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
after the Triall and above 2 Moneths after the Execution this work was delegated by the Commons unto me at which time most of the Papers Notes Books Evidences used at his tryall were laid aside and dispersed into severall mens hands whereby much time was spent before I could recollect and marshall them into Order to digest this History out of them Secondly since the assignment of this task unto my care I have been almost every day taken up with publike imployments for the State at the Committee of Accounts and elsewhere besides the dayly avocations of my particular calling my onely support since our unhappy Wars so as I have had few vacant hours to compile it but those I have borrowed from my naturall rest whiles others have bin sleeping Thirdly I have since this undertaking been necessitated to write publish sundry other Impressions uncapable of delay in defence of the Ecclesiasticall Iurisdiction of Parliaments Civill Magistrates and concerning Ecclesiasticall Censures and Church-Government against Independents Anabaptists others yea to Vindicate the Parliaments just Proceedings with mine own Innocency against the seditious Anti-parliamentary Libels of that notorious impudent Libeller and Lyat L. Col. Lilburn who still persevers in his trespasses to the dishonour and scandall of publike justice All which considered I suppose Your Honours and others will easily beleeve I wanted no diligence but leisure onely for the speedier accomplishment of this work wherein notwithstanding I have not been negligent witnesse my publication of the Breviate of the Archbishops life and of A necessary Introduction of his Tryall amounting to a large Volume sufficient to assoyle me from the least imputation of idlenesse or negligence in this very subject Fourthly Adde hereunto the voluminousnesse of this First Part of the Archbishops Tryal onely with the variety of the matter charges therein conteined the trouble I had in digesting the Labour in compiling writing reveiwing fitting it for and Correcting Revising it at the Presse with the coldnesse of this last winters Vacation when neither pen nor Presse could worke for sundry weekes together and compare this with the former reasons and the Printers slacknesse which hath delayed it very much and then I doubt not but your Honours and all others will rather wonder how I could possibly compleat this Voluminous Part so speedily then question or quarrell with me why it comes forth so slowly it being work enough to have swallowed up all my time since the Order had I had no other imployments to divert me To the second demand I must returne this Answer First that I published this History thus in parcells for want of time to compleat and print it all together in due season Secondly that the long expectation of this Tryall and mens calling for it every day induced me to satisfie their longing appetites with these First-fruits of it concerning Religion the thing most looked most inquired after both at home and abroad till the full crop be ripened for the harvest which will require some warmer moneths to concoct it ere it can attain to maturity Thirdly The great Charge of the Stationer in Printing this first Part the voluminousnesse and price whereof hath I fear out-swelled most Chapments purses in these Indegent times with the serious consideration of the incertainty of my life and future opportunity in these dayes of War and mortality to finish the remainder of this Worke which God willing I intend to compleat and publish with all convenient speed have induced me rather to gratifie your Honours and the World with these First fruits for the present then to hazard the depriving you of it or the whole History if deferred till all were compleated Having answered these demands I shall now crave liberty and your Noble Patience to raise some profitable Observations from the Subject matter of this History not unworthy your Honours saddest thoughts If you consider the meane obscure Parentage of this Arch-Prelate his grand Preferments the great mischiefes he did in Church State and his Execution after all it may suggest these profitable contemplations to your minds First That God by his power and all-disposing providence can raise up Persons of the lowest place or Parentage to the highest Pinacles of worldly Honour according to that in the 1 Sam. 2. 8. and Psal 118. 7 8. He raiseth up the Poor out of the dust and lifteth up the Beggar from the dunghill to set them among the Princes and make them inherite the Throne of glory 2. That God can make the most vile and despicable persons in the world grand Pests or Punishments to whole Kingdomes Nations when he pleaseth Dan. 11. 21 22. 1 Kings 11. 26. c. 12. 2. c. c. 13. 14. even as he made Frogs Lice Caterpillers the vilest creatures a very sore plague to King Pharaoh and the whole Kingdome of Egypt Exod. c. 7. 8. and 9. 3. That persons sodainly advanced from the lowest degree of men to the highest pitch of honour proove commonly the most insolent violent domineering imperious tyrannicall and mischievous of all such preferments being unable to weld or mannage the greatnesse of their fortune See Mat. 24. 48. to the end 2 Chro. 10. 8. to 16. Eccles 10. 1. 6 7. Psal 73. 6. to 13. Iob. 21. 7. to 20. Fourthly That grand preferments without great grace to mannage improve them to Gods glory and the common good are greater judgements than blessings and for the most part the immediate occasions of mens greatest ruin by their evill Councells or ill managing of their greatnesse to the publike prejudice Ps 73. 3. to 21. Iob 21. 7. c. Psal 37. 1. 2. Ester c. 3. to 8. Fifthly That mischievous Councellours and wicked Instruments in Church State though never so great in power or Favour with their Princes for a season seldome escape condigne exemplary punishment at the last and that no greatnesse whatsoever is able finally to protect mischevous Grandees from the hand of publike justice Ester 7. 1 Kings 2. 28. to 35. Let all great ones then seriously consider this and remember Canterbury lest they dye and fall like him If we again observe his Preferments Actions Proceedings and miserable end as a Clergy man we may raise these profitable observations from this History of his Tryall which all Prelates Clergy men may do well to consider is oft as they thinke of Canterbury First that when Clergy men cast aside or neglect their callings and turne meer Statesmen they commonly prove the very worst and most oppressive Persons of all others Matth. 5. 13. 2. Thess 2. 3. Secondly That one over potent Prelate backed with a Kings Royall power and favour is able to unsetleReligion where it is best established and embroyle ruine the most flourishing Churches Kingdomes in few yeares space 2 Thess 2. 4. 9 10 11 12. Revel 13. 2. to 18. Thirdly That there are no such desperate underminers persecutors suppressors of Gods true Religion Saints people as over potent wicked
and Cambridge Anno 1638. Tit. 7. Num. 12. If we will follow the course of the Ancient primitive Apostolicall Church we ought not to traduce or be offended at the name thing or use of Altar whereat A MANIFOLD SACRIFICE is offered to God What kind of Sacrifice this is Francis Sales thus declares in his Introduction to a Devout Life P. 191. 194. Vse then all diligence to be present often at this Heavenly Feast that with the Priest and other devout assistants thou maist joyntly offer up the fruit thereof Christ Jesus to God his Father for they selfe and all the necessities of holy Church The death and passion of our Redeemer which are actually and essentially represented in this holy Sacrifice with the Priest and the rest of the faithfull people thou shalt offer unto God the Father for his eternall honour and thine owne salvation Robert Shelford in his five Treatises seconds him in these termes Pag. 2. The Sacrament of the Altar in which the sacrifice of our Lord Christ is remembred and represented unto his Father P. g. 4. There the memory of the everlasting sacrifice is made and presented unto the holy Trinity Pag. 19. Here the great sacrifice of Christs death for our Salvation is in rememberance represented to God the Father c. Doctor Pocklington is very copious in this Theme in his Altare Christianum P. 130 Bishop Mountague saith thus I beleeve no such sacrifice of the Altar as the Church of Rome doth I fancie no such Altars as they imply though I professe a Sacrifice and an Altar And a little after speaking of his Adversaries hee saith thus I have so good opinion of your understanding though weake that you will confesse the blessed Sacrament of the Altar or Communion-table whether you please to be a Sacrifice c. Pag. 135. Abuses of Altars and sacrifices condemned not the things themselves Priests Sacrifices Oblations Altars The Sacrament of the Altar is not abolished P. 122. The Prophet Malachi saith Saint Justin Martyr did prophesie de Sacrificiis Gentium id est de paue Eucharistia poculo Eucharistiae It appeareth that St. Iustin that holy Martyr did call the Eucharist a sacrifice and hath the Prophet for his warrant Saint Ireneus also saith that when Christ tooke the Bread and the Wine Gratias eget he gave thanks and said the bread was his body and confessed the wine to be his bloud et novi Testamenti novam docuit oblationem and taught a new oblation of the New Testament which the Church receiving from the Apostles in universo mundo offert deo doth offer unto God in all the world This saith he is that pure sacrifice offered unto God in every place which the Prophet Malachi spake of before Pag. 124. Saint Chrysost How shall we receive this sacred host How shall we partake the Lords body with a defiled tongue For this sacrifice Domini sacrificium est This sacrifice the Priest standing at the Altar offereth to God for al the world for Bishops for the church c. according to our Collect on Good Friday Pag. 126. When the sacrifice of our Mediatour is offered it cannot be denied but the faithfull are hereby eased This oblation the same Father calls summum verissimum Sacrificium and saith that at the memories of Martyrs Deo offertur sacrificium Christianorum ipsum vero sacrificium corpus est Christi which is not offered to them for themselves are the body of Christ but unto God Pag. 127. It appeareth by that which hath beene said that there were Altars and oblations and sacrifices which the Fathers allowed To conclude this constant Doctrine of the holy Fathers concerning Altars Oblations and Sacrifices is confirmed by the Canons of sundry Councells Pag. 128. Altars Oblations and sacrifices were in Common use amongst the most holy Saints of God that ever lived Pag. 136. If there be no Christian Altar there is no Christian Sacrifice if no Christian Sacrifice there is no Christian Priest if there be no Christian Priest away with the Booke of Ordination of Priests and Deacons We shall close up this with Doctor Peter Heylins words in his Antidotum Lincolniense P. 6. 17. and 26. A Sacrifice it was in figure a sacrifice in fact and so by consequence a sacrifice in the Commemorations or upon the Post-fact A sacrifice there was among the Jewes shewing forth Christs death unto them before his comming in the flesh a sacrifice there must be amongst the Christians to shew forth the Lords Death till he come in Judgement and if a sacrifice must be there must be also Priests to doe and Altars whereupon to do it because without a Priest and Altar there can be no sacrifice yet so that the precedent sacrifice was of a different nature from the subsequent and so are also both the Priest and Altar from those before a bloudy sacrifice then an unbloody now a Priest derived from Aaron then from Melchisedech now an Altar for Mosaicall Sacrifices then for Evangelicall now for visible and externall sacrifices though none for bloudy and externall sacrifices Not an improper Altar and an improper sacrifice as you idlely dream of for sacrifices Priests and Altars being relatives as your selfe confesseth the sacrifice and the Altar being improper must needs inferre that even our Priesthood is improper also No Iesuit can or doth say more then this amounts to 6. That the body and blood of Christ are really and substantially present in the Eucharist and the Bread and Wine transubstantiated into them FRancis Sales in his Introduction to a devout life determines thus P. 194. 219. The death and passion of our Redeemer are actually and essentially represented in this holy sacrince Our blessed Saviour hath instituted the venerable Sacrament of the Eucharist which containeth really and verily his flesh and bloud Christs Epistle to a devout Soule thus seconds him Page 77. 78. Because thou maist be inflamed with a greater reverence love and desire towards this blessed Sacrament I assure thee that without all doubt my body is there Sacramentally delivered unto thee to be received under the forme of Bread Wherefore seeing it is the same body which I carry now glorified in Heaven seeing it is no other nor any like unto it but even the very same and seeing I carry not a body which is dead nor with out bloud it followeth of necessity that together in the same body there must be also conteined my soule my bloud my graces and my vertues To all which since the word is united it must also follow that the whole Trinity is present in this Sacrament as truly and as verily as they are in Heaven though in another kind id est under a Sacramentall forme The same opinion thou must in like sort have of the Chalice the new-testament in my bloud consider therefore that thou hast mee really and perfectly there Page 238. Make also every day to me in the honour of the holy Sacrament of my
therefore proceed to late authorized Bookes in justification of Images Crucifixes lawfulnesse and use in Churches or elsewhere Bishop Mountague in his Gagge p. 300. Writes thus of Images Images have three uses assigned by your Schooles stay there goe no further and we charge you not with Idolatry Institutionem rudium commeâ—orationem Historiae excitationem de votionis you and WEE also give unto them P. 317. Images in his time were much improved yet not unto Adoration Honour Reverence and respect was given them to bee bookes to the simple and ignorant people Pag. 318. 319. The Pictures of Christ the blessed Virgin and Saints may be made had in houses set up in Churches Respect and honour may be given unto them The Protestants doe it and use them for helpes of Piety in rememoration and more effectuall representing of the Prototipe but quatenus You say they must not have Latria so we you give them Dulia I quarrell not the terme though I could there is a respect due to the Picture signe resemblance monument of great men friends good men Saints Christ If this you call Dulia we give it too Let practise and doctrine goe together we agree Which he thus prosecutes in his Appeale pag. 250. Saint Gregories doctrine concerning Images farre from Popery now had the Church of Rome gone no further in practise or precept then that which Saint Gregory recommendeth our Church I suppose for so our Doctrine is would not blame them not have departed from them about that point happily furious ones in our Church would proceed but they are singular Illuminates Pag. 253. Nor are they utterly and absolutely unlawfull for any Religious imployment Our strictest Writers do not condemn or censure St. Gregory for putting upon them that Historicall use of suggesting unto moving or affecting the minde even in Pious and Religious affections For instance in remembring more feelingly and so being empassioned more effectually with the Death and bloudshed and bitter Passion of our SAVIOVR when we see that story fully and lively represented unto us in colours or work by a skilfull hand And I know not the man that is made of humane would but when he readeth in this booke his Tragicall indurance for man will reflect upon himselfe and his owne Soule and Conscience with a lively reprehension of mans Sin GODS love CHRIST'S endeared charity in undergoing these unknown sufferings for our sake Pag. 254. But it hath distasted some that respect and honour should bee given unto them Strange c. unlesse men would have them pulled downe in all places demolished stamped to pouder The setting of them up suffering them to stand using them for Ornaments for helpe of memory of affection of rememoration cannot be abstracted to my understanding from reverence and honour simply in due kind P. 257. Give them no Latria and we agree p. 258. The Church of Eng. condemneth not the Historicall use of Images The Homily that seemes to condemne all making of Images is to be understood with a restriction of making them to an unlawfull end Many passages therein were fitted to the present times and the condition of the people that then were c. In his Orig Ecclesiasticarum Pars Posterior Londini 1639. pag. 102. hee writes more boldly and plainely concerning Images in these words Intuitum enim Invitationem Imaginum non est cur quispiam ut mihi videtur improbet aut condemnet nos certe non obloquimur non obmurmuramus Pingâ—te sequemur sculpite suspicimus Abrahami sacrificaturientis Imaginem Christi in Cruce pendentis Passionem Typum illum hoc complementum quis negat nos imitamur in Ecclesiis nostris intuemur libenter usurpamus oculis ex intuitu ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commouemur ad detestationi conjunctam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de peccatis nostris in Judaeos vehementius inflamamur Christi passionem tormentis compatimur simul in memoriam revocamus non fuisse dolorem sicut dolorem ejus cujus illa ut Graeci in suis Liturgicis loqunntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocem illam dolorificam expresserunt Deus meus Deus meus ut quid me dereliquisti Atque hinc ab intuitu isto inuitati ad Amandum amore nostro amorem illius excitamur qui propter amorem nostri ut Augustinus loquitur semetipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exinanivit cum in Plenitudine existens Deitatis quod habet sanctus Leo plenitudinem accepit naturae humanae Et factus obediens ad mortem mortem autem Crucis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantopere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec hujusmodi nemo nostrum negat saltem negare nemo potest ex intuitu efficacius ad animum intimos cordium affectus descendere eoque magis commendantur in usu posita quotidiana quo tardiores cum simus ad haec magnalia Dei recolenda pluribus indigemus efficacissimis adjumentis Ibid p. 104. 105. He proceeds thus Christianis licet fabricare omne genus Imaginum simulachrorum Spiritum sanctum sub specie linguae dispertitae in figura Columbae depingi potuisse de mente Patrum Christum quoque hominem vel in Agni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. tam certo liquet quam solem meridie lucere Dei autem Patris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fingi possit Image non perinde liquet cum non nulli velint nusquam illum sub ulla figâ—ra apparuisse apud saeculum prius quod ab alijs tamen contra asseritur ut verosimilit erè Daniele ubi Antiquus diorum Edius hominis destincti commemorantur antur Civilem autem usum as moralem statno ad intuitum ac Iavitationem Successerunt tempora cum frequentius in Templis locaremur sed tantum ad intuitum invitationem Tempora illa laudamus imitamur Permittimus Sanctorum Imagines quicunqueeas formare voluerit tam in Ecclesia quam extra propter amorem Dei Sanctorum ejus adorare prohibemus frangere vel destruere eas non permittimus haec illi ITAET NOS And p. 103. Si quis Sancts alicujus expressam Imaginem beatae puta Virginis Petri Pauli dedecore afficiat illum ego 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 optaverim ac suae impudentia ac temeritatis paenas dare quod OPTIMONOS EXEMPLO aliquoties vidimus in Puritanos quosdam animadversum Hee proceeds thus Pag. 174. Sub pretextit reformata pretatis Deum Ecclesiam pietatem per nefandissima sacrilegia eversis ubâ—cunque Monasterijs Templis Sacrarijs redactes in fiscum maximis reditibus emunxerunt constanter religosi Nebulones c. And in his Antidiatrib Pag. 24. 27. 30. Haeretici nequaquam a te censeri debemus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asseramus enim diligenter cum cura Petri Pauli beatae Virginis Sanctorum aliorum innumeras imagines praesertim vero Iesu Christs Redemptoris Crucifixi etiam in Templorum criptis lararijs in perietibus fenestris quas tamen
The Woman is discribed c. All Princes have become his Vassals and I think he tyed them to pay tribute and blood so pleasing to the Pope's pallate that howsoever they have differed in their lusts to meats some to Peacock and some to Porke all of them have liked one kind of drink and that is blood Let no man wrangle c. What doth the Pope pop us in the mouth with Emperours Julian the most malicious of them all vexed the Christians but would shed no blood but the Pope is all for blood his Buls and Briefes like Dracoes lawes writen not with Inke but blood I plead not for the Hereticke as if I held he might not suffer death such may be the Heresie but the Pope maintaines distinction between mortall sinne and veniall holds it towards God and failes it to the Pope are some veniall to Gods selfe and all mortall to God's Vicar pardons may be purchast for offenders against God but he must dye the death that trespasseth the Pope The least ill word Pope Alexander punished with death their owne liege people write it Onuphrius c. Bona verba quaeso it is the Pope the shamefuller his sinne the holy Father to spill holy blood belike as Parsons said he had a holy Italy so the Pope happily hath a holy thirst for why not why not sacra sitis as well as sacra fames or doth his Holinesse mistake the blood he might if Popes could erre but they cannot and he doth not but wittingly and willingly he sheds the blood of Saints Faine would he cover this impious blood thirstinesse by calling them Hugonists Lollards and Heretiques For the two first of them I know no harme in them and for the third what Harlot will not call an honest woman whore The faith which they have suffered for and their holinesse have Sainted them without the Popes canonization They may be Saints though not of his making and of a better order then the Popes to wit of the holy Ghosts he is the right Saint maker c. So sweet is blood to the throat that he sheds it where he finds it be it of what rank what sex what age soever etiam in infantem saith Tertullian nullius hostem nullius reum c. the harmlesse Infant that hath done no hurt that doth think no hurt even his blood will this Herod have what doe I call him Herod a more inhumane blood-sucker then ever Herod was then ever Pharaoh was both of them shed the blood of babes new borne this monster spils the blood of babes unborne a Kid night not be sod in the mothers milke this beast spares not the babe in the mothers wombe c. A woman that affects the title of Holinesse her head the Popes holinesse her selfe holy Mother-church can this holy woman murther holy men shee that canonizeth Saints the founder of their feasts the builder of their Temples the adorner the admirer the adorer of Saints can shee shed the blood of Saints shee can shee does and that in such abundance Drunkennesse beseems any ill a Bishop worst of all men Church-men should be sober what a sight is this John sees here a Bishop drunken the Universall Bishop the Prince Patriarch the Pope drunken for we are bold under his benedicite to make that man this woman not wine-drunke though by their leave some of these are noted for that too as Leo 10 and Nicholas 5. but blood-drunken c. Wherefore are the Jesuits in France and here and every where but to be his slaughtermen to shed Kings blood their feet swift to spill it because his throat lusts to swallow it be wise now therefore O ye Kings and be learned by France O ye Princes of the earth at least let the Lyon learne by the Flower de luce to watch not the Jesuit onely whose fingers itch to spill his blood but the Recusant also as very a Traitor in his heart as he the Lord convert their persons and confound their plots as many as look at Jacob with an Esan-eye c. The woman that rid on a beast of hell hammers her bloody plots from the forge of hell the Pope c. The wicked Antichrist would purchase heaven by sending us to hell had the Romish Canibols thirsted for our blood yet charity would they should have wished well to our soules but the Pope like Satan the sonne like to the sire malices even our soules he would have sacrificed our blood and our soules should have ascended into the flames of the Altar not like Manoahs-Angel into heaven but our soules and bodies too into that part of the Ayre where the prince of the Ayre and his angels have their residence that is in votis the Pope wished it so I will not say c. Their Jupiter Latialis their Lord God the Popel or their Jupiter Infernalis their Lord God the Devil should have many Hecatombees c. The Vicar of Christ a sticker of Christians the successor of Saint Peter a worker with salt-peter he that makes God's blood of Wine to drinke mans blood as Wine In Doctor Clarkes second Sermon on the fifth of November page 237. the Licenser hath obliterated three whole leaves together against the tyranny bloodinesse and viciousnesse of Popes and their Instruments so as they cannot be read and in the same Sermon page 234. 235. 237. he hath deleated these clauses and phrases The spawne of Antichrist Romes Martyrs and canonized Saints I hold them neither All Martyrs are Christs Martyrs of Jesus A discription of Antichrist the Romish Antichrist There are two Antichrists Gog in the west and Magog in the east Nay beside Magog the Turke Rome hath two at times First the Empire then the Papacy this woman in the latter described here Aristotle makes mention of one so inhumane that shee would rip up womens wombs to eat the infants Saint John's woman here hath been as savage hath not spar'd a babe springing out of the wombe of the mother at the stake Into the fire with it 't is a young Heretick In his 23. Sermon page 463. this passage is deleated Popes are free peradventure nay it is past peradventure my Text sayes every man one Pope was free he was a woman nay all are free for Popes are Gods 't is their own phrase Our Lord God the Pope or if not God yet not meere man something between both their saying too but by good chance 't is not here every man but every one who will scare that yet as the Devil would not be belyed so neither would the Pope be wrongd Preaching against iniquity let me doe none 'T is every one that cals on Christ's name some Popes doe not Julius the second called on the Devils name In nomino omnium diabolorum in all the Devils names at his losing of Raveâ—na But take the passive sense all that are called by Christ's name Christians Popes are all so not all so neither Paul the III. was no Christian
it seems for he doubted of hell of the resurrection and of God surely Gregory the IX was none he called Christ an Imposter Yet the Pope pretends Christ's name titles himself by him will be Christ's Vicar beare Christ's name above all men affect Christs titles above all men his attribute of Holinesse Men on earth Saints in Heaven are but called holy Peter is no more his Predecessor sanctus Petrus Christ's Mother is no more sancta Maria holy Peter holy Mary God's selfe rests in it too every person holy Father sayes Christ John 17. The sonne sanctus Dei God's holy one Mark 1. the Spirit the holy Ghost The Pope likes not this positive degree he will be stiled Sanctissimus the most holy 't is not likely that iniquity is in this man this most holy man Lutherans and Calvinists charge him with much both his person and his doctrine but they are lyars hereticks all Sacriledge and Symony Incest and Adultery setting of Subjects against Soveraignes King against King Murther and Massacre infinite iniquities sic that holy Father Pope should doe such things they are not Calvin's calumnies nor Luther's lyes but confest by their owne Writers nor doe Popes thus in person onely that craves some pardon But 't is their Doctrine too their Churches Doctrine That a Priest of Jesuit may forsweare deny his parents defraud his friend betray his country kill his King fie that holy Mother Church should teach such things This theame some may say sits not this place neither the Pope is not here c. In his Sermon upon Quadragessima page 122. line 10. page 124. line 37. the Licenser hath quite expunged these following lines How then is the Popedome in the Devils gift if Kingdomes be not Satan gives it and it is a kind of Kingdome Regnum sacerdotale a priestly Kingdome The Pope a Melchesedeck King and Priest wears a Crowne beares a sword both Regallities three Crownes multa diademata Christ does Revel 19. and he is his Vicar two swords Ecce duo gladij hic Popes are Kings betters Cardinals Kings Peers is the Pope the Devils creature and not Kings But the Popedome is not Satans gift neither Aeneas Sylvius himselfe sometimes a Pope writes that one got the Popedome fraude diabolica we beleeve it moe then one Silvester the Nccromancer Boniface 7. Gregory 7. all fraude diabolica by devillish machinations that does not prove the Devill made them or construe it if you will by the Devils meanes it will not serve so neither so Kings come often to their Crownes by devillish meanes and yet God gives them God may be the author of an act whereof Satan may be in the meanes God gave his Sonne to death for us yet the Devill had his hand in it John sayes the Devill put in Iudas heart to betray Christ God destroyes Ahaz but the Devill was his meanes a lying spirit in the mouth of all the Prophets God would afflict Iob the Devill was his instrument 't is plaine in the story For the poynt as I would not belye so I would not rob the Devill of his right the Popedome is of God but the Papacy is of Satan To be a Prince and Bishop yea I will yeeld him highest Bishop too God gives him that but his universall Prelacy and presumption over Princes the Devill gives him that his power is from God but his pride is from the Devill Satan is yet more frank The Pope Patrissall playes satan some here craves not prostraction onely least happily you say that 's but civill reverence and yet saving his reverence 't is more then the greatest Monarch craves in all our Westerne Kingdome I say he craves not prostraction onely but adoration too Worship divine worship what else meant the cry of the Cicilian Ambassadours prostrate before him Tu tollis peccati mundi misereri nostri O thou that takest away the sinnes of the world have mercy upon us c. Ibid. page 172. line 4. this is deleted by the Licenser Was not Iudas an Apostle Origen sayes he was the Gospell sayes he was among the twelve Apostles not Disciples onely but Apostles Saint Matthew reckons him here is then a place put for the Papists which they never yet observed for their Apostolicall Traditions here is Traditio Apostolica indeed Here I observe it not what doe they else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trechery their occupation Treason the Pope's trade best they leave it 't is Iudas act and brings a sort of them to Iudas end it will strangle the Papacy it selfe at length In his second Sermon upon severall occasions page 293. l. 10. the Licenser deletes And there 's a man in Rome the Pope will be as God the Sonne for he is his Vicar Ibid. page 495. l. 22. Gods Peere that 's little will be his superior will be worshipt Paul sayes above all that is called God Who is that even the Pope c. This Monster c. Let every soule be subject to the higher Powers Paul bids be the Clergy exempt they are not bound to the Lay barre Thou shalt not make an Image nor bow downe to it thou shalt doe both Gods lawes are strait the Pope will dispence with them break thy Oath marry thy wives sister thine owne sister thine Aunt keep a Concubine be a Catamite or Sodomite kill a King though a catholike the Pope will absolve thee Hold we the Pope arrogant in the title of Christs Vicar he is more his power it seems is above Christs Page 296. bids God a Bishop be the husband unius of one Wife the Popes bids nullius marry not at all forbids the Cup at the Communion of the Lord though Christ have ordained it Scripture Gods Word sayes Sylu Perer hath none authority but from the Pope I must end the Pope is Omnipotent Gods Attribute yet one cals this Pope so He can doe all things yea he is all things Gods peculiar too so he is Gods Peere behold the man is become like one of us Idem page 301. There 's a people in Affricke curse the Sunne because it fireth them there 's a Pope to curse the Starres Mars Venus Iupiter and Mercury because he lost at dice gamesters here curse Cards and Dice bite them teare them that 's all at most banne one another tame Protestants and base spirited learne of holy Father Pope to curse the Heavens and God why wrong I our brave spirits as hereticall as the Pope was not Christ God his passions wounds nayles blood and death yea heart and soule black mouthed blasphemy what dares it not doe against Heaven in execrable Oathes The Law c. page 338. The Popes Mint can coyne words too to his Forge nothing comes amisse in its Scriptures Fathers Counsels yea if it needs be hee in a word writes too In spite of all Gramarians if the Pope say but. Fiatur page 344. Balaak of Spaine heires Balaam of Rome to curse Israel his brothers
the possibility of the Apostacy of Saints for it is confessed on all hands that these vvords are spoken in generall to all elect as vvell as reprobate and they are of singular use to stirre them up to watchfulnesse over their wayes and diligence and constancy in the use of all such means as by Gods grace may keep them from backsliding and dangerous relapses yet the elect as they themselves freely grant who are predestinated to eternall life are in no danger of losing it this Commination therefore maketh nothing against the perseverance of Saints Thirdly yet because he is cleansed but in part and hath but a temporary faith and some flashes of heavenly light it is possible for him with Demas to forsake the Gospel and embrace this present world with Hymeneus and Philetus to make shipwrack of faith and a good conscience with Julian to become an Apostate and a persecuter of the truth in a word he may depart from the seeming righteousnesse which he hath in the eyes of men but not in the sight of God as Saint Gregory speaketh or from the true righteousnesse which he had in part and that measure of sanctification which before he received Fourthly no man ever made question but that a truly regenerate man may depart from his actuall righteousnesse and commit inquity and doe according to all the abominations that the wicked doth and that if he should dye without repentance that his former righteousnesse should stand him in no stead but that he should suffer the pains of eternall death which is all that the letter of this Text enforceth our assent unto Page 770. although it be most true that an elect child of God can never fall quite out of Gods favour yet doth not the light of his countenance at all times shine equally upon him sometimes he substracteth his grace from him for the abuse thereof and hence it commeth to passe that he falleth often and sometimes dangerously the wise man saith the righteous falleth seven times a day and therefore more then seventy times seven times in all his life whereupon Saint Jerome maketh a witty quere If he fall how is he righteous if righteous how doth he fall and gives us the solutian of it in a word he loseth not the appellation of a righteous man who riseth alwayes by repentance his meaning is that though the righteous fall dangerously and greivously hurteth himselfe yet he never dyeth of his fall but his limbs are recovered by grace and he riseth againe by repentance and ever after walketh more circumspectly in the paths of Gods Commandements Fifthly the Prononne his giveth some light to cleare the meaning for the Prophet saith not simply when the righteous turneth away from righteousnesse but from his righteousnesse that is the righteousnesse of his owne works or his inherent righteousnesse not the imputed righteousnesse of Christ for that is not his owne That I may be found in him not having mine owne righteousnesse which is of the law but the righteousnesse which is of God by faith Admit Christs righteousnesse by which every true beleever is justified cannot be lost yet he may lose his owne righteousnesse that is it is very possible and daily experience verefieth it that he may give over his strict observance of the duties of the first and second Table he may let loose the reines to sensuall desires and he may follow the gainfull or ambitions or voluptuous courses of the world for the way to Heaven is up-hill but the way to hell is down-hill and thither the weight of our sinfull flesh sorcibly tendeth All these purgations we have in Doctor Featlyes Sermons There are these ensuing purgations made in Master Ward his Comentary on Matthew fol. 300. part 1. page 33. There are two sorts of evill to wit First some are onely precedent which being once taken away returne no more now these hinder the foundation but not the edifice and are taken away by God in the elect as for example First the death of the soule in good things Secondly the captivity and slavery they are in under finne Thirdly the generall and totall pollution which is in them by reason of sinne and the like Secondly some are succedent which hinder the encrease as thorns in the wheat hinder the corne from growing now these are daily to be taken away and must be taken away after the plantation of grace as sinne daily springs up so it is daily to be rooted out Page 67. Ob. Bellarmine here objects the love of many shall wax cold and therefore all righteous men shall not presevere in faith and consequently all shall not be saved An. The Cardinal here proves nothing against us except he will prove that those who fall from the Lord or whose charity waxeth cold were such as were righteous before God by a true faith or who had the love and faith of the elect of God whereof mention is made Titus 1. 1. now that these were not such is cleare from verse 24 of this Chapt. they would seduce if it were possible the very elect and from Saint Augustine Charitas quae desert potest nunquam ver a fuit that love which falleth away was never any true love or charity which may be forsaken was never true Charity In the printed book fol. 334. but in the Abridgement of purgations page 83. it is questioned between us and the Papists whether Election or Predestination to life eternall be from Gods free grace or a fore-sight of mans good workes and faith First it is agreed upon betwixt us and them that there are some elected and predestinated and this is cleare from Matth. 20. 16. 22. 14. 24. 31. Rom. 8. 30. Eph. 1. 4. and Secondly it is agreed betwixt us also that those who are elected and predestinated are elected unto an eternall Kingdome as is plaine from Luke 12. 32. And Thirdly it is likewise agreed upon betwixt us that those who are elected unto life eternall shall infallibly and certainly be saved and this is proved from Mat. 24. 22. 24. John 6. 29. 10. 28 29. 11. 29. This was assented unto by the best esteemed Divines in the Councell of Trent and thought to be Catholike because it was consonant to the opinions both of Thomas Scotus and the most School-writers and also to the doctrine of Saint Paul and Catharinus himselfe could not deny it Read the History of the Councel of Trent lib. 2. p. 211. 212. Yea Belarmine himselfe doth affirme as much plainly De grat Lib. Arbit lib. 2. cap. 10. which is worth observing because elswhere he contradicts himselfe teaching That the elect may fall from faith and salvation and utterly and eternaly lose both Fourthly the Papists affirme that faith and works foreseen were the impulsive and moving cause of the decree of election unto life everlasting Fifthly we say that the impulsive and moving cause of the decree of election is only that 〈◊〉 〈◊〉
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
the Apostles Acts 4. 14. c. Wherefore if we desire to be preserved from all danger and evill we must enter into a new covenant with the Lord our God and beleeve in him we must labour that our lives may be holy pure and 〈◊〉 and then hope confidently upon the promises which God hath made to such we must remember the many examples we have of Gods gracious assistance towards many in his Word And lastly we must pray that if we be free from corporall evils the Lord would be pleased still to preserve aâ— and if any evill lye upon us that he would deliver us So on Matthew 25. 25. page 331. this clause is purged out The Papists say that there is a contrition which ariseth simply and onely from the feare of punishment which is good and we say that the feare of punishment at first is profitable but after the love of God is entred into the soule all feare of hell and damnation which breedeth terrors and affrights of conscience is expelled by love this we confirme from this place thus The slothfull servant saith to his Master I knew that thou wast an hard man c. and therefore I was afraid Now this servant was not commended for this feare but blamed and reproved and cast into utter darknesse for his Master saith thou evill and slothfull servant and Origen hereof writeth well non est honus hujusmodi timor c. Neither is the feare good neither doth it deliver from outward darknesse Origen tract 33. in Matth. Bellarmine replieth hereunto that to feare God cannot be evill but they who have this servile feare doe notwithstanding feare God Ergo. Bellar. de poeuit lib. 2. cap. 28. First the devill feares God and trembles Iames 2. 12. and yet the Jesuit would blush to say that there is any good feare in Devils Secondly it is false that such as those feare God for they feare not him but hell and if there were no hell they would not feare him at all 30. Passages deleted against Free-will Resisting grace c. IN Doctor Featlyes Clavis Mystica page 604. Doctor Bray deleted these clauses Postremum genus corum est qui oves Christi pascunt sed cibo insalubri quo magis inficiuntur quam reficiuntur Christi oves agnique corum dico qui floribus fructibus Paradisi aut noxias herb as admiscent aut flores Adonidis aspergunt cujusmodi sunt ist a dogmata Vires liberi arbitrij ab Adami lapsu ad bonum spirituale fract as debilitat as non penitus profligat as amissas c. And page 894. I told you before that this was a wet step and many have here slipt for some odiously object that unlesle we will grant universall grace and a power in the will of man to resist and frustrate the work of the Spirit in our conversion and that unlesse these Jewes had sufficient grace offered them to repent them of their sinnes and thereby prevent this their finall overthrow the prediction of our Saviour was to no end and purpose nay that his teares over Ierusalem might seem like to those which Iulius Caesar shed for Pompey's death who yet himselfe procured it or might have hindred it if he would did not Christ say they foresee and decree the destruction of Ierusalem how then doth he bemoane it with teares c. Master Ward part 2. page 4. Quest 2. Why doe so few if those many who are called unto the profession of Christ persevere unto the end Answ Because the gift of perseverance is great and but given to a few I say great because it is greater then the gift of free-will August Corrupt grat 13. for first this was given unto Adam at the first but not that Adam in his framing being endued with freewill which he lost by his fall but not with perseverance for then he could not have fallen Here there is indeed pride in Religion when God must be content either to accept of will-worship and a free-will offering or else he shall have nothing c. 31. A Clause expunged against Flagellant Fryars IN Doctor Clarks Sermons page 148. After these words both sacrifice and Priest this is expunged To this end I think the Fryars Flagellant never read this Text why whip they else themselves but to heale themselves by their owne blood happily they will not be beholding unto Christ they will be healed by stripes but not by his Thus much for the Phisician c. 32. That God is not the Author of sinne deleted IN Doctor Claks Sermons page 132. after these words Gods owne works the Licenser hath expunged these lines following Melanchton sayes Papists say he sayes it and it is sinne then God must cry peccavi too for that they inferre that we make God anther of sinne strange they should study school-divinity so much as not be able to distinguish between the Action and the privity of the Action between Actus and defectus the Act and deformity I presume they will not learne of us we Calvinists are asses they have all the learning let Snarez teach them a Jesuit that God doth operari Actum peceati but not malitiam the Act of Judas his delivery of Christ that was of God but the wickednesse of his heart in delivering him that was of Satan and himselfe God is Author operis but not sceleris Zuinglius distinction the operation God's the aberration ours 33. Clauses deleted and altered against Vniversall grace Vniversall Redemption and Election and resisting Grace IN Doctor Clarks second Sermon of the Nativity page 6. after halfe of one world instead of this parenthesis for the Elect are few compared with the Reprobate the Licenser hath put in the parenthesis nay not halfe for how small an handfull is man compared with other creatures c. Ibidem page 17. after to men onely instead of these words but not all the Licenser hath altered the Authors mind and made him to say to men onely and to all then should follow this excellent passage which the Licenser hath expunged Pelagius the old Heretick and all that are Minions to Pelagius hold Christ was both natus datus both borne slame and suffered for all men even for the reprobate a reprobate heresie Paul's place seems pat for them 1 Tim. 4. 10. God's said to be the Saviour of all men not of beleevers onely but all orthodox expositors conster a Saviour there to meane but a preserver No it is Christ there that is called so but Gods preserving providence looks indifferently â—â— all And Saint Ambrose expounds it of Gods gracious goodnesse not of his saving health God is good to all his creatures will Grand a petty Papist he so senselesse as to say Christ is the Saviour of the bruit creatures yet David saith in the Psalmes that the Lord saveth both man and beast first preserveth them but the main pillar of this Papist paradox is another place of Pauls who wil have
this was done in the death and suffering of Christ and not in the celebration or institution of the Eucharist Fourthly neither doth the use of the present tense prove that which they would have for it is usuall and well known that there is an Enallage oft times in Scripture and that not onely the present tense but also sometimes the preter tense is put for the future for the certainty of things affirmed as for example paer natus est nobis unto us a child is given or borne Agnus occisus the Lamb was slaine from the beginning of the world behold the Lambe of God qui tollet which taketh away the sinnes of the world Ego pono I lay downe my life for my sheep c. Chem. Exam. part 2. fol. 166. 6. Many Passages of this nature are expunged out of Doctor Iones his Comentary on the Hebrews others altered by the Licenser which we pretermit 67. Clauses deleted against Popish Satisfaction IN Master Ward 's Comentary on Matthew written copy page 17. this is deleted Quest Which are the parts of Repentance First the Papihs answer hereunto that the parts of repentance are three to wit First contrition or as some of them say Attrition Secondly auricular confession Thirdly Satisfaction of merit Object We may satisfie the wrath of God for the punishment due unto sinne Answ Neither will this evasion serve that by grace our works satisfie for grace and works are so divers that they cannot herein concurre together grace taking away works and works grace if they should be joyned as working causes together Ibidem page 383 this is purged out I read saith Ambrose of Peter's penitent tears but not of his Satisfaction the which words of the Father being urged against popish Satisfaction Peter Lombard answered Multa facta sunt quae scripta non sunt many things have been done which are not written or mentioned in the Scriptures Answ This answer is a sufficient satisfaction with the Papists being an essentiall point of pennance and pertaineth to doctrine and therefore it should have an expresse warrant or proofe out of the Scripture for in matters of faith or points of doctrine an argument may be drawne negatively from the Scriptures though not so in matter of fact as for example This doctrine is not found in Scripture therefore it ought not to be received is a good consequence wherefore the Fathers viz. Ambrose argument is good and the Masters viz. of the sentences solution looseth not the knot And fol. 207. written copy Thy sinnes be forgiven thee We see Christ here neither requires confession nor demands or reserves Satisfaction of this sick man but wholly takes away his sinnes to teach us that Christ pardons our sinnes truly Heb. 8. 12. Ior. 31. 21. c. Isa 43. 25. Heb. 10. 17. 68. Scripture Texts themselves and their very words alone deleted NOt to trouble you with any already mentioned in the Premises take these ensuing instances instead of many more that might be added In Master Ward 's Comentary on Matth. p. 201. Christ indeed is never absent from his children for he loves them unto the end Ioh. 13. 1. yea promiseth to be with them unto the end Mat. 28. 20. yea he dwelleth with them by his spirit 1 Cor. 3. 16. 2 Cor. 6. 16. But yet he seemeth sometimes absent Ibid. p. 202. There is a fear of God which is a godly fear wherein two things are observable viz. First that he is to be feared Ps 2. 11. Pro. 1. 7. Eccle. 12. 11. And secondly that he is not to be feared doubtingly but beleeved confidently Ioh. 4. 18. Rom. 8. 38. Ibid. p. 84. All Christians are called light Thus Saint Paul taxed the Jewes Thou art confident that thou thy selfe art a guide of the blinde a light to them that sit in darknesse Rom. 2. 19. whence he intimates that every Christian is or ought to be a light Ibid. p. 194. Quest Why doth the Lord principally respect our Faith Answ First because Faith only saveth us Rom. 3. 12. 27. c. and 4. 5. Acts 13. 48. Ioh. 8. 24. Eph. 2. 8. Secondly because works serve onely to prove our Faith Gal. 5. 8. Iam. 2. 18. Ibid. p. 207. Thy sinnes be forgiven thee We see Christ here neither requires Confession nor demands or reserves Satisfaction of this sick man but wholly takes away his sinnes to teach us That Christ pardons our sinnes truly Heb. 8. 12. Ier. 31 32. c. Isay 43. 25. Heb. 10. 17. Ibid. p. 403. Secondly it appeares the Holy Ghost is God because he begat Christ the Sonne of God Luk. 1. 35. where he is called The power of the most High and therefore he is God Ibid. p. 187. the Lord is immutable and immoveable in his Law and Decrees of mercy Iohn 13. 1. Rom. 11. 29. Ibid. page 221. All power comes from God we neither have power to eschew evill nor to do good Rom. 7. 15. 19. 23. Were not these Licensers as bad or worse then Papists thus to obliterate these very Texts of sacred Scriptures as heterodox and unfit to passe the Presse No doubt they would have rased them out of the Bible it self in time as well as out of this Authors writings who did but barely cite them in their genuine sense against Popish and Arminian errours 69. Passages expunged that the Scriptures are light not hard to be understood and to be read by the common people IN Master Ward upon Matthew 14. 15. page 27. 90. these clauses are deleted Ye are the light of the World The Papists affirme the Scriptures to be hard and difficult and obscure that the common people or Laity cannot understand them and therefore it is to no purpose for them to read them Now against this we produce this place arguing briefly thus the Apostles are the light of the world therefore their doctrine i. e. the Scripture is perspicuous and facile and may be understood by a diligent and observant Reader c. To this of Bellarmine we answer first the Major proposition is false that every light is alwayes visible for these two causes viz. First because the Sunne and Moone were ordered to be great lights Gen. 1. 16. and Psal 136. 8. for the governing of day and night and yet we see them often darkned and suffer strange eclipses so the Church though it be ordained to enlighten the world by ministring the doctrine of the Scriptures yet sometimes it may faile out of mens sight as hath been shewed elsewhere viz. upon Matth. 5. 14. Secondly though the Church be a light yet such as walke in darkenesse loving that better then the light doe not alwayes see it but want either will or eyes thereto Thus the King of Arams Souldiers neither saw the horses and Chariots of fire that were round about Elisha nor knew that they were in the midst of Samaria untill their eyes were opened Neither do men light a candle and put it under a Bushell The Papists
and had as great an influence upon it if not power and activity in it as in Oxford giving all encouragement to the Arminian party there advancing them to Headships and other preferments For the Considerations they are written with his owne hand savour of his stile spirit That Bishop Harsnet was the compiler of them is but his owne averment without proofe or probability and admit they were his in the penning yet certainly they were his owne in the contriving executing and so were the Instructions though drawne up in his Majesties name and sent to Archbishop Abbot who must be ordered to send them inclosed in a Letter unto him onely to colour the Plot as if it were not his whereas the Originall under his owne hand discovers the contrary Fiftly the purging of those objected innocent orthodox passages even out of two Bishops Letters by his Chaplaine was certainly by his owne command else his Chaplaine durst not be so bold with his Superiours of such note and eminency who if they consented to this purgation at all it was onely as Mariners consent to throw over some of their goods into the Sea in a storme least the whole Ship and fraight should be lost either this must be expunged or the whole Book suppressed and all under pretext of his Majesties Declaration and the Churches peace neither of which could restaine Arminian Books from the Presse And whether the Stationer Butter deserved to be imprisoned without Baile or Mainprize in the Fleet to be Articled against in the high Commission to sustaine the losse of all his Books and suffer other penalties for printing these passages the best part of his Book without which the Letters themselves were meere Ciphers fragments let the indifferent judge till the Archbishop can produce an Arminian Stationer punished in this sort for printing Arminian Treatises contrary to the Kings Proclamation and Declaration Sixtly our Evidence sufficiently proves that the revocation of the Articles of Ireland proceeded orinally from him who was virtually though not corporally present there in Doctor Bramhall Master Chapple and his other Arminian instruments and the Lord Deputy Wentworth who had neither power nor malice sufficient to effect such an Arch-exploit without his omnipotent concurrence and abuse of his Majesties authority For that of King James that he never censured Arminius for an Heretick nor his opinions for Heresie but onely Vorstius the contrary is most apparent by his very words in his Declaration against Vorstius pag. 15. to 33. where he stiles Arminius that Enemy of God Arminianisme HERESIE Arminians Heretiks and Atheisticall Sectaries Bertius his Book of the Apostacy of the Saints a blasphemous Book and this his Doctrine a wicked Doctrine an abominable Heresie So that all particulars of this his heavy Charge stick still fast upon him Tenthly I am charged with various attempts and endeavours to undermine the true Protestant Religion established in our Churches and set up Popery in its stead by maintaining Printing publishing all kind of doctrinall points of Popery and hindering all publike opposition against them which generall was branched forth into sundry particulars which I shall answer in their Order The first is The authorizing printing dispersing of sundry popish Doctrines Books and the prohibiting the contary impressions to refute them by vertue of a Decree made in Star-Chamber by my Procurement the 1. of July 1637. by colour whereof it is objected divers old printed Books were prohibited to be reprinted imported as the English Geneva Bible with marginall Notes the printing whereof I endeavoured to suppresse abroad in the Netherlands as well as at home The questioning of Master Gellibrand in the high Commission for his mans publishing an Almanack according to Master Fox his Calander in the Book of Martyrs wherein our English Martyrs names were inserted in stead of popish Saints whom Doctor Pocklington abused in print my checking threatning of Mistris Griffin for reprinting Thomas Beacons Display of the Poposh Masse my calling in of the Palsgraves Religion the deniall of reprinting Master Fox his Acts and Monuments Bishop Jewels Works and some part of Doctor Willets for refusing to license new Books against Popish errours and calling in of Mr. Prynnes Master Burtons and others Books against popery yea questioning them with sundry Printers and Stationers in the high Commission for printing publishing Books against the Papists and Arminians my licensing countenancing divers popish bookes lately printed dispersed to infect and poyson his Majesties people with popish errours as Francis Sales his Book Christs Epistle to a devout Soule Bishop Mountagues Doctor Pocklingtons Doctor Heylins Doctor Lawrences Reeves Shelfords Chownaeus Staffords Books and Sermons The lives of the Emperours the popish Index Biblicus my owne Speech in Star-chamber and others wherein divers grosse points of popery and superstition mustered up under divers heads are comprized many of which were complained of by Master Prynne in his Crosse Bill in Star-Chamber suppressed by my meanes and by Master Burton in his For God and the King for which they were unjustly censured in the Star-Chamber to which Master Croxtons Letter to me with a crosse in the front approving most grosse Auricular confession in the open Church is subjoyned To which I answer First That the Decree in Star-Chamber was the act of the whole Court who likewise ordered it to be printed not mine That it was made onely to regulate the abuses of printing That the Stationers themselves desired approved and gave me thanks for it Secondly That the English Bible with Geneva Notes was onely tolerated and connived at not allowed heretofore that some passages in it were abused and very ill use made of them as among others that in the first of Exodus which teacheth men not to obey the commands of Kings King James himselfe in the Conference at Hampton Court pag. 47. publikely declared his dislike of this translation as the worst of all and thereupon took care for a new translation to be made but withall gave this Caveat that no marginal Notes should be added to it having found in them annexed to the Geneva translation some Notes very partiall untrue seditious and savouring too much of dangerous and traiterous conceits As for example the first chapter of Exodus and the 19. verse where the marginall Note alloweth disobedience unto Kings The endeavour to suppresse it in the Netherlands was not any extent of my power thither but the act of Sir Will. Boswell the Kings Agent there who did but his duty therein Thirdly for Master Gellibrands Book it was printed not in forme of a Calender but Almanack it was published to discountenance the old Saints and was a meer innovation contrary to all former Almanacks in use among us and to that in the Common-prayer book That the Queen sent to me about it I could not help that That I told Master Gellibrand he laboured to raise a faction in the Court I remember not the words and if he did