hallowed as they say with their conjured water Crossings Censings Processions c. But blessed be that God our Lord which by the light of his Word doth confound all such wicked and fond fantasies which they devise to fill their bellies and maintaine their Authority by Although these Ceremonies in the old Law were given by Moses for the hardnesse of the peoples hearts to keep thē exercised that they fall not to the Idolatry of the Gentiles yet is there no mention of them in the New Testament nor yet commanded now either to us or them but forbidden to be used of all both of us and them We be no longer under shaddowes but under the truth Christ hath fulfilled all and taken away all such darke kind of Ceremonies and hath placed the cleare light of his Gospell in the Church to continue to the end The Popes Church hath all things pleasant in it to delight the people but where the Gospell is preached they knowing that God is not pleased but onely with a pure heart they are content with an honest place appointed to resort together in though it were never hallowed by Bishops at all It is written that God dwels not in Temples made with hands nor is worshipped with any worke of mens hands but he is a spirit an invisible substance and will be worshipped in spirit and truth not in outward words onely of the lippes but with the deepe sighes and groanes of the heart and the whole power of the mind and earnest hearty calling on him in praier by faith And therefore he doth not so much require of us to build him an house of stone and timber but hath willed us to pray in all places and hath taken away the Iewish and Popish holynesse which is thought to be more in one place then another All the earth is the Lords and he is present in all places hearing the Petitions of them that call upon him in faith Therefore those Bishops which thinke with their conjured water to make one place more holy then the rest are no better then the Jewes deceiving the people and teaching that onely to be holy which they have censed crossed oyled and breathed upon for as Christ said to the woman thinking one place to be more holy to pray in then another Woman beleeve me the time is come when yee shall worship neither at Jerusalem nor in this Hill but the true worshippers shall worship God in spirit and truth So it is now said the place makes not the man holy but the man makes the place holy and ye shall not worship your Idols Stocks and Stones neither at Wilsingham Ipswich Canterbury nor Sheen for God chuses not the people for the places sake but the place for the people sake But if yee be in the midst of the field God is as ready to heare your faithfull praiers as in any Abbey or Priory yea a thousand times more for the one place he hates as defiled with Idolatry and the other he loves as undefiled and cleane If the good man lie in prison tyed in Chaines or at the stake burned for Gods cause That place is holy for the holynesse of the man and the presence of the holy Ghost in him as Tertullian saith yet there should be common places appointed for the people to Assemble and come together therein to praise our God c. Those who in the Apostles times were buried in no Church or Church-yard nor Christen-moldes as they be called when it is not better then other earth but rather worse for the conjuring that Bishops use about it It appeares in the Gospell by the Legion living in graves the Widdowes sonne going to buriall Christ buried without the Citty c. That they buried not in hallowed Churches by Bishops but in a severall place appointed for the same purpose without the Citty which custome remaineth to this day in many godly places c. A most expresse Authority against Bishops Popish consecrations of Churches and Church-yards to make them holyer then other places The second Authority they produced was Mathew Parker Archbishop of Canterbury in the beginning of Queene Elizabeths reigne who was of a quite contrary judgment to this his Popish Successor condemning this manner of consecrating Churches Altars c. as Superstitious Paganish childish ridiculous in his Antiquitates Ecclesiae Brittannicae p. 85. 86. 87. in these termes Legat enim qui volet recentiores et nostro praesertim avo editos Pontificales ac Missales libros reperiet eos et Caeremoniarū multitudine peragendi difficultate atque taedio et exorcisationis amentia priores illos longè superare Quibus enim non dicam verbis sed portentis has et ejus modi a Pontisiciis adhuc adjurantur c. Dedicatio recentis Ecclesiae Altaria vasa indumenta Linteamina et ornamenta Ecclesiastica Hac omnia quam solemni ritu sanctarum scripturarum sententiis ad suas decantationes perperā adhibitis Potificij peragunt paucis videamus c. In dedicatione Ecclesiae jam exstructae Episcopus ter ' circumiens ostium bacculo pastorali ferit hoc Psalmi carmine Attollite Portas c. Cui Diaconus intus existens respondet fere exanimatus Quis est iste Rex gloriae c. Deinde ingredicus Episcopus in fundamento Ecclesiae Cineribus sparso Alphabetum Gracum et Latinum bacculo describit tum variis multisque Episcopi Clerique incessibus rectis obliquis retrogradis transuersis parietes ac pavimenta aqua sparguntur cruces in parietibus chrismate cum dextro Episcopi pollice depinguntur infinitis penè completis caeremoniis ad extremum precatur ut populus in ea conveniens per sacerdotum libamina caelesti sanctificatione salvatus animae salutem perpetuam consequatur discedens portam his verbis Episcopus ungit chrismate porta sis benedicta sanctificata consecrata consignata Deo commendata c. Altaria autem innumeris hujus generis precibus consecrantur c. Et sane valde deflenda est hujus temporis conditio quod Ecclesiae Patres eadem mentis acie ab ecclesia resecare has hujusmodi caeremonias seu potius nugas aut nolunt aut non possunt qua priora illa Ordalii vitia cernebant atque corrigebant sed illis ut superstitiosis damnatis deletis hac quae mordicus retinent quamvis puerilia deliria sint ex illis tamen fabricantur atque struunt Quanto modernis Pontificibus aequior fuit Gregorius qui scribit Quomodo regulae sanctorum Patrum pro tempore loco persona negotio instante necessitate traditae sunt Hi autem nulla neque temporis neque loci neque negotii neque personae neque cujusquà m rei quà m suae voluntatis atque gloriolae rationem habentes ne pusillis in rebus veritate cedere volunt A very good character of the Prisoner at the bar and his proceedings in this kinde
c. As appears by his Injunctions annexed to his Articles in writing and his Account to the Archbishop for the yeare 1636. both found in the Archbishops study and attested by Mr. Prynne In this Diocesse of Norwich by meanes of these Visitation Articles Bishop Mountague in his Account to the Archbishop for the yeare 1638. informes him under his owne hand That all Courches were furnished with the ALTAR standing close to the East-wall all Rayled about the Altar But withall he certifies him that many of the people complained they were troubled and Excommunicated by his Predecessor Bishop Wren for not comming up to receive at the Rayls about the Altar in this manner As many as can well kneele close unto the Rayles come up out of the Church and then upon their knees receive from the Priest standing within the Rayles the Bread and Wine who being thus Communicated rise and depart into the Church and as many moe as can likewise kneele succeed and being Communicated likewise depart which course is observed till all have received Against this they say it is a new un-necessary troublesome course not enjoyned by Law not required by Canon nor imposed by His Majesty or my Lord of Canterbury whose Injunctions they professe they will obey nor in the Articles or Injunctions of any Bishop This as it perplexeth them so I must professe it troubleth me wherein I desire resolution and direction For if this be the case as they pretend in my poore opinion it is inter minutiora Legis to make the best of it and happily in these times of opposition it were not amisse to follow that wise direction of the greatest Councel of Christendom the first of Nice Let ancient customs be observed If I may be bold to deliver my owne poore private opinion concerning this case as they relate it not otherwise I hold it a meere un-necessary inconvenient combersome or irregular course I know it hath no velam nor vestigum in Antiquity who as it appeares by Saint Chrisostome communicated Communicants kneeling in the Chancell in their distinct rankes the doores shut none permitted to depart till the blessing pronounced and Ite in peace I know of no Law Articles Advertisements Canons Injunctions that require it I cannot tell where when by whom it came up This I know it is the practise of the Roman Church at least in Italy and Rome and yet drawes neere upon the Lees of the Geneva Discipline in their running Banquet as it is rightly named I humbly crave pardon for this my free but private opinion of that course upon which so many in my Diocesse doe stand who otherwise do professe all obedience to the Church orders and I doubt not but to bring them thereto and settle them therein almost I durst undertake it This Account of Bishop Mountague being shewed Bishop Wren by the Arch-Bishop he returned this Answer in writing thereunto which hee delivered to the Archbishop in whose Study Mr. Prynne seized it The number of them that stood excommunicated for this which is alleadged were not 13 in above 1300. Parishes When they had received both the bread and wine two rankes of them they quietly withdrew and remained in the Chancell if it would hold them and others kneeled downe in their roomes No marvell if it like not those that will pronounce it new unnecessary and troublesome The Service booke enjoynes it by requiring all to draw neer The King Himselfe does it and His whole Houshold in effect It had bin neither perplexity nor trouble in that Diocesse ere now if it had not unawares bin declaimed against by his Lordship before hee came into the Diocesse Many of his Faction prickt up their eares at that and then his Lordship had plunged himselfe to openly to get back hansomely Now hee is come into the Diocesse and findes it so generally practised and desired by the best of all sorts It is hoped that upon this private narration either my Lords Grace of the King will gain-say it It were fit that what he reputed an irregular custome had bin exprest And whether to carry the holy Sacrament up and down to their Seats be it Where the Chancells will not receive all the Communicants what more trouble of successive comming before the Rayle then into the Chancell Many Chancells are so seated that it cannot appeare how the Communicants kneels and for this in truth the Faction hath the greatest sticke at it Many Parishes are populous and the Chancels large but the Chalices very small while the Priest then goes to and againe so far to renew the Cup much time and labour is lost This supposition holds not for very many Chancells will not hold all the Communicants much lesse to kneele conveniently all at once To come before the Rayle hath more analogy with Antiquity then some men have seene or others will In England they came but to the Chancell doores till our Lawes brought them into the Chancell So now the Rayle serves to distinguish the Presbyterian from the Chorus and that place in Saint Chrysostome I believe will otherwise prove to be mistaken That it is like the practise of the Roman Church I suppose is the better seeing we never found fault with them for it till now As for Geneva t is not so like to theirs or theirs to it as an Ape is to a man and yet is farre enough from being a man This is spoken unto in the precedents After which Bishop Mountague in a Synod at Ipswitch Octob. 8. 1639. gave these ensuing directions to his Clergie concerning the peoples comming up to the Rayles to receive A Copy whereof he sent to the Archbishop who received it the 21th of the same Moneth as appeares by his endorsement thereof When I came first into this Diocesse I was much and often troubled by many in many parts thereof about comming up to the Rayles as they called it in time of the holy Communion This was a novelty unto me as it seemed it was in it selfe for I had never heard of it nor did I know what it meant But I understood at length it was this Those that intend to receive the holy Sacrament are to come up out of the Church and to draw neere unto the Rayles which inclose the Altar or Communion Table and there to kneele as many as can and to receive in both kindes at the Ministers hands when this company at the Rayles have received in both kindes they are to rise up to withdraw and another company to succeed in their places and after them a third and so till all bee in that sort Communicated In this course thus observed I do not understand whether all at once that intend to Communicate do together come up out of the Church into the Chancell and being there disposed sitting or standing doe in course repaire unto the Rayles and returne from thence Or whether
in the time of K. Edward and Q. Elizabeth and in the time of Q. Mary for his conscience endured voluntary exile And to place him in the front of the most learned and Godly English Bishops holy Martyrs and others that suffered Martyrdome in the daies of Q. Mary for the truth and Gospell of Christ Jesus in which number he is Registred in the Title Page and placed before Bishop Hooper and Father Latymer in the Book it selfe The occasion of writing this unlicenced obscure Pamphlet was as followeth Iohn Veron being Divinity Lecturer in Paules Cathedrall in the first yeare of Queene Elizabeth handled the Doctrine of Predestination and other incident Points thereto belonging in direct opposition the Popish Pelagian and now Arminian Tenets which Lectures he soone after published in Print and dedicated to Q. Elizabeth in a booke intituled A Fruitfull Treatise of Predestination c. Printed at London for JOHN TYLDALE about the second yeare of Queene Elizabeths Raigne against which Lectures this Champnyes taking some exceptions published this Anonimous Answer by way of a Letter which Veron soone after answered almost verbatim in his authorized Apology dedicated to the Queen whereto Champeneys never replyed After which this Letter was largly answered word for word from the very Title page to the end thereof in a Book Intituled An Apology or Defence of the English Writers and Preachers with Cerberus the Three-Headed Dogge of Hell chargeth with false Doctrine under the name of Predestination written by Robert Crowley Clerke a fugitive for Religion in Queene Maries dayes and an eminent laborious Preacher in those times Vicar of Saint Giles without Criplegate in London Imprinted at London in Pater-Noster-Rowe at the signe of the Starre by Henry Denham Anno 1566. Octob. 14. Seene and allowed according to the order appointed In which booke this Pamphlet which the Bishop and his Agents now obtrude upon us as the received Doctrine of our prime Martyrs and of the Church of England in King Edward the 6th and Queene Elizabeths Reignes was by publique Authority in the name of all the Orthodox Writers and Preachers of England refuted as directly contrary to the received Doctrine of our Martyres Writers Preachers Church and censured as Pelagiau and Popish in both these ancient printed Answers It must needs therefore be an inexpiable insufferable abuse in this Archbishop and his Instruments thus to revive reprint this exploded Erronious Arminian Treatise in the yeare 1631 and obtrude it on us as the received Doctrine of our Martyrs and Church of England in the beginning of Reformation whereas there was nothing lesse on purpose to propagate his Arminian Errors and strengthen that lesuiticall faction After this Mr. Prynne produced Bishop Hoopers Confession and Protestation of his faith made to the whole Parliament An. 1550. in King Edwards dayes His comfortable Exposition upon the Psalmes London 1580. his Articles upon the Creed London 1584. Artic. 3. to 15. 17. 21. 25. 29. 30. 33. 36. 38. to 56 62. 67. 68. 91. to 99. wherein he expresly in terminis refutes those Arminian opinions which this our Author wold wrest out of the words of his Preface to the Commandements contrary to his intention together with divers Passages in Father Latimers Sermons expresly against the Arminian Tenets which explicate his other misapplyed Clauses in the Hystoricall Naration All which Mr. Pryn then shewed to Sir Humfry Lynde to his great satisfaction then desired him to repaire to Bishop Laud in his name to acquaint him with the premises and this desperate Imposture he had obtruded on our Church to his eternall Infamie and thereupon to advise him speedily to call in and burne this dangerous seducing booke or else he would prosecute him to the uttermost for this abuse Sir Humfry accordingly acquainted the Bishop his Chaplin Martin herewith but yet they took no course to suppresse the Booke whereupon Mr Prynne repaired to Lambheth to Archbishop Abbot acquainted him with the execrablenesse of this imposture shewed him the severall old Answers to this new printed Pamphlet with the expresse positions of Bishop Hooper and Bishop Latymer contrary to those imputed to them in this Narration desiring him to call in this dangerous Historicall Narration with all severity and to cause it to be publikely burnt to reprint the old Answers to it and withall to give him leave to prosecute Bishop Laud his Chaplaine Martin with the publisher of this book in the high Commission for this insufferable abuse To which Archb. Abbot gave this answer that this booke did very much trouble him that he had sent to Bishop Laud about it who at first denied that his Chaplain licensed it but afterwards acknowledged it that he gave order to call it in but it was in a privat manner after most of the bookes vâ—nded that he never saw nor knew of these 2. old Answers to it therefore desired Mr. Pryn to leave them with him for a time promising faithfully to restore them and to give him an accompt of this businesse on the Saturday following In the meane time Mr. Prynne because this booke had done much harme in both the Vniversities sent downe some of these Answers of Veron and Crowly with some of Bishop Hoopers books to Oxf. Cambridg to some of his acquaintance there and to the Vniversity Lybrary at Oxford whither many resorted to peruse them to their great satisfaction and the Bishops dishonour by discovering this imposture to them On Saturday being Easter Eve Master Prynne repayred to Archbishop Ahbot for an Answer who told him that he had called in this offencive book seized on som of the copies which were caried into Stationers-hall that Bishop Laud had since been with him that he had shewed him the bookes there left who confessed his Chaplin Martÿn had licenced this Narration in which he had done very ill but he had given him such a ratling for his paines that hee would warrant His Grace hee should never meddle with Arminian Bookes or Opinions more To which Mr. Prynne replyed that indeed he had ratled him to very great purpose for no longer then yesterday in the afternoone his Chapline Martin Preaching the Passion Sermon at Paules Crosse publikly broached maintained Vniversall grace and Redemption with all the Arminian Errors contained in this Book and condemned in the Synol of Dort to the great offence of the Auditors as his owne Chaplains Dr. Buckner Master Austen and Dr. Featley could at large informe him and therefore the Bishop did most grosly abuse his Grace herein who should doe well to proceed against both of them and publikly censure them in the High-Commission or this grosse practise to the end the whole Kingdome might take notice of it and the Arminian party be thereby discouraged That the Bookes they had seized were but few the greatest part of the Impression being vented they were called in so slighty and in so private a manner that few or none took notice thereof and
acquitted by the Court. 3ly That when he could not have his will of this innocent Gentleman one way he meditared present revenge another way proclamed it in open Court charging him with raising a Faction in the High-Commission Court when as his fellow Commissioners would not concur with him in his Factious prosecution to gratifie the Papists 4ly That hee bare an extraordinary affection to Popish but an extreame inveterate malice to true Protestant Saints and Martyers because hee was so farre incensed against Mr. Gillibrand and his Almanacke onely for omitting the names of false Popish Saints and Martyres and placing the names of our reall Protestant Martyres in their stead the truth whereof was then further manifested at the Bar by a memorable Passage in Doctor John Pocklingtons Altare Christianum licenced by Doctor Bray the Archbishops owne houshold Chaplaine as appeares by the printed Approbation prefixed to it and perused by the Archbishop himselfe who ordered it to be printed of which booke there being two editions Mr Pryn found both of them curiously guilded and bound up in the Archbishops Study at Lambheth in both of which this Passage remained uncorrected unexpunged wherein the Calender before the Booke of Martyres which Mr. Gellibrand imitated with our Godly Martyres are most grosly railed against censured traduced as Traytors Murderers Rebells Heretickes and the Popish Saints in whose places they were inserted proclaimed to be the holy Martyres and Confessors of Iesus Christ whose names are written in heaven in these very tearmes which you may find in the first Edition Pag. 92. and Edit 2. Pag. 114. This was the holy and profitable use of these Diptickes much like the List of persons CENSVRED BY HOLY CHVRCH called WITH SOME REPROACH OF TRVTH AND CHRISTIAN RELIGION Catalogus testium Veritatis collected into one volume by Flacius Illericus and enlarged since by others And as unlike a KALENDER that I have seene to wit that before Mr. Fox his Acts and Monuments wherein THE HOLY MARTYRS AND CONFESSORS OF JESVS CHRJST who had not only place sometimes in these Dipticks but WHOSE NAMES ARE WRITTEN IN HEAVEN ARE RASED OVT AND TRAITORS MVRDERERS REBELS AND HERETICKS SET IN THEIR ROOMES so as if Penry Hacket or Legat had come in time they might have challenged as orient and scarlet a dye as some of them Certainly more venome and malice could never have beene couched or Vented in fewer words against Mr. Fox his authorized Kalender to his Acts Monuments against our own English Martyres the Professors of the Protestant Religion in all ages so by consequence against our Religion it selfe then is comprised vented in these lines twice published in print in these Editions by this Arch-Prelates his Chaplaines speciall approbation without the least retractation of purpose to please the Popish party offended with Mr. Gellebrands Almanacke which this Bishop would have Martyred and burned for an Hereticke as our Martyres were to gratifie the Popish party much offended at it by which the whole World may clearely discerne his strong inclination his cordiall affection to them and their his palpable disaffection to us and our Religion We shall now proceed to other evidence About the latter end of the yeare 1636. Master Prynne being certainly informed of the Archbishops intention to procure a Decree in Starchamber prohibiting the reprinting of all old Bookes of Divinity unlesse they were first reviewed purged new Licenced by his Chaplaines or Agents before this Decree was ratified sent for Michael Spark Senior and perswaded him to reprint some three or foure old Bookes of speciall use against Popery ere this Decree should passe by name Thomas Beacons Display of the Popish Masse and his Reliques of Rome as being then most seasonable opposite to the Archbishops Romish designes formerly printed cum privilegio in Queen Elizabeths Reigne An. 1560. yea dedicated to all the Bishops of England and highly approved by them Hereupon he caused Mistresse Anne Griffin to begge leave of the Company of Stationers who were owners of those Coppies to reprint these Bookes which being granted she printed off his Display of the Popish Masse and began to Print his Reliques of Rome No sooner was the first of them published abroad but a Papist seeing one of them newly printed lying to be sold in a Book-sellers shop in Paules Church-yeard reading the Title thereof grew very angry at the Booke being a very solid learned Treatise against the Popish Masse with the Ceremonies accompaning it and said hee wondered much that the Archbishop would suffer such Bookes to be Printed in this Age adding that perchance he knew not of it and therefore he would goe over to Lambheth and informe him thereof to the end it might be suddainly called in ere it were dispersed which it seemes he performed accordingly for the very next morning the Archbishop called in this Booke very strictly sending his Pursevants and Officers to seize on all of them they could meete with and understanding that Mistresse Griffin printed it he sent for her to Lambheth where he in a very angry manner demanded of her why she did reprint this book against the Masse NOW above all other times whether she could find no other time but this to print it To which she answered she did it for want of other work to imploy her servants who else must sit still seeing they could get no good New bookes Licenced Then he demanded of her how shee durst reprint it without a new License she answered She did it by leave of the Company of Stationers and knew of no order to the contrary After which he threatned her with the high Commission and told her that if she printed any more old Books though formerly licensed without a review and new licensing of them by his Chaplaines he would put downe her printing House and she should never print againe though there was then no Order to the contrary whereupon she durst not proceed to print his Reliques of Rome but gave it over All which was fully proved by the severall Oathes of Mr. Prynne Michaell Spark senior Anne Griffin such an Arch-favourer of Popery was this Prelate then grown that he would not permit this Treatise against the verry Popish Masse it selfe to be reprinted though formerly oft printed cum Privilegio growes angry at the printing of it causeth it presently to be suppressed upon a Papiste Information and thus checks the Printer Was not Popery grown to a strong head among us when not so much as one small old Booke against the Masse and Idolatry of it might passe the Presse but it must presently be suppressed by this Arch bishops speciall command and the Printer thus threatned for it Yet he forsooth if wee dare believe his Protestations was then as averse from as great an Enemy to Popery as any mortall breathing About the same time a Booke intituled The Palsegraves Religion containing the Faith and Confession of the Churches of the Palatinate formerly
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 sinâ—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
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
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
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 â—â—â—â—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
K. himself Moreover in the Order for the Fast in the very last page of the book he purged out these words condemning the popish Doctrine of the meritorionsnesse of fasting viz. to avoyd the inconvenience that may grow by fasting some esteeming it a Meritorious Work others a good Work and Of itself acceptable to God without due regard of the end c. In briefe whatever in this Fast-book did in the least degree reflect upon popery or seemingly oppugne any errors of it this Arch-prelat out of his ardent zeal against Popery and fatherly care for the maintainance of our Protestant Religion did totally expunge it non obstante his Majesties Proclamation to the contrary For this Jesuiticall practice the Arch-bishop being justly taxed by the Author of News from Ipswitch and Master Henry Burton in his Humble Appeale to his Maâ—esty page 3. and his Sermon on the fifth of November 1636. intituled For God and the King p. 141. to 149. He reputed the very dislike of these his Romish purgations such a crime that he arraigned these books and the Authors of them in Star-chamber as capitall malefactors procured the heaviest bloodiest unjustest sentence against them that ever was inflicted by that Court and had the impudency for onely to justifie these purges in print by his two popish Champiors Doctor Heylyn in his Moderate Answer to the seditious and scandalous Challenges of Henry Burton p. 157. to 16â— and Christopher Dow in his Innovations unjustly charged upon the present Church and State p. 141. to 150. but even in open Court in a large and bitter speech at the sentence of his Accusers in Starte-chamber June 14. 1637. which he had the boldnesse afterwards to publish to all the world In which Speech though he cunningly omitted these expurged clauses which if recited at large had no colour of defence yet he justifies the expurging of them to be his owne voluntary act adding that it was lawfull for him and his brother Bishops notwithstanding the Kings Proclamation so altar what they thought fit And then renders this most absurd reason of blotting out the first recited clause Thirdly for the branch in the other which is the first Collect Though God did deliver our forefathers out of Romish superstition yet God be blessed for it we were never in And therefore that clanse being unfittingly expressed We thought fit to passe it over Which reason is altogether untrue First because there are many ancient people yet living among us who were totally drowned in popish superstition and idolatry in Queen Marie's dayes and the beginning of Queen Elizabeths reigne from which God hath graciously delivered them since brought them into the most clear and comfortable light of his holy word of later yeeres when preaching and godly preaching Ministers have been more frequent in most places of our Realm then in the beginning of Reformation when they were very rare scarce one or two in a whole County Secondly we our selves were utterly drowned in popish superstition and idolatry in our forefathers and delivered out of it in their deliverance from it otherwise we had continued drowned therein till this very day As therefore the sacred Scripture in direct and proper termes oft informed the Posterity of the Children of Israel whose Ancestors many generations before were bondslaves in delivered out of Egypt I brought YOU forth of Egypt and brought YOU forth of the house of bondage and have brought YOU to the Land which I sware unto your Fathers c. Judg. 2. 1. c. 6. 89. 2 Chro. 7. 22. Jer. 2. 6. 7. Hag. 2. 5. and as Daniel in his solemne prayer and fasting blessed God for this mercy in his days as if the deliverance had bin then wrought for that generation Dan. 9. 15. And NOW oh Lord our God thou hast brought thy people forth of the Land of Egypt by a mighty hand and hast gotten thee renowne AS AT THIS DAY and as God upbrayded the Israelites for their ingratitude to him for this mercy in Jeremiah's dayes as if this deliverance had then been wrought for that Generation Ier. 2. 6 7. Neither said they Where is the Lord that brought us up out of the Land of Egypt and that led as through the Wildernesse through a Land of deserts and of pits through a Land of drought and of the shadow of death c. And I brought you into a plentifull Country to eat the fruit thereof and the goodnesse thereof but when ye entred ye defiled my Land and made mine heretage an abomination wherefore I will plead with you saith the Lord and with your childrens children will I plead So we by like congruity of reason and in proper Scripture phrase which this Arch-prelate stiles an unfitting expression though frequent in all Authors as well as in the sacred Text may as truly be said to be delivered from Popish superstition and idolatry wherein we were utterly drowned and ought to blesse and prayse God for the deliverance of our forefathers out of it as if we our selves had been actually delivered their deliverance being in truth the cause of ours and an actuall deliverance unto us from this Egyptian Romish bondage and Antichristian deluge This excuse therefore of his is but a meere ridiculous pretence to delude the simple and the true reason of this expanction onely this His Grace-ship had conspired with Priests and Jesuits once more to drowne us utterly in Romish superstition and idolatry and to deprive us of the cleare and comfortable light of Gods holy Word by extinguishing silencing suppressing most godly lights Ministers preaching throughout the realme and to corrupt the true worship of God with superstitious Ceremonies and idolatrous Adorations if not to extirpate truth and verity from among us by introducing equivocations hypocrisie false accusers of the brethren in every place therefore this passage so contrary to his popish designes must not be tolerated in any wise but utterly deleated and He so impudent as to instifie it before all the world when he neitther saw not dreaded any superiour powers to draw him into question for this transcendent crime for which wet rust he shall now give an exact account to this supreame Tribunall The fourth purgation made by his speciall direction and advice was in the second Edition of Doctor Christopher Potter's Want of Charity justly charged London 1634. This Doctor being about to publish a second Edition of that booke of his writ thus unto his Lordship to send him directions to alter or correct any thing that should be offensive to his Grace My most honoured Lord c. THe Copies of my answer to the mistaker are most sold and a new Impression intended I am now reviewing it I shall be glad to receive from your Grace by your servant Master Dell or others any direction to alter or correct if any thing be therein offensive to you I humbly commend your Grace to the blessed protection of the Lord Almighty and will be