos esse conveniat sine qua haud dubio politia civile regimen neque consistere diu neque nomen suum tueri potest nisi Principes caeterique praepotentes viri quos Deus ad regnorum gubernacula sedere voluit id imprimis operam dent ut per totum Reipublicae corpus casta sinceraque religio diffundatur Ecclesia in vere Christianis Apostolicis opinionibus ritibus instituta adulta per sanctos ac carui mundo mortuos Ministros conservetur pro eo quod Christiani Principis officium esse statuimus inter alias gravissimas de regno suo bene splendideque administrando cogitationes etiam religioni religionis causae calamitate fractis afflictis exulibus consulere Sciatis quod non solum praemissa contemplantes Ecclesiam à Papatus tyranide per Nos vindicatam in pristina libertate conservare cupientes verumetiam Exulum Peregrinorum conditionem miserantes qui jam bonis temporibus in Regno nostro Angliae commorati sunt voluntario exilio Religionis Ecclesiae causa mulctati quia hospites exteros homines propter Christi Evangelium ex patria sua profligatos ejectos in Regnum nostrum profugos praesidiis ad vitam degendam necessariis in Regno nostro egere non dignum esse duximus cujus liberalitas nullo modo in tali rerum statu restricta clausave esse debet At quoniam multi Germanae nationis homines ac alii peregrini qui confluxerunt in dies singulos confluunt in Regnum nostrum Angliae ex Germania aliis remotioribus partibus in quibus Papatus dominata Evangelii libertas labefactari premi coepta est non habent certam sedem locum in Regno nostro ubi conventos suos celebrare valeant ubi inter suae gentis moderni idiomatis homines Religionis negotia res Ecclesiasticas pro patrio titu more intelligenter obire tractare possint Idcirco de Gratia Nostra speciali ac ex certa scientia mero metu nostris nec non de avisamento Concilii nostri volumus concedimus ordinamus quod de caetero sit erit unum Templum sive sacra Aedes in Civitate nostra London quod vel quae vocabitur Templum Domini Iesu ubi Congregatio conventus Germanorum aliorum peregrinorum fieri celebrari possit ea intentione proposito ut à Ministris Ecclesiae Germanorū aliorumque peregrinorum Sacrosancti Evangelii incorrupts interpretatio Sacramentorum juxta verbum Dei Apostolicam observationem administratio fiat Templū illud sive sacram Aedem illam deuno Superintendente quatuor verbi Ministris erigimus creamus ordinamus fundamus per praesentes Et quod idem Superintendens Ministri in re nomine sint erunt unum corpus corporatum politicum de se per nomen Superintendentis Ministrorum Ecclesiae Germanorum aliorum peregrinorum ex fundatione Regis Edwardi Sexti in Civitate London per praesentes incorporamus ac corpus corporatum politicum per idem nomen realiter ad plenum creamus erigimus ordinamus facimus constituimus per praesentes Et quod successionem
of our reducement to Rome yea the discovery of Andreas ab Habernfield to the Archbishop informes both him and ns That one of Endimion Porters Sonnes of the Bed-chamber now in armes against the Parliament was promised a Cardinals Hat if this designe succeeded well and that Sir Kenelme Digby Master Walter Mountague and other active Instruments who promoted that designe among us attended the sixteen Cardinals Caps that were vacant which were therefore detained vacant for some yeers to impose a vaine hope on those who expected them And Master Widford in his Letters from Rome to Secretary Windebank Novemb. 10. 1640. informes him that Master Sommerset and Master Brudenell were come to Florence aiming at our English Cardinals Caps which then by reason of the Popes Catarre were like to be disposed of All which particulars are a most cleere demonstration of the Pope and his Conclaves endeavours to reduce us back to Rome and of this Archbishops privity to if not assistance in it The sixth Evidence we shall mention to prove the Archbishops not onely intelligence of but compliance with the Popes and his Instruments Plots and proceedings to usher in Popery and reduce our Kingdomes to the Antichristian Religion and Church of Rome is his conusance and furtherance of this their design in Ireland which we shall thus demonstrate The House of Commons June 11. 1628. presented a Remonstrance to the King concerning the extraordinary encrease and growth of Popery of Papists both in England and Ireland and the extraordinary favour which they found from some great persons in his Court wherein they had this notable clause concerning Ireland IT doth not a little also encrease our dangers and feares this way to understand the miserable condition of your Kingdome of Ireland where without controle the Popish Religion is openly professed and practised in every part thereof Popish jurisdiction being generally exercised and avowed Monasteries Nunneries and other superstitious houses newly erected re-edified replenished with men and women of severall Orders and in a plentifull manner maintained in Dublin and most of the great Townes and divers other places of that Kingdome Which of what ill consequence it may prove if not seasonably repressed we leave to your Majesties wisdome to judge But most heartily beseech you as we assure our selves you doe to lay the serious consideration thereof to your Royall pious heart AND THAT SOME TIMELY COURSE MAY BE TAKEN FOR REDRESSE HEREIN Had this pious prudent timely advice been then harkned to and followed to purpose it might no doubt through Gods concurrence with it have prevented that horrid Rebellion those bloody Massacres of some hundred thousands of poor English Protestants in and devastation of that distressed Kingdom which have broken forth and been perpetrated there of late almost to the utter extirpation of the English and Irish Protestants the ruine of that Kingdome and infinite losse yea eminent danger of this our Realme to boot But this Popish Prelate though he then certainly knew this Remonstrance to be most true out of an inveterate hatred to the Parliament and a desire to promote the Catholikes designes there instead of perswading his Majesty to hearken to this true information and wholesome advice of his faithfull Commons drew up a most pernitious malepert Answer with his owne hand in his Majesties name against this Remonstrance which he presented to his Majesty wherein he incensed him against the Commons charging them not onely with misinforming but traducing his Majesties government by this clause concerning Ireland in this dishonourable language produced and read under his owne hand out of the Originall draught attested by Master Prynne FOR Ireland We think in case of Religion 't is not worse then Queen Elizabeth left it and for other affaires 't is as good as we found it nay perhaps better and We take it a great disparagement of Our government that it should be urged that new Monasteries Nunneries and other superstitious houses are erected and replenished in Dublin and other great Townes in this Our Kingdome for we assure Our Selves Our Deputy and Our Counsell there will not suffer God and Our government so to be dishonoured but We should have had some account of it from them and We may not endure thus to have Our good People misled with shewes Which in plaine tearmes is but a giving the House of Commons the Lye and a slandering of them as false Informers both to the King and people By which wicked practice their Remonstrance was rejected as a slanderous Libell and their Councell not pursued the dolefull effects whereof we now experimentally feele and rue That this Prelate when he made this Answer certainly knew of the grand encrease of the Papists in Ireland and that they had then upon the matter obtained a publike toleration will appeare by a paper found in his Study produced at the Barre thus endorsed with this Archbishops own hand 1626. The Bishops of Ireland about a Toleration feared The Judgement of the Arch-bishops and Bishops of Ireland concerning toleration of the Papish Religion by publike Protestation THE Religion of Papists is Superstitious and Idolatrous their Faith and Doctrine erronious and hereticall their Church in respect of both Apostaticall to give them therefore a toleration of Religion or to consent that they may-freely exercise their Religion and professe their Faith and Doctrine is a grievous sinne and that in two respects First it is to make our selves accessary to their superstitious Idolaries Heresies and in a word to all the abominations of popery but also which is a consequent of the former to the perdition of the seduced people which perish in the deluge of the Catholike Apostacy Secondly to grant them a toleration in respect of any money to be given or contribution to be made by them is to set Religion to sale and with it the soules of the people whom Christ our Saviour hath redeemed with his most precious blood And as it is a great sinne so it is a matter of most dangerous consequence the consideration whereof we leave to the wise and judicions beseeching the zealous God of truth to make those who are in authority zealous of Gods glory and of the advancement of true Religion zealous resolute and couragious against all Popery Superstition and Idolatry There were likely to be granted to the Papists in Ireland many priviledges and withall a toleration for their Religion in the consideration of the payment of a great summe of mony This Easter tearme 1626. there was a great meeting of all the chiefest of the whole Kingdome and the Archbishops and Bishops c. and it was likely to be concluded Doctor Dâ—wanm Bishop of London-Derry April 11. preached at Dublin before the Lord Deputy and the State his Text was Luke 1. at the 79. In the midst of his Sermon he openly read this Protestation above written subscribed by the Archbishops and Bishops of Ireland and at the end he boldly said And
resolve to dissolve them before they were called In case they prove peevish c. and to write so of Parliaments as he hath done in other papers durst write such an answer as this without any royall mandate to encourage him And this his answer to the Commons Vote against Arminianisme demonstrates which is fraught with transcendent contempt of their authority and proceedings therein basely scorned scoffed at And the reasons given therin prove that it was no private note to satisfie himself alone but a paper purposely complied to incense the King others against the Commons as the comparing it with some passages of his Diary and dissolving of that very Parliament in discontent soon after will easily demonstrate For the Statutes objected they prove no such thing as in pretended our Parliaments in all Ages not the Convocation who are but only assistants to the Houses in matters of Religion when their advice is required having been the sole Judges Law-givers determiners of all Ecclesiasticall affaires matters of Religion as we can prove by infinite Presidents Thirdly the calling in suppressing burning of all the forecited books against Arminianisme with the questioning of the Authors and Printers of them in the high Commission is directly sworn proved to be his act and the Courts onely mediatly by his procurement the Warrants for their Citation Commitments were signed with his hand he was the onely violent man against them in open Court upon all occasions and though many of them were not censured but got off yet it was onely by prohibitions full sore against his will for the bringing whereof he threatned to lay them by the heels However those that escaped best were there prosecuted sundry yeers put to great attendance and expence many of them imprisoned and their books all lost or privately burnt by his direction without any censure of the Court at all as Bishop Carltons Book against Mountague and Master Prynnes Perpetuity though both publikely licensed by Archbishop Abbots Chaplaines Bishop Downhams Book as this Archbishops owne Letter to Bishop Vsher manifests was called in by his instigation onely to colour which he procured a mandate from the King and his owne endorsment proves that Doctor Sutcliffes Book was suppressed in the Presse by his procurement For Doctor Jackson he could not but know him to be a professed Arminian being so reported by all and declaring himselfe to be one both in his Epistle and Book which though complained of was never suppressed nor questioned notwithstanding his Majesties Proclamation and Declaration For the Historicall Narration the vilest imposter ever thrust upon our Church it was licensed by his Chaplain Doctor Martin with his owne privity the calling of it in was the act of Archbishop Abbot upon Master Prynnes complaint and the publike scandall it gave much against this Bishops will who hath ever since connived at the sale of them The turning away this his Chaplaine for it is but a false surmise for he promoted him to the Headship of Queens Colledge in Cambridge and a very great living to boot instead of bringing him into the high Commission and was he not then severely punished for so grand a crime Fourthly though the Proclamation and Declaration prohibiting preaching and writing on these controversies were the Kings in name and title yet they were originally this Bishops meer plot and contrivance to suppresse all Books Disputes Sermons against Arminianisme to usher it in the faster without any opposition the Arminians under pretext hereof having liberty to preach to print their errors without check or censure as our evidence abundantly proves he making them meer snares to entangle all consciencious zealous orthodox men Ministers and others whose zeale excited them to appeare against these dangerous disturbers of our Churches and Kingdomes peace in Presse Schooles or Pulpit For Master Fords and his complices severe censures in Oxford even to expulsion and banishment they proceeded meerly from his own violent prosecution as the Evidence unanswerably proves the Kings and Counsels censures being principally steered by his compasse the chiefe actor prosecutor and Judge in this cause And whereas he pretends that those who preached or printed Arminianisme were convented censured in the Vnversities and elswhere as well as those who preached against it let him name but one Scholler Minister that was ever imprisoned deprived silenced prosecuted in the high Commission or cast out of favour for preaching writing printing Arminianisme and then perchance he may be credited but surely not one such president can be found Whereas Master Mountague was made a Bishop Doctor Harsnet an Archbishop Doctor Linsey promoted to two Bishopricks Doctor Potter made a Deane to omit sundry others and Doctor Duppa made the Princes Tutor Deane of christ-Christ-Church and a Bishop too because he was an Arminian True it is that we find in the University Register of Oxford pag. 50. that one Master Robert Rainsford since a Doctor teaching divers Arminian Tenents in a Sermon at Saint Maries in defence of Election from foreseen Faith and Vniversall Grace was upon Doctor Prideaux his complaint not long after the expulsion of Master Ford and Master Hodges convented before the Heads and enjoyned a very slender Recantation in as partiall terms as might be not of his Arminian errours which he hath oft since broched but of his disobedience to his Majesties Declaration recorded in these tearmes WHeras I Robert Rainsford preaching at Saint Maries in Oxford the 12. day of August 1632. and falling upon some prynts which by reason of the agitation of them have caused trouble in the Church have been forbidden to be preached on both by his Majesties Declaration and by his expresse Order to the Vice-Chancellour at Woodstock whereof having left the Vniversity for the space of two yeers and upwards I was altogether ignorant have thereby incurred his Majesties displeasure and was therefore worthily convented by the Vice-Chancellour I doe freely and humbly acknowledge my disobedience and am hartily sorry for the same desiring those that are to be my Judges upon my promise of better behaviour hereafter to accept this my unfained acknowledgement and to be favourable unto me 21. August 1632. Robert Rainsford This was all his censure farre different from Master Fords and Master Hodges though after their punishment and so his offence farre greater then theirs who did not begin the quarrell nor kindle the fire of the Arminian Controversies in Oxford but their Opposites who escaped scot-free and were promoted by this Archbishop himselfe for opposing when they were thus severely handled for maintaining the truth So in London the Anti-Arminians were generally silenced suppressed the Arminians connived at advanced encouraged by this Prelate under pretext of this Declaration as the Commons in Parliament complained in their forecited Remonstrance and as we have proved by sundry instances to which he returnes no answer and so stand confessed by his silence For Cambridge Vniuersity we know he was Visitor there though not Chancellour
Romans differed from our Church in some points of Doctrine touching the Kings Supremacy concurring therein with the Papists for which his Book was here publickly condemned burnt and likewise in some other points therefore it could not be properly said that their Religion and ours was the same in all particulars Secondly it seemed to determine a great controversie between Protestant Divines among themselves and likewise between them and the Church of Rome whether the Pope be Antichrist which was never yet determined by any Councell and of which there is great doubt and difference in opinion even among the learned Now I conceived it a very unfitting thing to determine such a doubtfull controversie definitively by Letters Patents under the great Seale which is not yet resolved in the Schooles Upon these grounds the King thought fit to revoke the Patent though it were under the Great Seale which I had no power to recall but the KING onely Thirdly I deny that I called in the Declaration of the Palsgraves Religion neither doe I rememeber any such thing Fourthly it is true that I questioned the Dutch and Walloone Churches but not for any ancient Priviledges but onely for their encroachments beyond their priviledges to the prejudice of our English Churches and Parishes wherein they lived yet my Injunctions and proceedings towards them in this kind were so faire and just that they rested satisfied with them and returned me speciall thanks for my favour towards them and their Congregations therefore I much mervaile that this my carriage should be so much blamed as to make it a CAPITALL CRIME and CHARGE against me To this was replyed in the generall that the premised proofes with his late military proceedings against the Scots for complying with those Churches in their Doctrine Discipline Government sufficiently evidence his enmity to his opposition against those forraigne Protestant Churches because they had no Bishops insomuch that he blamed Bishop Hall for dealing so mildly with them in his Book for Episcopacy which he submitted to his censure where on the contrary he is so zealous of the Popes honour that he could not but complaine to the King of some harsh passages in it bestowing the Title of Antichrist on his Holinesse and procured a speciall command from his Majesty to the Bishop to expunge them to gratifie the Pope yea his purging out the objected clause in the Kings Patent and suppressing of the Declaration of Palatinate Churches Faith and Religion argues little affection in him to those Churches and much inward rancour against them but a very high esteem of Rome As for his encouraging of Master Dury in his designe of reconciling the Calvinists and Lutherans Master Dury undertook this worke without his privity or advice and found so small encouragement from him that he oft complained thereof to his friends as we are credibly informed To the particulars we reply First that in his Conference with Fisher he doth not recite but misrecite and pervert Saint Jeroms words and opinion who dogmatically resolves in his very Epistle to Evagrius which this Archbishop quotes and elswhere That Bishops and Presbyters Jure Divino are both one and the same as well in Jurisdiction as Office and that Presbyters have the power of Ordination as well as Bishops Therefore his appropriating of the word Sacerdos and Jeroms saying Vbi non est Sacerdos non est Ecclesia to Diocesian Bishops which he cleerly meanes of Priests and Ministers in generall is a grosse perverting of Jeroms meaning and his inferene thence So even with him NO BISHOP and NO CHVRCH is only a Declaration of his owne private opinion not of Jeroms who held no such Prelaticall Paradox For Bishop Mountagues Book it was licensed by his Chaplaine presented to received approved by himselfe Bishop Hals Propositions were not onely interlined with but allowed under his owne hand as fit for a generall subscription and now he justifies them not onely by Bishop Bilsons opinion but likewise by Master Calvins as great an enemy to Bishops as Saint Jerome whose words he wilfully perverts as he did his in applying that to Diocesian Bishops which he spake onely of ordinary Ministers who succeeded the Apostles in their Ministeriall Function In briefe his owne Conference together with Mountagues Book and Bishop Hals Propositions approved by him doe necessarily unchurch all the reformed Protestant Curches un-minister all their Ministers and make them no Churches no Ministers of Christ whereas he averres the Church of Rome to be a true Church and her Priests to be true Ministers as we have formerly proved therefore he must needs be guilty of the extreamest malignity and anmity against them what ever he pretends to the contrary Secondly he denies and yet at last justifies and maintains what we charge him with to wit that he denies the Religion of forraign Protestant Churches to be the same with ours or to be true Religion he instanceth in the opinion of Paraeus whose Commentary on the Romans he caused to be burnt as erronious when as he writes no more then Bilson did before him whom himself hath cited in defence of Episcopacy other orthodox Writers of our Church have maintained publickly for truth before since As for the burning of Paraus his Book being of a forraign Nation and no Subject to our King without summoning him to defend himselfe it was an unjust rash inconsiderate action to say no more as his Son hath manifested to the world in print who hath justified his Fathers opinion to the full as orthodox However the extravagant opinion of one Palatinate Divine in point onely of the Kings Supremacy not about any Article of Faith cannot make the reformed Churches and ours to be of different Religions especially since he argues in his Star-chamber Speech that the Papists Religion and ours are both one though we differ in some private Tenets Yea his deniall of the Protestants Religion in forraigne parts to be the true Religion when as he contends that Rome is a true Church argues his virulency against the one and good affection to the other Thirdly the calling in of the Declaration of the Palsgraves Religion is directly and punctually proved to be his act its impudency therefore in him to deny it and policy not to remember it Fourthly for the purgation and revocation of the Letters-Patents he not onely confesseth but shamelesly justifies it most undutifully laying the blame the scandall of it on the King himselfe who did naught therein but by his instigation and that upon two false scandalous grounds First that the Religion of the forraigne Palatinate Churches and ours differ and are not the same then which falshood nothing can procure a greater scisme and juster ground of scandall between us and those Churches Secondly that no Councill had defined the Pope to be Antichrist of which there was great variety of opinions amongst Protestant Divines touching the same unfit to be decided by the Kings Letters-Patents Therefore
Ireland that he knew of the great growth and power of Papists there even in the yeer 1626. two yeers before his Answer to the Commons Remonstrance which lyes on him substantially to prove that it was made by the Kings command as to this particular not yet attempted by him his owne bare endorsment being no proofe in his owne case The Letters Papers afterwards received by him from Ireland most cleerly manifest his exact intelligence of popish Priests and Papists dangerous encrease and proceedings there without the least opposition from him or complaint against them The smalnesse of their Monasteries Nunneries there erected is no extenuation of his guilt Small evils not suppressed will prove grand universall mischiefes in short time as those their Monasteries and Nunneries there have done For the Lord Deputies Letters it 's true he could not hinder the directing and sending of them to him but he might have hindered prevented the execution of his desperate popish project related in them and have crushed it in the shell which he never did To the seventh was answered that his extraordinary former power both with the King and Queen might and should have engaged him so farre as to prevent those Roman Nuncioes arrivall here and our Agents at Rome whom he never so much as once opposed for ought appeares but complied with by his Agents Bishop Mountague and Secretary Windebank as we have fully manifested when as he should rather have lost his Archbishoprick liberty life then have any way consented to it in the least degree and openly resisted it to his utmost power The third Objection against me is my compliance with the popish party and endeavours to introduce Popery advance the Papists Designes and reduce us back to Rome by seven particulars formerly insisted on and now onely recapitulated with reference to the former proofs To most of all these I have given full answers before and therefore shall be the briefer in giving further answers to them now The first second fourth fifth sixth and seventh instances I deny in the sense they are pressed and have acquitted my selfe from them in the premises To the third I shall give some further Answer First it is there objected that I maintaintained the Church of Rome to be a true Church and that she erred not in Fundamentals no not in the worst times bue onely Circa Fundamentalia And that I justified Chownaeus his Book who maintained the same I answer that I did doe maintain her to be a true Church Veritate entis not Moris though corrupt erronious in some points as a thief is a true man though a thiefe And in my Book against Fisher I charge her with some grosse corruptions errours to the very endangering of salvation and with superstition too Secondly I am charged that I did maintaine at Doctor Bastwicks censure that she erred not in Fundamentalibus but Circa Fundamentalia this distinction I shall still maintaine There is a great difference between Fundamentalia and Superstructoria and yet some circumstantials may destroy the foundation For example First Quid What it is a man beleeves if a man beleeves the Trinity without the Unity or the Unity without the Trinity this plucks up the Foundation Secondly Vbi the circumstance of place for if any should deny that Christ was borne or took his flesh in Judea this grates upon the very foundation Thirdly Quibus Auxiliis we beleeve convert and doe works of piety by nature or grace If by the strength of nature onely as the Pelagians held this endangers the foundation Fourthly Quando as to deny that Christ is not already come in the flesh this subverts the foundation though but a circumstance And it is a rule in the Schools Aliqua circumstantia dat speciem morali actioni and in this sense the Church of Rome doth erre about fundamentals Thirdly it is alleaged that I hold the Religion of the Church of England and Rome is both one Conference with Fisher page 576. I answer that it is one and the same Religion in the generall to wit the Christian Religion But yet I there write That we differ in the same Religion though we set not up a different Religion and the difference is in certaine grosse corruptions to the very endangering of salvation which each side sayes the other is guilty of Fourthly that I maintain people may be saved in the Roman Church and Religion I answer that other learned Protestants are of the same opinion not generally of all but of those among them who want meanes of better instruction yet I hold it is very dangerous to continue in that Church and Religion for any who have means to come out of them Fiftly that I hold the Pope is not the Antichrist and therefore I caused this Title given him to be expunged authorized received printed Books denying him to be Antichrist as Shelfords and others contrary to our Homilies Writers and the Articles of Ireland I answer that no man can charge me that I hold the Pope not to be Antichrist It is a great question even among learned Protestants whether he be so oâ— not The Church of England hath not positively resolved him to be so The Homilies define him not to be Antichrist and the Articles of Ireland binde not us here My expunging of this Title and others of that nature was upon other grounds However it is no such undoubted Article of Faith as Powell in his Booke De Antichristo with others make it As for the objected Books I neither Licensed nor approved them though I had them in my Study Sixtly it is objected that I hold the Pope to be supreame head of the Church Though Francis Sales and others stile him so they must answer for it it s nothing at all to me who hold it not As for his titles given me by Croxton the University of Oxford in their Letters it was without my privity I could not hinder it and the same Titles have been usually given to Bishops in former ages as appeares by the Epistles of Saint Cyprian Augustine and others Seventhly for Pocklingtons and Bishop Mountagues deriving my Succession from Augustin Gregory and Saint Peters Chaire at Rome it was without my privity It is no more then Master Mason hath proved long before my time and the Papists would give you harty thanks could you disprove this lineall Succession of our Bishops To this was replyed in generall that all the seven objected particulars prove a most apparant designe in him to introduce Popery and reconcile us to Rome and that all his Answers to them had been formerly disproved as false and impertinent In particular That the Church of Rome was no true Church at all but a false Antichristian as well as a corrupt Church for First it hath no true Foundation being not built upon the Apostles Prophets and Christ the corner-Stone Secondly no true Head Ordinances Sacraments Worship but a false adulterous head the
Declaration before the 39 Articles wrested to propagate Arminianism and suppresse truth p. 120 to 164. His Proclamation for calling in and suppressing Sales his Popish Book how procured mistaken to abuse the world and justifie Laud and Heywood p. 186 187. His Instructions concerning Lectures and preaching how procured abused p. 370 to 474. 478 to 488 His Letter to the Archbishop and Bishops concerning Ordination penned by Laud how much abused to suppresse preaching and keep out good men from the Ministry p. 382 to 385. 537 538 539 His Voyage into Spain of purpose to seduce him in his Religion which was there attempted by the Pope his Nuncio the Jesuits Buckingham and Digby and King James his Instructions to him before he went concerning his writing that the Pope was Antichrist Lauds privity and assistance to the Voyage Match Instructions and the Match with France plotted by the Popish party to seduce the King p. 416 to 419 547 to 550 His command to judge Richardson to St. revoke his Order against Wakes and Revels p. 151 c. St. Clara his Book Dedicated to him to reconcile him and us to Rome p. 423. Ana Fustidius Dedicated to him by Cardinal Barbarino Ibid. Bishop of Calcedon Lauds intimacy with him and Windebanks use of him p. 454 455. Catechizing in the Afternoon a meer pretence to suppresse Preaching and what form must be used p. 368 369 370 372 374 376 378 Chaplains in private houses suppressed p 369 371 372. Mistris Charnocks testimony p. 69. Christs Epistle to a devout Soul a Popish Book Licensed p. 186 187 195 c. Church maintained to be alwayes visible The Church of Rome to be a true Church to have the same Religion with in not to have erred in Fundamentals the Reformed Protestant Churches to be no Churches if they want Lord Bishops and not to be of our Religion by Laud and his adherents who endeavoared to suppresse the Dutch French and Walloon Churches here and purged out clauses concerning the Church and building Churches East and West p. 27 30 207 293 296 to 300 388 to 409. 441. 530 531 532. High Commission Lauds design to advance its power p. 369. St. Clara his intimacy with Canterbury and Book to reconcile us to Rome p. 39 423 to 432 550 557 to 560. Dr. Clerks Sermons miserably gelded purged by Lauds Chaplains p. 254 to 376 John Cooks testimony against Canteroury p. 452 453. Mr. Cooks recantation in Oxford p. 176 Consecrations of Flagous Altar-clothes Churches Chappels Church-yards meerly Popish introduced used justified by Canterbury whose Arguments for them are examined refuted p. 65 114 to 128 217 218. 497 to 506. Considerations compiled and presented by Laud to the King to suppresse Preaching Lectures Lecturers p. 368 to 376. 536 537 477. Con the Popes Nuncio p. 413 440. Contrition Popish passages against it expunged p. 308. Copes introduced enjoyned by Laud p. 64 71. 76 80 81. 468 469 476 to 490. Mr. Corbets testimony and trouble for not bowing to the Altar by Bishop Laud and his Visitor p. 71. 477. Earl of Corks Tomb in Ireland ordered by Laud to be taken down for standing in the place of the Altar and Letters thence concerning it p. 82 to 88. Dr. J. Cosin a Popish Innovator at Durham Cambridge advanced protected by Laud p. 72 73 78 355 356. 532. Councels Evangelical to perfection justified in new printed Books p. 209 210. Passages against them expunged p. 300. Councellors that are ill passages against them purged out of new Books by Laud and his Agents p. 245 301 302. Creed-Church how consecrated by Laud p. 113 114 598 503. Credentia a Popish Innovation and Vtensil introduced by Laud in his Chappel p. 63 464 468. Crowlyes Answer to Champenyes p. 69 Croxton recommended by Laud to the Lord Deputy Wentworth by him advanced in Ireland his Letter to the Archbishop and practise of auricular confession publiquely there p. 194 195. Crucifixes erected by the Archbishop and his Agents in his own and the Kings Chappels Cathedrals and elsewhere p. 59 to 57. 205 205 216. 462 to 490. Iustified by him p. 464 465. Mr. Culmer suspended by Laud for not reading the Declaration for Sports on the Lords day p. 146. 506. Dr. Cumber his justification of Auricular Confession and Letter to Laud with his Answer thereunto touching Mr. Bernards Sermon p. 193. 363 364. 535. D Dancing and other Pastimes on the Lords day justified in late printed Books condemned by Fathers Councels Calvin others p. 222 to 226 372. 504 505 506. Davis his Petition to Laud concerning Contributions to rail in the Altar p 90. Deans Arminian and Popish preferred by Laud p. 356 532 533. Declaration for Sports enlarged reprinted and pressedon Ministers by Lauds Practise p. 128 156 382. Decree of God passages concerning it deleted p. 333 364 365. Decree of Star-chamber concerning licensing and reprinting Books illegall procured abused by Laud to the prejudice of our Religion and the advancement of Poperty and Arminianisme p. 198 to 210 512. to 516. Barron Denham his Orders against Wakes Revels Churchals p. 126 127 153 154 513 515. Master Dell Lauds Secretary his Letter to silence Master Leigh p. 388. His intimacy with Priests and Jesuits and answer to the Pursevants p. 450 451 453. Master Deuxels testimony of Priests liberty in their prisons p. 450. Master Dow advanced his popish Booke p. 207 357. Bishop Downhams Book against the Arminians and falling from Grace called in by Lauds meanes both in England and Ireland p. 171 172 508 510. His Protestation against toleration of popery in Ireland p. 434. Doctor Duppa an Arminian made Vice-Chancellour of Oxford and promoted by Laud 176 p. 354 359 360. Master Dury his reordination and attempts to reconcile the Calvinists and Lutherans p. 340 539 541 Dutch and French reformed Churches in England prosecuted and deprived of their priviledges by Laud accounted no true Churches nor of our Religion p. 27 33 388 to 409 539 to 543. E King Edward VI. his Patent to the Dutch and French to enjoy Churches of their owne Discipline in England p. 394 395. his times depressed p. 420 421. Election Universall and from foreseen Faith and Works maintained passages against it deleted p. 303 to 307 309 to 312. Egerton his testimony against Laud p. 453. Equivocation clauses against it expunged p. 307. F Faith alone doth not justifie but Charity and Works maintained passages against it the nature of faith and growth in it deleted p. 209 307 314 315 341. Falling from Grace maintained in many late printed Books and passages against it expunged p. 219 279 to 287 314 315 316 425. Fast Booke purged of passages against popery by Laud p. 250. Passages against popish Fasting deleted p. 307. Fastidius his Booke printed and dedicated to the King by Cardinall Barbarino p. 423 Feares carnall passages against them and the feare of God expunged p. 388 341. Dr. Featlies testimony against Laud and the purging of his Sermons