confirmer of the good and a reformer of the Reprobate all her visitants were but so many converts whose bad affections and erronious opinions the sweetnes of her discourse had rectefied the Leprosie of sin was her daily cure and they whom vice had blinded were by her restored to their inward light and their prostrate Soules adored Divine Majesticall vertue residing in this sacred Temple the knowledge of her humbled the most 〈…〉 Natures for the lustre of her merits rendered their owne obscure And in his Epistle to the Masculine Reader But this I will say that though I impute not the late troubles and afflictions of the Protestant party in Germany to the small Reverence there paid her many of Gods judgments according to Saint Augustine being secret none unjust yet truly I beleeve that the under-valuing of one so great and deare in Christs esteeme as his Mother cannot but bee displeasing to him and that the more we ascribe to her setting Invocation a part the more gracious we appeare in his sight He concludes it thus I will only adde this that since the finishing of this story I have read a Booke of the now Bishop of Chicester intituled Apparacus c. And I am glad to finde that I have not digressed from him in any one particular Soe he Loe therefore what a Metomorphosis of our Religion is here Here is a new Goddesse brought in among us the Virgin Mary adorned extolled deified with Titles Courtships Encomium Hymnes taken out of Popish Missalis Houres Breviaries Poems The Author glorieth that he is the first who hath written as he saith in our Vulgar tongue on this our blessed Virgin And God grant he be the last But he beares himselfe in all this upon the Church of England where wee pray you at last wee perceive this Church of England is the then Bishop of Chihester Mountague in his Apparatus from whom hee hath not digressed in any particular This Booke of Staffords giving very great scandall to Protestants and encouragement to Papists Mr. Henry Burton in his Sermon intituled For God and the King page 123. 124. 125. discovered censured these extravagant Popish Passages in it advising the people to beware of it For which among other things he was brought into the Star-Chamber and there censured But on the contrary this Popish Booke of Staffords with the forementioned scandalous Passages in it were by the Archbishops speciall direction professedly justified both by Doctor Heylin in his Moderate Answer to Mr. Burton licensed by the Arch-bishops owne Chaplaine and written by his command pag. 123. 124. and by Christopher Dow in his Innovations unjustly charged page 51. 54. and this Booke neither called in nor corrected so audatiously Popishwas he growne in this particular among many others 20. That the Church is alwayes Visible Bishop Mountague his Appeale Page 139. The Church of Rome hath ever beene visible The Church of Rome is and ever was a true Church since it was a Church Therfore the true Church hath ever bin visible Which he thus seconds Orig. Ecclesiasticarum Tomi prio pars poster page 463. Sanctè credimus defendimus c. Ecclesiam nullis interceptam intercisam intercapedinibus perpetuô extantem alicubi visibilem oculis usurpandam in eum finem et eo modo ut intelligere possint quibus curae illud est apud quos habeatur verbum vitae c. 21. That Churches Altars Chalices Church-yards c. ought to bee Consecrated by the Bishop and that his Consecration puts an inherent holinesse into them That one part of the Church or Chappell is holier then another That the place within the new Railes where the Altar stands is Sanctum Sanctorum into which none but Priests ought to enter yea Christs Throne and Mercy seat DOctor Pocklingtons Altare Christianum page 51. Dedication and Consecration of Churches used by Godly Bishops and taxed by the Centurists for the mystery of Iniquity I will passe from the placing of the Bishops Chaire to the dedication of his Church where it was set The dedication of Churches within two hundred yeares after Christ shewes cleerely 〈…〉 were Churches Saint Clemens his Command both for building and Consecrating of Churches makes it apparent page 80. At the upper end of the Chancell was a place inclosed and Railed in from the rest of the Chancell whereunto none neither Priests that were Penitents nor Deacons were permitted to enter and there to communicate and officiat in the Consecration of the Eucharist or in the administration thereof unto Priests but they themselves This place was called Sacrarium here stood the Altar or Lords Table and hitherto none might approach but the Priests themselves The Canon is cleare for it no Lay-man may come within the Altar Page 83. Prayer for Kings for Bishops for the whole Church and the Lords Prayer was then only said at the Altar by the Priest in the holy of holies Hee deserves not to be named in the Priests prayer at the Altar that is an occasion to withdraw Priests from the Altar page 108. They had shut up the Doore of the holy of holies whereunto he was entred to doe his reverence to the holy Altar Page 141. A man may as lawfully and Christianly administer the blessed Sacrament in a Barne or Towne-hall as in any place that is not Consecrated to such holy uses And when the Church was Consecrated was not the Altar the chiefest place which with most Ceremony and devotion was hallowed when it was hallowed was it not kept more carefully from Prophanation then any other part of the Church was there not a Feast annually kept in a joyfull remembrance of the Dedication of every Church and did not the consecration of the Altar carry the name of the Feast page 142. Was not the Altar set in Sacrario or sancto sanctorum in the highest place of all whereunto the Priest ascended by steppes and degrees and when they so assended were there not said Psalmes of degrees This holy Altar is in his owne nature but a stone but being consecrated and dedicated benedictionem accipit Shelfords five Treatises page 2. From hence appeareth that the Altar is the principall part of Gods House as being the cause and Originall of all the rest c. Doctor Ridley his view of the Civill Law reprinted at Oxford 1634. in the marginall Annotations newly added to it page 52. The Bishop of the place shall come lift up his hands to Heaven and consecrate the place to God P. 191. For that which concernes foundation and erection All that the Patron had free to himselfe was but the thought hee might thinke where he would designe the ground c. but this was nothing without execution and to this the Diocesan vvas to be required as the most principall and most effectuall agent If the Patron built a Church upon his ovvne ground vvithout the Bishops consent the Bishop might pull it dovvne vvithout the Patrons consent page 192. When he
Impeachment But leaves it to his Councell to doe and advise as his Councell shall thinke most fitting Day being given him by this Order to put in his answer till the 13th of Novenmber following this Order was made in pursuance thereof Die Veueris 10. November 1643. Ordered that the Leiutenant of the Tower of London or his Deputie shall bring in safety the Lord Archbishop of Canterbury before their Lordships on Munday the 13th of this instant November by ten of the Clock in the morning to put in his Answer into the House to the impeachment of the House Commons remaining now before the Lords in Parliament and this to be a sufficient warrant in that behalfe To the Gentleman Vsher c. On the 13. of November the Archbishop appearing at the Lords Barre in person put in this following Answer to the Additionall Articles exhibited against him The humble Answer of William Archbishop of Cant. to the further Articles of Impeachment of high Treason and divers high Crimes and misdeameanours exhibited against him by the Honourable House of Commons according to direction of an Order of this Honourable House of the 13. of October last All advantages of exception to the said Articles of Impeachment to this Defendant saved and reserved this Defendant humbly saith that he is not guilty of all or any the matters by the said Impeachment charged in such manner and forme as the same are by the said Articles of impeachment charged Vpon his motion the same day to the Lords this order was made in favour of him Die Lunae 13. Novemb. 1643. Ordered by the Lords in Parliament that the Lord Archbishop of Canterbury his Councell shall provide themselves to advise him in point of Law in all the Articles of the whole Charge And for the matter of Fact when the Cause comes to be presented by the House of Commons as there shall be need their Lordships will give further directions in due time On the 1â— of December 1643. The House of Commons being desirous to bring the Archbishop to a speedy tryall made this ensuing Order 11 December 1643. Ordered that the Committee for the Tyrall of the Archbishop of Canterbury doe meete this afternoone at 2. of the Clock in the Starchamber to prepare the evidence against the Archbishop of Cant. and to summon such witnesses as are need full and prepare the businesse fit for Tryall and to acquaint the House when they are ready and this they are to doe with all the convenient speed they can and have power to send for parties witnesses Papers Records c. And the care thereof is particularly committed unto Serjeant Wild. Here upon the Committee met sundry times to prepare their evidence 3. January following the Lords intending to expedite the Archbishops Tryall according to the Commons desire made this Order Die Mercurii 3. Ian. 1643. It is this day Ordered by the Lords in Parliament that this House will proceed against William Laud Archbishop of Canterbury upon the Impeachment brought up from the House of Commons for High Crimes and misdemeanours on Munday morning next it ten of the Clock being the eight of this instant Ianuary 1643 At which time the said Archbishop is to prepare himselfe for his defence To the Gentleman Vsher attending this House or his Deputie to be delivered to the Leiutenant of the Tower or his deputie for the Archbishop Whereupon the Lords the same day sent downe this Message to the Commons thus entred in their Iournall 31 Ianuary 1642. A Message sent from the Lords by Sir Robert Rich and Mr. Page The Lords commanded us to put you in minde that the Archbishop of Canterbury hath put in his Plea to the Impeachment of this House sent up to the Lords sometimes since which they desire you to take into consideration what is fit to be done in it 5. Ianuary The House of Commons desired the Lords to appoint a Committee to examine some witnesses upon Oath against the Archbishop in the presence of the Committee of the Commons which being granted the Commons made this Order 5. Ian. 1643. Ordered that the Committee of this House formerly appointed for the busines of the Archbishop of Cant. shall be the Committee in the presence of whom the witnesses in the case of the Bishop of Cant are to be examined upon Oath by the Committee of Lords On the 6. of Ianuary the Archbishop preferred this Petition to the Lords for the deferring of his Tryall to some longer time written with Mr. Dells hand and subscribed with his owne To the Right Honourable the Lords Assembled in the high Court of Parliament The humble Petition of William Laud Arch-bishop of Cant. Prisoner in the Tâ—wer Humbly sheweth THat your Petitioner having received your Lordships command by your honourable Order of the 3. of this instant Ianuary annexed to attend and Answer the Impeachment against your Petitioner from the honourable House of Commons on Munday the eight of this instant January which is but five dayes distance and at a time when 2. of his 3. Councell assigned 〈◊〉 of Towne and your Petitioner witnesses residing in severall remite places cannot be summoned in so short a time nor willing happily to came up in their summons with out warrant from your Lordships Your Petitioners most humble suit to your Lordships is that you will honourably vouchsafe him some more convenient time to send for his Councell and witnesses to testifie in the matters of fact Charged against him and withall to grant the Petitioner your honourable Order to command the witnesses summoned to attend at the time by your Lordships to be appointed which his humble request your Petitioner had sooner presented to your Lordships but that no sitting hath beene as your Petitioner is Informed untill this day sithence your honourable order in this behalfe made knowne to him And your Petitioner shall pray c W. Cant. Vpon reading whereof the Lords made this Order in his favour to out him of all excuses and prevent all clamons of a surpâ—isall Sabbati 6. Ian. 1643. Whereas the House formerly appointed Munday being the 8th of this instant Ianuary 1643. to proceed against William Laud Arch-bishop of Canterbury upon the impeachments brought up against him from the House of Commons for High Treason and high Crimes and misdemeanours Vpon reading the Petition of the said Archbishop it is this day ordered by the Lords in Parliament to the end the Councell and Witnesses of the said Archbishop may have competent time to attend the hearing of the Cause that this House will respit the proceedings against the said Archbishop upon the said impeachments untill Tuesday the 16. of this instant Ianuary 1643. at ten of the Clock in the morning at which time the said Archbishop is peremprorily appointed to provide his Witnesses and prepare his defence unto the said impeachments To the Gentleman Vsher c. In pursuance whereof this Order was afterwards made and entred Die Lune 15. Ian.
1643. It is this day Ordered by the Lords in Parliament that the Leiutenant of the Tower of London or his Deputie shall bring in safty the Archbishop of Cant before their Lordships on Tuesday the 16. of this instant Ianuary by one of the Clock in the afternoone At which time this house will proceed against the said Archbishop upon the impeachments brought up from the House of Commons against him for might Treason and high Crimes and misdeameanours and this to be a sufficient Warrant in that behalfe To the Gentleman Vsher c. The next day the Archbishop being brought to the Lords House at the time appointed about 3. of the Clock that afternoone the Lords sent downe this Message to the House of Commons thus entered in their Iournall 16. Ianuary 1643. A Message from the Lords by Sir Robert Rich and Mr. Page to acquaint the House that they are ready to heare the Charge upon the impeachment against the Bishop of Canterbury Vpon this Message the Committee of the House of Commons appointed to mannage the evidence against him went up to the Lords House and then the Archbishop being brought to the Barre after he had there kneeled a little space was commanded to stand up which ceremony ended Mr Maynard one of the Committee desired the Lords that the originall additional Articles of impeachment against the Archbishop might be read Which being read accordingly by the Clerke he then prayed that the Archbishops several Answers to these Articles might likewise be read whereupon the Speaker of the Lords House commanding them to be read the Clerk read only his forementioned Answer to the Additionall Articles but noe answer at all to the Originall there being never any Answer put in unto them the Archbishop having not in al the time of his restraint from the 26. of Feb. 1640. till that houre so much as tendered or put in any Answer to his Originall Articles which was his owne meere default and never so much as once Petitioned in all that space to be brought to his Tryall notwithstanding his frequent complaints of his long Imprisonment the delay of his hearing occasioned by his owne neglect and by his Petitioning for longer time when the Commons hastned his Tryall Hereupon Mr. Maynard spake to the Lords to this effect My Lords it new appeares to your Lordships how unwilling the Archbishop is out of a consciousnesse of his owne guilt to come to his Tryall that in all this space from his first impeachment he hath not so much as put in any Answer to the Originall Articles though he had long since Councell assigned him for that purpose My Lords this is none of the Commons fault but his owne for your Lordships well know that the Commons can take no notice what is done in the House of Peeres in a Parliamentary way but by a Messag from your Lordships who after our Articls exhibited were to cal upon the Archbishop for an answer to them your Lordships sending us several Messages heretofore that the Archbishop had put in his Answer to the Articls that you were ready to heare our Charge against him and appointing this day for his Tryall the Commons thereupon conceived that he had formerly put in his Plea answer in due forme to all 〈◊〉 Articles but the contrary now appearing both to your Lordships and as it is impossible for us to proceed at this time in his tryall there being no issue Ioyned upon the Originall Articles for want of an answer to them to 〈◊〉 upon the Additionalls before my answer given to the originalls will be very preposterousâ— therefore â—e humbly prey your Lordships to Order that the Archbishop may forthwith put in his Answer â—â—th to the Originall and Additionall Articles by the advice of his Councill or otherwise in such sort as he will stand to it and then he shall without any delay joyne 〈◊〉 with him proceed on in his Tryall and evidence against him when your Lordships shall appoint The Archbishop having little to reply hereunto desire the Lords that he might advise with his Councell whether the Articles were certaine and particular enough to be answered unto and that if their Lordships should over-rule him to put in his Answer to them he might have convenient time to do it Vpon this all being commanded to withdraw the Lords after some short debate among themselves and upon reading the Archbishops Petition to have Mr. Gorâ—â—rd of Grayes-Inne assigned for his Councell to joyne with those formerly assigned him made this ensuing Order Die Martis 16. Ian. 1643. Vpon the reading the Petition of William Archbishop of Cant. It is this day Ordered by the Lords in Parliament that Mr. Richard Gerrard of Grayes-Inne be added to the former Councell Assigned to the said Archbishop to be likewise of his Councell It is this day Ordered by the Lords in Parliament that William Arch-bishop of Cant. shall put in his Answer in writing into this House to the first and further Articles of Impeachment brought up from the House of Commons against him by Munday morning next peremptorily and that the same Councell formerly Assigned him shall be of Councell with him On the 19. of Ianuary the Archbishop sent this Petition to the Lords To the Right Honourable the Lords assembled in PARLIAMENT The humble Petition of William Archbishop of Cant Prisoner in the Tâ—wer Sheweth THat whereas your Petitioner having formerly answered the particular Articles exhibited against him by the Honourable House of Commons and now by your Lordships Order of the 16th of this instant is commanded to put in his Answer to the first and further Articles of Impeachment brought up against him by Munday morning next for doing whereof his former Councell is assigned him That your Petitioner having advised with his Councell concerning the first Articles which were exhibited new almost three yeares sithence finding upon perusall and debate of the same that the said former Articles are such that no answer can be made thereunto nor your Petitioner in my wise enabled to prepare for his defence to the same as they now stand That for as much as the said Articles of Impeachment import no lesse than a Charge of High treason and for as much as your Petitioner is by his Councell 〈◊〉 that especially in Cases of life the Defendant is allowed to offer to the Court where the same depends his exceptions by his Councell before any Plea pleaded Your Petitioner most humbly beseecheth your Lordships to appoint a day for the hearing of your Petitioners Councell concerning the same And your Petitioner shall pray c. VV. CANT Die Sabbati 20. Ian. 1643. It is this day Ordered by the Lords in Parliament that the Leiutenant of the Tower of London or his Deputie shall bring in safety William Archbishop of Cant. before their Lordships on Munday the 22th of this instant Ianuary by ten of the clock in the morning to put in his answer to the
Walls Glassewindows or else where within any Churches or Houses the Idolatrous superstitious Pictures set up in times of Popery in the Glassewindowes of the Chapell at Lambeth house were among others defaced demolished in such sort that nought but a few broken imperfect fragments of them remained peeced up with white incoherent Glasse and so continued altogether unrepaired unfurbished and utterly neglected till this superstitious Arch Prelate was translated to the See of Canterbury after the death of Dr. Georg Abbot as was attested by Sir Nathaniel Brent Vicar Generall Dr. Daniel Featly household Chaplin to Archbishop Abbot and Mr. Pryn who had beene out in that Chappel exactly viewed it in Abbots dayes and since But no sooner was the Prisouer at the Bar W. Laud translated from London to Lambeth but with all expedition care to his great cost as appeares by the Glasiers Bills he caused these demolished superstitious Pictures in the Glassewindowes to be repaired furbished beautified and made more compleat and accurate with new painted Glasse then ever before setting them up againe in fresh lively colours according to the very Patterne in the great Roman Missall or Masse Book which he had diligently noted with his own hand almost in every Page so as no Chappel in Rome could be more Idolatrous Popish superstitious in regard of such offensive Pictures then his at Lambeth the particulars whereof after a late double serious view were thus attested before the Lords upon Oath by Mr. William Pryn Mr. Pember the Glasier who helped to repaire and set them up Mr. Dell the Archbishops owne secretary Mr. Browne his Ioyner Sir Nathaniel Brent and Dr. Featley That in the East Window of the Archbishops Chappel at Lambheth just over the high Altar there newly erected consisting of five severall Panes there was in the middle pane in painted Glasse a large Crucifix or Picture of our Saviour Christ hanging on the Crosse under which were the Picturs of a Scul of dead mens bones with a Baskit full of Tooles Nailes and Round about the Crucifix were the High Priests with their Officers an horsebacke and some Souldiers with others who crucified Christ the 2. theeves standing on foot which portrature was taken out of the very expresse patterne thereof in the Archbishops owne Roman Missall printed Salamanticae 1589. p. 304. Vnder this Pane there were these latin verses in the Glasse Ecce Pater Mystes ubi Natus victimatristis Certaque merâ—orum Serpens Medicina Delorum Defignant Iesum mundi pro crimine casum In the two next panes were the two Theeves hanging on two Crosses on either side of the Crucifix standing in the midst Vnder one was written in the Glasse Domine memento mei 1634. Vnder the other Descendat de Cruce 1634. signifying the yeare when the Window was repaired to wit the very first yeare after his translation from London to Canterbury In the two outtermost panes of this Window there were the pictures of Abraham offering up his Sonne Isaac and of the Brazen Serpent elevated on a Pole in the Wildernesse In the uppermost Window on the South-side of the Chappell consisting of three panes of painted Glasse newly repaired there was the picture of Christ rising out of his grave in the middle Pane directly taken out of the portraiture of it in his forementioned Roman Missall p. 326. with the Picture of Ionah comming forth of the Whales belly and of Sampson carrying away the Gates of Gaza in the other Panes In the second Window on the South side having three panes there was in the middlemost of them the Picture of Christ in fresh glorious Colours ascending up into Heaven with his Disciples and others kneeling downe on their knees and praying to him the patterne whereof was borrowed from this Missale Romanum pag. 352. where you may view it to the life In the two other panes was the picture of Enoch translated and of Elias ascending up into Heaven in a fiery Chariot In the third Window on the South side consisting of three panes in the midlemost was a glorious radiant Picture of the Holy Ghost in forme of a Dove descending on the Apostles in cloven tongues the exact Idaea whereof you may view at your leisure in his foresaid Roman Missall pag. 360. whence he tooke this patterne In the other two adjoyning Panes were the Pictures of Gods giving the Law to Moses in Mount Sinai and of fire descending from Heaven at the prayer of Elisha In the fourth Southerne Window of three Panes standing without the Skreene of the Chappell for no seates of Civill Iudicature and so not Christs tribunall but only Ecclesiasticall baudy Courts by this Arch-Prelates Canons must bee kept within the body of any Church under paine of an High-Commission Censure was the Picture of Christ with his twelve Apostles sitting on his judgment seate and judging the world with sundry persons kneeling and adoring before him at the Papists use to paint the same under which there were these latine verses written Munde miser plora Iudex est Christus odora Serve Dei gaude Christo sub Iudice plaude In the two outward panes were the Picture of King Salomon in his throne disciding the controversie betweene the two Harlots who was the true Mother of the living Child and of David passing sentence against the Amalekite who brought him tydings that he had slaine King Saul In the uppermost window on the North side of the Chappell having three Panes there was the Picture of Christ raising up Lazarus out of his Grave and of God Himselfe raining downe Manna from Heaven Extracted out of the Popish Booke of Pictures found in the Arch-Bishops private study intituled Imagines Vitae Passionis Mortis D. N. Iesu Christi Printed by Boetius a Bolswert Anno 1623. With the Picture and story of Elias raising the Widdowes and Elisha the Shunamites Son In the second North Window was the Picture of the Virgin Mary with Christ a sucking Babe in her Armes and the Wise-men comming to and adoring Christ borrowed from the Roman Missall pag. 39. under which was this Inscription in the Glasse Omnes genetes quascunque fecisti venicut adorabunt In the outward panes were the Portraictures of the Queene of Sheba comming to visit Solomon and of the Tribes of Israell comming up to Hebron to Crowne David King with the Picture of Christ administring his last Supper to his Disciples which portraiture was derived from the Roman Missall p. 181. And the picture of an old man with a glory round about his head representing God the Father striking Miriam with Leprosie In the third North window there was the History of the Annuntiation gloriously painted the Picture of the Virgin Mary and of the Holy Ghost overshadowing her and the Angell saluting her together with the History and Picture of the birth of Christ both taken out of the Roman Missall pag. 16. 36 39. Wherein were likewise the Pictures of the burning-bush and of Gedeons
money too But howsoever his Lordship hath get a very full estate in that Kingdome and hee doth very wisely to fortifie it as well as hee can But besides these I have long since heard though you now mention it not that his Lordship hath done greater service to the Church in some other particulars as namely to the Bishoprick of Lismore and the Colledge of Yong-Hall for which it is great pitty but that his Lordships memory should bee preserved in the Church Thus I have given Your Grace a distinct answer to all the Particulars in Your Letter But for the Tombe which occasioned all the rest I will not take upon mee to judge unlesse I were upon the place how fitly or unfitly it stands there but shall wholly leave it to the view and resolution which shall thereupon bee taken in that place So I leave you to the Grace of God and rest Your Lordships very loving friend and Brother Will Cant. Lamb. March 1633. But some may perchance inquire what was the ground of this Archbishops introduction of these Innovations first of all into Cathedrall Churches Certainly one principall cause of this his method was to make these Mother Churches as he stiled them patterns of imitation for all Daughter Churches and Chapells within the the whole Diocesse that so the Proverbe in Ezech. 16. v. 44. 45. might be verified of them Behold every one tht useth Proverbes shall use this Proverbe against thee saying AS IS THE MOTHER SO IS HER DAVGHTER Thou art thy Mothers Daughter That this was one chiefe end of his to corrupt all Parish Churches and Chappell 's by these Cathedralls examples was infallibly manifested First by the very words of the Order made at the Councell Table at White Hall the third of November 1633 concerning the standing of the Communion Table in Saint Gregories Church neere Paules printed in Dr. Heylins Coale from the Altar and in his Antidotum Lincolniense Sect. 1. c. 2. p. 62. which order was thus printed by the Archbishops direction the chiefe stickler in the procuring and prime Clerke in the penning of it wherein it is positively resolved That all other Churches ought to be guided by the Cathedrall Mother Church whereon they depend and that the Communion Table in Saint Gregories Church removed from the middle of the Chancell to the upper end and there placed Altar-wise in such manner as it standeth in the Cathedrall and Mother Church of St. Paul should so continue that so there might be no difference betweene it and the said Cathedrall Mother Church Secondly by diverse bookes published in print by the Arch-Bishops speciall direction and app obation expresly averring That all Parochiall Churches ought to be guided by the patterne of the Mother Church upon the which they doe depend The Arch-Bishop himselfe in his discourses and these creatures of his in their Bookes applying and urging this leaden rule of theirs in particular for the rayling in of Communion Tables placing them Altarwise against the East end of the Quire and bowing unto them in all Parish Churches because this was done and practised in all Cathedrall Churches by vertue of his New Statutes and Injunctions though not in former times This foundation being layd in our Cathedralls for the like Popish Innovations in all Parochiall Churches wee shall in the next place prosecute this pursuite of his Innovations from our Cathedralls to Parochiall Churches and Chappell 's Wee shall begin with Saint Gregories Church neare Paules where the case was thus About tenne yeares since this Church was repaired by the Parishoners to their great cost at which time the Deane and Chapter of Pauls under whose jurisdiction it is caused the Picture of Saint Gregory to bee set up in the Church and the Communion Table to bee removed rayled about and set Altarwise against the East-end of the Chancell Whereupon Master Wyan and diverse of the Parishioners being offended at it appealed from the Deans and Chapters Order as being against Law to the Arches upon which by the Archbishops means an Order came from Secretary Windebank to call the Parishioners to the Councell Table concernning this Appeale the removing of the Table where they appeared at the appointed time with their Councell The King himselfe the Arch-Bishop and many of the Lords were then present where the businesse being debated before them the Archbishop stood up and with great earnestnesse more like an Advocate then Judge justified maintained this removing and rayling in the Table reading Queene Elizabeths Injunctions to warrant it but left out this most materiall clause that made quite against him Saving when the Communion of the Sacrament is to be administred at which time the same shall be so placed in good sort within the Chancell as whereby the Minister may bee more conveniently heard of the Communicants in his prayer and ministration and the Communicants also more conveniently and in greater number communicate with the said Minister And after the Communion done from time to time the said holy Table to be placed where it stood before The King said hee liked it well that the Table should stand as it used to do heretofore to which the Archbishop answered that if it stood so the Minister could not so well see who kneeled at the Sacrament and who kneeled not To which the King replied then let the seates bee pulled downe Then the Councell for the Parish alleadged that Bishop Jewell in his Reply to Harding Artic. 3. Diuis 26. and Artic. 13. Diuis 6. and Master John Fox in his Acts and Monuments Edit 1610. pag. 1211. 1212. both which Books were enjoyned to be kept in every Church for the people to read in as containing the Doctrine and Discipline of the Church of England and nought repugnant thereunto maintained and asserted That the Communion Table ought to stand in the MIDST OF THE CHVRCH AMONG THE PEOPLE and not Altar-wise against the wall Hereupon the Archbishop stood up in an angry manner and sayd If this be the use they make of these Books Jewell Fox I desire they may be taken out of Churches and Sir Henry Martin saying merrily that this Table placed close along the wall would make a good Court-cupboord The Archbishop therupon replied that Sir Henry was a stigmaticall Puritan in his bosome All which particulars were proved upon oath by Master Wyan Mr. Clearke and Captain Stackhouse Wherupon by the Archbishops violence this Order was then made against the Parishioners for the standing of that Table Altar-wise as it was situated by the Deanes and Chapters Order and appointment At Whitehall the third day of Novemb 1633. Present the KINGS most Excellent Maiestie Lord Archbishop of Canterbury Lord Keeper Lord Archbishop of Yorke Lord Treasurer Lord Privy Seale Lord Duke of Lenox Lord Chamberlaine Earle of Bridgwater Earle of Carlile Lord Cottington Master Treasurer Master Comptroller Lord High Chamberlain Earle Marshall Master Secretary Cooke Master Secretary Windebanke THis Day was Debated before
among the Archbishops Papers To the most Reverend Father in God the Lord Archbishop of Canterbury His Grace Primate of all England and Metropolitan one of His Majesties most Honourable Privy Councell My very good Lord. May it please Your Grace I Have according to Your Graces direction survayed the Churches of Your Graces Arch-Deaconry in the Citie of Canterbury In some of which I find Galleries and seates raised from the ground three or foure ascents as likewise monuments with diverse Inscriptions erected without authority at the East-end of the Chancells And in Saint Gregories Church of the same City one other Monument in which is described the Gunpowder Treason with this Motto or Inscription in Capitall letters IN PERPETVAM PAPISTARVM INFAMIAM This he held him selfe in all humility bound to acquaint Your Grace withall who is ready to execute what Your Grace shall Command for the ordering of these particulars or any other thing Your Grace shall be pleased to enjoyne him and never ceaseth to pray for Your Graces prosperitie and welfare Resting Your Graces most humble Servant VVilliam Kingsley April 13. 1636. To which Letter the Archbishop returned this answer sound in his study thus endorsed The Copy of my Letters to the Arch-Deacon of Canterbury Aprill 29. 1636. concerning the taking downe of Galleries and Monuments in some Churches of Canterbury c. S. in Christo SIR YOur Letters of Aprill 13. I have received and I thanke you for your care and paines in Visiting the Churches of your Arch-Deaconry within the City of Canterbury in which I have often heard there are some things amisse and finde by your report that the Information given me was true And because you certifie me of some things of greater moment then ordinary I thought it very fit to acquaint His Majestie with all the contents of your Letter and did so By which meanes I shall with more freedome give you the fuller answer to the three particulars mentioned by you For the first which is the raising of Galleries and Seates from the ground three or foure ascents His Majestie hath commanded mee to write unto you that they be taken down and the Seates left orderly in the Church But you are to take care to acquaint the Minister and Church-wardens with it and to see it done in a faire and peaceable manner The like Course you are to take with the second for it is no way fit that any Monument whatsoever should be set up at the East end of the Chancell thereby standing equall at least if not above the Communion Table and fit for nothing but to cast it out of its proper place Therefore if any such be in any Church within your jurisdiction you are to speake with them that are next of Kinne or whom such Monuments may most concerne And if they will remove them and set them up in any other place on the sides of the Church you are to give them leave so to do but if they will not you are then to take them downe in an orderly way and not to suffer any to stand at the East end of the Chancell Your third businesse is of greater consequence it is that there is another Monument in Saint Georges Church in which there is described in Capitall Letters the GUN-POUDER TREASON with this motto In perpetuam Papistarum infamiam c. I hope this stands not at the East end of the Chancell for if it doe you must see it removed to some other place but if it stand upon any side of either Chancell or Church then you are with the knowledge of the Minister and the Church-Wardens or any other whom that Monument may concerne to take some Painter to you and cause him to put out of the Monument all that concernes the Fleet in 88. because that belongs to a Forreigne Nation And though your Letters make no mention of 88. yet the Picture of the Monument which you sent me up doth which I shewed His Majestie as well as Your Letter So having here given you a cleare direction in all your three particulars I shall expect your care in the execution of them according to it So I leave you to the grace of God and rest Your very loving Friend Will Cant By these two Letters it is apparent that the Archbishop gave speciall directions not only to Sir Nathaniell Brent but to the Arch-Deacon of Canterbury to take down Galleries and Monuments at the East end of Chancells neare the Communeon-Tables and to place the Tables there at in their proper place as likewise to obliterate the memoriall of our happy deliverance from the Spanish Armado in 88. out of that Church where it had long continued Finally it was proved by the testimony of Master Sutton Master Browne and others that in the yeare 1640. in the new Chappell at WEST MINSTER the Kings Armes were set up in the East Window which was first glased with white Glasse afterward the Archbishop promising to bestow a new window instead of it the Kings Armes were thereupon taken downe by direction of Doctor Haywood the Archbishops Chaplaine and Browne this Joyner and placed in another obscure window and the Archbishops Arms supported by Seraphins put up in its place to signifie that hee was the sole donor of this new Window where instead of the white Glasse there was set up in coloured glasse the Picture of the Holy Ghost in form of a Dove with the Images of the Virgin Mary Christ Angells and Ceraphins for which the Glasier was payd since the Archbishops commitment to the Tower by the Archbishops direction as the Glasier verily believed this new painted Window being set up about the beginning of this Parliament but since demolished by order of Parliament which manifests the Archbishops perseverance in his Popish Innovations notwithstanding the Scotish troubles and the many late complaints against them in the last dissolved and present Parliament When this Arch-Prelate had in his Metropoliticall Visitation by private instructions only to his Vicar Generall and other Agents set on these Innovations and introduced them into many Parish-Churches in most Diocesse hee then by his subordinate Suffragans and Creatures began to enforce them universally upon all Ministers Church-Wardens Parishes by Visitation Oaths and Articles upon which such Ministers Church-Wardens and others who opposed them were presented yea prosecuted as Delinquents Among others Dr. Pierce Bish of Bath and Wells Mathew Wren Bish of Norwich Bish Lindsy of Peterborough Bish Mountague of Chichester and Skinner Bishop of Bristall were the chiefe promoters of his Innovations especially of rayling in Communion Tables Altarwise bowing to and towards them saying second service at them and comming up to the new rayles to receive the Sacrament prescribing these particulars in their severall Visitation Articles Witnesse Rich Mountague Bishop of Chichester his printed Visitation Articles there 1635. which after his translation to Norwich he enlarged with some printed additions for that Diocesse Anno 1638. of which
out of which the Frankincense is powred c. which Doctor Cosens had made use of in Peter house where he burned Incense Furniture directly borrowed from the Roman Ceremoniall Missab and Pontificall no where to be found but in Popish Chappels and Churches You may judge of this Prelates Chappell and Popish Inclination by this Romish furniture thereto belonging and that mentioned in this next ensuing being an Inventory of his Chappell furniture and Plate found with the former attested by Master Prynne Furniture belonging to the Chappell BEhind the Altar A peece of Hangings 11. foot deep and 5. yards ¾ long Another peece of Hangings The story of Abraham and Melchisadeck part of the story of David A Table with a frame of deale used for the Altar 1. yard ¼ high 1. yard ¾ long 1. yard broad A Back-peece of Crimosinand Violet Damaske paned 1. yard ½ deep 3. yards long A Front peece of the like 1. yard ¼ deep 3. yards long A Pall of Violet Damaske 1. yard ¼ broad 3. yards ¼ long A Cushion of Violet and Crimosin Damaske ½ yard broad 1. yard long A Rail of Wainscot bannisters before the Altar Two Traverses of Taffeta Crimosin and Violet paned 3. yards ¼ deep 4. yards ¾ broad A foot-pace with two ascents of Deal underneath the Altar 3. yards ¾ long 1. yard 31\4◠broad A Turkey Carpet to it 4. yards ¾ long 2 yards 11\4◠wide Two low stooles to kneel on at each end of the Altar stuffed and covered with purple Bayes A square Pulpit of wainscot 1 yard ¾ high 1 yard square A Pulpit cloath of Crimosin and Violet damaske paned 1. yard ¼ deepe 3. yards long A Musique Table of Deal 3. Formes to it covered with purple Bayes A Carpet of purple Broad-cloath 3. yards long A Carpet of purple Bayes 3. yards long and ¾ broad A foot-pace with three Ascents 2. yards ½ square And thereupon a Lectern with the Great Bible A cloth to the Lecterne of purple broad cloth 3. yards long Another of purple Bayes 3. yards long 1. yard ¾ broad A Faldstory of wainscot 1. yard 1. neile high 1. yard lacking a neile broad at top 1. yard lacking two nailes breadth below A cloath to it of purple broad-cloath 2. yards ¾ long 1. yard ½ broad Another of Purple Bayes 2. yards ¾ long 1. yard ¼ broad Over the Bishops seate A Canopie of Crimosin and Violet Damask paned 2. yards 11 48 long 2. bredth The Valens to it 3. yards compasse 11 4◠deep A Cushion to it of Violet Damaske 1. yard long 11 28 yard broad A folding Table of wainscot neer the Altar A Carpet of Bayes on it 1. yard 1 ◠wide 1. yard 1 ◠long 4 Folding chaires of Leather Plate for the Chappell Two Candlesticks gilt for tapers 60. ounces at 5. s. 6. d. the ounce A round Bason for Offerings gilt and chased 31 ½ 6. 8. A round Bason for Almes gilt and chased 30. 6. 0. An Ovall Bason and Ewer gilt and chased 51. 6. 0. Two Patens gilt 36. 10. 0. For cutting the figure 13. s. 4. d.    A Chalice and cover gilt 43. 10. 0. For making the star on the Challice 3. s.   A Tun gilt 47. 3. d. weight 6. 11. A Cradle to it gilt 18. ¾ 6. 11. A Funnell to it gilt 3. 6. 11. A Canister gilt 5 ¾ 10. 0. A triquetrall Censor 85. lack 6. d. 7. 0. For gilding it at 16. d. the ounce    A Laton pan for it 5. s.   For making the knob of it 2. s.   A Crewet gilt with 3. spouts 10. 11 28 7. s. 9. Another gilt with a Birds bill 4. lesse 5. d. waight 6. 8. Five Copes Five Surplices Two Altar-cloathes Two Towels thereto A cloath to lay over the Chalice wrought with coloured silke called the Aire To which I shall onely adde this Passage of like nature of Doctor Wrens Proposalls found in the Archbishops studdy thus indorsed with his own hand and presented by him to his Majesty touching the furnishing of the Altar at Windsor Chappell Septemb. 22. 1628. Doctor Wren Deane of Windsor his Proposalls to his Sacred Majesty concerning that Church and the Order of the Garter Touching the Divine Service in his Majesties Chappell of Windsor Whereas also the Altar of the Chappell is not furnished according to the State and Magnificence of so great a Majestie May it please his Sacred Majesty to call to minde that at a Chapter of the Order held Aprill 23. 1618. by King Iames of Blessed memory It was decreed Quod quilibet Militum offerret ac donaret pro Altari capellae ordinis in Windsor vas aliquod argenteum valoris ad minimum 20. l. And again at the Chapter held Novemb. 24. 1625. Under his Sacred Majesty that now is it is thus Ordered Primum proposuit supremus ut unusquisque Ordinis donaret aliquod vas Argenteum valoris 20. l. in usum capellae Hic acclamatum est ab omnibus The fulfilling of which Decrees would make a magnificent and worthy supply of all things necessary unto the service of the said Altar To which the Arch-bishop writ this Answer in the Margin with his own hand These and all that concern the Order are to be remembred at the next Chapter Certainely were there no other Evidence to prove this Archbishop a direct Papist in heart and practise but the consecration and Popish furniture of his Chappell with that forementioned in the windowes at Lambeth it were aboundantly sufficient to satisfie all the world and the greatest Patriots of his sincerity to the Protestant Religion but we shall proceed to further proofes The next Chappell we finde the Archbishop consecrated was the Chappell at Hamer-Smith of which there was this memoriall read out of his Dairy June 7. 1631. Tuesday J consecrated the Chappell of Hamer-Smith It was done with like Popish Ceremonies as he used at Creed-Church and Sr. Nicholas Crispe setting two great silver Flagons with wine on the Communion Table when the Chappell was consecrated without any intent to bestow them on the Chappell the Archbishop told him after the consecration they were now dedicated unto God and it would be Sacriledge for him to commit them to his private use againe and so enforced him to bestow them on the Chappell There was great suite made to the Bishop and a composition with Dr. Cluet Minister of Fulham and his successors before way would be given by him for the building of this Chappell of case At last all parties being agreed and provisions made to build the Chappell the Archbishop solemnly layd and consecrated the first stone thereof using the ensuing praier at its consecration as was proved by his Booke of Praiers written with his owne hand seased by Mr. Prynne in his Chamber at the Tower where page 220. was written in the Margent Hamer-Smith Chappell March 11. 1629. with this superscription and Praier At the laying of the first
himselfe if questioned for it upon any future occasion CHARLES R. CAnterbury See that Our Declaration concerning Recreations on the Lords day after Evening Prayer be Printed By all these Premised evidences it is most apparent that the Archbishop was the principall Actor in the publication of this Licentious Book to Gods and his Majesties dishonour which we shal further evidence by this writing under his owne hand The Declaration concerning Lawfull sports on the Lords day His Majesty Commanded me to se it Printed The motives to it were 1. A generall and superstitious opinion conceived of that day 2. A Booke set out by Theophilus Brabourne 1628. Iudaisme upon Christian principles and perverted many 3. A great distemper in Somerset-shire upon the forbiding of the wakes in the sowernesse of this opinion an Act of a Iudge that rid that Circuit March 15. 1627. And followed by another 1630. And his Majesty troubled with Petitions and motions by some cheife men of that county on both sides 4. His Royall Fathers example upon the like occasions in Lancashire After the publishing of this Declaration the Lord Richardson returning from his Circuit was by the Archbishops means convented before the King and Lords at the Councell Table about the forementioned Passages in his Charge in justification of the order against Wakes according to his duty and for revoking it in such a slight manner as much as in him lay for which he was so shaken up by the Archbishop that comming very dejectedly with tears in his eyes out of the Councel Chamber the Earle of Derset seeing him in such a sad condition and demaunding him how he did he answered Very ill my Lord for I am like to bee choaked with the Archbishops Lawn-sleeves And for this cause alone as he and others conceived he was by the Archbishops means to his great griefe and losse put from Riding the Westerne and enforced to Ride the Essex Circuit reputed the meanest of all others which no Chiefe Iustice but the puny Iudge or Serjeants only used to Ride notwithstanding the Lord Cottington and others earnestly moved His Majesty that he might ride some other Circuit After this the Archbishop intending to make this Declaration for Sports an Engine to insnare suspend silence and root out all conscientious preaching Ministers throughout the Realm by degrees the better to usher in Popery Ignorance and prophanesse enjoyned all Ministers to read this Declaration personally in their Churches in time of Divine Service such who out of conscience refused to read it were by the Archbishops own speciall direction suspended from their office and Benefice Excommunicated vexed in the High-commission and some of them there sentenced and deprived of their livings for this pretended crime though against no Law or Canon of God or man for proofe whereof these ensuing testimonies were produced First Sir Nathaniell Brent attested upon Oath that when he was appointed by the Archbishop as his Vicar Generall to Visit within the Diocesse of Canterbury the Archbishop himselfe gave him a speciall charge to convent all Ministers before him who would not read the Booke for sports on the Lords day and to suspend them for it and that he gave them particular order by name to suspend Mr. Culmer Master Player and Mr. Hieron three eminent preaching Ministers in Kent for not reading the sayd Booke of Sports Whereupon he did much against his will and judgement suspend them all ab Officio Beneficio and forced some of them to allow twenty pound a peice or more to Officiate the Cure during their suspension After which he received another speciall command from the Archbishop to suspend Mr. Wilson for the selfe-same cause whereupon he did accordingly suspend him Master Richard Culmer deposed at the Lords Barre upon oath that he being Minister of Goodneston in the County of Kent Mr. John Player Minister of Kennington and Mr. Thomas Hieron Minister of Hornhill in the said County they were all three convented by the Archbishops direction before Sir Nathaniell Brent for not reading the Booke for Lords-day sports and after that all three of them suspended from their Ministry and Livings in the Archbishops Consistory for the same Whereupon they soone after repaired to Lambeth to the Archbishop and there joyntly Petitioned him for Absolution from this unjust Suspension who reading their Petition and understanding the cause of their suspension for not reading that unwarrantable Declaration the Archbishop gave them this peremptory Answer If you know not how to obey I know not how to grant whereupon they continued thus suspended about three whole yeares and seven Moneths not being permitted to preach or instruct their people to their great griefe and the profits of their Livings were sequestred towards the maintenance of Deboist unedifying Curates who seldome preached And though this Deponent did divers times afterwards Petition the said Archbishop to take off his suspension yet he refused to do it calling him refractory fellow and saying it should continue and so it did he being not only deprived of his Ministry but also of all the profits of his Living having himselfe his Wife and 7. small Children to provide for which suspension and sequestration continued upon him till the Scotts comming in and then the Archbishop Absolved him more out of feare of the Scots than good will so as hee might justly say Gramercy good Scott for his liberty Master Thomas Wilson a godly learned Minister now of the Assembly deposed at the Barre that the Archbishop himselfe sent for him to Lambeth and demanded of him whether he had publikely read the Booke of Sports in the Church to which he answered no whereupon the Archbishop replied I Suspend you for ever from your office and Benefice till you read it whereupon hee was suspended and his Living sequestred for foure years space After which he was brought into the high-Commission at Lambeth by the Archbishops means and there Articled against for not reading the said Booke to his great cost and vexation Master Prynne attested that Mr. Wrath and M. Erbery were brought up out of Wales Mr. William Iones out of Glocestershire and divers others from other parts into the High-Commission at Lambeth for not reading this Declaration for Pastimes on the Lords day and the keeping of Wakes and Church-ales and that hee found this following Petition concerning the same subject among Sir Iohn Lambs sequestred papers with an Answer to it under the Archbishops owne hand manifesting his owne direction for prosecuting of one Henry Page a godly Vicar in the high-Commission for refusing to read this Declaration and expressing his dislike thereof To the most Reverend Father in God William Lord Archbishop of Canterbury his Grace Primate c. The humble Petition of Francis Thompson Gent. IN all Duty sheweth That whereas one Henry Page Vicar of Sedbury in the County of Hereford having taken upon him the Cure of Soules there hath many times used divers and sundry scandalous and ignominious
at the Communion and in the Visitation of the sicke and in the second part in the Homily of Repentance As therefore in generall I doe acknowledge in the words of the aforesaid Homily that it is most evident and plaine that this Auricular Confession hath not his warrant of Gods Word that therefore being not led with the conscience thereof if we with feare and trembling and with a tru contrite heart use that kind of confession which God doth command in his word namely an unfeighned confession unto Almighty God himselfe then doubtlesse as he is faithfull and true hee will forgive us our sinnes and make us cleane from all our wickednesse so in the case of a troubled or doubtfull conscience I do conforme my opinion unto the direction of our Church which in her Liturgie doth exhort and require those whose Consciences are troubled with any weighty matter to a speciall confession so that they who cannot quiet their owne Consciences are to repaire to their owne or some other discreet and learned Minister of Gods word to open to them their griefe that so they may receive such ghostly Counsell advise and comsort as their consciences may be relieved and by the ministery of Gods word they may receive comfort and the benefit of absolution to the quieting of their Conscience and the avoyding of all scruple and doubtfullnesse But it is against true Christian liberty that any man should be bound to the numbring of his Sinnes as it hath beene used heretofore in times of Ignorance and blindnesse This I do acknowledge to be the Doctrine of the Church of England concerning Confession and to it I do ex animo subscribe and am heartily sory for what ever I have de-livered to the contrary Mr. Adams being backedby the Popish Heads refused to make this Recantation though just and faire professing he was not conscious to himselfe of any thing he had said in his Sermon contrary to the Doctrine of the Church of England Whereupon at a full meeting of the Doctors it was put to the Vote Whether this Recantation should be enjoyned him or no Dr. Ward Dr. Bambridge Dr. Bacheroft Dr. Love Dr. Holdsworth and the Vicechancellor voted he should make this Recantation but Dr. Collins Dr. Smith Dr. Cumber Dr. Cosin Dr. Lany Dr. Martin Dr. Sterne and Dr. EDEN Voted that hee should not make it justifying even the use and necessity of Confession to a Priest necessitate medij to obtaine absolution and affirming that they would not Vote Master Adams had delivered any thing contrary to the Doctrine of the Church of England in this point of Confession and thereupon acquitted him But the Vice-chancellor adjourning the businesse till another day when 12. Doctors only were present and Dr. Smith Dr. Cumber Dr. Martin and Dr. Eden who formerly acquited him absent by the helpe of Dr. Paske his voyce with much opposition voted that Mr. Adams should make the forementioned Recantation to which hee and those who Voted with him subscribed their hands Dr. Cosin Dr. Lany Dr. Beale Dr. Sterne and one more subscribed likewise their dissents thereunto When this was done all was done and Mr. Adams without making any submission or Recantation at all was dismissed and so encouraged that he resolved to maintain this his opinion in his Act questions The whole proceedings in this businesse together with the Copy of Mr. Adams his Sermon and the Recantation forementioned were sent up to London by Dr. Cosin and found by Mr. Prynne in the Archbishops Study endorsed with his owne hand thus Received Mach 16. 1637. Doctor Cosins his Letter about the proceedings of Brownrig Vicechancellor of Cambridge against Mr. Adams for his Sermon about Confession Ianuary 25. 1637. c. Who instead of censuring concurred with Dr. Cosins and the other Popish Doctors in protecting and justifying Mr. Adams in his grosse Popish Doctrines of Auricular Confession and Absolution which he endeavoured with all his might to introduce And no wonder for in his owne Diary he writ this memoriall with his owne hand June 15. 1622 I became CONFESSOR to the Lord of Buckingham and Iune 16. being Trinity Sunday he received the Sacrament at Greenwitch And all Courtiers know that hee was since for many yeares not only a privy Councellor but Confessor to his Majesty at least Commonly so reputed which made him so earnest to bring all others under the yoak of Confession since he had brought these Grandees under it Yea so farre had this Popish Tenet of the necessity of Confession and absolution by Priests prevailed among us by these authorized Bookes and Sermons generally preached for them that Bishop Mountague in his Printed Visitation Articles for the Diocesse of Norwich Anno 1638. made it a crime presentable in Ministers not to presse the Doctrine and practise of it upon the people at least-wise in the holy time of Lent as appeares by this memorable Article of his Tit. 7. Artic. 4. Doth the Minister especially exhort the Parishoners TO MAKE CONFESSJON OF THEIR SINNES TO HIMSELFE or some other learned grave and discreet Minister ESPECIALLY IN LENT against the holy time of Easter that they may receive comfort and ABSOLVTION so to become worthy receivers of such holy misteries How farre the Archbishops Agents and Emissaries urged exercised Popish Auricular Confession not only in England but Jreland too we shall instance but in one memorable example The Archbishop in his Paper of Remembrances to the Lord Deputie of Ireland when he first went over thither a Copy whereof Master Prynne met with in his Study made this speciall request to him in behalfe of one Mr. Croxton a young Minister and Creature of his I heartily pray your Lordship to take notice of one Mr. Croxton whom J send over with your letters to my Lord Mount Norris I hope he will prove so honest and so able a man as may do good service in those parts if God blesse him with life And I doubt not but as it shall fall in your way Your Lordship will bestow some preferment upon him for his maintenance for which I shall thanke you This Croxton arriving in Ireland the Lord Deputy upon this recommendation of the Archbishop received him with all due respect and promoted him to severall Ecclesiasticall preferments there as appeares by his Letters of thankes to the Archbishop wherein he gives him the Popes Titles Holinesse and most holy Father as if he were a Pope This Croxton being thus advanced to promote the Archbishops designes at Easter in the Yeare 1638. caused all his Parishioners to come up to the High-Altar at Goran where hee was Incumbent and there Sacramentally to make their Confessions to him which the Protestants in those parts deemed a most strang and scandalous act declaming much against it Yet this audacious Popel in knowing how acceptable this Popish Innovation was to the Archbishop the more to ingratiate himselfe in his favour in a vaunting manner certified His Grace by a
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
fellowes that in their letter to Calvin depart from the constitution Ordinance and practice of the Apostles and Apostolicke men and call not this day the Lords day or Sunday but with the piety of Jeroboam make such a day of it as they have devised in their owne hearts to serve their owne turne and Anabaptising of it after the minde of some Iew hired to be the God Father therefore call it the Sabbath page 7. This name Sabbath is not a bare name or like a spot in their foreheades to know Labans sheep from Iacobs but indeed it is a Mistery of Iniquity intended against the Church c. page 13. But what doe I speake de integro die of a whole day do but that in keeping the Lords day which the Widdow did in her Almes that gave two mites sic tu duas horas so give the Lord two houres this if you do not beware you lose not integroru mannorum labores the Labours of many whole yeares Page 20. Others also for the Plots sake must uphold the name of Sabbath that stalking behinde it they may shoot against the services appointed for the Lords day Hence it is that some for want of witte too much adore the Sabbath as an Image dropt downe from Iupiter and cry before it as they did before the Golden Calfe This is an holy day unto the Lord whereas it is indeed the great Diana of the Ephesians as they use it whereby the mindes of their Proselites are so perplexed and bewitched that they cannot resolve whether the sinne be greater to bowle shoote or dance on their Sabbath then to commit Murder or the Father to cut the throat of his owne child All which doubts would soon be resolved by plucking of the Vizard of the Sabbath from the face of the Lords day which doth as well and truly become it as the Crowne of Thorns did the Lord himselfe This was plotted to expose him to damnable dirision and that was plotted to impose on it detestable superstition yet to die for it they will call it a Sabbath presuming in their zealous ignorance of guiltfull zeale to be thought to speake the Scripture phrase when indeed the Dregs of Ashdod flow from their Mouthes p. 21. With us the Sabbath is Saturday and no day else no ancient Father nay no learned man Heathen or Christian took it otherwise from the beginning of the world till the beginning of their Schisme in 1554. page 22. Many that see so little benefit will be suckt out of the constitutions of the Apostles practise and tradition of holy Church Doctrine of Godly and learned Fathers that they have got themselves heapes of Teachers that to serve their owne turnes will call and keepe the Lords day as a Sabbath and so prophane it with such outcries that the voyce of truth will become silent but with Moses liberavi animam meam Doctor Peter Heylin in his History of the Sabbath dedicated to his Majesty and printed by the Archbishops speciall approbation is every way as prophane and bitter against the morality and strict observation of the Lords-day Sabbath as Pocklinton we shall instance but in a Passage or two The first is in his Epistle to the Reader before the second Booke of his History in these termes And this part we have called the History of the Sabbath too although the institution of the Lords day and entertainment of the same in all times and ages since that Institution be the chiefe thing whereof it treateth for being it is said by some that the Lords Day succeeded by the Lords appointment into the place and rights of the Jewish Sabbath this booke was wholly to be spent in the search therof whether in all or any Ages of the Church either such doctrine had beene preached or such practise pressed upon the Consciences of Gods people And search indeed we did with all care and diligence to see if we could finde a Sabbath in any evidence of Scripture or writing of the holy Fathers or edicts of Emperours or decrees of Councells or finally in any of the publike Acts and Monuments of the Christian Church but after severall searches made upon the Alias and the Pluries wee still returne Non est inventus and thereupon resolve in the Poets language Et quod non invenit usquam esse putet nusquam that which is no where to be found may very strongly bee concluded not to be at all Buxdorfius in the eleventh Chapter of his Synagoga Judaica out of Antonius Margarita tells of the Jewes Quod die Sabbatino praeter animam consuetam praediti sunt alia that on the Sabbath day they are perswaded that they have an extraordinary soule infused into them which doth enlarge their hearts and rouse up their spirits Ut Sabbatum multo honorabilius peragere possint that they may celebrate the Sabbath with the greater honour And though this Sabbatharie soule may by a Pythagoricall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeme to have transimigrated from the Jewes into the bodyes of some Christians in these latter dayes yet I am able to give my selfe good hopes that by presenting to their view the constant practise of Gods Church in al times before and the consent of all Gods Churches at this present they may be dispossesed thereof without great difficulties It is but anima superflua as Buxdorfius calls it and may bee better spared then kept because superfluous To which wee shall annex these passages in the eight Chapter of this his second Booke Sect. 7. pag. 249. c. Thus upon search made and full examination of all parties wee finde no Lords Day-Sabbath in the Booke of Homilies no nor in any writings of particular men in more then thirty three yeares after the Homilies were published Then reciting Doctor Bounds opinion in his book of the Sabbath pag. 211. All lawfull pleasures and honest Recreations as Shooting Fencing Bowling which are permitted on other dayes were on this day to bee forborne No man to speake or talke of pleasures or any worldly matter he saith Most Magisterially determined more like a Iewish Rabbi then a Christian Doctor Yet Romish and Rabbinicall though this doctrine were it carried a faire face and shew of Piety at least in the opinion of the Common people c. Sect. 8. p. 255. 256. We may perceive by this that their intent from the beginning was to cry downe the Holy Dayes as superstitious Popish Ordinances that their new found Sabbath being placed alone and Sabbath now it must be called might become more eminent Nor were the other though more private effects thereof of lesse dangerous nature the people being so insnared with these new devices and pressed with rigour more then Jewish that certainly they are in as bad a condition as were the Israelites of old when they were captivated and kept under by the Scribes and Pharises Some I have knowne for in this point I will say nothing without good assurance who in a furious
Fisher page 176. Hee positively affirmes That ubi non est sacerdos non est Ecclesiae St. Hierom And in that place most manifest it is that by Sacerdos Saint Jerom meanes a Bishop Soe even with him NO BISHOP AND NOE CHVRCH Doctor Heylin in his Moderate Answer to Mr. Burton page 65. writes thus by the Archbishops appointment You are much offended with the Prelates that they will needs be Lord Bishops Iure Divino page 66. Your first exception is That the Episcopall Authority is claimed from Christ and that some of the Bishops said in the High Commission That if they could not prove it they would cast away their Rochetts this is no more then what had formerly beene said in the Conference at Hampton Court when on occasion of S. Hieroms saying that a Bishop was not divinae Ordinationis the Bishop of London Doctor Bancroft interposed that unlesse he could prove his ordination lawfull out of the Scriptures he would not be a Bishop foure houres page 67. 70. Who is it which of our Divines that holds Episcopall Authority to bee derived from any other fountaine then that of Christ and his Apostles If any such there be he is one of yours Traverse and Cartwright and the rest of your Prodecessors Men never owned for hers by the Church of England Geneva had their hearts wee their bodyes only This theame of Bishops superiority Iure Divino over other Ministers was professedly maintained by Bishop White in his Preface to his Treatise of the Sabbath against Braburne by Christopher Dow in his Innovations unjustly charged chap. 19. p. 170. c. by Iohn Swan in his Redde debitum Chap. 2. sect 2. p. 161. to 172. asserting peremtorily that the Hierarchy of the Bishops is Iure Divino with sundry others in their printed Bookes yea publikly affirmed with much confidence by both our Archbishops with other Prelates in the Star-Chamber and High-Commission maintained publikely in the Divinity Schooles in both our Vniversities and asserted almost in every Pulpit at leastwise in Cathedralls But this Erronious Position being satisfactorily refuted and palpably displayed to all the world by Doctor Bastwicke in his Flagellum Apologeticus ad Praesules Anglicano and by Master Prynne in his Vnbishoping of Timothy and Titus his Brevia and Catalogue of Writers in all ages refuting this position of theirs and by the Presbiterians in Scotland the Archbishop and his Confederate Prelaticall Brethren were so hardly put to it that they seriously mustred up all their policy learning power to maintaine their Episcopall Jurisdiction to be of divine right Whereupon having engaged his Majesty and his Privy Councell to maintaine it by the Sword in the Field he encouraged Doctor Hall bishop of Exeter very prone of himselfe to undertake such an enterprise to defend it with his smooth Rhetoricall penne in the Presse This Bishop upon his motion and request readily undertakes the designed service compiles his Booke intituled Episcopacy by divine Right the written Copy whereof he sent to the Archbishop submitting it wholy to his power to dispose of it at his pleasure or alter any thing therein which he or his Chaplaines should deeme meet This Treatisie was carefully read over by the Arch bishop himselfe and his Chaplaines line by line who altered it in some places and then authorized it for the Presse The particulars concerning the cause and grounds of compling it with the Bishops whole pretended Plot how to support their tottering Hierarchy is fully related in the ensuing Letters of Bishop Hall to the Archbishop and of the Archbishop to him all sound and seised on in his Study at Lambheth We shall transcribe all these Letters according to their severall dates the first of them extracted out of the very originall is this MOst Reverend Father in God and my most Honourable Lord I have received your Graces Answer in one to my three last humbly thanking your Grace for your noble favours to that well deserving Petitioner Master Edgcombe whom I recommended to your Graces notice For Ashbrenton I gave order for a speedy satisfaction and make account to receive it ere the closure of this letter Yesternight I had the view of the Acts of the late Scottish Assembly which I could not read without much indignation in seeing the only true and ancient Government of the Church so dispitefully trod upon by ignorant Factionists Vpon the perusall whereof I begin to think it were pity and shame they should carry it away so and that so publike an insolence could admit of none but a more publike remedy and may I be bold to impart unto your Grace what my thoughts were for some ease of this wrong and mittegation of the scandall under the hope of your Graces pardon I shall not sticke to discover them in this secret and fearelesse paper humbly leaving them to your Graces favourable censure although indeed I should have needed a larger Preface to so bould an attempt Since then for his Majesty to right the Church by the Sword as the case now stands is neither fit for our hopes nor our wishes which were no other in so desperate a Schisme then to reconquer his owne with much Charge danger and blood we thought it might be seasonable safe and happie to imploy the spirituall sword the remedy which the Church hath ever wont to make use of in such occasions with blessed successe I thought therefore if through your Graces mediation it might please his sacred Majesty to cause a Generall Synod of the whole three Kingdomes to be indicted wherein all the Reverend Bishops and chiefe of the learned and dignified Clergy and the professors and some other eminent Doctors of all the Vniversities in all the said Kingdomes may be assembled to passe their judgment after free and full expectation of these Schismaticall points determined thus proudly and rashly by our Northen Neighbours it could not but sort to excellent effect for so they might bee convinced of their absurd errours or at least publikely before all the world censured and condemned for what they are and if they have any Remainders of shame they shall be made to blush at their owne miserable transportation This would bee some comfort to those exiled Bishops who put Holy Iland as I heare to the same use whereto it was imployed at the first Plantation of the Gospell to be a receptacle of persecuted Prelates that they should see their cause taken to heart by the whole Church under his Majesties dominions and why should we not think that the presence and Authority of your Grace with that eminent and learned Primate of Armagh and so many other grave and renouned Prelates seconded by so irresistable powers of the learning and Judgment of so many assistant Divines of great note and worth cannot choose but certainly confound these heady and ignorant opposers of Government and good Order and give great satisfaction to the world who seeing the errours and groundlesse proceedings of these men
shall hisse them out of countenance neither can they shelter themselves under the examples of other Churches in France and Netherlands c. Since necessity hath long agoe cast them into that condition which these men after establishment in the right forme have wilfully drawn upon themselves with an impetuous exclusion of a setled government And certainly my Lord me thinkes there should be a kinde of necessity in this course since not some few but the whole Church of Scotland hath thus broken out into Schisme and shamed both it selfe and the Gospell and without some timely prevention the mischiefe may yet grow further whereas this way it may be at the least choakingly convinced and seasonably checked Neither neede the charge hereof be great to his Majesties coffers since the burthen of the Commissioners may be layd upon the severall Diocesse from whence they are sent Your Grace sees whither my zeal hath carried me If I have been to bold and forward in thus presuming I humbly crave the pardon of your Grace which hath been extended to greater errours I hope a good heart will excuse all the best wishes whereof are truely vowed and duly paid to your Grace By your Graces in all faithfull Observance to Command JOS. EXON Exon. Pal. Sept. 28. Which Letter was thus directed To the most Reverend and most Honourable my singular good Lord My Lord Arch-Bishop of Canterbury his Grace Primate of all England and Metropolitan Chancellor of Oxford and one of the Lords of his Majesties most honourable Privy Councell present these And thus endorsed by the Arch-Bishops own hand Dat. Sept. 28. Received Octob. 1629. B. of Exon. Dr. Hall To move for a Generall Councell of all his Majesties Dominions to settle the Scottish Schisme What was done upon this Letter and how the Arch-Bishop tooke occasion from it to engage Bishop Hall to write in defence of Episcopall Superiority by Divine Right and Institution will appear by the Bishops next Letter to this Arch-Prelate the Originall whereof we have under Bishop Halls own hand and Seale May it please your Grace I Was not only glad but almost proud of your Graces acceptance of my poor but bold motion which that it found favour in his Majesties eyes upon your Graces recommendation was as much above my hope as above the possibility of my thankfulnesse I do most humbly rest in the grounds of his Majesties most wise and just resolution although that which I propounded was not in any ayme at the Reclamation of those stiffe Spirits but at their conviction and shaming together with the satisfaction and setling of any distempered or wavering minds of any contentious person at home or abroad But since it hath pleased his Majestie to lay aside that thought I am most submissively silent As for that motion which comming from your Graces hand is no lesse in my construction then a command of my undertaking this great taske of writing a satisfactory discourse in this subject I beseech your Grace to give me leave to say it doth too much overvalue me If your Grace did but know my great weakenesse so well as I know my little strength your Grace would not have singled me out for so high and noble an undertaking I confesse in an holy zeale to the cause no man shall outstrip me in abilities too many yet since it hath pleased your Grace to honour me so farre as to thinke mee capable and worthy of such an imployment I shall most gladly without prejudice to any more able paines endeavour my best this way But would your Grace bee pleased to give mee leave to suggest another Motion I thinke I should intimate that which would not a little advance the successe of this great service Single labours will be easily passed over with neglect what will the Vulgar bee more apt to say then This is but one Doctors judgement Vis unita fortior Might it therefore please your Grace to single out and Empannell a whole Jury of learned Bishops and Divines to joyne together in this subject it could not choose but sway much with the world And since I have taken the boldnesse to move so farre will your Grace give mee leave out of the zealous intention of my thoughts upon the speede of this notable service to propound some further specialty If therefore in Ireland the Lord Primate the Bishop of Kilmore the Bishop of Downe and Conner men as your Grace best knowes of singular note in the Church Heere at home my Lord Bishop of Durham and Bishop of Salisbury and if your Grace shall thinke mee worthy to come in the arreare of these great and famous Prelates I shall not faile of my best With them the Professors and some other eminent Doctors in the name of both Universities and three or foure of the Bishops and Doctors of Scotland shall be enjoyned by your Grace to expresse their judgements fully concerning these two Heads of Episcopacy and Lay Prebytery and to Print them together It will bee a worke that will carry in it such authority and satisfaction as will give great contentment to the world and carry in it a strong rebuke of the Aversaries And if your Graces reason and resolution should so lead you as to bee seene in the head of this Learned Squadron the worke would beare not much lesse sway then if it were a Synodicall Act Neither would I wish that each of these should write a Volume of this matter but succinctly though fully and clearly declare themselves in these particulars with such evidence of Scripture Antiquity and Reasons as may most convince But whether these be done in Thesi or Hypothesi whether in way of Paroenesis or Apology or reproofe I humbly submit to your Graces judgement and direction I beseech your Grace pardon this well-meant presumption and make account of the dayly Devotions of Your Graces in all faithfull observance to Command Jos. Exon. Exon. Pal. Oct. 12. 1639. After I had sent away my Letters of complaint concerning Coxe the man came to me and upon our second and third conference began to relent and finding that I had sent up his Sermon to your Grace resolved to wait voluntarily upon your Grace so as I hope your Grace shall at once heare of his offence and submission If so a free and publike recantation would doe more good here then his exorbitance hath done hurt he hath been usque ad invidiam conformable and is a sufficient Scholler and of unblameable conversation otherwise I humbly leave him to your Graces either justice or mercy or both J. E. This Letter was thus Superscribed To the most Reverend Father in God my ever most honoured Lord my Lord Archbishop of Canterbury his Grace Primate of all England and Metropolitane Chancellor of Oxford and one of the Lords of his Majesties most Honourable Privie Counsell present these And thus Endorsed with the Archbishops owne hand Rec. Oct. 16. 1639. The Bishop of Exeter That more then one
Nov. 11. 1639. This Letter was thus endorsed with the Archbishops owne hand My Answer of Novemb. 11. 1639. to the Heads of the Bishop of Exons Bookes intended for Episcopacie What Reply Bishop Hall returned to this his Graces Letter these following Lines of his will disclose My most Reverend and most Honourable good Lord. I Should be unthankefull if I did not acknowledge every one of these Lines of so long a Letter written with your Graces owne hand a new obligation to me who know the price of your time yet the matter of them binds mee more those Animadversions were so just that I had amended those passages divers of them voluntarily ere I received this Gracious Admonition for I did onely send your Grace the rude draught of what I meant to polish in the Expression your Grace observes truely some mitigation in stating the Cause which I confesse to have purposely used out of a desire to hold as good Termes with our neighbour Churches abroad as I safely might your Grace knowes well how Doctor Field and Doctor Downam have handled that point if we may make the Case sure for us with the least aspersion cast upon them who honour our Government and cannot obtaine it I conceived it the better especially since the Scottish case so palpably differs yet I would so determine it as that nothing but necessity can either excuse them or hold up the truth of their being In the Presbyterie I must fall foule with them howsoever That Clause of abdication was inserted with respect to the present occasion I shall willingly abdicate it Those many scruples which may arise and must be met with in this cause will bee avoyded if we doe plainly and shortly state the Question thus Whether the Majority of Bishops above Presbyters be by Divine Institution which if we make good I suppose is as much as can be reasonably desired for what Christian can thinke it life or lawfull to depart from that which Christ and his Apostles have set in his Church with an intent of perpetuall continuance I have noted in my discourse those two sorts of Adversaries and with respect to them put in these two words Lawfull against the first and against the second Divine though the latter in the tractation comprehendeth both We shall not much neede I hope in this way to come within the Ken of that Roman Rock of jus Divinum mediatum although it must fall into our mention Shortly I shall take carefull heede to those points which you Grace adviseth and when I have laid my last hand upon the first part whereof each clause must Bis ad Limam semel ad linguam I shall transcribe and send it to your Grace for your full and free Censure In the meane time with my best prayers I take leave and vow my selfe Your Graces in all faithfull observance to command Jos. Exon. Exon. Pal. Nov. 16. The Archbishop with his owne hand thus endorsed this Letter Received Nov. 18 1639. L. Exon. his Answer to those Animadversions I made upon the heads of his intended Booke for Episcopacie The Archbishop returning an Answer to this Letter thereupon Bishop Hall sent up his Treatise of Episcopacy by Divine Right accompanied with this Epistle and the ensuing Propositions which together with his Booke he wholly submitted to his Graces judgement and disposall Most Reverend and my ever most Honourable good Lord I Have received your Graces speedy and full answer to my last And now according to my promise I present to your Graces hands this Worke of mine the bulk whereof swelled under my hand beyond my purpose whiles I could think no passage of it unnecessary I humbly submit it to your Graces free Censure not personall for I could not be so weake as to thinke your Grace could lose so much time in perusall of it but Deputative The more and the more judicious eyes passe upon it the better Whether for haste or delay for impression or suppression or suppression I am altogether indifferent for my owne judgement I doe not think it werthy or capable of the attestation of others especially my betters for that I do both take my rise from a particular occasion and do often intersperse polemicall dissertations as with M. Parker Anti-Tilenus Vedelius and others without which me thought I could not satisfactorily clear those points which passages I have no reason to think others should take upon them either to own or justifie It was my second bold motion to your Grace That divers select Bishops and Divines should shortly and fully expresse their judgements in this subject Your Grace thought fitter to which I subscribed that it-should be done by one or two and allowed and seconded by more such a discourse should be only positive and short As for this I suppose the judicious perusers will thinke it may be of good use to settle and prepare the mindes of men towards an unanimity of Judgement in this point which perhaps may be otherwise varying And if I may have leave to shoot my bolt I should conceive if an attestation to our just Tenent be thought requisite from many and the best hands it would sort best that the substance of it should be drawn up into some short and full Propositions such as these which I have taken the boldnesse to inclose and sent or tendred to them for their subscription wherein I should hold a generality of expression the safest I beseech your Grace pardon this presumption of mine and for this my Labour if it be found that it may be of any profitable use in these way ward times let it flye otherwise it may this festivall be imployed in Thuris Piperisue Cucullos I shall be well content with either the light or the fire Your Grace will soon finde that I have been plain enough with our Genevians for the Forraign Churches I have taken the same course with our learned Bishop Andrews as pittying their alleadging necessity not approving their form in the mean time not thinking it best to make Enemies where we may have friends I do finde and shew the Scottish case utterly unlike theirs for our greater advantage I have driven the point further than some worthy Divines before me and especially have laboured in that part where the cause beares most viz. in matter of Scripture and the next following Antiquity What it is is wholly and absolutely at your Graces disposing to what ever purpose your Grace will think fit And so with the apprecation of an happy New year to your Grace and to this whole Church I take my humble leave and am Your Graces in all faithfull Observance to Command JOS. EXON Exon. Pal. S. Tho. Day This Letter was thus superscribed To the most Reverend and most honourable my singular good Lord my Lord Arch-bishop of Canterbury his Grace Primate of all England and Metropolitan Chancellor of Oxford and one of the Lords of his Majesties most Honourable Privy Councell present these And thus indorsed
The Woman is discribed c. All Princes have become his Vassals and I think he tyed them to pay tribute and blood so pleasing to the Pope's pallate that howsoever they have differed in their lusts to meats some to Peacock and some to Porke all of them have liked one kind of drink and that is blood Let no man wrangle c. What doth the Pope pop us in the mouth with Emperours Julian the most malicious of them all vexed the Christians but would shed no blood but the Pope is all for blood his Buls and Briefes like Dracoes lawes writen not with Inke but blood I plead not for the Hereticke as if I held he might not suffer death such may be the Heresie but the Pope maintaines distinction between mortall sinne and veniall holds it towards God and failes it to the Pope are some veniall to Gods selfe and all mortall to God's Vicar pardons may be purchast for offenders against God but he must dye the death that trespasseth the Pope The least ill word Pope Alexander punished with death their owne liege people write it Onuphrius c. Bona verba quaeso it is the Pope the shamefuller his sinne the holy Father to spill holy blood belike as Parsons said he had a holy Italy so the Pope happily hath a holy thirst for why not why not sacra sitis as well as sacra fames or doth his Holinesse mistake the blood he might if Popes could erre but they cannot and he doth not but wittingly and willingly he sheds the blood of Saints Faine would he cover this impious blood thirstinesse by calling them Hugonists Lollards and Heretiques For the two first of them I know no harme in them and for the third what Harlot will not call an honest woman whore The faith which they have suffered for and their holinesse have Sainted them without the Popes canonization They may be Saints though not of his making and of a better order then the Popes to wit of the holy Ghosts he is the right Saint maker c. So sweet is blood to the throat that he sheds it where he finds it be it of what rank what sex what age soever etiam in infantem saith Tertullian nullius hostem nullius reum c. the harmlesse Infant that hath done no hurt that doth think no hurt even his blood will this Herod have what doe I call him Herod a more inhumane blood-sucker then ever Herod was then ever Pharaoh was both of them shed the blood of babes new borne this monster spils the blood of babes unborne a Kid night not be sod in the mothers milke this beast spares not the babe in the mothers wombe c. A woman that affects the title of Holinesse her head the Popes holinesse her selfe holy Mother-church can this holy woman murther holy men shee that canonizeth Saints the founder of their feasts the builder of their Temples the adorner the admirer the adorer of Saints can shee shed the blood of Saints shee can shee does and that in such abundance Drunkennesse beseems any ill a Bishop worst of all men Church-men should be sober what a sight is this John sees here a Bishop drunken the Universall Bishop the Prince Patriarch the Pope drunken for we are bold under his benedicite to make that man this woman not wine-drunke though by their leave some of these are noted for that too as Leo 10 and Nicholas 5. but blood-drunken c. Wherefore are the Jesuits in France and here and every where but to be his slaughtermen to shed Kings blood their feet swift to spill it because his throat lusts to swallow it be wise now therefore O ye Kings and be learned by France O ye Princes of the earth at least let the Lyon learne by the Flower de luce to watch not the Jesuit onely whose fingers itch to spill his blood but the Recusant also as very a Traitor in his heart as he the Lord convert their persons and confound their plots as many as look at Jacob with an Esan-eye c. The woman that rid on a beast of hell hammers her bloody plots from the forge of hell the Pope c. The wicked Antichrist would purchase heaven by sending us to hell had the Romish Canibols thirsted for our blood yet charity would they should have wished well to our soules but the Pope like Satan the sonne like to the sire malices even our soules he would have sacrificed our blood and our soules should have ascended into the flames of the Altar not like Manoahs-Angel into heaven but our soules and bodies too into that part of the Ayre where the prince of the Ayre and his angels have their residence that is in votis the Pope wished it so I will not say c. Their Jupiter Latialis their Lord God the Popel or their Jupiter Infernalis their Lord God the Devil should have many Hecatombees c. The Vicar of Christ a sticker of Christians the successor of Saint Peter a worker with salt-peter he that makes God's blood of Wine to drinke mans blood as Wine In Doctor Clarkes second Sermon on the fifth of November page 237. the Licenser hath obliterated three whole leaves together against the tyranny bloodinesse and viciousnesse of Popes and their Instruments so as they cannot be read and in the same Sermon page 234. 235. 237. he hath deleated these clauses and phrases The spawne of Antichrist Romes Martyrs and canonized Saints I hold them neither All Martyrs are Christs Martyrs of Jesus A discription of Antichrist the Romish Antichrist There are two Antichrists Gog in the west and Magog in the east Nay beside Magog the Turke Rome hath two at times First the Empire then the Papacy this woman in the latter described here Aristotle makes mention of one so inhumane that shee would rip up womens wombs to eat the infants Saint John's woman here hath been as savage hath not spar'd a babe springing out of the wombe of the mother at the stake Into the fire with it 't is a young Heretick In his 23. Sermon page 463. this passage is deleated Popes are free peradventure nay it is past peradventure my Text sayes every man one Pope was free he was a woman nay all are free for Popes are Gods 't is their own phrase Our Lord God the Pope or if not God yet not meere man something between both their saying too but by good chance 't is not here every man but every one who will scare that yet as the Devil would not be belyed so neither would the Pope be wrongd Preaching against iniquity let me doe none 'T is every one that cals on Christ's name some Popes doe not Julius the second called on the Devils name In nomino omnium diabolorum in all the Devils names at his losing of Raveâ—na But take the passive sense all that are called by Christ's name Christians Popes are all so not all so neither Paul the III. was no Christian
it seems for he doubted of hell of the resurrection and of God surely Gregory the IX was none he called Christ an Imposter Yet the Pope pretends Christ's name titles himself by him will be Christ's Vicar beare Christ's name above all men affect Christs titles above all men his attribute of Holinesse Men on earth Saints in Heaven are but called holy Peter is no more his Predecessor sanctus Petrus Christ's Mother is no more sancta Maria holy Peter holy Mary God's selfe rests in it too every person holy Father sayes Christ John 17. The sonne sanctus Dei God's holy one Mark 1. the Spirit the holy Ghost The Pope likes not this positive degree he will be stiled Sanctissimus the most holy 't is not likely that iniquity is in this man this most holy man Lutherans and Calvinists charge him with much both his person and his doctrine but they are lyars hereticks all Sacriledge and Symony Incest and Adultery setting of Subjects against Soveraignes King against King Murther and Massacre infinite iniquities sic that holy Father Pope should doe such things they are not Calvin's calumnies nor Luther's lyes but confest by their owne Writers nor doe Popes thus in person onely that craves some pardon But 't is their Doctrine too their Churches Doctrine That a Priest of Jesuit may forsweare deny his parents defraud his friend betray his country kill his King fie that holy Mother Church should teach such things This theame some may say sits not this place neither the Pope is not here c. In his Sermon upon Quadragessima page 122. line 10. page 124. line 37. the Licenser hath quite expunged these following lines How then is the Popedome in the Devils gift if Kingdomes be not Satan gives it and it is a kind of Kingdome Regnum sacerdotale a priestly Kingdome The Pope a Melchesedeck King and Priest wears a Crowne beares a sword both Regallities three Crownes multa diademata Christ does Revel 19. and he is his Vicar two swords Ecce duo gladij hic Popes are Kings betters Cardinals Kings Peers is the Pope the Devils creature and not Kings But the Popedome is not Satans gift neither Aeneas Sylvius himselfe sometimes a Pope writes that one got the Popedome fraude diabolica we beleeve it moe then one Silvester the Nccromancer Boniface 7. Gregory 7. all fraude diabolica by devillish machinations that does not prove the Devill made them or construe it if you will by the Devils meanes it will not serve so neither so Kings come often to their Crownes by devillish meanes and yet God gives them God may be the author of an act whereof Satan may be in the meanes God gave his Sonne to death for us yet the Devill had his hand in it John sayes the Devill put in Iudas heart to betray Christ God destroyes Ahaz but the Devill was his meanes a lying spirit in the mouth of all the Prophets God would afflict Iob the Devill was his instrument 't is plaine in the story For the poynt as I would not belye so I would not rob the Devill of his right the Popedome is of God but the Papacy is of Satan To be a Prince and Bishop yea I will yeeld him highest Bishop too God gives him that but his universall Prelacy and presumption over Princes the Devill gives him that his power is from God but his pride is from the Devill Satan is yet more frank The Pope Patrissall playes satan some here craves not prostraction onely least happily you say that 's but civill reverence and yet saving his reverence 't is more then the greatest Monarch craves in all our Westerne Kingdome I say he craves not prostraction onely but adoration too Worship divine worship what else meant the cry of the Cicilian Ambassadours prostrate before him Tu tollis peccati mundi misereri nostri O thou that takest away the sinnes of the world have mercy upon us c. Ibid. page 172. line 4. this is deleted by the Licenser Was not Iudas an Apostle Origen sayes he was the Gospell sayes he was among the twelve Apostles not Disciples onely but Apostles Saint Matthew reckons him here is then a place put for the Papists which they never yet observed for their Apostolicall Traditions here is Traditio Apostolica indeed Here I observe it not what doe they else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trechery their occupation Treason the Pope's trade best they leave it 't is Iudas act and brings a sort of them to Iudas end it will strangle the Papacy it selfe at length In his second Sermon upon severall occasions page 293. l. 10. the Licenser deletes And there 's a man in Rome the Pope will be as God the Sonne for he is his Vicar Ibid. page 495. l. 22. Gods Peere that 's little will be his superior will be worshipt Paul sayes above all that is called God Who is that even the Pope c. This Monster c. Let every soule be subject to the higher Powers Paul bids be the Clergy exempt they are not bound to the Lay barre Thou shalt not make an Image nor bow downe to it thou shalt doe both Gods lawes are strait the Pope will dispence with them break thy Oath marry thy wives sister thine owne sister thine Aunt keep a Concubine be a Catamite or Sodomite kill a King though a catholike the Pope will absolve thee Hold we the Pope arrogant in the title of Christs Vicar he is more his power it seems is above Christs Page 296. bids God a Bishop be the husband unius of one Wife the Popes bids nullius marry not at all forbids the Cup at the Communion of the Lord though Christ have ordained it Scripture Gods Word sayes Sylu Perer hath none authority but from the Pope I must end the Pope is Omnipotent Gods Attribute yet one cals this Pope so He can doe all things yea he is all things Gods peculiar too so he is Gods Peere behold the man is become like one of us Idem page 301. There 's a people in Affricke curse the Sunne because it fireth them there 's a Pope to curse the Starres Mars Venus Iupiter and Mercury because he lost at dice gamesters here curse Cards and Dice bite them teare them that 's all at most banne one another tame Protestants and base spirited learne of holy Father Pope to curse the Heavens and God why wrong I our brave spirits as hereticall as the Pope was not Christ God his passions wounds nayles blood and death yea heart and soule black mouthed blasphemy what dares it not doe against Heaven in execrable Oathes The Law c. page 338. The Popes Mint can coyne words too to his Forge nothing comes amisse in its Scriptures Fathers Counsels yea if it needs be hee in a word writes too In spite of all Gramarians if the Pope say but. Fiatur page 344. Balaak of Spaine heires Balaam of Rome to curse Israel his brothers
and most Honourable my singular good Lord the Lord Arch-bishop of Canterbury his Grace Primate of all England and Metropolitane Chancelour of Oxford and one of the Lords of his Mijesties most honourable Privy Counsell present these And after the receit thereof thus indorsed with the Arch-bishops owne hand Rec. Jan. 22. 1639. L. B. Exon. concerning some amendments in his book for Episcopacy In this Letter of the Arch-bishops and the answer to it besides the grand designe of asserting Episcopacy of divine Right and Institution we may observe these considerable particulars First that he blames Bishop Hall for being a little too favourable to the forraigne Protestant Churches and their authors Secondly for passing by the Sabatarians or strict observers of the Lords day without any touch at all which he desires him to rectifie and help by some touches of shapnesse against them this is his charity to the Protestants and Sabatarians or Puritans of you please they were too candidly handled and therefore must be more harshly dealt withall but now on the other hand mark his extraordinary affection to and care of the Popes honour and reputation He doth in the third place tax the Bishop for bestowing the title of ANTICHRIST on him three or four times in his Book positively determinately This was such a transcendent crime that he must needs acquaint the King himselfe with it of his owne native disposition without any other Monitor and procures a speciall royall command to him from his Majesty to expunge those scandalous and dishonourable clauses against his Holinesse out of his Treatise Fourthly in the reason which he renders for acquainting his Majesty herewith and desiring him to make this change there are these considerable things to be taken notice of First that King James himselfe did in his printed Works at large prove and declare the Pope to be Antichrist by very strong proofes Secondly that when the Spanish match was in agitation and the Popes Dispensation required for the facilitating of it being one of the first Articles in the Marriage Treaty he was challenged by the Pope and his agents for it but not before Thirdly that King James hereupon to satisfie the Pope and gaine his favour was put to a hard shift and enforced to coyne a new distinction which he never thought of till then to excuse the matter That he writ thou not concludingly but by way of Argument onely c. Fourthly that he made this answer and distinction when King Charles went into Spaine and acquainted him with it by word of mouth that he thereby might satisfie the Pope and his party Fifthly that this whole passage was knowne to him and he privy to this secret not knowne formerly to others therefore he was certainly one of the Cabinet-counsell who was privy to the Kings going into Spaine and to the private instructions given him by King James before his departure hence yea very likely one who suggested this distinction to King James to please the Pope and promote the Match and therefore HE COULD NOT BUT SPEAKE WITH THE KING ABOUT IT who hereupon commanded this Bishop to qualifie his expressions in these particulars and so not differ from the knowne judgement of his pious and learned Father from whose orthodox judgement notwithstanding the Arminians might freely dissent both with his Majesties and this Arch-prelats approbation Whereupon we find that these passages were qualified according to his desire although Bishop Andrewes positive opinon in sundry passages was that the Pope was Antichrist All which considered we may infallibly conclude from his owne pen that all the forementioned purgations of passages against the Papacy Pope and his being Antichrist were made by this Arch-bishops owne speciall direction without any other suggestion but his owne Romish Genius and good affection to the Pope to induce a more easie reconciliation with him and this in direct opposition First to the severall Statutes of 16 R. 2. c. 5. 25 H. 8. c. 19. 20. 21. 28 H. 8. c. 10. 37 H. 8. c. 17. which tacitely define the Pope to be the Antichrist who did obfuscate and wrest Gods word Testament a long season from the spirituall and true meaning thereof to his worldly and carnall affections as pompe glory avarice ambition and tyranny covering and shadowing the same with his humane and politick devices traditions and inventions set forth to promote and stablish his onely dominion both upon the soules and also the bodies and goods of all Christian people excluding Christ out of his Kingdome and rule of mans soule as much as he may and all other temporall Kings and Princes out of their Dominions which they ought to have by Gods law upon the bodies and goods of their subjects whereby he did not onely rob the Kings Majesty being onely the supreame head of this his Realme of England immediately under God of his honour right and pre-eminence due unto him by the law of God but spoyled this his Realme yeerly of innumerable treasure and with the losse of the same deeemed the Kings loving and obedient Subjects perswading to them by his lawes buls and other his deceivable meanes such dreames vanities and fantisies as by the same many of them were seduced and conveyed unto superstitious and erronious openions Secondly to the book of Homilies in the second part of the Sermon for Whit-Sunday page 316. and the 6. Sermon against wilfull Rebellion page 316. which determines the Pope to be Antichrist in these tearmes Wheresoever you find the spirit of envy hatred contention robbery murther extortion witchcraft neeromancy c. assure your selves that there is the spirit of the devil and not of God albeit they pretend outwardly to the world never so much holinesse c. such were all the Popes and Prelates of Rome for the most part as doth well appeare by the story of their lives and therefore they are worthily accounted among the number of the false Prophets and false Christs which deluded the world a long while The Lord of heaven and earch defend us from their tyranny and pride that they never enter into his Vine-yard againe c. and he of his great mercy so work in all mens hearts by the mighty power of the holy Ghost that the comfortable Gospel of his Sonne Christ may be truly preached truly received and truly followed in all places to the beating downe of sinne death the Pope the devil and ALL THE KINGDOME OF ANTICHRIST c. The Bishop of Rome understanding the bruit blindnesse ignorance of Gods Word and superstition of English men ond how much they were inclined to worship the BABYLONISH BEAST OF ROME Thirdly to the 80. Article of the Church of Ireland defining the Bishop of Rome to be THE MAN OF SINNE foretold in the holy Scripture Fourthly to the Book of Common-prayer appointed for the fifth of Novemb. stiling the Pope Papists and Jesuits A Babylonish and Antichristian sect and to the Kings Letters Patents forementioned defining
the possibility of the Apostacy of Saints for it is confessed on all hands that these vvords are spoken in generall to all elect as vvell as reprobate and they are of singular use to stirre them up to watchfulnesse over their wayes and diligence and constancy in the use of all such means as by Gods grace may keep them from backsliding and dangerous relapses yet the elect as they themselves freely grant who are predestinated to eternall life are in no danger of losing it this Commination therefore maketh nothing against the perseverance of Saints Thirdly yet because he is cleansed but in part and hath but a temporary faith and some flashes of heavenly light it is possible for him with Demas to forsake the Gospel and embrace this present world with Hymeneus and Philetus to make shipwrack of faith and a good conscience with Julian to become an Apostate and a persecuter of the truth in a word he may depart from the seeming righteousnesse which he hath in the eyes of men but not in the sight of God as Saint Gregory speaketh or from the true righteousnesse which he had in part and that measure of sanctification which before he received Fourthly no man ever made question but that a truly regenerate man may depart from his actuall righteousnesse and commit inquity and doe according to all the abominations that the wicked doth and that if he should dye without repentance that his former righteousnesse should stand him in no stead but that he should suffer the pains of eternall death which is all that the letter of this Text enforceth our assent unto Page 770. although it be most true that an elect child of God can never fall quite out of Gods favour yet doth not the light of his countenance at all times shine equally upon him sometimes he substracteth his grace from him for the abuse thereof and hence it commeth to passe that he falleth often and sometimes dangerously the wise man saith the righteous falleth seven times a day and therefore more then seventy times seven times in all his life whereupon Saint Jerome maketh a witty quere If he fall how is he righteous if righteous how doth he fall and gives us the solutian of it in a word he loseth not the appellation of a righteous man who riseth alwayes by repentance his meaning is that though the righteous fall dangerously and greivously hurteth himselfe yet he never dyeth of his fall but his limbs are recovered by grace and he riseth againe by repentance and ever after walketh more circumspectly in the paths of Gods Commandements Fifthly the Prononne his giveth some light to cleare the meaning for the Prophet saith not simply when the righteous turneth away from righteousnesse but from his righteousnesse that is the righteousnesse of his owne works or his inherent righteousnesse not the imputed righteousnesse of Christ for that is not his owne That I may be found in him not having mine owne righteousnesse which is of the law but the righteousnesse which is of God by faith Admit Christs righteousnesse by which every true beleever is justified cannot be lost yet he may lose his owne righteousnesse that is it is very possible and daily experience verefieth it that he may give over his strict observance of the duties of the first and second Table he may let loose the reines to sensuall desires and he may follow the gainfull or ambitions or voluptuous courses of the world for the way to Heaven is up-hill but the way to hell is down-hill and thither the weight of our sinfull flesh sorcibly tendeth All these purgations we have in Doctor Featlyes Sermons There are these ensuing purgations made in Master Ward his Comentary on Matthew fol. 300. part 1. page 33. There are two sorts of evill to wit First some are onely precedent which being once taken away returne no more now these hinder the foundation but not the edifice and are taken away by God in the elect as for example First the death of the soule in good things Secondly the captivity and slavery they are in under finne Thirdly the generall and totall pollution which is in them by reason of sinne and the like Secondly some are succedent which hinder the encrease as thorns in the wheat hinder the corne from growing now these are daily to be taken away and must be taken away after the plantation of grace as sinne daily springs up so it is daily to be rooted out Page 67. Ob. Bellarmine here objects the love of many shall wax cold and therefore all righteous men shall not presevere in faith and consequently all shall not be saved An. The Cardinal here proves nothing against us except he will prove that those who fall from the Lord or whose charity waxeth cold were such as were righteous before God by a true faith or who had the love and faith of the elect of God whereof mention is made Titus 1. 1. now that these were not such is cleare from verse 24 of this Chapt. they would seduce if it were possible the very elect and from Saint Augustine Charitas quae desert potest nunquam ver a fuit that love which falleth away was never any true love or charity which may be forsaken was never true Charity In the printed book fol. 334. but in the Abridgement of purgations page 83. it is questioned between us and the Papists whether Election or Predestination to life eternall be from Gods free grace or a fore-sight of mans good workes and faith First it is agreed upon betwixt us and them that there are some elected and predestinated and this is cleare from Matth. 20. 16. 22. 14. 24. 31. Rom. 8. 30. Eph. 1. 4. and Secondly it is agreed betwixt us also that those who are elected and predestinated are elected unto an eternall Kingdome as is plaine from Luke 12. 32. And Thirdly it is likewise agreed upon betwixt us that those who are elected unto life eternall shall infallibly and certainly be saved and this is proved from Mat. 24. 22. 24. John 6. 29. 10. 28 29. 11. 29. This was assented unto by the best esteemed Divines in the Councell of Trent and thought to be Catholike because it was consonant to the opinions both of Thomas Scotus and the most School-writers and also to the doctrine of Saint Paul and Catharinus himselfe could not deny it Read the History of the Councel of Trent lib. 2. p. 211. 212. Yea Belarmine himselfe doth affirme as much plainly De grat Lib. Arbit lib. 2. cap. 10. which is worth observing because elswhere he contradicts himselfe teaching That the elect may fall from faith and salvation and utterly and eternaly lose both Fourthly the Papists affirme that faith and works foreseen were the impulsive and moving cause of the decree of election unto life everlasting Fifthly we say that the impulsive and moving cause of the decree of election is only that 〈◊〉 〈◊〉
written copy f. 231. Book f. 272. The King that is the breath of our nostrils must once dye It seems Kings in this age must be so flattered and their power so elevated that they must be reputed Gods and not put in mind of their mortality no nor other men else what meanes the crossing out of this sentence in the same Author pag. 380. Ye live banisht here in Aegypt ye were ready to starve for hunger where ye came first ye are now seated in Goshen entreated curteously yet remember ye must depart and it will be a heavy departing unto you we are wedded to the world as to a spirituall Aegypt we have need to be put in mind of our departure from it Thus the Lord Jesus shewed to Peter that the time was at hand he should lay downe his tabernacle Luke 9. 31. so Philip had his Usher who daily said to him Memento Philippe te esse mortalem Did these popish Inquisitors judge you ever thinke of death or their departure hence who obliterated such clauses as these 13. Passages deleted against Popish Blind Obedience THe Licenser expunged this clause out of Doctor Iones his Comentary on the Hebrewes in the written copy pag. 352. Some bold Papists take occasion from hence to extort caecam obedientiam blind obedience Abraham followed God not knowing whether he went so you must follow your teachers though you know not whether they call you There is no consequence in that we must follow God though we know not whether must we therefore follow men God is wise men are foolish God is truth men are deceitfull therefore saith the holy Ghost try the spirits whether they be of God the Bereans would examine Pauls doctrine by the Scrirtures before they would follow him so must we doe the chicken followes the hen must it therefore follow the Kite too if God call us let us goe though we know not whether he is our Shepheard he will not lead us into ditches or deliver us into the hands of the Wolfe he is our Father he will not carry his children where they shall be hurt he is the Eagle we are his birds let him carry us whether it pleaseth him 14. Passages expunged against the Papists that Baptisme onely binds us to observe Gods Will and Commandements and that it absolves not men from all sinnes IN Master Wards Comentary upon Matthew chapter 18. verse 20. this clause is obliterated Whether doth Baptisme onely bind us to the observance of the will and Commandements of God First Bellarm. l. b. 1. de Baptis cap. 16. answears hereunto That although Christians are bound by solemne Vow in Baptisme to walk in obedience before God and to keep his Commandements yet are they not therefore freed and exempted from the observance of the Lawes and Ordinances of men which they are bound in conscience to keep and that under paine of damnation Secondly we answer that Baptisme onely bindeth us to keep the Commandements of God and so farre forth onely to obey men as they command things lawfull but we must not be brought in bondage to mens traditions and observations seeing we are the Lords free men and by baptisme are consecrated to his service and this we confirme from this place Goe and teach baptizing them c and teaching them to observe all that I command you therfore baptisme bindeth in only to the observation of Gods precepts 1 Cor. 7. 23. ye are bought with a price be not the servants of men Baptisme is a signe of the death of Christ the price of our redemption therefore we are freed from all meere humane service in the receiving of Baptisme and for this cause it is called the baptisme of Christ Augustin Contr. Petil. lib. 3. 55. saith Legimus Paulim dixisse Evangelium meum Baptismum autem meum nunquam dixit c. i. e. We read Paul to have said my Gospell but my Baptisme never for never any of the Apostles durst call the Baptisme of Christ their baptisme therefore seeing it is the Baptisme of Christ and that we are onely baptized in his name not in our owne names or the names of men we must onely hope to be saved by saith in him and become his servants wholly If the studious Reader would see how this answer of ours is both maintained and opposed I referre him to Doctor Willets Synopsis fol. 582 and Amesius Bellarm Enervat tom 1 page 251 252. And in the same Author page 18. this sentence is expunged Quest 3. Wherein doth Baptisme excell circumcision that those who were circumcised run thus unto John to be baptized Answ 1. Pererius the Jesuit saith there is a three-fold pre-eminence of Baptisme above Circumcision viz. first in the facility and easinesse of it it not being so painfull secondly in the universality of it it being free for both sexes and all Nations professing Christ and thirdly in the efficacy thereof because Baptisme absolveth a man from all sinne and the punishment thereof Secondly we willingly acknowledge the two first poynts of preheminence but reject justly the third because neither Circumcision then nor Baptisme now hath any such efficacy actually to give remission of sinnes for if it were so then it would follow that every one who is baptized it surely saved his sinnes being remitted or else that his sinnes being remitted returne againe But God useth not where he hath once forgiven sinnes to remember them any more Ezek. 18. 22. Thirdly Baptisme we confesse in signification and representation is more rich then circumcision was washing being a more lively resemblance of our eleansing in the blood of Christ and besides it is a commemoration of a benefit performed whereas Circumcision was a type of the same to be exhibited But for the efficacy there is no difference seeing they both are seales and confirmations of faith for the remission of sinnes and not actuall conferrers and bestowers of grace although they are by the instituti on of Christ meanes and instruments of conveying grace upon the elect 15. Passages deleted against Becket Gardener with other Popish Saints Prelats Writers and in defence of Calvin and Luther IN Doctor Jones his Comentary upon the Hebrewes written copy page 323. this clause is totally obliterated I pray God there be no such that knowing the Scriptures and Fathers sinne against their owne knowledge and that of malice to the truth among them Papists What did Gardener Bishop of Winchester and Lord Chancelour of England in Queen Maries dayes that burnt Cranmer and Hooper who when Doctor Day Bishop of Chichester came unto him lying on his death-bed in desperation and comforted him with the sweet mercies of God in Christ he brake forth into this speech My Lord you may say so to a man in my case but open this window once to the people and farewell all Did he not despise the spirit of grace and sinne against the holy Ghost Yet I define nothing I leave him to the supreame Judge In Doctor
Clerks Sermons page 237. after the word wickednesse these words are blotted out Becket did 't is in his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sinne I fetch his name from Hebrew because I have read his father was a Jew he sinned against his Country and his King betrayed both to the Pope and dyed though not directly yet deservedly In Master Wards Comentary upon Matthew fol. 178. the last line but two this is gelded out Where a Papist prayes to any Saint in Heaven for sometimes they pray to those who in all probability are in hell as Thomas Becket Hildebrand and divers cheating Impostors Doctor Featlies Clavis Mystica page 604. Postremum genus eorum est qui oves Christi pascunt sed cibo insalubri quo magis inficiuntur quam reficiuntur Christi oves agnique eorum dico qui floribus fructibus Paradisi aut noxias herb as admiscent aut flores Adonidis adspergunt cujusmodi sunt ista dogmata Vires liberi arbitrij ab Adami lapsu ad bonum spirituale fract as debilitat as non penitus profligatas amissas labem originis nemini unquam fraudi fuisse unumquemque enim suum scelus luere Gratiam novo foedere promissam omnibus expositam esse nec cuiquam unquam defuisse nisi qui ei defuerit imputatam Christi justiciam absque inhaerente non plus prodesse quam inducium candidum Aethiopi superinductum fiduciam salutis propria a praesumptione parum aut nihil differre Genevates Presbyterianos infestiores Ecclesiae hostes quam Pontificios Calvinum in commentariis foede Hallucinari non unquam ut ipsorum verbis utar Judainare in multis Arrianizare quid hoc sibi vult calumniae nunquid Calvinus ejusque discipuli qui in Arrianos non stilum modo sed gladium strinxere nuper evaserunt Arriani quam praepostere a Bellarminus Pontificiorum Corypheus hanc notam a quibusdam imperitis ipsisque adeo Papistis Calvino inustam eluit qui religionis reformatae vindices audire volunt banc ei notam inurunt Doctor Iones his Comentary on the Hebrewes in the written copy page 150. As for the calling of Luther Calvin Beza and of the Ministers of the Gospell it is watrantable by the Word we can shew our letters of Orders from Jesus Christ the great Bishop of our soules 16. Passages deleted concerning Bishops IN Doctor Clarks Sermons page 173. the Licenser hath put out these words Why may I not adde a Bishop too let another take his Bishopricke sayes Saint Peter in the Acts and meanes it of Iudas Idem page 398. after Amasiah these words Arch-bishop of that Province are blotted out Doctor Iones his Comentary on the Hebrewes in the written Copy page 138. It may be Bishops and Arch-bishops have little feeling of the burden poore Ministers in the Country are faine to sustaine 17. Passages expunged against the Blindnesse Superstition Idolatrous Pompous worship and Adoration of Papists prophane persons Popish Saints Reliques IN Master Wards Comentary on Matthew page 35. 36. written copy this passage is evpunged What blindnesse are we subject unto without Christ There is a double blindnesse which men are subject and incident unto to wit First the blindnesse of Superstition which is apparently seen in the Papists who first teach us to worship Demoniacks or damned soules in hell or traitors as Thomas Recket and impious Gregory the seventh called Heldibrand And secondly teacheth us to worship Chimeâ—â—es fictious and things that never were in rerum natura Thus they teach us to worship Saint Christopher Sanit George Saint Katherine and many hundreds more which cannot be proved to have been or at least not Saints but some of them grand impostors Thirdly they teach us to worship vile and base things as peeces of rotten wood making then beleeve they were peeces of Christs Crosse and old thred-bare garments for some sacred Vestments although the Priests themselves knew them to be otherwise yea the Eucharisticall wafer-cakes although they have been consecrated flightly the Priest thinking of some other thing else and not intending the consecration thereof which according to their owne doctrine is not then transubstantiated and therfore is palpable idolatry to fal down to a bare piece of bread Fourthly they teach us to place Religion in outward things as in the observation of dayes meats apparrell and the like Col. 2. 17. 18. None of all which things we are taught to doe in the Word of God and therefore we had need beware of this blindnesse of superstition Secondly there is a blindnesse of prophanenesse which is twofold to wit either Pura negationis or Pravae dispositionis i. e. either naturall or affected ignorance First there is in us a naturall ignorance we by nature not knowing those things which concerne the glory of God or our owne salvation and this blindnesse is in all even in the elect untill they be enlightned by the Spirit of God Secondly there is an affected ignorance when men refuse the meanes of knowledge like those deafe Adders that stop their eares against the voyce of the charmer charme he never so wisely Now this blindnesse of heart is also in every man by nature for as naturally we know not our duty towards God so naturally we desire not the knowledge thereof but are backward and negligent in the use of those meanes which God hath appointed for the curing of this blindnesse And this Ibidem page 365. Because our Saviour doth acknowledge the powring of this precious oyntment upon him to be a good work it may therefore be demanded if the Papists doe not well who worship the Lord in great cost and pomp First Christ praysed the precious oyntment not as an ordinary worship which should alwayes afterwards he imitated but onely as a singular ministery of his funerall ver 12. shee did it for my buriall But Christ now is ascended into Heaven and is no more to be buried and therefore this fact of Maries will he no ground for the Popish pompom worship Secondly the Popish pompous worship is full of superstition and idolatry but in this anointing there was none and therefore it will not support their pomp Thirdly when Christ departed from the world to Heaven he left behind him in his stead the poore commanding us to honour him by our bounty toward them and therefore if we would bestow our liberality aright we should enrich or refresh with our substance the poore members of Christ for he doth accept of that which is done unto them as done unto himselfe Heb. 13. 16. 18. Passages deleted against Superstitious Popish Ceremonies and the abolition of them IN Master Wards Comentary upon Matthew page 212. this clause is obliteraned Adde nothing unto the Word of God neither first the chaffe of Superstition with the Papists neither secondly Machiavillianisme and unwarrantable policy with some statists neither thirdly new opinions Secondly indeed if any ceremony which our Church useth should be
but so understood the argument concludes nothing viz. against us this onely thence following therefore as he hath decreed from all eternity to save for faith and to damne for unbeliefe so shall the execution of the decree be which is true but concernes not the Question in controversie Thirdly is followes not Christ will say come ye faithfull c. come for faiths sake as for the meritorious or impulsive cause for faith is the onely instrumentall cause and he intimates the impulsive cause when he saith Benedictos patris ye blessed of my Father where is shewne that their salvation did proceed from the free savour of God because God the Father of his free grace hath loved them in Christ Fourthly if the Kingdome of God be an inheritance then it comes or fals unto us because we are the sonnes of God by a free adoption But it is called an inheritance for he saith here Hereditatis jure possidete possesse this Kingdome by right of inheritence Therefore it fals not unto us for our works sake but because we are the adopted children of God in Christ Ibid page 358. on Matth. 25. 39. this sentence is purged out It is questioned between us and the Papists whether election or predestination on to life eternall be from Gods free grace or a foresight of mans good works and faith First it is agreed upon betwixt us and them that there are some elected and predestinated and this is cleere from Mat. 20. 16. 22. 14. 24. 31. Rom. 8. 30. Ephes 1. 4. And Secondly it is agreed betwixt us also that those who are elected and predestinated are elected to an eternall Kingdome as is plaine from Luke 12. 32. And Thirdly it is agreed upon betwixt us that those who are elected unto life eternall shall infallibly and certainly be saved and this is proved from Mat. 24. 22. 24. John 6. 29. 10. 21. Rom. 8. 24. 11. 29. This was assented unto by the best esteemed Divines in the Councell of Trent and thought to be catholike because it was consonant to the opinion both of Thomas Scotus and the most School-writers and also to the doctrine of Saint Paul and Catharinus himselfe could not deny it reade the History of the Councell of Trent lib. 2. page 211. 212. Yea Bellarmine himselfe doth affirme as much plainly De grat lib. arbit lib. 2. cap. 10. which is worth observing because elsewhere he contradicts himselfe teaching that the elect may fall from faith and salvation and utterly and eternally lose both Fourthly the Papists affirme that faith and works foreseen were the impulsive and moving cause of the decree of election unto life everlasting Fifthly we say that the impulsive and moving cause of the decree of election is only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and good will and free grace of God and this we confirme from these places Luke 12. 32. Iohn 15. 16. Rom. 11. 5. Ephes 1. 6 c. Ibid. page 305. on Matth. 20. 8. Every man received a penny c. The Rhemists upon Rom. 9. 2. alleage these words to prove That Predestination and Election is from a foresight of works they argue thus the Master saith call the labourers and give them their reward therefore God from all eternity hath ordained to give the kingdome of Heaven to those whom he foresaw should bring forth good fruits and works First our Rhemists doe not prove the position controverted between us and them for the Question is not Whether God have ordained to give Heaven to those whom he foresaw should bring forth good works for this we doubt not of because the Scripture plainly declareth it Rom. 2. 6. 10. 1 Cor. 2. 9 10. but the Question is this Whether this foresight of good workes were the cause of predestination and election for this we deny and this if they would doe any thing they should prove Secondly this place speaks not of predestination but of the execution of predestination Now it followes not works goe before the execution of predestination therefore before predestination it selfe Now that our Saviour speaks here of the execution of predestination is plaine from the very words for first it is said that some of the Labourers were hired in the morning and some at other houres and then afterwards when it was night the Lord of the Vineyard said to his Steward Call the Workmen Now this can no way be understood of predestination which was long before the first houre of the day Thirdly this place sheweth that good workes are the way to Heaven wherein we must walk but not that the decree of life hath respect to good works for good works goe before the possession of Heaven but not before the decree and ordination Fourthly Saint Ambrose out of this place frameth a strong contrary argument proving thereby that election is altogether of grace without any respect to works see before 2 Answ to Obj. 1. fol. 258. a. the last line c. Ibidem page 302. this is deleted Fourthly the Papists are faulty here who affirme that the decree of salvation came from the foresight of works and so they make them primus Motor Ibidem in the written copy fol. 245. Although we know not the reason why the Lord doth it but more particularly first we must acknowledge the Lord to be just in the election of the godly now the order of election is laid downe Rom. 8. 29 30. Ephes 1. 11. from whence and some other places the order may be expressed thus to wit First God decreed to make Christ the head of his Church Ephes 1. 22. then secondly he ordained and decreed that there should be a Church and here first he decreed to create man secondly to permit him to fall and thirdly to repaire and recover some from their fall and fourthly to endow them with grace and saving faith Secondly we must acknowledge the Lord to be just in the reprobation of the wicked Because the dissention of Divines is great in this point I will speak sparingly thereof and only lay downe the order of it as I conceive it to be and so leave it First God decreed to create man and secondly God foresaw that although man were created pure and immaculate yet if he were left unto himselfe he would fall and thirdly God leaves man unto himselfe and permits him to fall and fourthly determines to offer the meanes of rising againe namely Christ and mercy in him which he foresaw would be flighted and by many not received then fifthly for this contempt he justly reprobates them Ibidem fol. 319. 320. on Matth. 22. 14. It is affirmed by some that there is a universall election against which we urge this plaine place Many are called but few chosen which place sheweth that although the externall meanes of salvation be offered to many yet not all of them but some onely are elected and chosen unto life Huberus hereunto answers that there is first a general
namely First an earnest desire to heare as Act. 13. 42. like one who having beene deafe desires the sense of hearing Secondly a renewed understanding when we heare as Mary did who pondered in her mind that which shee heard and this understanding of what we heare is so necessary that Chrysostome tels us that the Deacon prayed for the Catechumenoi that they might understand what they heard Thirdly a trembling and fearfull heart because we have offended our God and so long neglected to serve him and thereby have caused him to separate himselfe from us Fourthly joy and delight in the Word Act. 8. 38 39. 13. 48. Fifthly when the Word penetrates deep into the heart making therein deep furrowes Sixthly when we lay up what we hear as a treasure hoarding it up against the time of need Matth. 13. 52. never departing from the Word without some profit thereby and Seventhly meditating continually upon the Word of God Psal 119. 2. 3. Certainly if these things he in us in truth we may then assure our selves that Christ hath begun to cure the deafnesse of our soules 35. Passages purged out against Gods Hardning and Obduration of men THese clauses are expunged in Master Ward 's Comentary on Matthew 11. ver 25. 26. Quest 2. Whom doth the Lord thus blind or harden Answ First he blinded or hardened Pharaoh Exod. 7. and why first because he persecuted and oppressed the godly Exod. 5. and Secondly because he condemned and despised the Lord and his Message Exod. 5. 2. and Thirdly because he drove away and banisht Moses the Messenger of the Lord from him Exod. 10. 28. And secondly he hardened and blinded those who sought salvation by the Law and not by faith in Christ Rom. 9. 32. And thirdly those who defile themselves by wallowing in the filthy puddle of iuiquity Isa 59. 7. 9. Rom. 1. 24. 25. And fourthly those who are drowned in sleep and overvvhelmed in security Rom. 11. 8. And fifthly those vvho still retaine the vaile over their hearts and abide in vvilfull and affected ignorance 2 cor 3. 14. And therefore if vve desire that the Lord should discover the hidden mysteries of the Gospell unto us and not hide them from us then we must take heed of these things to wit First vve must take heed of persecuting or oppressing of the children of God and Secondly of concernning or despising either God or his Word and Thirdly of banishing or putting away from us his Ministers and Messengers and Fourthly of seeking salvation by vvorks and Fifthly of sinne security presumption and ignorance c. Ibidem vvritten copy page 214. The Lord is active in reprobates two manner of vvayes namely first Praedestinando by determining and appointing of them unto a just doeth but this is remote from our present purpose Secondly Obdurando c. And a little after before Quest 6. This last is most proper to our present purpose and institution for if it be demanded How doth the Lord blind the mind or harden the heart I answer by not giving a blessing unto his Word or not co-operating therewith or not enabling men to apprehend and conceive or understand the Gospell and the truths therein contained 36. Passages blotted out against Holy-dayes dedicated to Saints IN Master Wards Comentary on Matthew written copy page 358. this sentence is expunged The Papists hold that Holy-dayes may be dedicated unto Saints for their honour and worship as Christpromised this charitable work of Mary Magdalen wrought upon him should be recorded and remembred whereby say they we learne that the good works of Saints may be recorded to the Honour of Saints in the Church whereof arise their commemorations and Holy-dayes Rhemist annot Matth. 25. sect 1. First the good works of Saints may be remembred to the honour of God without their Holy-dayes and commemorations Christ instituted no holy-day of Mary Magdalen neither commanded any image of her fact to be made but onely a memory of her in the preaching of the Gospell Secondly we grant that christian solemnities may be kept as things indifferent which the Church may retaine or abrogate as it shall seem best for edification if they â—e not observed of necessity as a part of Gods worship neither consecrated to the honour of Saints seeing all divine worship is wholly to be reserved to God and not to be given to any other For times and seasons the Scripture saith the Lord hath put them only in his owne power therefore he only is to have the honour of them Thirdly what honour is due unto Saints Saint Augustine sheweth Colimus Martyres eo cultu dilectionis societatis que in hac vitacoluntur sancti homines Dei we doe honour Martyrs-with the service of love and fellowship as the holy men are honoured in this life but it is not lawfull to consecrate dayes and times to holy men living therefore neither to Saints departed for one and the same honour is due to them both c. 37. Clauses obliterated That we are Justified onely by Faith in Christ not by Workes That Justification may be lost and that Workes merit not IN Doctor Clarks Sermons page 282. l. 41. after that in Christ should be onely that in Christ onely we are justified but onely is blotted out c. Ibid. page 419. l. 29. after verse 8. should follow this excellent passage which was expunged by the Licenser Surely faith justifieth faith ONLY works have no doing in the worke in justification Rome cannot prove it non si se ruperit if shee disputes till Dooms-day but that sola fides is not solitaria faith never is alone true saving faith love is fast linkt unto her but in that act of Justification shee intermeddles not le ts faith work it alone Love is concomitant not co-operant faine would Rome wrest at least but this from us that works doe save if not justifie yet save needs will shee have them necessary to salvation we yeeld them not that neither some Lutherans doe but with that distinction as we may yeeld it too necessitate praesentiae not efficienciae works are where salvation is but they are not cause of salvation they are in salvando but have not vim salvandi all that are saved must have them but not any are saved by them c. Ibid. page 419. l. 3. after our conversation should follow these words as we doe out of the act of our Justification c. viz. exclude works Ibid. page 443. l. 10. after these words a farre off this clause is deleted Justification by works Saint James is flat for that ex operibus justificatur homo As for the distinction of declarative it was but some Calvmist that invented it c. Ibidem page 570. l. 15. these lines are expunged The other part of the spirit's exposition of the blessednesse of the dead is the reward of their faith for that is meant by these words and their works follow them Works as often elsewhere put by figure for
Bellarmine lib. 4. de justif cap. 5. argues thus The Scripture calleth the works of the righteous absolutely good works as in this verse that they seeing your good works But if all the good works of the righteous be mixed with mortall sâ—nne then they are rather to be called evill then good works This he proves from another viz. ex Areopagâ—a quarto de divinis nominibus Quia maluâ— dicatur opus absolte nisi integre fic bonum because except a work be perfectly good it is absolutely called evill First this phrase works are absolutely called good is Amphibola and doubtfull sometimes signifying the works which are good simple and sometimes those which are good in part Secondly works are called good either first indefinitely as they are commanded in and by the law or secondly peculiarly as they are performed by some singular persons as it is one thing to desire vertue in generall and another the vertue of Alcihiades or Socrates as it is one thing to commend learning in generall another the learning of Plato or Cicero so it is one thing to speak of good works in generall another of the good works of Peter John or Paul Thirdly these things premised we grant that works are absolutely called good taken indefinitely and as they are commanded yea this verse proves it which speaks not of works done by any particular person but of those which men ought to doe there is none of sound judgement can deny or doubt but that we are so debters unto the Law that we ought not onely to begin but also to perfect that which the Law prescribes as perfectly good and in all the parts thereof absolute but he were of unsound judgement that hence would conclude because it is our duty to doe it therefore we doe it for Saint Paul confesseth that he doth not onely the good which he ought but which he would doe Thus I say if we consider the works as they are enjoyned it is true that they may be called absolutely good but if we understand particularly the works of this or that man then we deny that ever the Scripture cals them absolutely good neither doth the Cardinall prove this because as was said before this place speaks not of what is done but of what ought to be done Chamier Tâ—n 3. fol. 360. 1. 2. 3. de Imperfect Op. lib. 11. cap. 23. Fourthly our work which we doe are called good in Scripture Non secundum perfectam justitiam sed hanc quae bumanae fragilitati competit Hier. Dialog 1. Contr. Pelag. not according to perfect righteousnesse but as it is agreeable to our humane frailty or they are good in part though not perfectly Becanus yet urgeth this place for the proofe of this opinion of perfection of works disputing thus The Apostles are commanded so to shine before men that they may see their good works and glorifie their Father which is in Heaven But how shall men see their good works if they all be damnable or how shall their heavenly Father be glorified if all they doe be contaminated and defiled with sinne Answ We must distinguish between humane and divine judgement men see mens works as they are outwardly and can goe no further they onely perceive what is obvious to their senses and can neither see the heart nor know whether that which is done be done according to all the circumstances that are required thereunto Now true righteousnesse is proper unto the heart and it is the circumstances that make the work more or lesser good or bad and therefore although men see the good works of the righteous which outwardly they shew forth and glorifie God for them yet it followes not hence therefore those works are in Gods sight perfectly good c. Ibidem fol. 185. this is crossed out The morall law was a bond of salvation unto Adam Rom. 2. 13. and of death Gal. 3. 10. but is now abrogated by Christ in regard of the conditions we being now justified onely by faith Ibidem on Matth. 12. ver 27. written copy page 251. this discourse is obliterated By thy words thou shalt bo justified Quest What is the matter or materiall cause of our justification Answ First some say that the onely act of mans heart in beleeving is the matter of it Secondly some say that partly faith and partly Christs obedience is the matter of our righteousnesse Thirdly some say that the works of the law done by man are the matter of our righteousnesse Now all these three opinions are sufficiently refuted by Master Forb's of Justification cap. 22. page 77. to whom I referre the Reader Fourthly we say that onely Christ in his obedience is the whole matter of our righteousnesse and that nothing in Heaven or in earth in man or without man is the matter of mans righteousnesse before God except onely Christ this being amply handled and proved by Forbes cap. 23. 24. and his book being in English and easie to be had I referre the Reader thereunto c. Ibidem written copy page 68. this is crossed out by the Licenser Thirdly the Lord having converted and regenerated us we are onely able to bring forth good works for non precedunt justificandum sed sequentur justificatum Aug. good works march not before as causes of our justification but follow as fruits or signs of our sanctification c. And page 336. Answ 1. They good works are the way and meanes unto this Kingdome but I doe not give or grant this and that First because that which is but onely a meanes is not at all a sufficient cause and Secondly because if we should grant this then the Papists would have what they desired for they say that good works are necessary to salvation Non modo necessitate presentiae sed necessitate efficienciae Bellarm. de Justific lib. 4. cap. 1. The way which leads to London is indeed a meanes of comming to London but not the efficient cause Neque enim facit sed patitur ut quis veniat Londinum for when a man comes thereunto the way doth nothing but onely suffers and therefore â—he way thereunto is more rightly called causa sine qua non Parens s fol. 848. b. c. In Doctor Jones his Comentary on the Hebrewes page 58. these clauses are purged out By grace you are saved not by works any kind of way let us not part stakes with the Lord and give halfe to our selves and halfe to the Lord as the Papists doe Page 208. Our best works are defiled with sinne saith the copy too often defiled saith the Licenser c. Page 247. Our praying preaching hearing of Sermons and best works are unprofitable to bring us to the Kingdome of Heaven they may be seales of our election but no causes of our salvation Page 253. The old Covenant depended on working doe this and live the new requireth nothing but faith c. Page 339. Here we may behold what reckoning is to be made of the works of the
for calleth shee not her sonne her saviour My spirit saith shee rejoyceth in God my Saviour Christ was called so the Angel saith because he should save his people from their sinne Christ was not Maries Saviour if Mary had no sinne In Doctor Jones his Comentary on the Hebrewes chap. 11. v. 32. page 414. this sentence is blotted out the Virgin Mary had him in her womb that had no sinne yet shee had sinne in herselfe and was reproved by our saviour And page 292. after will be like God this clause is blotted out Pardon the Papists that mount Christs Mother above the Angels shee hath deserved it shee bare God 't is fit shee should sit beside her sonne Mater jube filium shee may command him too School-men were not first founders of this pride 't was long before them what Gods propriety 45. Passages expunged against Popish Monkery Vowes Stewes and Incontinency of their Monks and Clergy THese clauses are deleted in Doctor Clerks Sermons page 341. with Papists Oratio is Aratio they worke as at the Plough men pray almost all day Monastery rise in the night too Ibid. page 371. What meant that Monk that said Rominizare was Sodomizare Rome was turned Sodome the whole city Ibidem page 218. Answ 1. But the Monkish life is not persecution except thus because the Locusts which are no other but Monks and Fryars Revel 16. doe bite and sting like Serpents that is doe secretly wound mens consciences And foure lines after An. 3. All goe not to Christ that come into Monasteries but rather goe from him they living after another rule then Christs for Francis their great founder erected a new sect of Monkery and found out a new rule for them which he called Regulam Evangelicam the rule of the Gospel as though Christs rule were not sufficient And page 309. Thirdly so the Papists being ignorant of the way of salvation sometimes runne unto the Masse sometimes enter into divers Orders of Monasteries staggering like a drunken man too and fro not knowing what way they should take to come into Heaven 46. A Passage crossed out against mixing the Sacramentall wine with water THis clause is purged out in Master Ward 's Comentary on Matthew page 380. Wine and blood cannot be both in the Sacrament corporally and substantially as the Papists teach It is controverted between us and the Church of Rome whether the Wine in the Lords Supper be to be mixed with water or pure Wine to be administred and they say it is to be mixed with water and we deny not but that of ancient times in hot Countries especially where their Wine was strong they used to mix water with wine in their common drink and thereupon so used it in the Sacrament but now to put water into the wine at the Sacrament when it is not ordinarily so used or drank we hold it to be an Antichristian custome and contrary to Christs institution as appears by this argument Christ in his last Supper gave wine and not water to be drank for he calleth it the fruit of the Vine which is wine and not water Matth. 26. 29. c. 47. Passages purged out concerning the Ministers doing their duty in Praying frequent Preaching of the Word the peoples diligent hearing of the Word preached c. IN Master Ward 's Comentary on Matthew page 41. this clause is obliterated Mending their Nets Quest What is observable in these Nets Answ Note here two things in them viz. First Lead that is the ponderous denuniiation and menaces of the law Secondly Corke and that is the sweet and comfortable promises of the Gospell teaching us that the preaching of the Word should be fitted to the capacity and disposition of the hearers and that in a threefold regard as first in regard of the time it must be preached in season and out of season 2 Tim. 4. 2. and secondly in regard of the object to every creature Mark 16. 10. c. thirdly in regard of the manner milk must be given to Babes and strong meat to men the weak must be strengthened the obstinate reproved the ignorant instructed the erronious reduced into the way of truth and the wicked reclaimed from their evil wayes Quest Wherein must the Preachers of the Word principally labour in the preaching of the Word Answ In these two things First to sink to the bottome the Net with the weight of Lead by diving penetrating sounding and descending into the intrals bowels and lowest vaults of the heart because otherwise they cannot catch those who are hid and drowned in the mudde and earth they must reveale and make knowne the wrath of the Lord against all iniquity and wickednesse of men Rom. 18. that sinfull men by flying from and forsaking their sinnes may avoid the wrath of God Secondly when they have truly humbled their hearers with the judgement pronounced and denounced against them for their sinnes they must then raise them up to the top with cork which brings the upper side of the net above water they must be comforted and cherished by the promises of the Word least otherwise the sight of their sinnes and sense of Gods wrath drive them to despaire and these two lead and cork are carefully to be observed and handled for first sinners must be cast downe then raised up That Net needs no cork that hath no lead nor those hearers comfort who never lamented for their sinnes and therefore first Ministers must shew the people the anger of God against sinne Rom. i. 17. 18. then secondly the righteousnesse of faith Rom. 3. 21. First ordinarily comes the spirit of bondage which sinks the soule to the bottome of sorrow and then seasonably is held forth the spirit of adoption Rom. 8. 15. and the evangelicall promises which raise up the soule from the pit of hell aâ— cork without lead and comfort without lamentation leads to presumption so lead without cork loseth the net in the mudde and earth and therefore our concord must be mixed with discord and our creble with bases we must in our preaching sing of mercy and judgement mixing threatnings with promises and weaving inter-laâ—cing promises with terrors as the Lord himselfe doth through the whole book of the Scripture if we desire to fish that we may catch many soules for an offering unto the Lord for he fisheth in vaine whose net wants either lead or cork Ibidem on Matth. 13. 55. written copy 261. this is dashed out Quest Who are unfit or unworthy to take the calling of the Ministery upon them Answ First those who being arrogant and proud for their learning and parts thiâ— themselves worthy to be preferred before others Secondly those who make a 〈◊〉 of Religion for base and worldly respects and ends onely Thirdly those who are â—â—dued onely with a fox-like wit and craft and subtle policy Fourthly those who â—â— light and aiery in their preaching seeking therein nothing more then popular applaâ—â— and praise Fifthly those who
but very poore faine to fetch instance from hell Dives prayed for his brethren Bellarmine's reason worthy a Cardinals hat Happily In Master Wards Comentary on Matthew page 82. this is gelded out When a Papist prayeth to any Saint in heaven for sometimes they pray to those who in all probability are in hell as Thomas Becket Hildebrand and divers cheating impostors Ibip page 164. 161. 168. 169. this is deleted Let those therefore who call upon the name of the Lord depart from all iniquity and let them labour to abound in all vertues both morall and theologicall that so our profession may be praised both of prophane and civill men Thirdly the Papists have Rimes which must be said over three or four times every day certainly with a little paines a man might make a good Parret a good Papist for he might be taught all this therefore they were forced to cry much and long The Papists say prayer is a Meritorious work as hath been elsewhere shewed Against which we urge this place thus we must not pray as the heathen did for they thought to be heard for the merit of their long prayers therefore it becommeth not Christians to pray with any opinion to be heard Answ 2. Spirituall graces are to be demanded before temporall good Thirdly we have no true right unto temporall things nor proper interest in them nor any true warrant to beg them untill we be converted and therefore temporall things are not first to be desired Our Saviour teacheth onely those to pray for temporall blessings that can call God father as we see in the preface of the Lords Prayer which we cannot doe aright untill we be converted Ibidem page 341. this is deleted Object It is controverted betwixt 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 proose hereof he produceth this place Ab oriente venturus ereditur ad judicium It is beleeved that Christ will come unto judgement from the East therefore we ought to pray towards the East Answ First creditur it is beleeved saith he namely by those who can beleeve what they list though never so absurd c. See page 299. 60. Passages obliterated concerning Predestination Gods Decree and Reprobation See Election page 303. IN Master Ward 's Comentary on Mathew in the writen copy fol. 172. this clause is expunged How is the Kingdome of God attained unto First the foundation of it is the eternall love of God Secondly from this love proceedes the Decree of Predestination Thirdly from this Decree followes Redemption wrought by Christ Fourthly thence followes the Promises of the Gospell applying Christ to our hearts Fistly and lastly followes Faith which apprehends both the Promises and Christ What reason can there be that God should prepare vessels unto dishonor How can God create men to destroy them I Answer Neither is reason dumbe here but can speake something in Gods behalfe viz. First we for our food kill Sheep Oxen Birds and Fowle who never wronged vs yea for this end we fat and cram them although we did not create them How much more then may God destroy a creature which he hath made and for his glory passe by a man who hath infinitely offended him Secondly Artificers often make peeces of worke and breake them againe for the praise of their skill and Art why then may not the Lord doe so Obj. God gave nothing unto man but a being therefore it was unjust to doe more unto him then to take away his being God who created man of nothing or of earth might justly have reduced him againe to his first matter but not make him worse then he was now to be damned is much worse then not to be I answer Artificers and Craftsmen make vessels for their owne service yea even to serue for base offices and that for a long time yea even for ever if they and their vessels could endure for ever And therefore why should we dispute against God Saint Paul durst not doe it Rom. 9. 13. c. What reason is there that God should condemne us for Adams fault Reason answers That for treason against the King the Father is beheaded and the children disinherited yea because old Wolves and Foxes endanger and injure us therefore we kill the young ones that never harmed us because they are of a ravenous nature also and will doe hurt if they live why then should we plead against God c. See more of this Sect. 25. concerning Election In Doctor Clerk's Sermons page 91. l. 12. after these words Saint Ambrose doth warrant it should follow this large discourse of Predestination which the Licenser hath totally expunged I will not be peremptory in so perplex a Question as is Predestination I will say as I conceive it and submit me to your censure In the great Councell in Heaven why name I heaven heaven was not yet God meaning to make manifest both his justice and his grace to the world which he purposed to create in time for the glory of them both out of the whole masse of man selected some and refused the rest whom his mercy pretermitted those his justice predessigned unto damnation but whom his love elected those his grace ordained to finall salvation The Tragick Poet could say God whom he loveth he saveth what then his grace fore-purposeth his power in time effecteth and his wisdome manages and marshalleth all the meanes salvation onely is the end intended by his grace but the meanes are many that might come between Grace hath a golden chaine of many links salvation the last but so fastened to his fellows that it cannot fail adoption redemption regeneration vocation justification sanctification adoption to the right and title of Gods sonnes redemption from death regeneration by baptisme vocation by the Gospell iustification by faith sanctification by the spirit all these Paul hath omitted and named but the last both as the most comfortable and to which all the rest doe purposely tend Damnation is the doome decreed to the reprobate Gods justice sentenceth them but how and in what order I list not to discourse for offending of weak consciences For the execution of which sentence there was ordained death and hell and satan and the evill day death to attend them hell to enjoy them satan to torment them and the evill day to judge and deliver them The Elect also doe deserve that doome Gods curse is justly incurred by their sinne but Gods goodnesse travelled with good which decreed they should be saved Aske me not the Question why God Almighty dealt not equally with all It is already answered God is just as well as gracious Had he saved all where then were his justice had he damned all where then were his grace Reply not in thy reason that God had he so pleased might have been both just and gracious
12. and that two manner of wayes viz. First for a time onely as those who were baptized into John's baptisme received not the graces of the spirit till afterwards Act. 9. 2. And Secondly sometimes finally and for ever and thus Simon Magus was baptized but never benefitted at all by it Act. 8. 13. 20. 23. It may here be demanded why the Sacraments are sometimes in-effectuall seeing they are the Sacraments of Christ instituted by himselfe First because they are Sacraments appointed for the confirming of grace formerly given not for the conferring of grace by any phisicall power in themselves Rom. 4. 11. and therefore no wonder if the Sacraments be not effectuall when they are administred to one voyd of grace for a seale set to a blank profits nothing Secondly because those things which are a meanes of conferring grace according to the Ordinance of God are but onely meanes and not efficient causes and therefore unto the receiver is like the preaching of the Word altogether unprofitable when they are not mixed with faith Heb. 4. 2. How may we know whether we are truly baptized or not or whether our baptisme be effectuall or operative in us We may know thisby a serious examination of our selves by those things whereunto Baptisme is compared viz. Water A. Spirit B. Fire C. A. First Baptisme is compared to Water which hath these two principall properties First it washeth cleane and cleanseth away filth and pollution from a garment and therefore we must examine and try whether we be washed and cleane purged from the pollution of â—inne or not Secondly It moysteneth and maketh apt to fructifie and to bring forth fruit Isa 44. 3. and therefore we must try whether we are barren or not for if we encrease nor in the works of sanctification we are not yet truly baptized unto Christ B. Secondly baptisme is compared unto the Spirit or to wind or breath whoâ—e properties are these two namely First to coole and refresh the Lungs and secondly to work insensibly according to our Saviours speech John 3. the wind blowes where it lists of which afterwards in his proper place viz. upon John 2. 5. Let us here onely examine whether lust burne and rage within us or not for if we be enflamed therewith and have no spirituall breath to coole these carnall flames then we are not truly baptized into Christ the pulses of the conscience being sighes and prayers wherewith the child of God doth querch the fire of concupiscence C. Thirdly Baptisme is compared to fite whose properties are these three to wit First to give light and therefore he that is blind is not yet by baptisme made a member of Christ for where the spirit of Christ is there the eyes of the understanding are opened by him and secondly to purge away drosse from mettle and therefore we must try whether the corruption of our nature be more and more subdued and whether we be more holy more pure and more unspotted then formerly we were yea like gold seven times tryed in the furnace and thirdly it doth enflame and burne and therefore key-cold and luke-warme Christians are not yet baptized into Christ wherefore we must labour that our hearts may be enflamed with a desire to advance the glory of God as Saint Paul when he saw the City Athens subject to idolatry his spirit was stirred in him Act. 17. 16. 66. Passages deleted that the Eucharist and Masse are no Propitiatory Sacrifice See Masse before IN Master Ward 's Comentary on Matthew written copy page 324. this discourse is deleted Quest. Is the bread in the Lords Supper when it is consecrated to be offered up as a Propitiatory sacrifice unto God Answ No our sacrifices now are Thanksgiving and Almes Hosea 14. 3. Phil. 4. 18. Heb. 13. 15 16. Object But this Sacrament is frequently by the Fathers called a sacrifice and therefore the Masse is no Idoll yea the Papists urge Heb. 13. 10 c. and from thence of set up the Bread Christ unto God for a propitiatory sacrifice Answ First it is not certaine that the Apostle in that place speaks of the Eucharist yea rather contrarily it is certaine that he speaks not of the Eucharist for verse 15. it is said Per illum by him therefore let us offer c. and therefore if we offer sacrifice unto God per illum ergo non illum by Christ then we doe not offer up Christ himself unto God Secondly our sacrifices now are spirituall viz. prayers praises and almes as was shewed before in the answer to the Question And hence collections were wont to be made in the Church 1 Cor. 16. at the time when the Eucharist was celebrated and thus the Fathers doe alwayes explaine themselves when they speak of sacrifice for there is a double sacrifice to wit first one which the Priest offers up and this the Papists speak of but not the Fathers secondly a sacrifice which every Communicant offers and of this the Fathers speak Tu sine oblatione venis participas quod pauper offert Chrysost When thou commest to the Lords Supper thou must not come without an offering Ibid. page 365. The Papists object Christ in the institution of his supper speaking of his sacrifice doth not utter the words in the future tense This is my body which tradâ—tur shall hereafter be given for you and my blood which effundetur shall be shed for you but in the present tense pro vobis traditur effunditur which is given for you and shed for you therefore Christ did not onely sacrifice his body and blood upon the Crosse but also in the Lords supper Answ First if these words this is my body which is given and my blood which is shed be the substantiall words of the sacrifice of the Masse then there is a grosse and impious errour in the Canon of the Masse for in the first part of the institution the Canon wholly omits these word quod pro vobis traditur which is given for you and in the other part of the institution the Canon hath not the present tense but the future effundteur this is my blood which hereafter shall be shed for you and thus the very nerves and sinewes of this argument are quite cut a sunder by the Canon of the Masse it selfe Secondly how can the sacrifice of the Masse be called Jucruentum an unbloody sacrifice if there were in effusion of blood even at that instant when Christ celebrated his supper yea if the Wine be substantially changed into the blood of Christ and the Bread into his body and that there be blood not onely in the Cup but also with the flesh as they teach then it must needs be a bloody sacrifice Thirdly it is not unknowne to the Christian Faith of Protestants when and where the body of Christ was given for the redemption of our soules and the blood of Christ shed for washing away of our sinnes for the Scripture in many places declares that
better maintenance of Ministers and Preachers where there was most need that they bought them with their own moneyes and the monyes of their friends and disposed the revenues thereof to none nor placed any Minister in any Church but such as they took more then ordinary care should be throughly examined by the Ordinary of the place for his Sufficiency and full Conformity by law required And therefore hee besought him earnestly that he would not use his power to hinder and destroy so good a work but rather to cherish and further it And if he disliked either the Persons who managed it or the course they took in ordering the same they would appoint such other meet persons and rules for the regulating and carrying on of that pious worke as he should think fit But notwithstanding this and all other Arguments he could use and earnestly presse him withall the Bishop with much passion expresly declared his resolution to break the neck of this good worke that it should not proceed Whereupon an Information was exhibited against the Feoffees by his procurement in the Eschequer Chamber in the Kings name by Mr Noy the Kings Attorny Generall and sentence given against them for seising all the Impropriations they had purchased and monyes received by them into the Kings hands whereby this good worke was destroy'd the profits diverted to other uses as appears by the Docquet Book ultimo Decembris 1638. and Sir William Whitmores Petition to the Archbishop Novemb. 13. 1633. found in his study and deboyst scandalous unworthy Ministers such as had been formerly turned out by other BPS put in to them wheras they maintained sundry godly Ministers and six Lecturers at S. Antholins with the profits of the Impropriations purchased After which Mr White attested there was another Information put by the Kings Attorny into the Exchequer criminally against these Feoffees as grand Delinquents and that by this Archbishops direction as was manifested by a Note produced by Mr Prynne under Secretary Windebanks own hand to this effect IT is his Majesties pleasure that the Lord Archbishop of Canterbury his Grace the Lord Keeper the Lord Archbishop of Yorks Grace the Lord Treasurer the Lord Privy Seal the Earl Marshall the Lord Cottington Mr Secretary Cook and my self calling to us Mr Atturny Generall shall consider whether the Feoffees which have been questioned in the Exchequer for the Feofment of Impropriations shall be proceeded against Criminally and if so then whether in the Court of Exchequer or in Star-chamber Dated at Whitehall 17. of January 1633. Fran. Windebanke Mr Thomas Foxly a reverend Divine deposed upon Oath Viva Voce That about Eight years since William Laud now Archbishop of Canterbury did put down his Lecture on Fridayes at Saint Martins in the fields for fear as he pretended least those that came thereunto should infect the Kings Queenes and such Noble mens houses as were in that Parish with the Plague though there then dyed very few in and about London of that disease the Plague not being then in that Parish when his sayd Lecture was suppressed though God brought it into the Parish the very next weeke after its suppression by means whereof this deponent was deprived of his present livelyhood After which he being brought before the said Bishop for divers frivilous matters whiles he was Bishop of London and cleared of them because there was no colour of Crime against him The said Bishop charged him for intermedling with the businesse of buying in Impropriations and thereby endeavouring as he expressed by putting his fingers to his Girdle and shaking of it to bring the Bishops under the Feoffees Girdles for Impropriations and when this deponent answered him that this could not be since the Ministers on which they bestowed the said Impropriations were sent to the respective Bishops of every Diocesse to be approved by them he answered that if he had known this deponent to be so busie in this matter of redeeming Impropriations he should not have so easily gotten off before as he did And he farther deposed that about nineteen Moneths before this present Parliament he having a Chamber in London and study in Canewood neer Highgate was rifled by Pursevants and taken and kept Prisoner for two Dayes and two Nights space by vertue of a generall warrant to search for Popish Books and suspected Persons and bidden to choose whether he would be brought before the now Archbishop or Sir John Lambe whereupon he bid the Pursevant carry him whither he would who carryed him to Sir John Lambe who told him he must put in Bond to appear the next Thursday at the High Commission which he did accordingly on which Thursday morning by meanes of Dr Bray he obtaining speech which the said Archbishop desired him to grant him one weekes time to consider whether he might take the oath Ex officio or not which he hardly granting the said Archbishop said He had almost forgotten him but by way of threatning said he remembred him about the businesse of the Feoffees to which the deponent replyed That he was encouraged therein by Bishops and Privy Councellors who sometimes conceived it to be a very good worke to redeem Impropriations and so he was desired to appear the Thursday following But the very next Lords day another Pursevant was sent to this deponent who bringing him to the Councell Chamber door and there attending about halfe an Hour a warrant under the said Archbishops hand and five others was delivered to the said Pursevant to carry him to the Gate house where he was kept close Prisoner in a Chamber not four yards square for the space of twenty months not having the allowance of pen and Inke to Petition that he might know whom or wherein he had offended that so he might repent through God gives leave yea calls upon the greatest sinners to Petition to him and at three Months end he growing very sick by reason of his close Imprisonment and for want of one to cut his Haire which he used to wear short for his health fell very sick his wife thereupon Petitioned time after time to have access to him being at the very point of death as his keeper informed her but could neither by her selfe nor any other friends procure accesse unto him untill such time as Sir Mathew Lister was appointed by the Privy Coucell to come unto him to see in what ill case he was upon whose certificate and fifty shillings paid Sir William Beâ—cher and his man so soon as it could be procured from Friends she had a warrant to come and bring one Phisitian and Chirurgian unto him to let him blood and permission to repair unto him during his sicknesse but no longer In which strict close Imprisonment by the said Archbishops procurement he continued till about a Moneths space after this present Parliament began and then upon a Petition of his wives to the House of Commons he was released without bayl and his said
Articles of the Duke of Buckingham against the Lord Digby and the Lord Digbies Articles of impeachment against him in Parliament charging one another reciprocally with high treason for endeavouring to withdraw the Prince when in Spaine from his Religion and make him a Roman Catholike of all which we find Authentick Copies endorsed with his owne and Windebanke his creatures hands among both their seized papers already published at large in print where you may peruse them at leizure and therefore he could not possibly be ignorant of this Plot The rather because the sending of the King when Prince into Spaine was the Duke of Buckingham's project of purpose to seduce him in his Religion for which there were Articles of high Treason exhibited against him by the Lord Digby in the House of Peers in Parliament on the first of May 1626. as appeares by the Lords Journall and the Bishops owne Diary to which Duke this Bishop was both a Confessor and cabinet bosome Covnseller as these clauses in his owne Diary manifest June 9. 1622. My Lord Marquesse of Buckingham was pleased to enter upon a neerer respect to me the particulars are not for paper therefore certainly some deep Mystery of iniquity fit to be concealed June 15. I became C. Confessor as himselfe expounded it to my L. of Buckingham Jan. 11. My Lord of Buckingham and I in the inner Chamber at York-house c. and Fed. 17. next following The Prince and Marquesse Buckingham set forwards very secretly for Spaine That this Prelat was privy to the plot of sending the Prince thither before he was sent and to the Instructions given him here how to demean himself even toward the Pope and his instruments when he came thither is most apparent by his owne Letter under his owne hand sent to Bishop Hall Jan. 14. 1639. wherein there is this notable passage formerly urged upon another occasion The last with which I durst not but acquaint the King is about Antichrist which Title in three or four places of your Book you bestow upon the Pope positively and determinately whereas King James of blessed memory having brought strong proofe in a work of his as you well know to prove the Pope to be Antichrist and being aftewards CHALLENGED ABOUT IT he made this Answer WHEN THE KING THAT NOW IS WENT INTO SPAINE AND ACQUAINTED HIM WITH IT that he wrote that not concludingly but by way of Argument onely that the Pope and his adherents might see there was as good and better Arguments to prove him Antichrist then for the Pope to challenge temporall jurisdiction over Kings THIS WHOLE PASSAGE BEING KNOWNE TOME I could not but speake with the King about it who commanded me to write unto you that you might qualifie your expression in these particulars and so not differ from the knowne judgement of his pious and learned Father c. By this relation under his owne hand and Seale it is as cleere as the noon-day Sunne this Prelat was not onely privy to the Kings voyage into Spaine before he departed hence but likewise to the private instructions for his carriage towards the Pope his agents when he came there and his zeal to have this title of Antichrist given to the Pope by Bishop Hall so lately thus qualified obliterated and his complaint of it to the King at this time plainly shewes that he bare a good affection to the Pope and his designes both then and now and politickly furnishes King James with this equivocating Answer to please his Holinesse and to put all out of question that he was privy to this journey before it was undertaken we shall prove it by his owne Diary wherein thus he writes Feb. 17. 1622 The Prince and the Marquesse Buckingham set forwards very secretly for Spaine Feb. 21. I writ to my Lord of Buckingham into Spaine March 31. 1623. I received Letters from my Lord of Buckingham out of Spaine April 19. I received Letters from my Lord of Buckingham out of Spaine June 13. I received Letters from the Duke of Buckingham out of Spaine Aug. 17. I received Letters from the Duke of Buckingham out of Spaine By which it is apparent First that he knew of the time of their secret departure to Spaine the very day they went Secondly that he knew whether they went and writ Letters to the Duke into Spaine within foure dayes after their departure hence before they were neere there or knowne to be arrived there Thirdly that he held constant intelligence with the Duke all the time he was in Spaine writing frequently to him and received no lesse then four Letters from him from thence therefore questionlesse he was privy to this perilous journey of the Prince into Spaine one of the horridest treasons that ever was acted thereby to pervert him in his Religion and reconcile both him and our Kingdomes to the Sea of Rome for this very act alone which his profession as a Bishop ought to have engaged him against with all his might he deserved to be impeached of high treason as well as the Duke of Buckingham and the Lord Digby who impeached one one another of high treason for it in Parliament anno 1626. In one word this Bishop at the time of the Princes being in Spaine was so farre in love with the Masse-book and so studious of it that he noted his Missale Romanum neatly bound up gilt in folio almost in every leaf with his own hand by way of approbation and every moneth in the Callender of it by inserting into it with his own pen the Feasts and Stories of divers Popish Saints with the translations of their Reliques and in the Moneth of Sepetmber the 13. day he writes this Memoriall of the Princes returne out of Spaine Prince Charles this night took ship at Saint Andrews to come out of Spaine but had no prayers in his ship that night because so many Spaniards were aboard To prove which the Missal it selfe was produced This his noting and studying of the Masse-book at that very time doth as we conceive strongly intimate his approbation of it his good hopes and assistance to introduce it by that Spanish Match had it succeeded But that breaking off to his griefe soone after the Princes returne from Spaine the next designe of the Duke and his popish confederates to reconcile reduce us to Rome was the translation of their Scene from Spaine into France and making up a popish Match there between the King and our present Queen Mary a zealous Roman Catholike grand patriot of that party whose powerfull mediation and solicitations might as theythen writ in time effect and accomplish this plot as we have elswhere cleerly demonstrated And in this project likewise this Arch-bishop had a finger if not a hand For the Duke of Buckingham with whom he was a Cabinet Counsellour being sent into France to consummate that Match and bring over the Queene from thence we find this Arch-bishop
That he had been the impeacher and disturber of due and direct correction of Errours and Heresies by reason whereof they crept more abroad and tooke greater place being highly to the danger and perill of the whole body and good Christian people of this Realme All which this Archbishop is guilty in an higher measure in respect of Popery Priests and Jesuits then ever this Cardinall was in regard of the Lutheran Sect and Opinions Fifthly it is evident that the Archbishop had a hand in assisting the Papists Priests and Jesuits in the dispersing of their popish Books to seduce his Majesties Subjects contrary to an expresse Statut whereas he used all possible diligence to suppresse the printing dispersing importing Orthodox Books and those he stiled Puritannicall both at home and beyond the Seas Finally the Archbishop complyed with the Papists Priests Jesuits in concealing their very treasonable plots and conspiracies against the King Kingdome Church and all professors of the Protestant Religion we shall instance but in two particulars The first is in the case of Mistresse Anne Hussey who deposed at the Lords Barre to this effect That William O Conner an Irish Priest servant to the Queen Mother soon after Easter in the yeer 1640. among other discourses told her at the house of one Master Hill neer the Strand in Westminster That there were many private houses about London wherein they used to have Masse said that there were 7000. men in private pay ready to ayde the Catholicks and to cut the Protestants throats that should resist them After which he comming to her in great haste at Mistresse Pinocks house about the end of July 1640. told her That he was then in great haste for he had Letters from the Queen Mother to be delivered to three Embassadours the Spanish the Venetian the French to send to the Pope to know from himselfe or his Legat when to begin the subduing of the Protestants that the Queen his Lady was no foole and that if the King joyned with the Protestants they would cut him off if not by the sword yet by some other way that if no other hand would doe it his hand should kill the King and that he would kill an Heretick at any time for the advancement of the Mother Church of Rome swearing by Saint Francis and Saint Dominick that he would doe it All which he spake to her in Irish she counterfeiting her selfe to be a Roman Catholick desirous to become a Nunne He likewise confessed That he had been a servant long to the Queen Mother and imployed by her in businesse to all the Princes of CHRISTENDOME Whereupon she according to her duty and alleagiance complained of this Priest revealing this discomse and treason of his to the Lords of the Privy Counsell attesting her information upon oath and producing a Letter of this Priests to her under his owne hand with some other witnesses to confirme her testimony in point of circumstance of time place and this Priests resort unto her But the Archbishop of Canterbury to discourage and take her off from this discovery reviled and gave her many ill words and threats told her she was mad and that she was hired by the Londoners to make this accusation demanding how she durst be so bold as to utter or discover ought which had any the least reflection upon the Queen Mother threatning to have her punished and caused her to be committed to one of the Sheriffes of Londons house whereas the other Lords gave her good words and committed the Priest to the Gate-house and so the businesse was smothered without further prosecution till she revived it this Parliament in the Commons House who released her of her restraint We shall close all with the most desperate plot of Cardinall Barbarino the Popes Nuncio the society of the English and Scottish Jesuits with their confederates to subvert the Protestant Religion usher in Popery raise a Warre between England and Scotland subvert the government both of Church and State yea to poyson the King himselfe if he crossed this designe and then to seize and traine up the Prince in the Popish 〈◊〉 This plot being discovered at first only in generally by a chief Actor in it sent from Rome to Andreas ab Habernfield Sir Wil. Boswell by them by Letters from the Hague to the Archbishop he conceiving it to be a plot only of the Puritanes to destroy the King and himself too revealed it to the King and prosecuted the further discovery with all earnestnesse as appeares by sundry Originall Lettâ—ers concerning it seized and attested by Master Prynne produced at the Barre But no sooner received he the large particular discovery of it which fastned the treason onely upon Cardinall Barbarino the Popes Nuncio the Jesuits with their confederates Sir Toby Matthew Sir Kenelme Digby Sir John Winter Endimion Porter Secretary Windebanke Master Walter Mountague the Countesse of Arundel and others but he presently smothered it yea though he received the full discovery of it but on the 14. of October 1640. not many dayes before the beginning of this present Parliament yet he he never revealed it to both or either Houses of Parliament or any members thereof for the preservation of our Religion Church State King thereby and the executing condigne punishment on these Arch-traitos and Conspirators then present in London and Westminster nor yet so much as disclosed it when Sir Toby Matthew Sir John Winter and others were questioned in the Commons House about the Popish Parliament kept in London and the levying of moneys against the Scots among the Papists nor when Secretary Windebank was questioned for releasing Priests and Jesuits against Law and the negotiation of the Popes Nuncio debated in the Commons House but concealed these papers from the Parliaments knowledge till Master Prynne unexpectedly seized them in the Archbishops Cabinet in the Tower of London From all which particulars we conceive we have abundantly manifested most substantially proved his correspondency confederacy with the Pope and his instruments of all sorts in their most desperate treasons to extirpate our Religion introduce popery reconcile reduce the Church of England to the Church of Rome and most satisfactorily justified the first Branch of our charge of high treason against him in every particular wherupon we most humbly pray in the name of the Commons of England the Judgment of an Arch-traitor to be given against him as one who hath declared himself a professed Traitor not only to our Laws Liberties Parliament Kingdoms but to our very Religion Church souls the highest treason of all others especially in a Clergyman an Archbishop of Canterbury who is by title office Primate and Metropolitan of all England yea Confessor chiefe Curate and Ecclesiasticall Vicegerent to the King himselfe who entrusted him wholly if not solely with the care of our Religion which he hath most perfidiously undermined betrayed sundry wayes as all the premises demonstrate The Archbishops
Prince and Bishop of Conchen when in Spaine the Articles of the Duke of Buckingham against the Lord Digby and the Lord Digbies against him in full Parliament Anno 1626. To which they Object I was privy because I was Confessor to the Duke and his Cabinet Counsell at that time and because my Letter to Bishop Hall my owne Diary and Letters to and from the Duke whiles in Spaine with the Note in my Masse Booke discover and confirme it Secondly by the French Match with the Queen promoted purposely to usher in Popery and to reconcile us unto Rome to which they Object I was privy and assistant as my Letters to the Duke my intimacy and compliance with the Queen my inhibitng Ministers to pray and punishing them for praying for the Queens conversion my censuring of Master How for praying That the young Prince might not be brought up in Popery with my magnifying of Queen Maries dayes and depressing King Edwards and Queen Elizabeths demonstrate Secondly by sundry particular instances as First Ludovicus a Sancta Maria his Conclusiones Theologicae Secondly the Plot discovered to me by Haberufield Thirdly the Dedicating of Fastidius his Works to the King by Cardinall Barbarino Fourthly Sancta Clara his Deus Natura Gratia writ of purpose to reconcile us to Rome with which I was acquainted and maintained the Author of it Saint Giles a most dangerous seducing Priest in the University of Oxford Fifthly the proffers of Cardinalships to English men and twice to my selfe Sixthly the strange encrease and proceedings of Papists Priests Jesuits and the Popish Hierarchy in Ireland to which I was privy yet denied it and incensed the King against the Commons for complaining of it Seventhly the Popes sending of divers Nuncioes successively into England where they resided and were publickly entertained with our reciprocall sending and maintaining Agents at Rome to work a Reducement of us back to that Antichristian See To this I answer First that I was neither the Author nor Fomenter of the Spanish Match nor of the Kings Voyage into Spaine which was charged on the Duke and the Lord Dighy It is true my Lord Duke was pleased to enter into a neer familiarity with me and to make me his Confessor and that I writ Letters to him into Spaine and received Letters from him thence but this proves not that I was privy to that Plot as for the Popes Letters to the Prince and the Bishop of Conchen in Spaine to pervert him in his Religion they are nothing to me and my Letter to Bishop Hall was many yeers after that Match broken off Secondly there is no proofe of my furthering the Match with France or that the end of it was to reduce us back to Rome the respects and services I did for the Queen were no more then in civility and duty I ought to performe out of the duty I bare to the King my Master whose Consort and Wife she is her gracious favour towards me proceeded only from her owne gracious disposition not from my deserts or seeking and I had no reason to reject it because it would be a meanes for me to work the more effectually upon her Majesty For my giving Order in my Metropolitical Visitation to my Visitor to inhibit Ministers to pray for the Queens conversion or questioning any for praying for it I absolutely deny it and for Master How he was justly censured for his prayer it being scandalous to his Majesty in questioning his care of the Princes education in the true Religion and infusing jealousies into the peoples heads of his education in Popery and inclination to it As for my pretended magnifying of Queene Maries dayes and depressing of King Edwards and Queene Elizabeths in the Preface to the OXFORD STATUTES I answer that that Preface is none of mine nor proved to be so and if it were yet the words relate to the State and Statutes of the Vniversity of Oxford only in their dayes not of our Church and Religion Secondly to the particular Instances I answer that the first second and third of them concerne not me I was neither the cause nor author of nor privy to them nor could I hinder them and the second of them is a strong evidence for me For the fourth of them Sancta Clara his Book it was printed at Lyons not at London and Saint Giles was not the Author of it but another Fryar I had no hand in it nor was privy to it yet it was disliked by many of the Papists because it gave much advantage to our Church and Religion For his being at Oxford it was much against my will by the Kings speciall Warrant for which I have his hand and I maintained him not there but the King To the fifth the proffer of Cardinals Caps to others is nothing to me and for the offer of a Cardinalship to my selfe two severall times as I could not hinder the offers so I rejected them and acquainted the King both with the person and thing which is all I could doe expressing the cause of my refusall thereof to be That something dwelt within me that would not suffer that till Rome were other then it is as appeares by my owne Diary The strongest Evidence that can be to acquit me from any compliancy with Rome To the sixth I answer that the encrease and proceedings of the Papists in Ireland mentioned in the Objected Letters and Papers are nothing to me I was not the cause nor author thereof the Monasteries and Nuâ—meries mentioned in them were but poor little houses My answer to the CoÌ„mons Remonstrance was penned by the Kings speciall command as appears by the endorsment I knew not of these Irish papers nor of the encrease of popery there wheÌ„ I returned an answer to the Remonstr An. 1628. these Proclamations letters papers being dated since that time for the Deputies letters they are nothing to me I could not hinder the writing and directing of them to me and himselfe hath already been impeached condemned for his Actions for which I am not to answer To the seventh I say it was not in my power to hinder the Popes sending his Nuncioes hither which the King condiscended to upon the Queens earnest desire to accommodate and satisfie her Majesty in some things which concerned her in her Religion For the Agents sent and residing in Rome they were hers not mine sent thither by her Majesty without my privity and against my liking To this was replied First that the forementioned Evidence fully demonstrats that the Archbishop was both privy consenting assisting to the Spanish Match Voyage and to the very Instructions given to the Prince before he went into Spaine how he ought to satisfie the Pope about King James his proving him to be the Antichrist in his publique writings therefore the Popes Letter to the Prince and Bishop of Conehen to pervert the Prince in his Religion with the Dukes and Lord Digbies attempts there to
Conspiracy which if fully prosecuted at that time might have prevented the bloody Massacres which have since been made in Ireland and England in prosecution of the same Designe to advance the Catholick Cause and reduce us back to our prestine Romish thraldome and superstitions Thirdly for Habernfields plot it is true upon the first discovery of it to him in the generall onely when he deemed it to be a conspiracy plotted prosecuted onely by Puritans he acquainted the King therewith which we confesse in our Evidence but as soon as he received the full discovery of it found the parties engaged in it to be Papists Priests Jesuits and some of his owne creatures confederates therein particularized as Secretary Windebanke Sir Toby Matthew and others about the Court he presently sets downe proceeds no farther in it conceales his papers to himselfe not discovering them to King Counsell Parliament nor endeavouring to apprehend examine the parties named in it when present and some of them questioned yea impeached in Parliament for some particulars relating to it Which concealment of his of a most desperate Treason and Conspiracy thus circumstantiated in a case of such grand concernment to the safety of the King Kingdome Church and Protestant Religion we conceive to be a high and treasonable offence tending onely to advance those popish Designes to subvert our Religion and subject us unto Rome which have ever since been prosecuted by the selfe-same parties faction with an higher hand and more open face of late then ever heretofore That this plot was not a fiction unlesse onely in that which concernes himselfe wherein he knew there were some mistakes he being not so odious at Rome as it seemes to make him but a reall truth in all or most particulars which concern our Religion his owne Diary his endorsments on it together with our dear-bought experience late Discoveries concurring with it fully evidence His own cōviction therfore of its reality should have enduced him if not to prosecute yet at leastwise to have revealed itto the Parliament that they might have fifted it to the Bran which he never did Master Prynnes seizing it in his Chamber to his great griefe being the onely meanes to bring it unto light His argument that it makes most of any thing for the justification of his sincerity to our Religion and opposition to Popery aggravates not extenuates his offence in concealing it because then he had more reason to disclose it as well for his owne vindication from scandal as the publike safety of our King Church Religion but his engagements to this confederated Popish party and the Advancment of their cause were such that he preferred them before his owne private pretended justification or the safety of all these coupled together Wherefore he still remaines under the guilt weight of this and all other the Commons forementioned particular charges notwitstanding all his Answers Defences to enervate or elude them And therefore upon this first generall Branch of his Charge the Commons prayed Judgement against him from the House of Peers as the Archest Traytor the cunningest Vnderminer Subverter of of our established Religion the greatest Advancer of Popery and most sedulous Agent to reduce us back to Rome of any Archbishop or pretender to the Protestant Religion that our English Soile or the Christian world have ever bred concluding in the Poets words Dij talem terris avertite Pestem The remaining Branches of whose Charge and Tryall we shall God willing contract into a lesser Volume and publish with convenient speed in each Branch whereof he will appeare as Criminall as Treasonable as Arch a Malefactor as in this wherein he most protested most laboured to assert his Innocency against so many pregnant Evidences and cleer Demonstrations of his guiltinesse as will render him most execrable to all true Protestants for eternity however some have already enrolled him in their lying Legends for a most glorious Martyr and more meritorious Saint then ever his traiterous Predecessor Becket was whose Treasons and other grand Misdemeanours were farre inferiour both in quantity quality and a trocity unto his FINIS THE TABLE OF THE Principal matters contained in this History some Pages whereof being over-cast and twice set others misprinted wherethey are twice paged thou shalt finde that in the later which is not in the former and the other in the corrected that is not in the mistaken pages Dr. Robert Abbots testimony of Lauds inclination to Popery in a publique Sermon in Oxford p. 155 410 411. 545 546. Absolution of Priests but declarative expunged p. 207. 350 to 357. Ferdinando Adams Excommunicated and vexed by Lauds Officers for not removing the Lords Table and setting up a place of Scripture near the Commissaries Court p. 101. 488 489 494. Mr. Adams his Sermon in defence of Auricular Confession p. 192 193. Adoring the Eucharist passages concerning it and against Popish Adorations expunged p. 271. Altars erected justified as Christs Throne furnished with Candlesticks Tapers and other Popish Trinckets railed in bowed to by Lauds Example and Injunctions and justified to be necessary p. 62 63 64 67 68 71. 72 76. 102 113 114 101 to 125 148 191 199 200 217 218. 473 to 490. Passages against Altars expunged p. 279. Placed anciently in the midst not East end of the Quire p. 480 to 490. Bishop Andrews his Popish Chappel opiions and Altar-furniture p. 121 to 125. 424 425 499. Angel Gardians Invocation maintained in late printed Books p. 213. 214. Antichrist by our own Statutes Homilies Writers resolved to be the Papacy and Pope yet denied by Laud and his Confederates who purged out the Name and Title thereof when applied to the Pope with King James his opinion concerning Antichrist and Bishop Ushers p. 178 206 207 260 to 279,542 551 to 555. Apostacy see falling from grace Arbitrary Government passages against it expunged p. 289 290. Arminianism a Plot of the Jesuits it and Arminians countenanced promoted by Laud passages against them purged out Books against them suppressed their Errors countenanced in Presse Pulpit p. 159 to 178 284 285. 507 to 517 530 to 537. See Election Predestination Universal Grace Articles of Ireland against Arminianism and the Pope suppressed by Lauds means p. 177 178 272. 509. 512. Assurance of salvation passages deleted out of new Books in defence thereof by Lauds Agents p. 287 to 291 Ave Maries use and practise justified in new printed Books p. 213 214. Auricular Confession maintained in Print Pulpit practise passages against it expunged by Laud and his instruments p. 188 to 196. 288 289. Dr. Aylets Letter concerning the rayling in Lords Tables and receiving at the Rails p 121. B Baker an Arminian advanced by Laud a Licenser of Popish Books and purger of passages against Popery and Arminianism his Answer concerning the Gunpowder Treason p. 184 186. 256 to 300. sparsim 360. 528. Baptism passages against the Papists and Popish Ceremonies used in it deleted p. 292 295
stone in A Chappell O Lord Mercifull and gracious these thy people are preparing to build a place for thy service Accept I humbly beseech thee their present devotion and make them perfect both in their present and future duty That while thou givest them case to honour thee they may with the greater Alacrity goe on in thy service And now O Lord I have by thy mercy and goodnesse put to my hand to lay the first stone in this building T is a Corner stone make it I beseech thee a happy foundation a durable building Let it rise up and be made and continue a house of praier and devotion through allages that thy people may be taught to beleeve in Jesus Ch. the true Corner stone upon whom they and their soules may be built safe for ever Grant this for the same Jesus Christ our most blessed Lord and Saviour To whom with the Father and the Holy Spirit be ascribed all power majesty and dominion this day and for ever Amen Now this Ceremony of consecrating and laying the first stone of a Chappell or Church by the Bishop is expresly taken out of the Roman Pontificall pars 2. cap. De Benedictione impositione primarij lapidis pro Ecclesia edificanda p. 199. c. Where all the solemnity of this consecration is at large prescribed and the substance of the Prayer the Bishop used upon this occasion thence derived This ceremony of consecrating and laying the first stone of a Church or Chappell is severely censured as ridiculous Popish Superstitions by Matthew Parker his predecessor Archbishop of Canterbury in his Antiquitates Ecclesia Britannicae p. 85. Quibus enim non dicam verbis sed portentis haec hujusmodi à Pontificiis adorantur Q. Primarius lapis caementum per Ecclesia aedificanda Lapis cum caemento Episcopi manibus primum aqua benedicta sparsus insculpto Gracis signo his sententiis in fundamento positus est lapidem quem reprobaverunt aedifieantes hic factus est in caput Anguli Devide tu es Petrus super hanc Petram c. postea precabantur ut qui ad perficiendam Ecclesiam auxilium dederunt corporis animae salutem consequantur c. Yet notwithstanding the Popish Prelate in contempt of his Predecessors Judgement needs must introduce this Popish Innovation not onely at Hammersmith but even at the Cathedrall of Pauls it selfe where he consecrated and laid the first stone at its reparation with many prayers and Ceremonies And not content herewith caused a second Edition of Sir Tho. Ridlyes View of the Civill and Ecclesiasticall Law to be re-printed at Oxford Anno 1634. Cum Privilegio with some Marginall Additions added to it by J. G. Master of Arts p. 51. 52 191 192 193. Wherein he justifies the consecrating of Churches Chappels and the foundation-stone thereof by the Bishop in these words The Bishop with Prayer is to lay the first stone of a Church or Monastary and lift up his hands to heaven and consecrate the place to God by prayer and there erect the symbole of our Salvation we mean the venerable and truely precious Rood That this Ceremony of laying the first stone hath been of ancient use in the Greeke Church may be observed out of their Euchologue where it is said That the Bishop after some other Rites performed standing in the place where the holy Altar shall be set saith a prayer which being ended he giveth the Ita missa est and then taking up one of the stones and having cut a crosse upon it himselfe with his own hands layeth it upon the ground-worke then he pronounceth the c. and so the workemen begin the building That which followeth in the Euchologue discovereth the forme and manner of setting up the Crucifix which the Law calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The like ceremonies are used in the Latine Church as this day as may be seen in their Pontificall page 281. of that which Clement the 8. set out at Rome in the yeare 1565. The crucifix must be sent to the place where the Church is to be erected and there the Bishop useth certaine prayers fumeth the ground with his Incense circular-wise crosseth the corner stone which he layeth for the foundation and when he maketh the consecration the crosse must he set up behinde the holy Altar there being prepared for it some lofty structure c. Which addition was patched to Doctor Ridley meerly to countenance and justifie the Arch-bishops consecrations of this kinde of which we shall produce some other Instances We read in his Diary under his own hand this Memoriall following May 26. 1632. Saturday Trinity Sunday Eve I consecrated the Lord Treasurers Chappell at Roe-hampton And in an Abstract of the Arch-bishops Metropoliticall Visitation Anno 1635. found in his studdy we finde his Visitor and Vicar Generall interdicted the Chappell of Buckston and of Down in Derbyshire though long used for want of consecration and in some Visitation Articles this inquiry made Whether any Chaplaines did Preach or administer the Sacrament in any Chappell not consecrated In the year 1636. there was a great contestation between the Arch-bishop and the University of Cambridge heard before his Majesty and his Privy Councell at Hampton Court whether the Archbishop meerly as Metropolitan or the King alone as King and founder of the University should have the Visitation thereof where it was ruled for the Arch-bishop against the King and University At which time the Arch-bishop declared that one principall cause why he desired to visit the University of Cambridge was because there were some Chappels belonging to Colledges where Divine Service had been used and the Sacrament administred divers years though they were never consecrated by any Bishop as namely Emanuel Colledge Chappell built in the year 1584. And Sidney Sussex Colledge Chappell built in the year 1598. And ever since used as Chappels without any Bishops consecration no Archbishop or Bishop of the Diocesse taking any exceptions at it yet now forsooth the Archbishop as Metropolitan must become Visitor to the University of Cambridge to consecrate these Chappels as if they were prophane before and the holy Ordinances used in them not sufficient to hallow them without his Popish Episcopall consecration-ceremonies Bishop Pilkington Walter Haddon Mr. Fox and others much jeer and deride the madnesse folly and superstition of Cardinall Poole and his Deputy Visitors of this very University of Cambridge for digging up Mr. Bucers and Paulus Fagius bones out of S. Maries Church in Cambridge 3. yeares after they were interred and interdicting and new consecrating the Church again as prophaned by them for fear their Masses and Divine Service there used should be nothing worth the place being made prophane and unholy by these heretickes funeralls as they judged them when as the Church was holy enough to say Masse in for three yeares space before and all that would not heare it must be imprisoned burned although
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