proof of the fifth and sixth Originall and ninth Additionall Articles and in the Answers and replyes upon them The third part touching Religion contained in the 7 8 9 10 11 12 Originall and 6 and 7 Additionall Articles was carried on and managed by Iohn Wilde Serjeant at Law of the Commons House for 4 whole dayes to wit May 20 27. Iune 6. 11. and then by reason of Mr. Serjeants sicknesse and infirmity pursued by Master Nicholas 5 intire dayes more viz. Iune 17. 20 27. Iuly 20 24. The fourth and last part of the evidence in proof of the 14 Originall and 1 and 10 Additionall Articles was given in by Master Nicholas on the 29 of Iuly and concluded the same day So as the very evidence it self which was excellently well pressed by these learned Gentlemen took up seventeen whole days morning and evening besides 12 dayes attendance more whereon other pressing publike affaires enforced the Lords to adjorn the tryall when both the Committee of Commons were ready with their witnesses and the Arch-bishop present with his Councell ready to receive his charge After all the evidence answers and replyes thereto fully given the Arch-bishop had liberty granted to make a Recapitulation of his whol defence before the Lords which accordingly performed on the second of September 1644. To which Samuel Brown Esquire a member of the House of Commons replyed on the 11 of September summing up the principall parts of the evidence given against him at the Lords Bar. On the 11 of Octob. 1644. the Arch-Bishops Councell were heard at the Lords Bar on this point of Law to which they were formerly directed to speak Whether in all or any of the Articles charged against him there were any Treason contained Which Mr. Iohn Hern onely argued as the mouth of the rest of his Councell Soon after the Commons having drawn an Ordnance of Attainder of high Treason against the Archbishop upon the Evidence given in against him on the second of Novemb. following the Arch-bishop after its second reading was brought to the Commons Bar where Mr. Sam. Brown in his presence summed up the evidence given in against him before the Lords to which the Archbishop by order gave his answer Vivâ voce at the Commons Bar Nov. 11th whereunto Mr Brown replyed the 13th of the same Novemb. after which the very same day the Ordinance for his attainder of High Treason passed the Commons House without any dissenting voyce but one and that not upon the matter of his charge High Treason of which all Voted him guilty but manner of proceeding onely This Ordinance being transmitted to the House of Peeres because some of the Lords were not present at all the evidence given in against him during his long Tryall thereupon Decemb. 4. 1644. they Ordered That all Books Writings Docquets and evidences concerning the Arch-bishop of Canterbury his tryall before the Lords in Parliament should be brought in to the Clerk of the Parliament by 9 of the Clock in the morning on Saturday next which being done accordingly the Lords among themselves seriously re-examined all the heads and principall parts of the evidence formerly urged against him at the Bar debating weighing and then voting each particular as they went after this most serious review their Lordships upon most mature deliberation voted him guilty of all the Articles and matters of fact charged against him and also that of High Treason to notwithstanding the argument of the Archbishops Councel upon a conference with the House of Commons which satisfied them in the point of Law Whereupon they passed the Ordinance for his Attainder of high Treason by vertue whereof he was soon after executed whereof more fully in its due place Thus you have the summe of the Lords and Commons most deliberate fair moderate just though tedious proceedings against this Arch-Traytor not to be presidented in any preceding Age nor fit to be imitated for the future in regard of length and expence of time against which calumny and malice it selfe can take no just exceptions on his behalfe the rather because himselfe would have tried condemned executed above an hundred Paritans in halfe the time wherein he was but trying without the least mercy or moderation had they beene brought before his Tribunall for farre more pettie Treasons then those of which hee was attainted and voted guilty upon most full and pregnant evidence Having given the world this briefe account of the fairenes and deliberatenesse of his Tryall so long delayed partly by his own neglect in not pleading to his Articles of impeachment and not once petitioning to be brought to Tryall during all the time of his restraine partly by his owne forementioned Petitions to the Lords for longer time when the Commons pressed to expedite his hearing partly by the death of Mr John Pym and some other Members of the Commons House who were trusted to prepare and mannage the evidence against him part whereof miscarryed by their decease but principally by reason of the great intervening urgent affaires distractions and bloody Wars in the Kingdomes of Ireland and England occasioned by his Majesties deserting the Parliament and this Arch-Prelates plots to set up Popery not through any neglect or default in the Lords or Commons We shall next endeavour to yeeld you a full satisfactory true account of the proceedings and evidence given in against him at his Tryall which will really render him the Archest Traytor the most pestilent Malefactor in all kindes of Villany Tyranny Oppression Mischiefe that was ever arraigned condemned in any Parliament Pierce Gravestons Archbishop Arundles Cardinall Wolses Empsons Dudlies and the Earle of Straffords Treasons Conspiracies Oppressions and grand Misdemeanours layd together being far inferiour to his both in he inousnesse multiplicity and variety as shall be undeniably demonstrated to all the world by substantiall proofes On Thursday the 12. of March 1643. the day designed for the comencement of this great Tryall about three of the Clocke in the afternoon the Arch-bishop was brought Prisoner by the Lieutenant of the Tower of London and Usher of the blacke Rod to the Bar in the Lords House where after he had kneeled down on his knees for a litle space the Lord Gray of Warke then Speaker of that honourable House commanded him to rise up which done the Committee of the House of Commons appointed to mannage the evidence at his Tryall demanded that the severall Articles of their Impeachment against him might be read whereupon one of the Clerkes of the Lords House read both the Originall and Additionall Articles fore-mentioned and after that his Answer Plea and Demurrer to them All which being read the Archbishop then desired the Lords that the House of Commons might give in all their Charge and Evidence to all the Articles against him together before he should be put to give his Answer to any particular Charge because he was ancient his memory very short and the Articles Generall and that he might
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
goods of the People and for abolishing the whole discipline and government of our Kirke by generall and provinciall Assemblies Presbyteries and Kirke Sessions which was setled by Law and in continuall practise since the time of Reformation that Canterburie was Master of this Worke is manifest By a Book of Canons sent to him written upon the one side only with the other side blank for corrections additions and putting all in better Order at his pleasure which accordingly was done as may appeare by interlinings marginalls and filling up of the blanke page with directions sent to our Prelates and that it was don by no other than Canterbury is evident by his Magisteriall way of prescribing and by a new copy of these Canons all written with Saint Androis owne hand precisely to a Letter according to the former castigations sent backe for procuring the Kings warrant unto it which accordingly was obtained but with an addition of some other Canons and a Paper of some other corrections According to which the Booke of Canons thus composed was published in Print the inspection of the Bookes Instructions and his Letters of joy for the successe of the worke and of others Letters of the Prelate of London and the Lord Sterling to the same purpose all which we are ready to exhibite will put the mater out of all debate Besides this generall there be some things more speciall worthy to be adverted unto for discovering his Spirit 1. The fourth Canon of Cap. 8. Forasmuch as no Reformation in Doctrine or Discipline can be made perfect at once in any Church therefore it shall and may be lawfull for the Church of Scotland at any time to make remonstrance to his Majesty or his successours c. Because this Canon holdeth the doore open to more Innovations he writeth to the Prelate of Rosse his privy Agent in all this Worke of his great gladnesse that this Canon did stand behinde the Curtaine and his great desire that this Canon may be Printed fully as one that was to be most usefull Secondly The title prefixed to these Canons by our Prelates Canons agreed upon to be proponed to the severall Synods of the Kirke of Scotland is thus changed by Canterbury Canons and Constitutions Ecclesiasticall c. ordained to be observed by the Clergy He will not have Canons come from the Authority of Synods but from the power of Prelates or from the Kings Prerogative Thirdly the formidable Canon Cap. 1. 3. threatning no lesse than Excommunication against all such persons whosoever shall open their mouthes against any of these Bookes proceeded not from our Prelates nor is to be found in the Copy sent from them but is a thunder-bolt forged in Canterburies owne fire Our Prelates in divers places witnesse their dislike of Papists A Minister shall be deposed if he be found negligent to convert Papists Chap. 18. 15. The adoration of the Bread is a superstition to be condemned Cap. 6. 6. They call the absolute necessity of Baptisme an errour of Popery Cap. 6. 2. But in Canterburies Edition the name of Papists and Popery is not so much as mentioned 5. Our Prelates have not the boldnesse to trouble us in their Canons with Altars Fonts Chancels reading of a long Liturgy before Sermon c. But Canterbury is punctuall and peremptory in all these Although the words of the tenth Canon Chap. 3. be faire yet the wicked intentions of Canterbury and Rosse may be seene in the poynt of justification of a sinner before God by comparing the Canon as it came from the Prelates and as it was returned from Canterbury and Printed our Prelates say thus Jt is manifest that the superstition of former ages hath turned into a great prophanenesse and that people are growne cold for the most part in doing any good thinking there is no place to good workes because they are excluded from justification Therefore shall all Ministere as their Text giveth occasion urge the necessity of good workes as they would be saved and remember that they are Via Regni the way to the Kingdome of Heaven though not causa regnandi how be it they be not the cause of Salvation Here Rosse giveth his judgment that he would have this Canon simply commanding good workes to be Preached and no mention made what place they have or have not in justification Vpon this motion so agreeable to Canterburies mind the Canon is set downe as it standeth without the distinction of Via Regni or causa Regnandi or any word sounding that way urging only the necessity of good workes 7. By comparing Canterburie 9. Cap. 18. As it was sent in writing from our Prelates and as it is Printed at Canterburies command may be also manifest that he went about to establish Auricular confession and Popish Absolution 8. Our Prelates were not acquainted with Canons for afflicting of Arbritrary penalties But in Canterburies Booke wheresoever there is no penalty expresly set downe it is provided that it shall be arbitrary as the ordinary shall thinke fittest By these and many other the like it is apparent that tyranicall power he went about to establish in the hands of our Prelates over the worship and the soules and goods of men overturning from the foundation the whole order of our Kirke what seeds of Popery he did sow in our Kirke and how large an entry hee did make for the grossest novations afterward which hath beene a maine cause of all their combustion The third and great novation was the Booke of Common Prayer Administration of the Sacraments and other parts of Divine service brought in without warrant from our Kirke to be universally received as the onely forme of divine Service under all highest paines both civill and Ecclesiasticall which is found by our nationall assembly besides the Popish freme and formes in divine worship to containe many Popish errors and ceremonies and the seeds of manifold and grosse superstitions and Idolatries and to be repugnant to the Doctrine Discipline and order of our reformation to the confession of Faith constitutions of generall Assemblies and Acts of Parliament establishing the true Religion that this also was Canterburies worke we make manifest By the memories and instruction sent unto him from our Prelates wherein they gave a speciall account of the diligence they had used to doe all which herein they were enjoyned by the approbation of the Service Booke sent to them and of all the marginall correction wherein it varieth from the English Booke shewing their desire to have some few things changed in it which notwithstanding was not granted This we finde written by Saint Androis owne hand and subscribed by him and nine other of our Prelates By Canterburies owne Letters witnesses of his joy when the Booke was ready for the Presse of his prayers that God would speed the worke of the hope to see that service set up in Scotland of his diligence to send for the Printer and directing him to
To these two Prelates might be added M. William Tyndal a learned Martyr his Obedience of a Christian man p. 136. 152. William Wraughton his Hunting and rescuing of the Romish Fox Iohn Bale Bishop of Osyris in Ireland in his Image of both Churches Thomas Beacon a Prebend of Canterbury in his Reliques of Rome M. Calfhill in his book against Marshal f. 61 92. 93. M. Fox his Acts and monuments Edit 1610. p. 210. 414. with sundry other of our learned Writers who expresly censure the Consecration of Churches and Church-yards as superstitious Iewish Popish Antichristian ridiculous stiling them rather a conjuration then a consecration invented only by and reserved to Bishops for lucre sake alone And the Homily for repairing and keeping clean Churches pag. 78 79. resolves thus The Church or Temple is counted and called holy yet not of it selfe but because Gods people resorting thereunto are holy and exercise themselves in holy and heavenly things Not because it is hallowed by a Bishop of which the Homilies make no mention From these Authorities they concluded the Arch-bishops consecration of Churches especially of this but newly repaired to be both Popish and Superstitious by the received Doctrine Writers of our Church and Statutes of our Realm which abandon and condemne the same Yet notwithstanding this Arch-Bishop was so zealously bent upon it that he rested not in the consecration of Creed-Church but proceeded further to consecrate Saint Giles Church in the fields where the case stood thus The Church of Saint Giles being in decay was re-edified and part of it new built and finished in Bishop Mountaines time Divine Service Preaching and Administration of the Sacraments after its repaire having been used therein for 3. or 4. yeares space together without any exceptions After which Bishop Laud being advanced to the Bishoprick of London by a solemn processe under his Episcopall seal interdicted this Church and suspended Divine Service Sermons and Sacraments in it for 2. or 3. weeks together so as the Church doores were shut up even on Lords Dayes and the Parishoners forced to repair to other Churches onely because the Church had not been re-consecrated after its reparation some of the Parish opposed the consecration of it in respect of the charge and Fees but at last they were inforced by the Bishop to submit else they must have no Divine Service Sermons nor Sacraments in it after all their costs bestowed thereon Whereupon the Bishop the very next Lords Day after he had consecrated Creed Church repaired to Saint Giles Church and there consecrated it in the self-same manner with the self-same gestures bowings prayers ceremonies as he consecrated Creed Church After which he likewise consecrated the Church-yard and a peece of ground which was bought and added to it for consecration whereof the Parish paid ten pound fees to the Bishop himself to wit 5 l. for consecrating the Church and 5 l. for hallowing the Churchyard besides fees to his Officers and a Dinner which cost the Parish near 30 l. more all which was attested upon oath by Master Hope and some others and likewise proved by the Archbishops own Diary wherein he registred this speciall memoriall of this Consecration with his owne hand Sunday January 20. 1630. I consecrated the Church of S. Gyles in the Fields Upon which evidence the Committee of the Commons made these Observations First That this Church was used three or four years together in B. Mountains time after its repair without any new Consecration and thought holy enough by him but this Popish Prelate after all this space was of another judgement and must needs suspend and re-consecrate it contrary to the very Canon law and the resolution of the fore-cited Canonists Secondly that he and his Officers extorted unreasonable excessive fees from the Parish besides their costly Dinner for this pious work on the Lords day himself taking no lesse then 10 l. fees for consecrating the Church and Churchyard which is direct Symonie by the Canon Law and extortion by the Commonlaw there being no fees due by either law for such a Consecration Thirdly that this Prelate was so wilfull and superstitious in this Innovation that God must lose his publick worship in this Church and the whole Parish the use of it for the benefit of their soules for two or three whole weeks during its interdiction rather then this Prelate not enjoy his popish ends exorbitant fees for the re-consecration of it After this Iuly 17. 1632. he consecrated another Church in Middlesex in the same manner as he had done the former two of which he makes this speciall Memento in his own Diary Iuly 17. 1632. I consecrated the Church at Stanmore Magna in Middlesex built by Sir John Wolstenham As this Arch-prelate was thus superstitiously and popishly active in consecrating Churches so likewise in consecrating Chappels for which these instances were produced The first Chappel he consecrated was a Chappel built by himselfe at Aberguilla in Wales whiles he was Bishop of S. Davids dedicated by him to S. John Baptist concerning which he registers this passage in his own Diary August 28. 1625. Dies erat Solis consecravi Capellam sine Oratorium propriis sumptibus extructum in demo me a communiter vocata Aberguille-House Nomen indidi Capella S. Joh. Baptistae in gratam memoriam Collegii S. Joh. Baptistae Oxon cujus primo socius dein Praeses fui Et hoc consultò feci Intervenit autem aliud non mali ominis spero it seems he then little dreamed of his own beheading or that the decollation of the Baptist to whose memory he dedicated this Chappel could be any ill Omen of his own decapilation afterwards de quo nunquam cogitavi hoc fuit Die Sabbati vesperi immediatè praecedente consecrationem celebrandam dum procibus eram intentus nescio quà m violenter in mientem me am irruit adesse diem DECOLLATIONIS S. JOHANNIS BAPTISTAE Finitis precibus fasta consului reperio diem illum in diem Lunae 29 scilicet Augusti non in diem Solis incidere Optassem diem ipsum sed gavisus sum me CONSECRATIONEM SOLENNEM peracturum VIGILIA SALTEM ILLIVS DIEI Nam illa die Serenissimus Rex Jacobus causam meam circâ electionem in Presidentem Collegii S. Joh. Baptistae Oxon per tres integras horas ad minimum audivit me è manu inimicorum potentum justissimè liberavit No doubt to preserve him to aâ—ar other doome and censure Mr. Prynne deposed that he found in the Archbishops Study this paper indorsed and corrected with his own hand concerning the consecration of this his Chappell The form of the Act where a Bishop consecrates a Chappell of his own Dedication In Dei nomine Amen Cum Nos Gulielmus permissione divina Menevensis Episcopus pia ac religiosa devotione ducti hanc Capellam sive Oratorium intra aedes nostras communiter vocatas Aberguilli-house infra Parochiam de Aberguillye in
printed in Latine and then reprinted in English was called in and suppressed by this Archbishops order because it over-boldly refuted some points of Popery and Arminianisme as was Attested by the Oathes of Master Pryune and Michaell Sparke Senior Master Walley Clerke of Stationers Hall and Master Downes deposed that after the Decree for printing was made there were divers old Bookes against Popery formerly Licenced as the Booke of Martyres Bishop Jewells Workes some parts of Doctor Willets Workes and others which the Archbishops and Bishop of Londons Chaplaines refused to new License where upon they repaired to Sir Iohn Bramston then Lord chiefe Justice and desired leave from him that good Bookes formerly licenced and printed might be reprinted without new Licence else they should be undone for want of Bookes seeing they could not procure these Chaplaines to License any good Bookes whether old or new Who answered them that he could do nothing in it but they must go and attend the Archbishop who had the chiefe hand in making this Decree Mr. John Vicars Schoole-Master of Christ-Church soone after this Decree repaired to Doctor Baker the Archbishops great Creature House-hold Chaplaine to the Bishop of London for a New license of his History of the Gunpouder Treason formerly printed by License which he had since enlarged with some pertinent Additions But Doctor Baker absolutely refused to Licence it Master Vicars admiring at it demanded of him the reason why he would not license a Booke of such a subject as this against the Gun-pouder Treason an act so odious and detestable who answered him that we were not so angry with the Papists now as we were about 20. yeares since and that there was no need of any such Bookes as these to exasperate them there being now an endeavour to winne them to us by fairenesse and mildnesse By these with sundry other instances of this kinde which we pretermit we conceive it is most apparent that one principall end of the Archbishops usurping the power of Licensing Bookes and publishing this Decree concerning the restraint of reprinting any Old Licensed books against Popery and the grossest errors in it was that Popery might againe creep in among us by degrees without the least opposition or impeachment Secondly As he and his instruments prohibited the reprinting of old Orthodox Bookes so they refused to Licence sundry new ones especially against Popery and Arminianisme suppressing them when printed by Licence of others This was evidenced by the forecited Remonstrance of the Commons in Parliament Anno 1628 by the forementioned Bookes against the Arminians suppressed and called in by this Archbishops means and by these ensuing Depositions Master Prynne deposed that in the Yeare 1627. Doctor Cosen 's published a Booke intituled A Collection of private Devotions Or the houres of Prayer fraught with Popery and Popish Superstitions which gave great offence whereupon at the importunity of diverse well'-affected persons he Writ a Refutation thereof intituled A Briefe Survey and Censure of Master Cosens his Cosening Devotions which by this Bishops meanes and his Confederates was refused License at London House but afterwards licenced at Lambeth House by Doctor Featly and printed sitting the Parliament in the Yeare 1628. for writing which Booke only against Doctor Cosens his Popery hee was immediately after the Parliament ended questioned in the High-Commission by this Bishops procurement and thence delivered by a Prohibition to the Bishops great griefe Master Henry Burton deposed That he writ a Book against Cosens his Devotions which was called in by the Bishops meanes after which he compiled and published another Booke intituled The Bayting of the Popes Bull licensed by Doctor Goade for which hee was called before the Councell Table by this Archbishops instigation who was then present spake much against the Booke and called it a Libell although penned and written only against the Pope and his seditious dangerous Bull. That he printed by lycence a Book called A Plea to an Appeale in refutation of diverse Popish and Arminian Errors broached by Mountague in his Appello Casarem which Book though licensed was yet called in and suppressed by this Bishops procurement After which he writ another Booke against Popery Intituled The pouring out of the 7. Vialls for which hee was called into the High Commission Court by the Bishop and the Booke suppressed That hee likewise writ another Booke called Babell no Bethell wherin he proved the Church of Rome no true visible Church for which book this Prelate being then Bishop of London sent for him by a Pursevant committed him immediately to prison in the Fleet contrary to the Petition of Right then newly passed refusing to accept any bayle which he tendred suspended him from his living prosecuted him in the High Commission and suppressed the Book Michaell Sparke Senior deposed That himselfe together with William Iones Nathantell Butter Mr. Bowler and others were committed to prison and vexed severall times in the High Commission by this Archbishops means only for printing Bookes against the Papists and Arminians that the Bishop and his Chaplaines refused to License diverse Bookes against Popery tendred to them and purged sundry others of the chiefe Passages against Popery as we shal prove anon in so much that the Stationers and Printers generally complained that they could get no good Orthodox Bookes but only Popish and Superstitious ones licensed so as they were like to bee undone for want of trading and that this was the generall complaint of the whole Company which other Stationers likewise affirmed Particularly the Bishop though he pretended much friendship to Sir Humfrey Linde that learned Knight the Author of Via Tuta and Via Deuia which were answered by a Jesuite in a scurrilous rayling manner yet he absolutely refused to license his elaborate Reply thereunto Intituled A Case for the Spectacles upon no other pretence but that Sir Humfrey was a Lay-man but in verity because hee was unwilling to have him vindicate himselfe and the truth against a rayling Jesuite of which Injustice Sir Humfrey oft complained to Mr. Pryn Dr. Featly and others of his friends Yet his Chaplaine could license Chunaeus his Collectiones Theologicae Dedicated to the Archbishop himselfe though compiled by a Layman of much instriot parts and learning to Sir Humfrey in justification of Popery A minianisme and the Church of Rome Thirdly He with his Chaplaines Agents by his instigation or command compiled Authorized imprinted published diverse Bookes Treatises Sermons in defence of Popish Errors Superstitious Ceremonies practises almost to the totall corruption and subversion of our Religion Of which we shall give you a briefe Catalogue and then proceed to the Popish Passages errors broached justified authorized in and propagated by them The BOOKES are these The Archbishops own SPEECH in Star-Chamber Printed at Lond. An 1637. The Book of Common Prayer for the use of the Church of Scotland printed at Edinburgh 1637. Richard Mountague his New Gagge for an old Goose London
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
the word of Christ one example we have in this verse Bellarmine saith c. page 57. Ob. 3. Christ saith unto me is given all power therefore Antichrists imp Pererius saith the Pope hath power over Infidels And a little after Answ 2. all power is given to Christ therefore to the Pope is a blasphemous and Antichristian consequence displaying the Pope to his colours to be the Where in making himselfe or suffering himselfe to be made equall with Christ is obliterated Would not any Protestant admire such passages as these should be expurged to gratifie the Pope The Articles of Religion agreed upon by the Arch-bishops and Bishops and the rest of the Clergy of Ireland in Convocation holden at Dublin in the yeere of our Lord 1615. for the avoyding of diversities of opinions and the establishing of consent touching true Religion reprinted at London 1629. Artic. 78. 80. determined thus against the Pope THE power which the Bishop of Rome now challengeth to be the supreame head of the Universall Church of Christ and to be above all Emperours Kings and Princes is an usurped power contrary to the Scriptures and Word of God and contrary to the example of the Primitive Church and therefore is for just causes taken away and abolished within the Kings Majesties Realmes and Dominions The Bishop of Rome is so farre from being the Supreame Head of the Universall Church of Christ that his works and doctrine doe plainly discover him to be that Man of sin foretold in the holy Scriptures whom the Lord skall consume with the spirit of his mouth and abolish with the brightnesse of his comming These Articles were so displeasing to the Arch-bishop together with some others against Arminians that in the yeere 1634. this whole book of Articles was revoked suppressed by Parliament in Ireland through his procurement then which strange act there could not be a more apparent undermining of the Protestant Religion In the yeer 1634. there were at the speciall request of the Queen of Bohemia Letters Patents granted to Master Rulie a Palatinate Minister for a collection throughout 〈…〉 of the poore Ministers of the Palatinate in which Patent there was this notable â— clause inserted relating to their Religion and sufferings Whose cases are the more to be deplored for that this extremity is fallen 〈◊〉 them for their 〈…〉 constancy to the true Religion which we together with them doe professe and 〈◊〉 we are all bound in conscience to maintaine to the utmost of our powers whereas these relations and godly persons being involved amongst many others their couâ—trymen in 〈◊〉 common calamity might have enjoyed their estates and fortunes if with other back-sliders in the times of tryall they would have submitted themselves to the ANTICHRISTIAN YOKE and have renounced or dissembled the profession of the true Religion The very same formall words were used in former Patents of collections for them in King James his Reign and in the Patent dated the 29. of Jan. in the third yeere of King Charles his Reign by which this Patent was drawn The Arch-bishop perusing this Patent brought to him by Master Rulie after it had passed the Seale grew extreamly cholerick at it rated Master Ruly who pleaded ignorance of the customes of England and that the Patent was drawne by the Kings Atturney according to former presidents without any directions from himselfe who was a meer stranger chid him very sharply threatned to suppresse the whole collection detained the Patent under seale and carrying it the next day to the Court complained of it to the King checked the Lord Keeper and Secretary Cooke for letting such a clause passe in the Patent who justified themselves by former presidents by which they were guided and by his violence wholly cancelled the Patent after it was sealed then caused a new Patent to be drawne wherein this former clause was omitted the King telling the Lord Keeper that the Arch-bishop would have it altered and therefore it must be done which thereupon was done occordingly Now the cause of all this stirre and anger of his Grace-ship against this clause was onely because it stiled those of the Palatinate professors of the true Religion c. and tacitely censured the Pope as Antichrist in this latter clause Where as these religious and godly persons might have enjoyed their estates and fortunes if with other back-sliders in the times of tryall they would have submitted themselves to the Antichristian Yoke and renounced or dissembled the profession of the true Religion As was punctually attested upon oath by Master Wakerly and Master Hartlib Of which more fully hereafter Now that all the forementioned purgations of passages against the Pope and his being Antichrist proceeded originally from the Archbi himselfe without any other motive but his own inherent affection to his Holinesse and the Roman party we shall most apparently evidence to all the world by a Letter of his to Dr. Hall the Bishop of Exeter signed with his owne hand and Bishop Hal's answer thereunto the Originals of which Letters Master Prynne seized in his Study at Lambeth and attested at the Lords Barre where they were both acknowledged and read in these ensuing tearmes My very good Lord I Have received your Lordships Letters of Decemb. 6. 23. and with them the copy of your Book and in them a paper of short propositions which you think and so doe I is fitter for the attestation of divers hands then the book it selfe These propsitions shall be well weighed against the time of Convocation which I conceive will be a fit time to take other Bishops attestation without further noyse or trouble For your book I first thanke you very heartily for your paines and next more then heartily were it possible for your noble and free submission of it not onely to many eyes and judgements but also in the maine to be ordered and after that prest or supprest as it shall be thought fit here Which care or conscience would men use which set out books we should not have so much froth and vanity in the world as now 't is full of But whereas you writ First that the Booke grew into greater length under your pen them you expected I cannot be sorry for that since that which you have added concerning Parker Anti-Tilenus and Vedelius seems to me very necessary Secondly that you are pleased to subject the work to me and to interpret it that you meant not personally to me because I could not have time for other great occasions to revise it but by way of desputation These are to let you know that were my occasions greater then they are I would not suffer a book of that Argument and in these times to passe without my owne particular View And therefore my Lord these may tell you that both my Chaplaines have read over your book and that since them I have read it over my selfe very carefully every line of it and I have now put it into
thing for a man to glory or be proud of his shame as all those doe who are proud of their apparell it being but a covering of their shame which vaile they had never used nor needed if they had not sinned Thirdly they are here faulty who accustome themselves to worldly pleasures pastimes and delights as Dives did Luke 16. for this is a strong cord of vanity Isa 5. 18. and many have been ensnared with lawfull things whom the devill could never captivate or draw unto grosse and enormious sinnes c. In Doctor Clarks Sermons page 403. this clause is deleted Their Councell will not inform Kings for Kings have their Confessors they will say that office fitteth them the Courtiers dare not it may prejudice their preferment Nay Courtiers are rather corrupters of Kings they make the King a Saint an Angell a God these flatterers Constantine cals sorices Palatij the vermine of the Court and what is adulatio but adaulatio saith the Etymologist to be a flatterer that is to be a Courtier c. 24. Passages deleted That all things are decreed and nothing uncertaine to God IN M. Wards Comentary on Matth. p. 10. writ cop this is deleted Obj. Gods decrees are sure therefore all means are vain Ans 1. If we must never use the means but in those things where there is no decree then we must never use the means at all for all things are decreed and there is nothing uncertaine unto God 25. Passages deleted concerning Election that it is not of foreseen workes or faith but onely from Gods free grace That there is no Vniversall Election c. IN Doctor Clarks seventh Sermon page 63. after these words But of Gods vouchsafeing the Licenser hath expunged these words following Not ex praevisione but ex dilectione not by foreseeing ought in us but by foreknowing us in Christ peace here againe proud Papist and thrust not upon God thy works to obtaine this peace it is sent to men of good will not of good works this peace c. A whole Sermon of his touching election of free grace not of works or foreseen faith on Rom. 9. was rejected by the Licenser and not suffered to be printed with his other Sermons In Master Wards Comentary on Matthew 25. 14 15. printed book fol. 326. this passage is deleted by the Licenser Bellarmine objects this place to prove that Election or Predestination unto life eternall is from a foresight of good works because the Text saith That the Lord gave unicuique secundum propriam virtutem five facultatem to every one according to his owne ability First this place proves not the poynt for these talents which are given to every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his owne ability doe not signifie life eternall and the reasons hereof are plaine namely first because these talents were distributed and communicated to all the servants both to good and bad profitable and unprofitable which cannot be affirmed of life eternall Secondly because these servants were to give an account of these talents disbursed unto them which cannot without great absurdity be affirmed of life eternall Thirdly because a reward was given to these servants who had well imployed their talents after their rendring an account of the imployment thereof but no reward is to be hoped for or expected after life eternall and therefore this place proves nothing for salvation from a foresight of works c. Secondly Maldonate thinks these words according to every mans ability to be added onely for the making up and perfecting of the Parable not having any signification in the Parable nor any thing intended thereby now if Maldodates exposition of this place be true then Bellarmines argument is falsly founded hereupon Thirdly by Talents temporall graces may be meant which God communicates both to good and bad wicked and righteous and thus not onely Saint Paul had an externall vocation unto the faith but also Simon Magus not onely Peter was called to the Apostleship but also Judas Iscariot and hence Fricius expounds this place Haec Parabola de Talent is docet dona mortalibus a Deo concessa c. i. e. This Parable teacheth us that the gifts which are given by God unto men if they be be carefully imployed and exercised then they will encrease and be confirmed in them but if they be neglected they will be lost and utterly extirpated whence Saint Paul exhorts Timothy to stirre up and exercise the gifts of God in him and therefore from hence salvation from a forefihgt of works cannot be proved Fourthly Janesenius by these Talents understands those gifts which are called gratiae gratis datae and not those which are called gratiae gratum facientes and therefore if he say true Bellarmines argument is grounded upon a false foundation Fifthly Ferus expounds these words thus Unicuique secundam propriam virtutem neque enim omnia omnibus conveniunt c. to every one according to his proper faculty because all things are not fit for all men the body hath many members and every member his severall office now if all were an eye then where should the hand or the foot be thus he and his meaning is that God distributes not his Talents i. e. spirituall gifts to all in the same measure but in a divers and different according to their faculty and ability which is divers and not in all the same neither is this faculty or ability from those in whom it is but from him who distributes the Talents unto them and therefore nothing can be concluded from hence for a foresight of works If any Reader would see a more full exposition of this verse then let him read Doctor Mayer who is large upon it page 291. 292. 293. if he would see a more full answer to the Objection then I referre him to Doctor Sharp Curs Theolog. de Praedest page 28. obj 15. Ibidem written copy fol. 354. on Matth. 25. 34. this clause is expunged Bellarmine objects this place to prove that both election and reprobation is from a foresight of works arguing thus God at the day of judgement will no otherwise determine of those things which then shall be then as he ha◠decreed from all eternity because his decree is immutable James 1. 17. Isa 43. 13. 46. 10. But at the last judgement in the execution of Gods decree he will say come ye faithfull Therefore from eternity God hath decreed i. e. elected and reprobated for these things First the proposition is true concerning the matter and subject of Gods decree because the decree is immutable but not concerning the forme because there was one forme of the decree and there shall be another of the execution thereof Secondly if the meaning of the proposition be that God will change nothing in the decree but as he hath decreed all and every thing so according to that decree shall the execution of every thing be then the proposition is true
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
unregerate though they seeme never so glorious to the eyes of the world God sets not a straw by them no more then he did by the sacrifices of the Pagans nor their works be not meritorious because they proceed from an heart void of faith yet they affirme them to be good works and such as please God truly they be as pleasing to him as the sacrifice of Caine was they are no better then fine glistering sinnes they want faith therefore they cannot please God nothing that we doe without faith hath any acceptance with God It is said of the ancient Israelites that the Word profited them not because it was not mingled with faith nor sacrifice in the time of the Law nothing was good unlesse there were salt in it so no work is good if it be not seasoned with faith therefore let us entreat the Lord to give us a true faith in Christ that so our spirituall sacrifices may be accepted of him And page 410. though the blind Papists will not see it but we affirme that our best works are defiled with sinne our preaching our praying our giving of almes hearing of Sermons yea martyrdome which is the most glorious work of all may have some contagion of sinne in it our bearing of sicknesse may have some infirmities we may curse God in it as Job's Wife perswaded him to doe and if God should mark what is done amisse who could stand But here is his goodnesse he saw a lye in the work of Rahab yet he commends it for a good work he seeth imperfections in all that we doe yet he passeth them over and because we be in Christ he accepteth of that we doe as a child may faile in doing his fathers errand he may faile in some circumstances yet because the substance of it is done the father praiseth him so will our heavenly father us well done thou good and faithfull servant therefore let this encourage us to well doing c. And page 101. We are not to seek salvation by the observation of the Law as Papists doe 38. A Passage expunged against the Churches Infallibility IN Master Ward 's Comentary on Matthew page 294. this is deleted Object The Doctrine of the Church is in all things infallible Answ First this was a personall promise made onely to the Apostles and so cannot be extended to all the Church if we will speak according to the words properly according to their immediate sense 39. Passages deleted against the Impositions Tyranny and Dissimulation of Kings see Arbitrary power c. page 289. IN Doctor Clarks Sermons page 224. instead of legall imposts the Licenser hath put peaceable imposts Ibid page 225. instead of Subjects are not Tributaries the Licenser hath altered it to good subjects need not to be Tributaries c. And instead of not that in Samuel he puts if not that in Samuel Ibidem after jus Regis the Licenser hath blotted out these words A plea abused to corrupt good Kings Ibidem Not Samuel's Tollet is made If not Samuel's Tellet Ibidem page 336. l. 4. these words at all are added by the Licenser and these that follow Or if you will not lawfull in a compulsory way but in a consultory it wils due respect and discretion The Author wrote thus Kings are uncontrolable who will say saith Job to a King thou art wicked that shewes that it is not safe to censure them not 't is not lawfull men may doe that they dare not doe c. And page 452. after unto another this is expunged It was a King a most Christian King that taught his sonne happily all the Latine that he had Qui nescit dissimulare nescit regnare he cannot reigne that cannot faigne c. In Master Wards Comentary on Matthew page 145. written copy this sentence â—s expunged Subjects are not actively to obey Kings when they command what God forbids in his Word 40. Passages deleted that the Law of God is possible to be fulfilled by men as the Papists hold and That men are damned for Originall sinne as well as Actuall IN Master Ward 's Comentary on Matth. 11. 5. page 227. this is obliterated How is the fulfilling of the Law impossible Answ First negatively not because the works therein contained in their owne nature transcend the power of the mind or body or Organs for man in Paradise had strength enough to obey the whole Law and the Saints in Heaven doe perfectly fulfill it Secondly affirmatively the Law is impossible for man to fulfill First the judgement of the mind is so depraved that we know not how to doe any spirituall or morall work aright so as we ought to doe it and Secondly because the affections are so corrupted that we are not able to governe them or to curb or restraine the malice and depravation of them Quest 2. Why are so many or any damned perpetually Answ Not onely for their actuall sinnes but even also for their originall corruptions and depravation of nature Ephes 2. 1 2. for sinners shall be beaten with stripes and with more stripes Luke 12. 47. c. that is First they shall have plura verbera more stripes and more grievous torments in hell for their actuall sinnes But Secondly they shall also have verbera stripes eternall condemnation and torments though not equall with the former who never committed actuall sinne but onely dyed in their naturall estate their originall corruption not being washed away by or in the blood of Christ Observ Secondly by grace in Christ we are enabled to walk in the wayes of God and to work his work for Christ doth give unto all those whom he cals power in some measure to obey him for he gives not onely velle power to will and desire but also posse power to doe that which he commands Phil. 2. 13. Quest 3. How doth this appeare for none seem and that especially to themselves more weak then the children of God Answ It most evidently appeares by these particulars viz. First because we are called unto the glory of God Phil. 2. 15. c. and to hold forth the Lamp of a pure life Mat. 5. 16. and therefore certainly those whom God cals shall from him receive grace and power to performe good works Secondly because Religion is the path-way to Heaven and therefore undoubtedly those whom the Lord cals unto that inheritance he will enable in some measure to walke in the wayes of Religion and to giue unto him religious worship read Deut. 5. 33. Josh 22. 5. Mat. 3. 8. 10. 7. 20. Luke 11. 28. Rom. 2. 7. Gal. 5. 16. Thirdly because Christ unto those whom he cals gives the holy comforter even a bright shining light whereby we are assured of the love of God which love of his worketh a threefold effect in us namely First it makes us love the Lord againe and to returne love for love and although we cannot love him in that measure and degree that he loveth us his love
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
in Parliament to the subversion of the Property and Liberty of the Subjects which Sermons were preached and printed by this Archbishops speciall solicitation was on the 14. of June 1628. censured by the Lords in Parliament and thereby perpetually disabled from all future Ecclesiasticall preferments in our Church Of this censure the Archbishop took speciall Notice inserting it into his Diary adding that himself was complained of by the house of Commons June 12. for warranting Doctor Manwarings Sermons to the Presse Yet no sooner was this Parliament ended but in high affront of their publike censure in Iuly following by this Prelates assistance Doctor Manwaring as was proved by the Docquet Booke was presented unto the Rectory of Stamford Rivers in the County of Essex voyd by the promotion of Richard Mountague to the Bishopricke of Chichester he who had right thereto was put by and a dispensation granted to Doctor Manwaring to hold it with the Rectory of St. Giles which made this Doctor in the superscription of a Letter of his to this Archbishop when London about the Commission of Fees in London Churches Jan. 28. 1631 indorsed with the Bishops own hand and found in his study to stile him My singular good Lord And so he proved for soon after as was proved by the Docquet Booke in May 1633. the Deanery of Worcester was granted to this Doctor and the grant signified to the signet office by the Bishop of London Laud who procured him this preferment What service Manwaring did in that Church in setting up a Marble Altar introducing Copes with other Popish Innovations and what Account he gave thereof to the Archbishop his Patriot you may formerly read p. 81. under both their hands which was such a Meritorious Work that in few dayes after the Archbishop procured a Conge d'eslier for him to the Bishopricke of St. Davids in Wales which was signed by the Archbishop himselfe as appeares by the Docquet Booke in the signet office produced at the Lords Bar among the entries of December 1635. After which himselfe consecrated him Bishop of that See as was proved by his own Diary wherein he entred this Memento with his owne hand Feb. 28. 1635. I consecrated Doctor Roger Manwaring Bishop of Saint Davids So that this paire of malignant active Popish Prelates Mountague and Manwaring received all their Ecclesiasticall preferments after the proceedings against them in severall Parliaments by his procurement in highest affront of their Authority and Censures who obtained likewise a Royall Pardon procured for them entred in the Docquet Booke Jan. 1628. Both drawne according to his Majesties pardons of Grace granted to his subjects at his Coronation with some particulars for the pardoning of all Errours heretofore committed severally by them either in speaking writing or printing whereby they might be hereafter questioned But to proceed to others August 1628. we finde in the Docquet Booke a Conge d'sliere and Royall Assent by order from the Bishop of London for Doctor Mawe a known Arminian to be Bishop of Bath and Wells and the like in the same Moneth for Doctor Richard Corbet a professed Arminian and one well-affected to Popery to be Bishop of Oxford by order from this Bishop who afterwards promoted him to Norwich In November 1628 A Conge d'slier by his order too was directed to the Deane and Chapter of Yorke to elect Samuell Harsnet then Bishop of Norwich a professed notorious Arminian well inclined to Popery to the Archbishopricke of York Mart. 25. 1632. we find a Conge D'eslire to the Dean and Chapter of Christ-Church to Elect Doctor John Bancroft Bishop of Oxford and in June following a Warrant for the restitution of the temporalities of this Bishoprick to him both subscribed signified by the Bishop of London and what a corrupt unpreaching Popish Prelate Bancroft was is known to all the University of Oxford In Octob. 1632. We find these four severall Conge D'eslires all procured by order of this Prelate then Bishop of London One to the Dean and Chapter of Winchester to Elect Walter Curle Bishop of Bath and Wells to be Bishop of Winchester Alike to the Deane and Chapter of Coventry and Lichfield to Elect Robert Wright Bishop of Bristol to be Bishop of that See Alike to the Deane and Chapter of Peterborough to Elect Doctor Augustine Linsell an Arch-Arminian and very Popish and Superstitious as was attested by Mr. Peter Smart upon Oath and the Author of most of the Innovations in Durham Cathedrall who joyned therin with Doctor Cosins Bishop of that See Alike to Elect Doctor Pierce Bishop of Bath and Wells Now how active all these Prelates were to set up Altars introduce all Popish Ceremonies suppresse Lectures silence Ministers promote the Book of sports advance Arminianisme and Popery hath beene already manifested in the premises And we find that Doctor Lindsell was afterwards translated to the Bishoprick of Hereford Jan. 1633. and this Bishop of Winchester made the Kings chiefe Almoigner in Iune 1637. by Order of this Archbishop In Octob. 1635. we meet with in the Docquet Book a Conge D'eslire and Letter to the Dean and Chapter of Norwich to Elect Mathew Wren Bishop of Norwich both signified by this Archbishop of Canterbury and the like for his translation to Ely March 17. 1637. by Order from this Archbishop Now what an Arminian and Popish Innovator this Prelate was in all particulars the Popish furniture of whose Chappell with Basons Candlesticks Corporalls Altar-cloths A Chalice with a crosse upon it and other Popish Trinkets as appears by his own Book of Accounts costing him 159. l. 4. shil 1. d. and how great a persecutor silencer supresser of Godly Ministers people the world experimentally knows and the premises demonstrate We could instance in sundry English Welsh Bishops more of the same strain who were all advanced by his order means as namely Bi Neal made Archbishop of York by him an Arch promoter of Arminians Popish Clergy men and all Popish Innovations Dr Iuckeson first made Bishop of Hereford afterward of London and Lord Treasurer by this Archbishop A man though of a milde temper yet as Superstitious as Popish as most of the former and his Visitation Articles especially the last enforcing the New Cannons and Etcetera Oath as Superstitious and Vile as any Doctor Duppa Bishop of Chichester a known Arminian and very Superstitious Doctor Skinner Bishop of Bristoll and after of Oxford a man tainted with Arminianisme and very much addicted to Popish Superstitions Innovations with sundry others but these shall suffice Onely we cannot pretermit a notable Letter of Dr. Iohn Towers to Sir Iohn Lamb to be a Mediator to his Grace to confer the Bishopricke of Peterborough upon him which Letter intimates that all Bishopricks and Ecclesiasticall Preferments were then in his disposall Worthy SIR I Intended onely my hearty Thankes to you in this Letter for what I read in your last Letter to my Lord Bishop concerning my selfe and your true Love
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
any already cited which are punctuall St. Augustine de verbo Domini secundum Ioannem Serm. 42 saith Christus quotidie pascit Mensa ipsius est illa IN MEDIO constituta Yea Durandus Rationale Divinorum l. 1. c. 2. num 15. writes thus By the Altar out heart is signified which is in the Middest of the body as the Altar is in the middest of the Church And lib. 5. he gives this reason why the Priest turneth himselfe about at the Altar to wit to fullfill this Scripture IN MEDIO ECCLESIAE aperui os meum Gentianus Hervetus Genebrard describing the manner of the Greek Church at this day expresseth it thus In Graecorum Templis unum tantum est Altare idque IN MEDIO CHORO aut Presbyterio From these and the forecited authorities both forraigne and our owne Domesticke Divines of chiefest note resolve expresly That the Lords Tables and Altars in the primitive times till privat Masses were lately introduced stood in the middest of the Quire Church People who came round about them not at the East end of the Quire as of late they were placed This is in terminis affirmed by Hospinian De Origine Altarium c. 6. p. 135. by learned Phillip de Marâ—ix Tableau des Differens part 5. c. 6. p. 307. by the incomperable Lord Mornay De Missa l. 2. c. 1. p. 177. by eminent Peter Du Moulin in his Nauvante du Papisme Contr. 11. c. 17. 18. p. 1022 1026. and sundry other forraigne Protestants with whom our owne Divines accord we shall â—ite some few of their words very briefly In the yeare 1533 There was a short Treatise concerning the Lords Supper written as is supposed by our learned Martyr Mr. William Tyndall printed with his workes cum privilegio p. 476. 477. wherein he prescribes that the Bread and Wine should be set before the People IN THE FACE OF THE CHVRCH upon the Lords Table and that the Congregation should sit ROVND ABOVT IT according to the pure use of the Sacrament in the Apostles times Learned Martin Bucer sometimes Regins Professor of Divinity in the Vniversity of Cambridge in King Edward the 6. his Raigne in his Censure of our English Liturgie writes thus Jt appeares by the formes of the most ancient Temples and Writings of the Fathers that the Clergy stood in the MIDDEST of the TEMPLES which were for the most part round and out of that place did so administer the Sacrament to the People that they might plainly heare and understand the things there recited by them Eminent Bishop Jewell one of Queen Elizabeths Visitors in the first yeare of her Raigne when the Jnjunctions were made who had a principall hand in abolishing our Altars and placing Communion Tables as they formerly stood in his Authorised workes enjoyned to bee had and read in every Church affirmes and proves at large in sundry places by pregnant Authorities and reasons That the Holy Table and Altar in and among the primitive Christians and Fathers was not made of stone but wood and stood Not at the end of the Quire but in the Middest of the Church among the People who came round about it that it ought to be so placed producing the Authorities of Eusebius Augustine Durand the Councell of Constantinople and others to prove it Doctor Gervase Babington Bishop of Worcester in his comfortable Notes upon Exodus c. 22. 27. p. 275 in his folio workes writes and proves expresly That the Apostles and Primitive Fathers and Christians had no Altars but Communion Tables only made not of Stone but boards and removeable SET IN THE MIDDEST OF THE PEOPLE AND NOT PLACED AGAINST A WALL Our laborious Dr. William Fulke in his Answer of a true Christian to a counterfeit Catholike London 1577. Article 15. p. 55. 56. in his Confutation of the Rhemish Testament Notes on 1 Cor. 11. Sect. 18. on Hebr. 13. Sect. 6. and in his Defence against Gregory Martin c. 17. affirmes in direct words that the Altar and Lords Table anciently stood In the middest of the Quire or Church so at the Ministers Deacons and people might Stand round about it and not against a Wall as your Popish Altars now stand as is easiy to prove and hath often times bin proved and it seemes you confesse as much But so they cannot stand about your Altars except some of them stand on the top of the Wall or in the Window and Mr. Cartwright in his Notes on the Rhemish Testament on the 1 Cor. 11. Sect. 18. writes That in the premitive Church the Lords Table was situated IN THE MIDDEST OF THE CHVRCH AND PEOPLE not against a Wall Dr. Andrew Willet in his Synopsis Papismi the 9th Generall controversie Quest 6. Error 53. p 496. expostulates thus with the Papists for placing their Altars at the end of the Quire contrary to Antiquity Why bring they not their Altars down to the BODY OF THE CHVRCH we see no reason why the Communion Table may not be set In the body of the Church as well as in the Chancell if the place be more convenient and fit to receive the Communicants Learned Bishop Morton in his Institution of the Sacrament Edit 2. London 1635. l. 6. c. 5 Sect. 15. p. 462 writes That the Table of the Lord anciently stood in the middest of the Chancell So that they might Compasse it round which he proves by Eusebius Dionysius Areopagita Chrysostome Athanasins Augustin Lindan and Dr. Fulke yea Dr. Williams late Bishop of Lincolne now of Yorke in his Holy Table Name and thing asserts and proves the same at large for which this Arch-Pre ate fell foule upon him in the latter end of his Speech in Star-chamber If then all these Testimonies may be credited before the Archbishops bare affirmation neither Altars nor Lords Tables anciently stood Altarwise North South against the East end of the Quire in our own or other Churches as he falsely avers they did 3ly We shall evidence this by Presidents abroad at home For forraiegn Presidents In the famous Church of Tyre which surpassed all others in Phaeniciâ— for its splendor built in the time of Constantine the Great the Altar was placed in the MIDDEST as Eusebius Ecclesia Hist. l. 10. c. 4. records in expresse termes Altarique denique tanquam Sancto Sanctorum IN MEDIO SANCTV ARII SITO c. It is storied by Socrates Scolasticus Ecclesiast Hist l. 5. c. 22 and Nicephorus Ecclesiast Hist l. 12. c. 34. That in the great Church of Antioch in Syria the Altar stood not to the East but towards the west part of the Church Sacra Ara non ad Orientem sed ad Occidentem versus collata fuerat And so not Altarwise as this Archbishop pretend Wâ—llafridus Strabus de Râ—bus Ecclesiastis l. 4. c. 19. records That in the Temples only built to God or clensed from the filthinesse of Idols the Altars were placed towards divers climates according to the conveniency of
upon the Lord Keepers and Master of the Wards Rights of presenting to the Kings livings with my preferment of divers Arminians and persons popishly affected to Prebendaries and Benefices of best value as Doctor Heylin Doctor Weekes Doctor Baker Doctor Bray Doctor Heywood and others To this I answer First that I encroached not upon either of their rights True it is there being a difference between the Lord Keeper Coventry and the Lord Cottington Master of the Court of Wards about the presentation towards livings in the Kings gift I took occasion thereupon to informe his Majesty that till the controversie were decided between them he might doe well to dispose of these livings himselfe for the encouragement and reward of such young Schollers that went to Sea as Chaplaines in his Ships who had nothing to live on after their returne from Sea till they went forth againe which motion the King approving of very well committed the disposing of these livings accordingly to my charge without my desire or suit Secondly I disposed of livings to divers good and orthodox men as to Doctor Jackson of Canterbury and others as well as to the persons objected who were not all preferred by me for Doctor Heylin was promoted to his livings by the Earle of Danby Doctor Baker and Doctor Weekes were preferred by the Bishop of London To which was replyed First that most of the living belonging to the Lord Keeper and Master of the Wards were bestowed by him of which both of them oft complained therefore he encroached upon both which none of his Predecessors did For those belonging to the Mastership of the Wards he confesseth he disposed of them by the Kings appointment but that it was upon the pretended occasion without his seeking or desire though occasioned onely his motion we know not how to credit his bare word without better evidence who hath had the impudency to deny his owne hand-writing very often since his Tryal and afterwards been enforced to confesse it Secondly his collation of Livings upon orthodox good men are so few that he names but one Doctor Jackson of Canterbury and that when he had so farre prevailed upon his weaknesse by a new Cathedrall Statute and Oath as to induce him to Bow to the Altar c. as frequently as other Prebends which he hath deposed to his great shame and re-greet since this one Swallow therefore will prove no Spring no proofe of his ordinary preferring orthodox godly men to livings which he commonly bestowed on the most rotten Arminians and popish Clergy-men he could cull out Thirdly the Docquet Booke is expresse that Doctor Heylin was promoted to his livings and Prebendary by himselfe not by the Earle that Doctor Baker and Weekes too were preferred by him not by the Bishop of London and Weekes being his owne Chaplaine and Baker made a Prebend of Canterbury where no man durst interpose but he no doubt they were both preferred by him as the DOCQUET witnesseth on Record against his impudent Deniall without other proofe or truth The fixt Objection is that I usurped to me the conferring of most Bishopricks and Ecclesiasticall preferments in Ireland I answer first that I preferred none there but at the request of the Primate of Armagh and others of that Kingdome who first recommended them to me by their Letters Secondly that I was a meanes at their request to recover the Patrimony of the Churches in that Kingdome which had been long defrauded of it to restore Impropriations and increase the Revenues of Bishopricks and Church-livings there for the encouragement of Learning and better maintenance of Preaching in which regard they were desirous I should be acquainted with the persons they thought meet to have recommended to them This appears by the substance of most of the Letters that passed between the Lord Primate and other Bishops of Ireland and me To which was replied First that we instanced in his bestowing Bishopricks Deaneries and other Church-preferments in Ireland onely to demonstrate the Papall usurpation and Patriarchicall Jurisdiction he there encroached even whiles he was Bishop of London and to evidence his power in disposing of all Ecclesiastical preferments then at home since he disposed of these in Ireland where he had no Episcopall or Archiepiscopall Jurisdiction Secondly that most of those he there preferred were never recommended from thence though some of them perchance were Thirdly that although the recovery of the usurped depopulated Patrimony of that Church in Ireland was a commendable worke if done in a Legall way yet to recover it per fas nefas as he did it by the meere arbitrary power of the Lord Deputy Councell Table there by oppressing ruining dispossessing men of what they had lawfully purchased against their wils without any consideration or legall proceeding was a most unjust and wicked act Fourthly justly to recover and get in Impropriations to maintaine Preaching was a very good worke had this beene his end but certainly this was but a meere pretence for would he thinke you set up sincere Preaching in Ireland who suppressed it all he could in England Would he who subverted the Feoffees for purchasing in Impropriations to the Church to support Preaching and Preaching Ministers in England recover and get in Impropriations to the Church in Ireland to support Preaching and Preaching Ministers there No verily He did it onely to maintain the Pompe Power Pride State of the Prelates and Clergy there as he did in England not to maintain or set up godly Preaching Ministers which he both here and there suppressed all he could The fourteenth thing objected against me is my prosecution and severe proceedings against godly Ministers for Preaching against Arminianisme Popery and its dangerous increase among us as namely against Master Samuel Ward Master Chauncy and Master Bernard To this I answer first that these persons Censures were the Act of the whole High-Commission which is but one body aggregate for whose Act no one particular man is liable to be questioned but the whole Court not mine alone as an Act of Parliament is the Act of both Houses not of any particular Member who gave my voyce alwayes last or last but one and so could not sway the Court with my opinion not knowne to the Court till I delivered it after all had declared theirs Secondly that the Act of Parliament which lately abolished the Star-chamber and High-Commission hath no retrospect to nullifie the Sentences given in them but admits them good and valid in Law not subjecting the Judges who gave them to any punishment Thirdly their Sentences appeared to me to be just upon just grounds and admit the Sentences or Proceedings unjust yet it is but a misdemenour in others of the Commissioners that gave them therefore no Treason in me Fourthly the Passages and Sermons for which they were Sentenced were partly Schismaticall against the laudable Ceremonies of the Church and the Kings Declaration partly Seditious