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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

fellowes that in their letter to Calvin depart from the constitution Ordinance and practice of the Apostles and Apostolicke men and call not this day the Lords day or Sunday but with the piety of Jeroboam make such a day of it as they have devised in their owne hearts to serve their owne turne and Anabaptising of it after the minde of some Iew hired to be the God Father therefore call it the Sabbath page 7. This name Sabbath is not a bare name or like a spot in their foreheades to know Labans sheep from Iacobs but indeed it is a Mistery of Iniquity intended against the Church c. page 13. But what doe I speake de integro die of a whole day do but that in keeping the Lords day which the Widdow did in her Almes that gave two mites sic tu duas horas so give the Lord two houres this if you do not beware you lose not integroru mannorum labores the Labours of many whole yeares Page 20. Others also for the Plots sake must uphold the name of Sabbath that stalking behinde it they may shoot against the services appointed for the Lords day Hence it is that some for want of witte too much adore the Sabbath as an Image dropt downe from Iupiter and cry before it as they did before the Golden Calfe This is an holy day unto the Lord whereas it is indeed the great Diana of the Ephesians as they use it whereby the mindes of their Proselites are so perplexed and bewitched that they cannot resolve whether the sinne be greater to bowle shoote or dance on their Sabbath then to commit Murder or the Father to cut the throat of his owne child All which doubts would soon be resolved by plucking of the Vizard of the Sabbath from the face of the Lords day which doth as well and truly become it as the Crowne of Thorns did the Lord himselfe This was plotted to expose him to damnable dirision and that was plotted to impose on it detestable superstition yet to die for it they will call it a Sabbath presuming in their zealous ignorance of guiltfull zeale to be thought to speake the Scripture phrase when indeed the Dregs of Ashdod flow from their Mouthes p. 21. With us the Sabbath is Saturday and no day else no ancient Father nay no learned man Heathen or Christian took it otherwise from the beginning of the world till the beginning of their Schisme in 1554. page 22. Many that see so little benefit will be suckt out of the constitutions of the Apostles practise and tradition of holy Church Doctrine of Godly and learned Fathers that they have got themselves heapes of Teachers that to serve their owne turnes will call and keepe the Lords day as a Sabbath and so prophane it with such outcries that the voyce of truth will become silent but with Moses liberavi animam meam Doctor Peter Heylin in his History of the Sabbath dedicated to his Majesty and printed by the Archbishops speciall approbation is every way as prophane and bitter against the morality and strict observation of the Lords-day Sabbath as Pocklinton we shall instance but in a Passage or two The first is in his Epistle to the Reader before the second Booke of his History in these termes And this part we have called the History of the Sabbath too although the institution of the Lords day and entertainment of the same in all times and ages since that Institution be the chiefe thing whereof it treateth for being it is said by some that the Lords Day succeeded by the Lords appointment into the place and rights of the Jewish Sabbath this booke was wholly to be spent in the search therof whether in all or any Ages of the Church either such doctrine had beene preached or such practise pressed upon the Consciences of Gods people And search indeed we did with all care and diligence to see if we could finde a Sabbath in any evidence of Scripture or writing of the holy Fathers or edicts of Emperours or decrees of Councells or finally in any of the publike Acts and Monuments of the Christian Church but after severall searches made upon the Alias and the Pluries wee still returne Non est inventus and thereupon resolve in the Poets language Et quod non invenit usquam esse putet nusquam that which is no where to be found may very strongly bee concluded not to be at all Buxdorfius in the eleventh Chapter of his Synagoga Judaica out of Antonius Margarita tells of the Jewes Quod die Sabbatino praeter animam consuetam praediti sunt alia that on the Sabbath day they are perswaded that they have an extraordinary soule infused into them which doth enlarge their hearts and rouse up their spirits Ut Sabbatum multo honorabilius peragere possint that they may celebrate the Sabbath with the greater honour And though this Sabbatharie soule may by a Pythagoricall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeme to have transimigrated from the Jewes into the bodyes of some Christians in these latter dayes yet I am able to give my selfe good hopes that by presenting to their view the constant practise of Gods Church in al times before and the consent of all Gods Churches at this present they may be dispossesed thereof without great difficulties It is but anima superflua as Buxdorfius calls it and may bee better spared then kept because superfluous To which wee shall annex these passages in the eight Chapter of this his second Booke Sect. 7. pag. 249. c. Thus upon search made and full examination of all parties wee finde no Lords Day-Sabbath in the Booke of Homilies no nor in any writings of particular men in more then thirty three yeares after the Homilies were published Then reciting Doctor Bounds opinion in his book of the Sabbath pag. 211. All lawfull pleasures and honest Recreations as Shooting Fencing Bowling which are permitted on other dayes were on this day to bee forborne No man to speake or talke of pleasures or any worldly matter he saith Most Magisterially determined more like a Iewish Rabbi then a Christian Doctor Yet Romish and Rabbinicall though this doctrine were it carried a faire face and shew of Piety at least in the opinion of the Common people c. Sect. 8. p. 255. 256. We may perceive by this that their intent from the beginning was to cry downe the Holy Dayes as superstitious Popish Ordinances that their new found Sabbath being placed alone and Sabbath now it must be called might become more eminent Nor were the other though more private effects thereof of lesse dangerous nature the people being so insnared with these new devices and pressed with rigour more then Jewish that certainly they are in as bad a condition as were the Israelites of old when they were captivated and kept under by the Scribes and Pharises Some I have knowne for in this point I will say nothing without good assurance who in a furious

distraction in the Parish of Ware being a great and populous parish by their opposition of the laudable gesture of receiving the holy Communion kneeling and their envying against the Rayle and bench set up by sufficient authority for that purpose about the Communion Table in the Chancel for maintaining of good order and conformity in the Church there as may well appear by M. Chaunceys inveighing against the same and his refusing to administer the holy Communion there whilest he continued Vicar of Ware for the which the said M. Chauncey in partem p●nae was by the Court suspended from the execution of his Ministeriall function and every part thereof and ordered so to stand untill by his submission and acknowledgement of his error in broaching the said opinions tending to schisme and faction this Court shall see cause to release him which his submission and his acknowledgement is to be set down prescriptis verbis by the Commissioners at Informations and to be delivered unto him under the Registers hand of this Court and to be by him read and performed here in open Court and then to be intimated and made known in the parish Church of Ware where he hath given such cause of scandall and offence He was further condemned in expences or costs of fuit which are to be moderately taxed by the Commissioners at Informations And the said Humphry Parker was likewise condemned in moderate charges or expences and to make his submission in like manner conceptis verbis as this Court shall appoint Lastly they were both ordered to stand committed till they shall give sufficient bond in a 100 li. a piece to his Majesties use for the performance of the order of the Court. And because it was alleaged and pretended on M. Chauncies behalfe that since his comming to be Person of Marsten-Lawrence in Northamptonshire he had in testofocation of his conformity set up or caused to be set up such a Rayle about the Communion Table in the Chancell of his parish Church there the Court decreed Letters to be sent from this Court to the Lord Bishop of Peterborough to desire his Lordship to enquire of the truth of this allegation and to certifie this Court of the truth thereof the second Session of the next Tearm As also how the said Master Chauncey hath otherwise conformed himselfe there to the orders of the Church of England here by law established The manner and form of M. Chauncies recantation the next court-court-day for speaking against the rayle is thus recorded in the High Commission Register This day the said Mr. Chauncey appeared personally and with bended knees read his submission in Court which followes Whereas I Charles Chauncey Clerk late Vicar of Ware in the County of Hertford stand by sentence of this honourable Court legally convicted for opposing the setting of a rayle about the Communion Table in the Chancell of the Parish-church of Ware with a bench thereunto affixed for the Communicants to resort unto and to receive the blessed Sacrament there kneeling upon their knees and for using invective speeches against the said rayle and bench saying it was an Innovation ● snare to mens consciences and a breach of the second Commandement an addition to the Lords worship and that which hath driven me out of Towne I the said Charles Chauncey do here before this honourable Court acknowledge my great offence in using the said invective words and am heartily sorry for the same I protest and am ready to declare by vertue of mine Oath that I now hold and am perswaded in my conscience that kneeling at the receiving of the holy Communion is a lawfull and commendable gesture and that a rayle set up in the Chancell of any Church by the authority of the Ordinary with a bench thereunto affixed for the communicants to repaire unto to receive the holy Communion kneeling is a decent and convenient ornament for that purpose and this Court conceiveth that the rayle set up lately in the Parish-church of Ware with the bench affixed is such an one And I do further confesse that I was much to blame for opposing the same and do promise from henceforth never by word or deed to oppose either that or any other the laudable rites and ceremonies prescribed and commanded to be used in the Church of England Charles Chauncey Which submission being thus as aforesaid read and subscribed by the said Master Chauncey his Counsell moved that he might be dismissed but the Counsell for the Office desired that the said M. Chauncey might here receive w judiciall admonition which the Court conceiving very fit and requisite the Lord Archbishop of Canterbury in the name of the whole Court did now judicially admonish the said Charles Chauncey from henceforth to carry himself peaceably and conformably to the doctrine and discipline rites and ceremonies established and commanded to be used in the Church of England and neither by word nor deed to oppose or bring into disesteem any of them with this intimation That in case he were convented againe for any opposition or refractorinesse touching the premises that the Court intended to proceed against him with all severity and with this admonition the Court dismissed him the said M. Chauncey from any further attendance touching this cause he first paying the charges of suit taxed against him and the fees of his dismission These two leading cases and censures in the High-commissions at York and Lambeth seconded with this enforced submission struck such a terror into most Ministers and Churchwardens in those parts that few or none durst oppose those Innovations and gave such encouragement to the Prelates and popish Clergie that they proceeded vigorously in the pressing introducing of them every where and if any man durst oppose or vary from their injunctions they were presently brought into the High-commission and there proceeded against with utmost rigour This was manifested by the case of Mr. Miles Burkitt one of the Vicars of Pateshall in Northamptonshire who for delivering the Sacrament only to some who refused out of conscience to come up to the new Rayle and removing the Communion Table at the Sacrament time into the midst of the Chancell without the rayle according to the very Letter of Queen Elizabeths Injunctions and the 82 Canon was apprehended by a Pursevant in the Year 1638 and thus Articled against in the High-commission at Lambeth by Sir John Lambes and the Archbishops meanes among whose papers his Articles were found and read at the Lords Barre being attested by Master Prynne Inprimis we Article and object to you the said Miles Burkitt that you doe not bow at the Name of JESUS in time of Divine Service Item we Article and object that you the said Miles Burkitt being enjoyned by the Ordinary or his Surrogates officiate for him to keep within the rayles at the ministring of the Sacrament and to give the Sacrament to none that will not come up to the rayles he the

Dedicated to the Archbishop and Licensed by Heywood his Chaplain August 26. 1634. cap. 16. p. 45. 46. determines thus Quaenam sit Romana Ecclesia Cum constet Romanam Ecclesiam in primariis temporibuss velut inter ignes Luna Minores caeteris Ecclesiis praeluxisse caeterisque Maechantibus castam pudicam veritatis conservatricem extitisse nec in pessimis usque eo degenerasse censemus ut in primariis fundamentalibus Religionis capitibus aberrasse videatur quidniquamvis in caeteris forsan vitiatam temeratam Ecclesiae tamen nomine honestandam censeam c. This passage Doctor Bastwick taking exception against at his censure in the High-Commission read it openly in Court where the Arch-bishop publikely justified it in his speech affirming That the Church of Rome was a true Church and that it never erred in fundamentalls in which we differ not but onely circa fundamentalia This distinction of his was afterwards thus justified in Print by Christopher Dome in his Innovations unjustly charged pag. 48. Nor is it an absurd distinction as he unreverendly and absurdly termed it that a great Prelate used in the High-Commission at the censure of Doctor Bastwick when he said That we and the Church of Rome differ not in fundamentalibus but circa fundamentalia pag. 49. The distinction is not absurd but it may most truely and fitly be said that we may and do differ about and not in fundamentals which Doctor Heylin likewise seconds in his Moderate Answer to Henry Burton p. 6. 124. 125. No difference between the Church of Rome and England in fundamentalls Suppose a great Prelate in the High-Commission 〈…〉 had said openly that we and the Church of Rome differ not in ●●●●amentalibus yet how comes this to be an Innovation c. The Church of Rome hath done more against the Heretickes of this age than you or any of your Divines be he whom he will But for the Church of Rome it is a true Church and that we differ not from them in fundamentalls see the Reconciler Doctor Potter in his booke which he submitted to the Arch-bishops censure concludes thus pag. 62. 77. The most necessary and fundamentall truths which constitute a Church are on both sides unquestioned We hope well of those holy souls who in former ages lived and dyed in the Church of Rome c. Nay our charity reacheth further to all those this day who in simplicity of heart beleeve the Roman Religion and professe it Doctor Pocklingtons Altare Christianum pag. 114. Termes Rome by the name of Holy Church and applauds her canonized Popish Saints stiling them The Holy Saints and Martyrs of Jesus Christ whose names are written in heaven And our Protestant Martyrs Traytors Murderers Rebels and Hereticks The Archbishop himselfe was a professed maintainer of the truth and visibility of the faith and Church of Rome not only in his Speech in the high Commission at Doctor Bastwicks censure there and in his Speech in Star-chamber pag. 36. but likewise in his late Reply to Fisher Epist Ded. p. 16. And were not this so we should never be troubled with that idle and impertinent question of theirs Where was your Church before Luther For it was just there where theirs is now One and the same Church still no doubt of that one in substance but not one in condition of State and purity Their part of the same Church remaining in corruption and our part of the same Church under Reformation In the Reply it selfe pag. 370. 371. Rome but with all particular Churches and no more than other Patriarchall Churches was and is radix existentiae the roote of the Churches existence The Church of Rome and every other particular Church c. Indeed Apostolike she is as being the See of one and he a prime Apostle but not the onely Apostolike Visible I may not deny God hath hitherto preserved her And p. 376. Secondly if the Religion of the Protestants be in conscience a known false Religion then the Romanists Religion is so too for their Religion is the same Nor do the Church of Rome and the Protestants set up a different Religion for the Christian Religion is the same to both but they differ in the same Religion and their difference is in certain grosse corruptions I shall close up this with a publike Recantation drawn up and prescribed by Godfry Goodman Bishop of Glocester to one Mr. Ridler Minister of Little Deane about 7. miles from that City who having many Papists in his Parish and preaching in a Sermon there That Papists as Papists were damned and that the true Protestant Religion was the onely true and safe way to Salvation he was upon the complaint of some Papists convicted before this Bishop and by him enjoyned to make this following Recantation prescribed to him in writing in the Cathedrall Church at Glocester on Jan. 2. 1636. and for refusing to make it he was afterwards on the 5. of March next following suspended from his living IHS IN the Name of the Father and of the Sonne and of the Holy Ghost Amen Whereas I did deliver in a Sermon lately preacht in this Diocesse That if we are saved the Papists are damned I am right heartily sorry that I should deliver any such doctrine wherein I must acknowledge mine owne errour and my great fault and offence First against his Majesties Instructions thus rashly and unadvisedly to affirme That Papists are damned Secondly it is an offence against the laws of the Kingdome For in the eye of the Law we are still one with the same Catholike Church for were we of a distinct or severall Church Then our Church could claim no right or Title to those Priviledges Charters Foundations and Revenues which it enjoyes at this day for these were granted to Papists and for many hundred yeares possessed by them and since there hath beene no new Law for transferring them upon a different or contrary Church But this is made much more manifest by the expresse words of the Statute as it appeares by the Act of Parliament which was made upon the first breach with the Papists the words are these That they do not thereby intend to seperate themselves from Gods Catholike Church but onely for some politicall respects to preserve the Kingdome from Ruine This was made the 25. of Hen. 8. and it is in force at this day so that to make such a difference between these two Churches as is between damnation and salvation certainly is against the Common Lawes and the Statute Law of this Kingdome besides many acts of State which being above my element I will not presume to touch upon Thirdly against the Church of England It is imposible there should be any greater offence in regard of the affinity that is between both Churches for we have the same Holy Orders the same Church Service the same Ceremonies the same Fasts the same Festivals and we have generally the same Canon Lawes and therefore

in and read Thirdly the Catalogue of new licensed Popish Doctrines and of the Purgations of Passages against Popery Arminianisme arbytrary government Prophanesse c. wherein most of the new Additions not fully read are inserted make but one intire charge not divers and had but one generall Answer defence given to them by the Arch-bishop to wit that they were not licensed nor purged out by himself but only by his and the Bishop of Londons Chaplains who must answer for them and that they concerned not him therefore these Additions making no new charge and receiving all the selfe same Answer defence no indifferent persons can justly taxe me with partiality or injustice for inserting them into this History for the fuller discovery of his Popish intentions in this kinde which want of time prevented us to display so fully at the Bar as was desired where we had each particular ready in writing proved upon oath it being not onely excusable but justifiable yea necessary in a History of this nature which so much concernes Religion and the publick The second thing which perchance will be alleadged against me is That I have not so fully so punctually related the Arch-bishops severall Answers and Replyes to all the particulars of his charge as he uttered them viva voce at the Bar in his particular and generall Defences who spake as much for himselfe as the wit of man could invent in so bad a cause and that I have made some few Additions to the Commons sodain Replications to his Answers To this I answer First that I used all possible diligence both by friendly intreaty and the power of Authory to procure the Archbishops own Notes of his Answers and Defences to the Commons charge or authentick Coppies of them from Mr. Dell his Secretary and others that so I might Print them verbatim to avoyd all calumnies but I could obtain neither from them M Dell protesting that neither he nor any other to his knowledge had the originalls nor any coppyes of them and that he beleeved his Lord did burn all the Notes of his answers and defence before his death of purpose to prevent their publication after it So that if I have casually omitted or mistaken any part of his Answers or Defence himself or his own creatures must beare the blame not I who have as faithfully as exactly as I could supplyed this defect of his own Papers out of the Notes of others and mind own fragill memory relating all his Answers Defences as neer as possible in his own termes and pressing them fully for his best advantage without the least wilfull omission or diminution of any one particular of moment Secondly For the Commons subitane Replyes to his Answers I have rehearsed them as neer as I could in their own termes and made no Additions thereunto but onely of some Authors testimonies concerning the unlawfulness of Images Crucifixes Altars the placing and rayling in Altars and Lords Ta●l●s altarwise against the Eastwall the consecration of Churches and Chapples wherein the Archbishop much abused his Auditory with empty flashes and confident pretences of antiquity which Mr Serjeant Wilde at large refuted by the Testimony of Fathers other orthodox Writers and Mr Nicholus too as far as the shortnesse of time permitted to the substance of whose replies in these particulars I have added very little but only for learning sake and the fuller clearing of the truth If any shall further object that J have related his Charge intirely together in one continued Discourse but his Answers the Commons Replies thereto in fractions not in one continued Discourse as they were delivered each day severally at the Bar and summed up at last in the Lords and Commons House I answer it is truth and I did it for these Reasons First to avoyde Prolixity tedious Repetitions of the self-samethings For had I recited his severall Answers Defences the Cōmons Replies to them as they were made at the Bar each day by themselves and then repeated his generall Answers Defences in the Lords and Commons House and Mr Brownes Reply thereto distinctly by themselves I should have repeated the selfe-samethings with very little variation three or four times over to no purpose whereas now I have contracted the summe of all his Answers Defences to each particular Charg Proof with the Comons Replies thereto into one to eschew Prolixity and Tautologies 2ly I did it to prevent confusion and for clearer Discovery of the truth the pertinency of the evidence given in against him in each Particular For had I contracted all his Answers Defences into one and represented them in one intire continued Discourse by themselves and then have subjoyned the Commons Replies unto them intirely together the Reader could never have clearly discovered the frivilousnes falsenes or impertinency of his severall Answers to each particular charge or the strength of the Commons Replies thereto nor yet so well have observed to what particulars he gave answer to what not whereas now by this Perspicuous Method I have followed in reciting his Particular Answers and Defence distinctly to each Branch of his Charge and the Evidence brought to prove it and then annexing the Commons Replies thereunto the Readers may with ease and delight by comparing the Charge Proofes Answers Defence and Replies together most clearly discover the truth weight of each Charge and Proof the weaknesse falsenesse defects and insufficiency of all his Answers the satisfactorines of the Commons Replies and his undoubted Guiltinesse of all the particulars charged on him Thirdly the Archbishop alledged sundry things in his particular Answers and Defences each day which he omitted in his generall Defences in both Houses and added some things in his Generall Defences which he omitted in his particular by reason whereof I was necessitated to collect all his scattered Answers Defences to each particular Charge into one for his better advantage and the Commons Replies thereto Which being thus compacted together without interposition of any heterogenius matter in their proper places for the premised reasons necessitating me to this method no rationall man can justly taxe me for it as being no wayes injurious to the Archbishops cause nor tending to his disadvantage These Objections from the Arch-bishops Prelaticall partie being removed there are two things more wherein Your Honours and the World may justly demand some satisfaction to exempt me from all causlesse censures First you may justly inquire the Reasons why this History of the Arch-bishops Tryall hath stuck so long in my hands before its publication seeing it was expected many moneths since Secondly why it comes forth by parcels onely not compleat and intire after so long an expectation of the whole tryall and proceedings To the former demand I answer First that this task was by speciall Order originally imposed upon those Members of the Commons House that managed the Evidence not on me who totally declining it some four Moneths

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

Booke for very shame by the Stationer they were so vile licentious and distastfull to most 26. That Reading is Preaching that Preaching is only for extraordinary persons and times not for ordinary Ministers and seasons that one Sermon a moneth is better than two every Lords-Day That Bishops are not bound to preach at least not so often as other Ministers by reason of their great temporall employments and Court attendance c. And that Saint PAUL read Homilies SHelfords five Treatises pag. 35. 36. After this a wise and discreet Sermon not made by every Minister but by a man of Reading and discretion right well beseemeth this holy place Pag. 74. Some Parishes as men say have good Preachers but bad livers and some have meane Preachers or Readers but good livers which of these are best The good living Minister what he builds by his reading of Gods Word Prayer and administration of the Sacraments pulls not downe againe but upholds all with his good life therefore he is farre the best Preacher Pag. 77. Hast thou not thy Minister to doe this for thee every Sunday and Holy-Day in Catechizing But thou likest not of this because it is not a Sermon how provest thou that because it is not spoken out of the Pulpit nor delivered out of a Text c. Page 78. The very reading of it is preaching and not only preaching but lively and working preaching working upon mens soules to grace and goodnesse And that Gods Word read unto us is preaching you shall finde it expressed in Acts 15. 21. P. 82. What need is there of Preaching The besotted negligence of our delicate Puritans is that which makes them to run so after Sermons God speakes unto thee every Holy-Day by his owne Word Pag. 91. There is another kinde of preaching which is not fit for every kind of Minister but for extraordinary and excellent men called by God and the Church to reforme errors and abuses or to promulge to the world new Lawes and Cannons And as this kinde is to be performed by extraordinary men so it is not alwayes so needfull but only when necessitie requireth for when things are setled there needs no more setling but only preserving We ought not to have many Moseses nor many Evangelists nor many Apostles Pag. 93. The ancient and true doctrine ef the Primitive Church by set ed Articles is restored therefore this extraordinary kind is not now so necessary except it bee upon some notorious Crimes breaking in upon our people or some exorbitances of greene heads breaching the froth of their owne braines which will hardly be reformed untill many of these be unfurnished of their Licenses and those that are permitted be restrained to certaine times and seasons For better were it for our Church and people to have but one Sermon well premeditated in a moneth which is insinuated by the Canon then two upon a day proceeding from a rolling braine and mouth without due preparation Pag. 94. All the Bishops in the Land can hardly keepe downe their wrong and unseasoned doctrine Having shewed this kinde of preaching to be extraordinary for speciall men speciall times and occasions It followes that the preaching by reading is the ordinary preaching This was the ordinary preaching in our Church before King Henry the eight Page 241. Preaching of its owne natare is indifferent therefore the managing of it is not for all men but only for such as are of a stayed head and large understanding Dr. Pocklingtons Sunday no Sabbath P. 31. No ground at all for the fruitlesse and disobedient exercise of their afternoone talent It will bee hard for the best and stubbornest of them all to shew a Sermon preached by any of the Fathers in the afternoone P. 32. S. Paul preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the while he was in his Homilie what his Homily was it is hard for mee to say whether it was that himselfe made and did not read or one that he read and another made An Homily I am sure it was and it may be made by all the Apostles or the chiefe of the Apostles Wherefore I take it for a cleare truth that Saint Paul read the Decrees and sure I am by the word used in the Text that when he read them and no more but read them without adding or deminishing that hee preached by way of Homilie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reading of Homilies then is preaching and so adjudged by the Learned Bishops in the Councell of Rhemes P. 34. If then Reading of Decrees of the Apostles be preaching and used for the profit and peace of the Church and for the establishing of them in the faith then surely is reading of Lessons Epistle and Gospell much more preaching and the Reader is a Preacher Edmond Reeve his Communion Catechisme expounded page 74. They are said to make an Idoll of Preaching which place even the whole Christian Religion in hearing of Sermons and in Comparison of preaching forth of a Pulpit they nothing or very little account of the Common-prayer and the reading of the Homilies Page 77. To preach unto a Congregation on every Sunday is the proper worke of Pastours But the Bishops the Fathers in God having received the greatest measure of the holy Ghost are to be imployed besides in the greatest ministeriall matters of the Church as to ordaine Priests and Deacons Christs holy Ordinance of Consecration P. 78. It is their worke to Consecrate Churchces c. To require all the Eccleasticall Lawes of the Kingdome to be observed and to have to doe in the affaires of the Common-wealth Page 79. Many more are the employments pertainng to their high order and calling by reason whereof they may but at some certaine times preach unto Congregations when as they shall see occasion Page 94. Holy Church hath ordained that in the Sunday afternoone there should be taught her fundamentall Catechisme her Lawes her Canons her Constitutions should be read the Common-prayer with the Lessons be said and that the Homilies should be read also 27. That Bishops pretended Lordly superiority in point of Order and Iurisdiction over and above other Ministers is of Divine right and institution and that there neither is nor can be any true Church where there are no such Lordly domineering Bishops THis Archbishop of Canterbury himselfe determines thus in his Speech in Star-Chamber page 67. This I will say and abide by it that the calling of Bishops is Iure Divino by divine Right and this I say in as direct opposition to the Church of Rome as to the Puritan humour and I say further that from the Apostles times in all ages in all places the Church of Christ was governed by Bishops Now this is made by these men as if it were contra Regem against the King in fight or in power But that 's a meere ignorant shift for our being Bishops Iure Divino by divine Right takes nothing from the Kings Right In his Reply to

written copy f. 231. Book f. 272. The King that is the breath of our nostrils must once dye It seems Kings in this age must be so flattered and their power so elevated that they must be reputed Gods and not put in mind of their mortality no nor other men else what meanes the crossing out of this sentence in the same Author pag. 380. Ye live banisht here in Aegypt ye were ready to starve for hunger where ye came first ye are now seated in Goshen entreated curteously yet remember ye must depart and it will be a heavy departing unto you we are wedded to the world as to a spirituall Aegypt we have need to be put in mind of our departure from it Thus the Lord Jesus shewed to Peter that the time was at hand he should lay downe his tabernacle Luke 9. 31. so Philip had his Usher who daily said to him Memento Philippe te esse mortalem Did these popish Inquisitors judge you ever thinke of death or their departure hence who obliterated such clauses as these 13. Passages deleted against Popish Blind Obedience THe Licenser expunged this clause out of Doctor Iones his Comentary on the Hebrewes in the written copy pag. 352. Some bold Papists take occasion from hence to extort caecam obedientiam blind obedience Abraham followed God not knowing whether he went so you must follow your teachers though you know not whether they call you There is no consequence in that we must follow God though we know not whether must we therefore follow men God is wise men are foolish God is truth men are deceitfull therefore saith the holy Ghost try the spirits whether they be of God the Bereans would examine Pauls doctrine by the Scrirtures before they would follow him so must we doe the chicken followes the hen must it therefore follow the Kite too if God call us let us goe though we know not whether he is our Shepheard he will not lead us into ditches or deliver us into the hands of the Wolfe he is our Father he will not carry his children where they shall be hurt he is the Eagle we are his birds let him carry us whether it pleaseth him 14. Passages expunged against the Papists that Baptisme onely binds us to observe Gods Will and Commandements and that it absolves not men from all sinnes IN Master Wards Comentary upon Matthew chapter 18. verse 20. this clause is obliterated Whether doth Baptisme onely bind us to the observance of the will and Commandements of God First Bellarm. l. b. 1. de Baptis cap. 16. answears hereunto That although Christians are bound by solemne Vow in Baptisme to walk in obedience before God and to keep his Commandements yet are they not therefore freed and exempted from the observance of the Lawes and Ordinances of men which they are bound in conscience to keep and that under paine of damnation Secondly we answer that Baptisme onely bindeth us to keep the Commandements of God and so farre forth onely to obey men as they command things lawfull but we must not be brought in bondage to mens traditions and observations seeing we are the Lords free men and by baptisme are consecrated to his service and this we confirme from this place Goe and teach baptizing them c and teaching them to observe all that I command you therfore baptisme bindeth in only to the observation of Gods precepts 1 Cor. 7. 23. ye are bought with a price be not the servants of men Baptisme is a signe of the death of Christ the price of our redemption therefore we are freed from all meere humane service in the receiving of Baptisme and for this cause it is called the baptisme of Christ Augustin Contr. Petil. lib. 3. 55. saith Legimus Paulim dixisse Evangelium meum Baptismum autem meum nunquam dixit c. i. e. We read Paul to have said my Gospell but my Baptisme never for never any of the Apostles durst call the Baptisme of Christ their baptisme therefore seeing it is the Baptisme of Christ and that we are onely baptized in his name not in our owne names or the names of men we must onely hope to be saved by saith in him and become his servants wholly If the studious Reader would see how this answer of ours is both maintained and opposed I referre him to Doctor Willets Synopsis fol. 582 and Amesius Bellarm Enervat tom 1 page 251 252. And in the same Author page 18. this sentence is expunged Quest 3. Wherein doth Baptisme excell circumcision that those who were circumcised run thus unto John to be baptized Answ 1. Pererius the Jesuit saith there is a three-fold pre-eminence of Baptisme above Circumcision viz. first in the facility and easinesse of it it not being so painfull secondly in the universality of it it being free for both sexes and all Nations professing Christ and thirdly in the efficacy thereof because Baptisme absolveth a man from all sinne and the punishment thereof Secondly we willingly acknowledge the two first poynts of preheminence but reject justly the third because neither Circumcision then nor Baptisme now hath any such efficacy actually to give remission of sinnes for if it were so then it would follow that every one who is baptized it surely saved his sinnes being remitted or else that his sinnes being remitted returne againe But God useth not where he hath once forgiven sinnes to remember them any more Ezek. 18. 22. Thirdly Baptisme we confesse in signification and representation is more rich then circumcision was washing being a more lively resemblance of our eleansing in the blood of Christ and besides it is a commemoration of a benefit performed whereas Circumcision was a type of the same to be exhibited But for the efficacy there is no difference seeing they both are seales and confirmations of faith for the remission of sinnes and not actuall conferrers and bestowers of grace although they are by the instituti on of Christ meanes and instruments of conveying grace upon the elect 15. Passages deleted against Becket Gardener with other Popish Saints Prelats Writers and in defence of Calvin and Luther IN Doctor Jones his Comentary upon the Hebrewes written copy page 323. this clause is totally obliterated I pray God there be no such that knowing the Scriptures and Fathers sinne against their owne knowledge and that of malice to the truth among them Papists What did Gardener Bishop of Winchester and Lord Chancelour of England in Queen Maries dayes that burnt Cranmer and Hooper who when Doctor Day Bishop of Chichester came unto him lying on his death-bed in desperation and comforted him with the sweet mercies of God in Christ he brake forth into this speech My Lord you may say so to a man in my case but open this window once to the people and farewell all Did he not despise the spirit of grace and sinne against the holy Ghost Yet I define nothing I leave him to the supreame Judge In Doctor