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

Geneva called Francis Sales translated into English by a Jesuite and intituled An Introduction to a devout life where thus we read Pag. 22. Confesse often and choose a Confessor of Learning and discretion c. Pag. 66. Shalt thou have leasure to confesse thee or not shalt then have the Assistance of thy spirituall guide or not Alasse O my Soule c. P. 210. Of holy Confession Our Saviour hath left in his Church the holy Medicine and balsome of Confession or Pennance that in it we may wash away all our sinnes Pag. 210. Confesse thy selfe humbly and devoutly once every moneth and ever before thou communicatest if it be possible although thou feele not thy Conscience charged with guilt of any great sinne for by Confession thou doest not only receive absolution of the Veniall sin●es which thou mayest then confesse but also great force and vigour to avoyd them hereafter Pag. 212. Make not those superfluous accusations which many doe of Custome I have not loved God so well as I ought c. for so thou bringest nothing in particular that may make thy Confessor to understand the state of thy Conscience Pag. 214. Thinke it not enough to confesse thy Veniall sins but accuse thy selfe also of the motive c. Pag. 215. Wee must then confesse the particular fact the motive and continuance of our sinnes Pag. 216. Spare not to tell plainly whatsoever is requisite to declare purely the quality of thine offence as the cause subject or occasion Pag. 218. Change not lightly or easily thy Confessor but having made choice of a sufficient one continue constantly rendring him account of thy Conscience on the dayes and times appointed opening to him freely and plainely the sinnes thou hast committed from time to time and monthly or from two moneths to two moneths tell him likewise of the State of thy Inclinations though thou hast not sinned by them whether thou bee given to over-much mirth or desirous of gaine or such like inclinations Here wee have Confession and Confessors serued up to the highest pitch of Popery by Popish Authors printed in Lond. with publike Authority by the Archbishops and his Chaplaines speciall License Wee shall conclude with Dr. Cosons Devotions Intituled the Houres of Prayer printed at London 1627. The precepts of the Church Fifth to receive the blessed Sacrament of the body and bloud of Christ with frequent Devotion and three times a yeare at least of which times Easter to be alwayes one And for better preparation thereunto as occasion is to disburden and quiet our Consciences of those sinnes that may grieve us or scruples that may trouble us to a Learned and discreete Priest and from him to receive advice and the benefit of absolution And Pag. 25. A devout manner of preparing our selves to receive Absolution How stifly this Doctrine of Auricular Confession and Priests power of absolution was maintained not only in print and Pulpit but in private Conferences by the Archbishops Creatures and Heads of Houses in the Vniversity of Cambridge will appeare by this memorable instance On Sunday the 25. of Iune 1637. one Master Adams preaching publikely in Saint Maries Church in Cambridge before the Vniversitie on Iohn 20. 23. Whosoever sinnes yee remit they are remitted c. used these exorbitant Popish assertions touching Confession of sinnes to Priests That a speciall Confession unto a Priest actually where time or opportunity presents it selfe or otherwise in explicite intention and resolution of all our sinnes committed after Baptisme so farre forth as wee doe remember is necessary unto salvation in the judgment of Fathers Schoolmen and almost all Antiquity not onely Necessitate pracepti but also necessitate medij so that according to the ordinary or revealed meanes appointed by Christ there can be no salvation without the aforesaid Confession That Christ intended this Confession of our sinnes in speciall before the Priest for a necessary meane to bring us to salvation and to frustrate his intention or will though misconceits what were it but an argument no lesse of indiscretion then of madnesse and impiety That God being an Enemy to all sinne will not pardon any if we willingly conceale but one in our Confession to the Priest That Confession is as necessary to salvation as the Ministry of Baptisme as necessary to salvation as meat is to the Body That since Christ ordained a Tribunall seat of Judgment where sins should be remitted or retained at the discretion of a lawfull Minister as was evident by the Text he did then WITHOUT DOUBT t was his intention that the faithfull should necessarily confesse all their sins before the Priest so farre forth as they remember for the purchasing of his pardon and remission This he averred to bee as hee conceived the Doctrine of the Church of England contained in our Lyturgie That Confession is a duty of farre more antiquity and extent then ever Popery was in regard t was instituted by our Saviour practised by the Apostles the Holy Fathers and all succeeding Ages and therefore though the Papists use it it is not it cannot be as some would have it A point of Popery What shall their Errors in some Tenets prejudice the Truth in this What shall we refuse the Grape because the stalke is withered This were a Puritanicall a Novatian nicity I never heard of any thing but a foolish Cock that ever refused a Gemme though in a Dung-hill and surely those that reject so speciall a means of their salvation as Confession is meerly because t is practised by the Papists may not unfit but very properly be said to weare his badge The whole Sermon was to this effect Dr. Ward Doctor Love Dr. Brownrig and Doctor Holdsworth tooke exceptions against this Sermon as scandalous and Popish Whereupon Master Adams was convented for it before the Vice-Chancellour and Heads who both required and perused the Copy of his Sermon which done the Vice-Chancellour Doctor Brownrig drew up this ensuing Recantation which hee enjoyned him to make in publike to give satisfaction to those his Sermon had scandalized Whereas c. On Sunday the 25. of Iune last in my publike Sermon on these words St. Iohn 20. 23. whose sins yee remit they are remitted and whose sins yee retaine they are retained I delivered this doctrine That a speciall Confession unto a Priest actually where time or opportunitie presents it selfe or otherwise in explicite intention and resolution of all our sinnes committed after Baptisme so farre forth as we doe remember is necessary unto salvation not onely necessitate praecepti but also necessitate medii so that according to the Ordinance or revealed meanes appointed by Christ there can bee no salvation without the aforesaid Confession upon more mature thoughts and better information I doe find that this Doctrine then delivered was both erroneous and dangerous having not warrant from the Word of God and crossing the doctrine of our Church as may appeare by her Lyturgie in the second exhortation

Pantas Authopus All men to be saved 1 Tim. 2. That 's their Acchibilleom they sayunan swerable but there 's no poynt of popery more curiously and soundly answered then that yet to mans comfort and Gods glory we say too in some sense that the Nobis here meanes emnibus the child was borne for all men but then we meane all men as the schoole it selfe distinguisheth not fingulos genetum but genera singulorum not every severall man but some of every sort c. Ibidem page 17. in stead of to some of all Nations the Licenser sayes admini●um to men of all Nations c. Ibidem page 69. l. 1. after these words but to men of grace the Licenser hath blotted out as followeth Nor let the Lutheran hold universall grace this phrase confounds him too As fides is not omnium all men have not faith so all men have not peace God sendeth it onely unto men benae voluncotis such as he specially hath called out in Christ peace is confirmed to faith many other graces are conferred on all promiscuously but peace Gods pardon is but sent to some they are beleevers Gods reconciliation is their appropriation whom God hath vouchsafe to be men of his good will This subject I have handled sometime heretofore to conclude it and my Text. God doth not prostitute his peace to all as the Harlot doth her body who as the Prophet speaks openeth her feet to every stranger Peace it a saving grace and therefore sent onely to them that shall be saved salvation is proper to the elect alone and God elected none but whom he loved Gods love and his good will I cannot sever them for himselfe couples them Matth. 3. This is my beloved Sonne in whom I am well pleased c. Ibid. page 91. l. 6. after these words no man damned the Licenser hath expunged these following words Not all that is every it is not singulis but omnibus not every severall person but all sorts of men the terme so taken in many other Texts too tedious to cite grace hath decreed salvation to all men that is as Divines doe commonly distinguish not singulis generum but generibus singulorum not to all persons but to all kinds the terme is to be taken not individuatly but generally these words but to all men the Licenser added c. In Master Wards Comentary on Matthew chap. 20. v. 11. They murmured against the good man of the house this sentence is expunged Quest To whom may these words be fitly applied or who are like to these murmurers Answ It may aptly be applyed to those who accuse the election and reprobation of God of injustice because he gives unequall rewards to equall deservers they argue thus he who gives aqual●bus inaqualia unequall rewards to equall deservers is unjust but if all men be equall and alike in Adam and yet of them God chooseth some and refuseth others he thereby giveth unequall rewards to equall deservers and therefore in so doing is unjust But the Major proposition here is true onely of him who gives unequall rewards to equall deservers of debt or contrary to his bargaine and therefore it is most false of God who gives nothing either of debtor against his covenant we must not say that God is unjust because he gives freely unto some riches honour power health learning wisdome and the like and not unto others or because he pittieth some and passeth by others seeing that he is debter to none ye● from this Parable it may evidently be proved that although the Lordelect some unto life and not others yet he is injurious unto none for first he is not bound to elect any and secondly unto those whom he doth elect he doth more then he needeth or is bound to doe and thirdly because he gives election and life eternall to whom he will and fourthly because he is the absolute Lord over all creatures and therefore he may dispose of men as he pleaseth and fifthly because those who jarre at the Lords bounty and mercy shew themselves to be envious and are indeed injurious both against God and their neighbours Parens s fol. 797. a. c. Ibidem on Matth. 25. 24. page 331. To him that hath shall be given this clause is purged out Some object these words to prove that God will give greater grace unto him or bestow greater upon him who hath well used the light of nature Answ By these Talents are here understood the gifts of God and especially the knowledge of God by the Gospell which knowledge he is said to hide who doth detaine the truth in unrighteousnesse and doth keep in the knowne truth that Talent therefore cannot be that sufficient grace which they say doth happen to Insidels and unregenerate persons but that grace which God doth bestow upon his domesticall servants neither by him that hath is understood a man in his meere naturals or some heathen man furnished with sufficient grace but a man furnished with the knowledge of the Gospell which is given to one for that end that by edifying his Neighbour he might spread that knowledge so farre abroad and like mony put out to use it might be encreased with many additions And Ibidem on Matth. 23. 37. O Jerusalem Jerusalem how gladly would I c. Bellarmine obiects this place to prove that God gives to every man sufficient grace to be saved if he will arguing thus how often saith our Savoiur would I have gathered thy children together but ye would not how would God gather the children of Jerusalem yea so would doe it that he complaines of them who would not if those whom he knew could not will it he did not so help that they could will it and therefore they wanted not sufficient grace A. Our Saviour in this place speaks of all the Jews who oppose themselves against him and his Prophets and there were some amongst them who were not free from blasphemy against the holy Ghost as Christ himselfe witnesseth Matth. 12. 31. which shall never be forgotton Now none will say that such sinners as those were endued with sufficient grace except those onely who with Pelagius call grace nature and I will not charge Bellarmine with this because Bel● de Grat. primi hom cap. 6. distinguishes thus between grace and nature Peccatis gravissimis amittitur donum gratiae supernaturalis sed non corrumpitur donum aliquod naturale i. e. By hainous offences and crimes a man may lose the gift of supernaturall grace but not any naturall endowment or gift now if there be any sinne or state of sinne which doth exclude grace then there were many in Ierusalem who had not sufficient grace But concerning the true meaning of this verse I shall speak more by and by Obj. 2. This place is further objected to prove that a man may resist his effectuall calling if he will Hemingius de Grat. universali page 117. argues to this end thus Our Saviour faith O

to me when I came to Glocester I passed with the consent of the Chapter two Acts One for the repaire of the Edifice of the Church which is extreamely decayed in the fairest places The other for the remove of the Communion Table which stood almost in the midest of the Quier and I with the generall consent of all the Prebends present after the Act made removed it and plac'd it as it stands in his Majesties Chappell 's and all well ordered Cathedrall Churches and thus much I signified to your Lordship from Gloucester since which time there hath beene a letter or Lybell found in a Pulpit of one of the Churches in the City against both me and that Act in which the Author as yet not knowne wonders that the Prebends would not resist me and complaines that there was in none of them the spirit of Elias c. To prevent further stir in the City some thinke it very fit that the High Commission would take some speedy order about it to send a Commission downe or otherwise as they in their wisedome thinke fit The Circumstances because they are many I will omit and instead of them I have herein sent your Lorship a Copy of the Libelling letter as it was sent to me and a Coppy of a letter sent to me subscribed by two of the Prebends and a Coppy of so much of a letter as concernes this businesse sent by Master Pryor now Sub-Deane that so your Lordship may see the whole sum of the busines Vpon the receipt of these letters I writ unto my Lord of Gloucester but what course for redresse of these things his Lordship will take I knowe not I beseech your Lordship let me have your lawfull assistance that so long as I do nothing but that which is established and practis'd in our Church I may not be brought in contempt at my first entrace upon that place by any turbulent spirits and so disinabl'd to do that good service which I owe to the Church of God And if it stand with your Lordships liking I will humbly desire that his gracious Majesty might know what successes I have in beginning to reforme what J found most ancisse in that place In the close of our Sub-Deanes letter your Lordship shall see a strange Monster lately home in that City of Glocester I pray God the Puritanes which swarme in those parts doe not say it was one of Gods judgments for turning the Communion Table into an Altar I would have waited upon your Lordship for all my businesse and have brought these papers my selfe but that I am unable at this time by sicknesse to come out of my Chamber Therefore I take my leave and shall ever rest Your Lordships in all love and duty WILLIAM LAVD St. Johns Colledge upon March 3. 1616. So soone did this Prelate begin to introduce these Popish Innovations into our Cathedralls only at first against Law to the great scandall of well affected Protestants and encouragment of Papists In the Yeares 1626 and 1627. Master Iohn Cosens a great acquaintance and Camrade of this Archbishops set up a goodly stone Altar rayled in Altarwise adorned with Pictures Candlesticks Tapers Basons Altarcloths having superstitious Images upon them instead of a Communion Table bowed constantly to it repaiting and erecting diverse unlawfull Images some of Christ Himselfe in that Cathedrall where the likewise introduced Copes and Chalices having Crucifixes and Pictures of the HOLY GHOST upon them together with many other Popish trinkets setting up a multitude of Candles Tapers in that Church on Candlemasseday after the Popish manner Against which Innovations Master Peter Smart the ancientest Prebend of that Church preaching openly in the Cathedrall and then complaining in Parliament Anno 1628. after the dissolution of that Parliament by this Arch-Innovators means as appeares by sundry Letters concerning this businesse between Dr. Coseus and him found in the Archbishops Study he was successively brought into the High Commission Courts both a Durham Lambeth and Luke for vexation and at last there most unjustly deprived of all his Ecclesiasticall livings fined imprisoned diverse yeares and his livings conferred upon others by this Arch-Prelates meanes as his owne Letters manifest All which particulars having beene lately heard proved by sundry depositions before the Commons and Lords and published in Print to the World by Master Smart himselfe in his Catalogue of Superstitious Innovations brought into Durham Cathedrall London 1642. and in his Cantus Epithalamicus were onely mentioned not insisted on by the Commons as were his severall Innovations in the Cathedrall of Pauls whiles he was Bishop of London as notoriously visible to most as his very repairing of Pauls at other mens costs These Innovations in these 3. Cathedralls were introduced somented by him before his advancement to the Archi-Episcopal Sea of Canterbury after which hee became more bold and violent enforcing them by new Injunctions Statutes Oathes upon all or most Cathedralls of which the ensuing Instances were produced insteed of many more No sooner was this active Prelate promoted to the Archbishop ricke of Canterburie but presently he began to pollute the Cathedrall of Canterbury with his popish Innovations First hee caused an Altar to be there erected by the Deane and Chapter and much monies to bee expended by them upon Basons Candlesticks Altar-Cloaths and other furniture to adorne it as appeares by a Letter written to him from the Deane and Chapter of Canterbury found in his study by Master Prynne under their hand and Seale dated the 4. Iuly 1634. wherein among other things they write thus 5ly We have obeyed Your Graces directions in pulling down the exorbitant States within our Quire whereby the Church is very much beautified Lastly wee most humbly beseech Your Grace to take notice that many and most necessary have beene the occasions of extraordinary expences this Yeare FOR ORNAMENTS OF THE ALTAR c. Your Graces most humble SERVANTS Isaue Bargrave Iohn Warner Thomas Iackson Thomas Paske Merie Cas●u●on Iohn Iefferay Humfrey Peake Thomas Blechonden Christ-Church Canterb 8 Iuly 1634. After this new Altar was thus erected and furnished some of the Prebends and other Officers belonging to this Church had private instructions given them to how unto it but this not sufficing that this Ceremony might bee there perpetually observed under paine of Perjury in the Yeare 1634 the Archbishop compiled New Statutes for the Government of that Cathedrall which were sent thither under the Great Seale with his owne hand subscribed to every leafe wherein there was this Statute among others which the Prebends Chapter and Officers there were bound by Oath to observe that they should SUMMA REVERENTIA ADORARE DEUM VERSVS ALTARE as was manifest by the Statutes themselves and attested upon Oath by Doctor Thomas Blechenden one of the Prebends there at the Lords Barre who confessed hee was sworne to observe all the statutes of that Cathedrall and this among the rest

plene convenimus Doctiores Protestantes tribuunt justificationem nostram habitui justi●ae non ergo fidei Jmmo haec nostra positio solemniter Cantahrigiae in Com tijs anniversarijs pro actu doctor ali hoc anno currente mense Iulio agitata est pag. 181. Sanè nulla hodie reperi etur differentia in Confessione Anglica sanctissima Confessione Trid. nihil in Articulis Hamptoni ensibus in oppositum ordinatur ut patet Art 9. de Iustificatione iunde Montacutius in suo Appello Caesar●m Cap. 6. expresse probat Doctrinam nostra ●●saltem secundum gradum hujus latitudinis ab ipsis teneri c. 13. That there are Merits workes of Supererogation and Evangelicall Councells BIshop Mountague his Gagge pag. 153 Good workes therefore said to be meritorious are soon understood to be ex cord●gno which that a worke may so he these conditions are required That it bee morally good freely wrought by man in this life in the state of Grace and friendship with God which hath annexed Gods promise of reward all which conditions I cannot conceive that any Protestant doth deny unto good workes Which he thus backes in his Appeale pag. 203. The sence of the word which was but to procure to incurre to purchase major est mea iniquitas quam ut veniam Merear than that I may purchase or procure pardon pag. 214. Touching Evangelicall Councells I know no doctrine of our Church against them pag. 215. So I say still I know none I doe believe there are and ever were Evangelicall Councells such as Saint Paul mentioneth in his Concilium autem do such as our Saviour poinred at and directed unto in his Qui potest capere capiat such as a man may doe or not doe without guilt of sinne or breach of Law Shelfords five Treatises pag. 120. Virtutum sancta speciosa caterva salutem Divino ex pacto quam meruêre dabunt p. 130. And to this belong the Councells of the Gospell which goe beyond the precepts of the Law of which Saint Chrysost speakes c. CHRIST commanded nothing impossible insomuch that many goe beyond the very Commandements who ever did this he forth with answers Saint Paul Saint Peter even all the quire of Saints Lastly as Christs spirit and grace gives such power to goe beyond the precepts c. pag. 189. By his Councells which goe beyond his precepts because God hath given man free will to doe what hee can in the state of Grace for the state of Glory he shewes him some exceeding meanes to grow to this lifes perfection and to improve the common reward of glory for the next life as sell that thou hast c. These are Gods Councells which of the Primitive Church were put in practise but in our times they are put off with a non placet pag. 146. Object The very best workes of the Saints are uncleane impure menstruous and mortall sinnes therefore it is impossible for any man to keepe the Law Ans They that say so cannot be excused from extreame blasphemie Francis Sales pag. 7. 8. Devotion then provoketh us to doe with joy and delight all manner of good workes although they bee not in any sort commanded by Gods Law but onely commended unto our free will by his Councells and holy inspirations Pag. 375. Thy poverty Philotheus hath two great priviledges by which shee can make thee rich in merits and deserts 14. That the Law is possible to be fulfilled and Perfection attainable in this life SHelford Pag. 141. A Treatise shewing that Gods Law now qualified by the Gosspell of Christ is possible and ought to be fulfilled by us in this life p. 122. That there is a fulfilling of Gods Law in this life Iames 2. 10. whosoever shall keepe the whole Law c. here therefore is a generall and absolute fulfilling spoken of p. 127. Christ hath merited that the righteousnesse of the Law should bee fulfilled in us therefore the Law is not impossible to be fulfilled for us pag. 130. Christs spirit and grace gives power to goe beyond the precepts pag. 139. If God should command things impossible he should be more cruell then a Tyrant pag. 147. The unregenerate cannot possibly fulfill the Law pag. 149. But Gods Sonnes and servants are able to fulfill it p. 189. By his Councells which goe beyond his precepts he shewes him some exceeding meanes to grow to this lifes perfection Christs Epistle to a devout Soule pag. 240. A Rule for such as labour to attaine to Perfection c. Francis Sales His Introduction to a devout Life pag. 19. There are many degrees and exercises of devotion which easily lead secular persons to Perfection St. Lydia and Saint Chrispin were perfectly devoute in their open shops c. pag. 334. Charitie only placeth us in the hight of Perfection 15. That there are Veniall sinnes CHrists Epistle to a Devout Soule p. 57. Although in this conflict there are many veniall sins wont to be committed That paine which is endured by resisting of mortall sinnes doth take away all that paine which the Veniall sinnes doe deserve Pag. 32. Veniall sinnes doe not take from us the life of Grace Francis Sales in His Introduction to a Devout life writes in this manner Pag. 110. That we must purifie our selves from affections to Veniall sins Thou shalt discover in thy selfe that besides mortall sins from which by the fore-mentioned exercises thou hast beene purged there remaine yet in thy soule diverse inclinations and affections to Veniall sinnes Pag. 111. Wee can never be free from Veniall sinnes in this life I say then that one must purge his soule from all the affections and inclinations that hee feeles to Veniall sinnes Pag. 112. A Veniall sinne be it never so little displeaseth God though not so hainously that he will damne us or cast us away for ever for the same Pag. 114. Veniall sins kill not our soules but yet mar the hony of our devotion It is no haynous sinne my Philotheus to tell some little lie in pastime to exceed somewhat in needlesse talke in carelesse lookes c. Pag. 119. Certaine Inclinations are not properly sinnes neither mortall nor Veniall but only imperfections Pag. 214. Thinke it not enough to confesse thy Veniall sinnes Pag. 227. To communicate every 8. dayes it is requisite neither to bee guilty of mortall sinnes not any affection to Veniall Shelfords five Treatises p. 130. Lastly A● Christs Spirit and Grace gives power to goe beyond the precepts so it is not incongruent that it should so molifie sinnes in his members as to make them Veniall and not killing Sparrowes Sermon of Confession All our sinnes therefore must bee confessed Omnia Venialia omnia mortalia so say the Casuists 16 That Reliques of Saints are to be preserved and reverenced BIshop Mountague Orig Ecclesiast Pars prior Pag. 39. De qua re quid nos Angle sentiamus breviter exponemus Nos Martyres c. qu memorias ipsorum anniversartas

makes the consecration the Crosse must bee set up behinde the holy Altar word being brought to the Patriarch concerning the Church that is to be built letters are directed either to the Exarch or to some of the Bishops to request that the Church may be founded Consecrated and entituled to the Patriarchs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Consecrated in the Name of such a Saint page 193. Things for the most part were altogether disposed by but nothing at all without the Bishops Jurisdiction That the Patriarch or Bishop should challenge this Jurisdiction over the new Church c. it seemes most reasonable For what did the lay Patron more do then a man of Israell who brought a Lambe but the Priest made it an Offering and an Attonement The Patron parhaps might chuse the place but till the Prelate came and sanctified the Ground it might be as well a Denne of Theeves as a House of Prayer The Patron might bring the Stones the Bishop made it a Church till then nothing was but the breathlesse body of a Temple the soule being yet to come from a Diviner influence of the Diocesan therefore the priviledge of a new Church followed not the building but the consecration of it c. Richard Tedder in his Visitation Sermon Licensed by Doctor Samuell Baker Feb. 6. 1636. Printed at London 1637. It is the Consecration that makes Churches holy and makes God esteeme them so which though they be not capable of Grace yet they receive by their Consecration a spirituall power whereby they are made fit for Divine Service and being consecrated there is no danger in aseribing a holinesie unto them 21. Totall and finall Apostacy from Grace Predestination a desperate Doctrine Resisting of Grace BIshop Mountague in his Appeale pag. 29. 30 31. Ex Artic. 16. After that wee have received the Holy Ghost we may depart away from Grace Till the Church expound otherwise it is as free for me to take it according to the Letter as for you to devise a figure The Article insisteth on men justified after Grace received challenged it was in this sense as unsound at the Conference at Hampton Court but defended maintained avowed averred for true ancient justifiable good and Catholike by the greatest Bishops and Learnedst Divines then living in this Church against that absolute irrespective necessitating and fatall decree of your new Predestination stiled then and there by Bishop Bancroft in publike audience with much vehemency without any Checke dislike distast dissent for we reade of none a desperate doctrine of Predestination At what time also that Reverend Prelate and most accomplisht Divine Dr. Overall Bish of Norwich c. said That a justified man might fall away from Grace and so ipso facto incurre Gods wrath and was in state of wrath and damnation untill he did recover againe Pag. 33. Can your Learning and understanding make any other Construction of these words then That a man may fall away from Grace and become no Child of God at all This is spoken and meant Not only of totall lapse for a time but also of finall separation and for ever Pag. 37. I see no reason why I might not have beene as confident in maintaining falling away from Grace as you and your Divines are upon weaker grounds in defending the contrary Pag. 60. I must confesse my dissent through and sincere from the faction of Novelizing Puritans but in no one point more than in this their desperate Doctrine of Predestination Vide pag. 50. and 70. 71. c. to like purpose Pag. 72. Id. It is not in reason probable that you should have the doctrin of the Church on your side against Master Mountague For the Church holdeth and teacheth punctually and that against the Opinion and with the dislike of the Learnedest of your side that Faith true justifying Faith once had may be lost and recovered againe that a man endued with Gods holy Spirit and enlightened with the heavenly light may loose that holy Spirit have that light put out become like unto Saul and Iudas Pag. 89. If a man justified may fall away from Grace which is the Doctrine of the Church of England then without question hee may resist the grace of God offered Pag. 214. It is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of your other singularity That Faith once had cannot be lost totally and for ever Edmond Reeve pag. 13. Mar. The Church signifyeth that it is possible for such as are made the Members of Christ to become the members of the Devill if they take not due care Pag. 64. Seeing then that some have perished which have beene pronounced to have beene in the number of Gods Elect. Shelfords five Treatises pag. 187. Such as shall fall double from lesse and from greater grace and never rise for such Justice hath a double due a naturall and a supernaturall death seated not only in paenâ damni but in paenâ sensus which the torments of hell fire afford 22. That there is universall Grace and Redemption and no absolute Reprobation THis having beene formerly touched in the Evidence concerning Arminianisme wee shall bee the briefer in it here Edmond Reeve writes thus page 19. 20. Whereby doth God the Father draw all mankind unto Christ Ans Holy Church doth signifie it unto us where it saith that Almighty God doth shew unto all that be in error the light of his truth to the intent they may returne into the way of Righteousnesse St. Iohn saith Christ is the light that lighteth every man which commeth into the world Many Scriptures more declare that God is mercifull to universall mankinde not willing the death of a sinner c. as the Divine service teacheth and informeth us The which Doctrine of hers as sundry more though we in our youngnesse of Christian knowledge do not understand yet are we to believe also to know that the Fathers which set forth the divine service did perfectly understand like as also we are to beleive that the Fathers of the Church now and alwayes doe in the great Mystery of Godlinesse comprehend many things which the Common people doe not yea also some things which Ministers of the inferrior Order as Priests Pastors and Teachers do not apprehend who are therefore to bee guided in Divinity by those most reverend and right reverend Fathers in God and not to say that such and such sayings in the Communion Booke are untrue because they understand them not Page 60. Saint Paul saith That he gave himselfe a ransome for all hee died for universall mankind Againe the death of Christ is available for the redemption of all the world Page 61. Whereas it is said by some that Christ died not for Vniversall mankind efficiently or effectually namely for such as perish they consider not what the Scripture signifieth Christ to have done yet hee did it not in phantasy but in reality in every deed Page 66. 67. How could the Church ordaine and require for to

reward the reward of our faith is the salvation of our soules not that faith merits reward for faith too is a work and works merit not Christ sayes the Kingdome of Heaven is a gift Luke 12. 31. and we have it not ex facto but ex pacto not of doing ought but of the Covenant God hath promised it on his gracious promise faith only is enabled to lay hold and because it is the nature of faith to be operative to bring forth fruits which are good works it pleased the holy Ghost in his place and many other to use the phrase here It is c. In Doctor Featlies Clavis Mystica these clauses and distinctions were deleted page 444. In this argument this grave and learned Divine expatiated through his whole discourse of which I may say as Saint Peter doth of Saint Paule's Epistles our beloved brother according to the wisdome given unto him thus spake of these things in divers passages of his Sermon in which some things are heard to be understood which that the unlearned and unstable might not wrest as they doe the sayings of the most orthodox Divines I hold it requisite partly out of the writings of this most learned speaker partly out of his owne words in his private conference with me thus to illustrate his meaning and to cleer the truth good works may be considered First in regard of the person who is either first in state of grace secondly or out of it Secondly in regard of the cause First principall the Spirit of God Secondly instrumentall the faculties of the soule and organt of the body Thirdly in regard of their adjunct First either as they are considered alone by themselves Secondly or together with the merits and intercession of Christ Secondly when we speak of the appeasing of Gods wrath God may be considered either first as a Judge secondly as a Father Thirdly wrath may be appeased two manner of wayes First negatively by subtracting the fuell thereof Secondly positively by extinguishing as it were the flame thereof with something else cast upon it According to these distinctions the truth in this point may be delivered in these succeeding insertions First no work done by any person out of the state of grace produceth any of the effects above mentioned Secondly works done by men in state of grace as they proceed from themselves are not without some flaine nor are they simply approved of God but in some respect onely Thirdly the good works wrought through the help of grace if they be considered by themselves without relation to Christs merits and intercession which covereth their imperfection and giveth them efficacy and a prevailing power with God produce none of the above named effects Fourthly works done by men in grace as they proceed from Gods Spirit and are improved by the merits and intercession of Christ are the meanes and secondary causes of procuring unto us temporall and spirituall blessings Fifthly God's wrath as he is an angry Judge can be appeased by nothing but by the blood of Christ and his infinite sacrifice which alone satisfieth his justice Sixthly the anger of God as he is a Father and sometimes severely chasteneth his children for their unthankfulnesse and other sianes may be so farre appeased by them that he will take his scourage from them and bestow new favours upon them this anger may be appeased both privately by breaking off their sinnes and thereby taking away the cause of his displeasure and also positively by fasting prayer and Almes-deeds to conclude as the flye in Martial upon which there fell a drop of Amber and inclosed it grew to be precious and was sold at a high rate not for the flyes sake but for the Ambers so the good works of Gods children which of themselves especially so farre as they proceed from them are of little worth yet confidered quatincta sanguine Christi as Beza speaketh as dyed with Christs blood and covered all over and melosed in the Amber of his merits become precious in the eyes of God and are in a faire sense and construction both placatoria and improtatoria In Master Wards Comentary upon Matthew written copy page 259. this passage is expunged Matth. 13. 20. 21. The stony ground c. Obj. Bellarmine de justif lib. 3. cap. 14. produceth these two verses to prove that faith and the grace of justification may be lost arguing thus these receive the word with joy but they have no root yea for a while beleeve but in the time of temptation fall away and therefore faith may be lost for they had faith because they beleeved they beleeved the Word of God and yet fell away Answ The Text expounds it selfe they had no root and they beleeved but for a while therefore they had no true faith for true faith is not without root as appeares by Saint Paul's prayer for the Ephesians 3. 17. I pray that Christ may dwell in your hearts by faith that being rooted and grounded in faith c. and therefore true faith hath a root Ibidem on Matth 5. 7. written copy page 60. 69. this sentence is dashed out Qu. Why may not we ascribe some merit unto our works Answ Because that were to derogate from God and his good will who so graciously invites us to come and buy grace of him without mony or mony worth Isa 55. 1. and therefore we must not expect nor exact the reward of glory as a due debt unto ●s from God for our works as Saint Elzear●us did Staplet aestist fol. 141. initio who upon a certaine day refusing to accept of a Scarlet robe and an 〈◊〉 of gold which were offered unto him when he entred into his chamber powred forth this pharisaicall prayer unto God Ta mihi Domine Deus in paradiso debes contum auriuncias duos pannos coxincos O Lord remember how thou art indebted unto me when I come into Heaven two Scarlet robes and one hundred ounces of gold Thus Papists proudly arrogate much unto themselves and derogate greatly from God both in their prayers and opinions but let the opinion of the Protestants be that blessednesse is derived unto them from the meere m●rcy and free favour of God and let their prayers be that the Lord would be graciously pleased to count them worthy of this blessednesse 2 Thes 1. 11. and that they may find mercy of the Lord at the last day 2 Tim. 1. 18. Obj. Will not this hinder and discourage men from working to remember that all their works merit nothing at Gods hands at all Answ It is so farre from hindring that it furthers so farre from discouraging that it encourages so farre from lestening that it encreases and so farre from extinguishing that it enflames our desires and endeavours to be rich in good works c. Ibidem on Matth. 5. 18. page 96. this is castrated Your good works The Papists produce this place to prove the works of the righteous to be perfect and

parte intererit salutem Cum vacante ●uper sede Episcopi Cicestren per mortem naturalem vltimi Episcopi ejusdem ad humilem petitionem Decani Capituli Ecclesiae nostrae Cathedralis Cicestr per Literas Nostras petendi licentiam concesserimus alium sibi eligendum in Episcopum pastorem sedis pradicti iidem Decanus Capitulum vigore obtentu licentiae nostrae perdilectum nobis in Christo Richardum Mountague sacrae Theologia Baccalaurum sibi et Ecclesia praedicta elegerunt in Episcopum pastorem prout per literas suas sigillo corum communi sigillatas Nobis inde direstas plenius liquet apparet Nos electionem illam acceptantes eidem electioni Regium nostrum assensum adhibuimus pariter et faverem et hoc vobis tenore praesentium significamus Rogantes ac in side et dilectione quibus Nobis tenemini firmiter precipiendo mandautes quatenus vos eundum Richardum Mountague in Episcopum et pastorem Ecclesiae Cathedralis nostrae Cicestren pradictae fie vt praefertur electum electionemque praedict confirmare et cundem Episcopum et pastorem Ecelesiae Cathedralis predictae consecrare ceteraque omnia et singula peragere quae vestro in hac parte incumbunt officio pastorali juxta formam statutorum et legum Regni nostri Angliae in hac parte edit● et provis velitis cum diligentia favere effectu In cujus rei c. This conteineth your Majesties Royall Assent for Richard Mountague Batchelar in Divinity to be Bishop of Chichester voyde by the death of the last Incumbent By order of the Lord Bishop of London After this he so far honoured him as to be present at his consecration Witnesse this passage in his Diary penned with his own-hand August 23. 24. 1628. Saturday Saint Bartholmeus Eve the Duke of Buckingham slain at Portsmouth by one Lieutenant Felton about 9. in the morning the Newes of his death came to Croydon where it found my selfe and the Bishops of Winchester Ely and Carlisle at the consecration of Bishop Mountague for Chichester with my Lords Grace In the year 1638. upon the Translation of Bishop Wren to Ely this Archbishop preferred him to the See of Norwich witnesse Bishop Mountagues Letter to the Archbishop thus endorsed with his own hand Rec. Martii 29. 1638. Bishop of Ghichesters submission of his Bookes to me c. Found in his Study at Lambeth and attested by Master Prynne May it please your Grace By Mr Bray I sent your Grace another part of my Altar Relations as my between-times of sicknesse would give me leave to transcribe the rest as I can dispatch it I will send after with Gods helpe In the last there is much of the Churches sacrifice faithfully related out of Antiquity not positively by me asserted I am but a Narrator and so the lesse offensive Howsoever I give your Grace Power to dispose of what I write as will fit the Church and State For we are I know of the same Religion drive to the same end though not the same way So much I related to Master Bray and Mr Deane of Christ-Church The remaynes of my Ague are worse then the Ague it selfe so that I cannot waite upon your Grace as I would Yesterday I took a Purgation which I hope will doe me good but hath much weakened mee and Phisitians in expelling the remaynes and restoring health unto the castle of strength say they must tuto pede movere I cannot learn that my Lord of Norwich is yet fully translated till when I suppose there is no issuing of my Conge D'esleer I must humbly intreat your Grace that you would be pleased to informe me when and what I should doe in both which I am so ignorant God make me profitable to his Church to which I can bring nothing but honesty and Industry which I will promise and to your Grace thankefullnesse for your long-continued extraordinary Favours in which vote I rest Your Graces poor Servant and Brother Rich. Cicist For the most Reverend my Lord of Canterbury his Grace this By this Letter it is most apparent First that Bishop Mountague made the Archbishop acquainted with his Bookes before he printed them and submitted them to his censure and how full of Popery they are you have already heard Yea after they were printed he presented him with printed Coppies of them curiously bound up and guilded produced and read formerly at the Lords Barre Secondly That Canterbury and he were of the same religion and did drive at the same end and what was that but the erecting of Altars the introducing of Popery and reconciling us to Rome as this Letter and the foregoing evidence manifest Thirdly That his promotions were by the Archbishops long-continued extraordinary favours for which he returnes him thankes in this Letter And no wonder was it that Bishop Mountague was his speciall Favourite for if we beleeve the Pamphlet intituled The Popes Nuncio p. 11. 14. 16. first published in Italian by the Venetian Embassadour this great confident of the Archbishop was very intimate with Panzain the Popes first Legate frequently visited him and very passionately desired a Reconciliation of us and the Church of Rome Yea Godfrey Goodman Bishop of Glocester in his Letter to the Archbishop whiles they were both prisoners in the Tower dated August 30. 1642. the originall whereof was seised on by M. Prynne writes That at that instant when he dissented from the New Canons by Bishop Mountagues encouragement An. 1640. he could have proved how that in his person he did visit and held correspondency with the Popes Agent and received his Letters in behalfe of his Sonne who was then travelling to Rome who by his Letters he had extraordinary entertainment there This Bishop Mountague would ascribe to the favour and credit which he had gotten by his writings If so it seemes they were very well approved of at Rome And this is not onely probable but reall as appeares by an originall Letter under Bishop Mountagues own hand to Secretary Windebanke dated from Aldingburne Jan. 26. wherein he desires this Popish Secretary to give his son leave to goe to Rome in his travell which he is desireous to do and I writes he AM DESIROVS HE SHOVLD desiring him to acquaint his GRACE therewith and remember his duty to him His Graces advancement then of such an Arminian and Romish Prelate so intimate with the Popes Legate and much favoured at Rome must certainly favour of a Romish designe to corrupt our Church subvert our Religion set up Popery and reduce us back to Rome Doctor Roger Manwaring Vicar of Saint Giles in the fields a man very Popishly affected and intimate with Papists who abounded in his Parish upon a complaint and Impeachment of the Commons in Parliament for two Sermons preached before his Majestie the third year of his reigne in Justification of the Lawfulnesse of the Kings imposing Loues and Taxes on his People without consent