Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	faith_n	holy_a	4,881	5	5.2910	4	true

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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

of their sinnes that they themselves shall be saved yea verely even this speciall faith is to be found in this chapter as before Secondly all these heleevers did steadfastly beleeve they should be saved they all looked for eternall happinesse therefore they were assured of the forgivenesse of their sinnes for without remission of sinne there is no salvation Thirdly the spirit cryeth in the hearts of all the faithfull Abba Father now they cannot call God father if they be not perswaded of their reconciliation by Jesus Christ and that their sinnes are washed away in his blood this speciall faith of the Protestants hath sure footing in the Word of God and the doubting faith of the Papists is excluded out of Scripture In Master Wards Comentary on Matthew these passages are wholly obliterated Matth. 19. 29. shall inherit everlasting life Whether may we in this life be assured of life everlasting or not First in this life not onely we may but we ought also to be assured and certaine of everlasting life Ursin de vita etern qu. 7. Secondly we may be certaine of it three manner of wayes viz. first by faith or by a full perswasion of the good will of God towards us and secondly by the beginning of true repentance or by a full purpose and intent within us to live according to Gods Commandements and thirdly by peace of conscience by a desire of God and by our joy and gladnesse in him Thirdly this certainty and assurance is grounded on sure and strong reasons viz. first the author of everlasting life is unchangeable even God himselfe secondly Gods election is unchangeable thirdly Christ is heard in all things which he desireth of his father but he prayed that his father would save all those whom he had given him fourthly Christ hath said That no man shall pluck his sheep out of his hands but he will give unto them everlasting life John 10. 28. and Saint Paul saith the foundation of God remaineth sure 2 Tim. 2. 19. Ibidem fol. 176. Thou must come to a certainty of faith and grace f. 324. to be made partakers of an infallible assurance of salvation are deleted Ibidem fol. 240. in the written copy before Quest 3. We should labour for faith and the encrease thereof Fourthly faith is our seale and spirituall Unction whereby we are assured of pardon reconciliation adoption justification and after death of glorification 1 Cor. 1. 21. Now a weak faith cannot assure us of these wherefore if we desire to be certaine of them we must labour to grow up and encrease in faith Quest 3. Who are blame-worthy in this particular Answ two sorts of people namely 1. those who neglect faith and secondly the Papists c. Quest 1. Wherein are Papists to blame concerning the augmentation of faith Ans They are faulty in two things negant fiducium certundinew fidei they grant faith but deny both confidence and certainty of faith But of these conjointly and not apart and that by divers degrees and steps Now the question here is concerning the passive not active faith Thirdly the Papists being asked what this passive faith is which we give when we beleeve doe in a manner make it no other then an historicall saith placing it wholly and altogether in the understanding credimus vera esse revelata promissa atque a Deo justificari impium per gratiam Coneil Trident. wee beleeve that all the promises and whatsoever else is affirmed in the revealed will or written Word of God are true and that the wicked are justified of God by grace But confidence they say is no part of faith for fides est animi cer atudo de absentibus supra opinionem infra scientiam Thom. 22. 4. 1. But we say that confidence and trust is the chiefest thing in faith yea and that a particular trust and confidence Object 1. Against this the Papists object it is no where written in Scripture that Peter or Stephen shall be saved and therefore faith is onely generall and not particular Answ 1. First all the godly regenerated and elected shall be saved this is true but very obscure Ans 2. Secondly that Solomon Iames or Iohn shall be saved we acknowledge it to be no where found in Scripture neither doe we contend about it Answ 3. Thirdly whosoever beleeves shall be saved John 3. 16. and therefore if Solomen Iames and Iohn doe beleeve they shall be saved Therefore it is of faith that it might be by grace to the end the promise might be sure to all the faithfull Rom. 4 16 Yea Abraham being fully perswaded that what he had promised he was also able to performe verse 21. it was imputed unto him for righteousnesse verse 22. Now it was not imputed to him only but shall also be imputed unto us of with him we beleeve on him who raised up Ies●● our Lord from the dead ver 23 24. Where we see that all the spirituall seed of Abrahams faith shall be saved that is whosoever layes hold ●● on the promises of the Gospell made unto the faithfull in Christ and by a true and lively faith between them to be good and true in generall and good and gracious unto him in particular shall be saved yea we have a plaine place for the proofe of a particular faith in the Psalme● where it is said he shall not be afraid of evill ●ydings his heart is fixed trusting in the Lord Psal 112. 7. but of this I have elsewhere more largely to treat Quest 9. Because I said that every one who by a lively faith layes particular 〈◊〉 upon the promises of the Gospel applying them unto himselfe by the merits of Christ shall be saved it may therefore be questioned how or in what order our salvations wrought Ans 1. First God opened by a new way both the gates of heaven and hell Heb. 10. 20. Ans 2. Secondly this new way he published and made known in his word condemning all other wayes read Rom. 1. 2. and 3. chapters this is to be beleeved Answ 3. Thirdly in the Scripture the Lord exhorts us to adhere and trust onely unto Christ this new way and to seek salvation in him and to hope for salvation by him Heb. 3. 9. therfore this also is to be beleeved Answ 4. Fourthly God promiseth salvation unto all those who beleeve in Christ and he is faithfull in all his promises yea he that beleeveth not God will make him a lyar 1 Joh. 5. 10. as though there could be any salvation by any other meanes then onely by faith in Christ and therefore Saint John 〈◊〉 his Epistle that those to whom he writes may beleeve 1 John 5. ●3 there being no other way to come unto heaven Acts 4. 12. We affirmed before that the Papists deny that there is any particular trust or confidence in faith or any certainty of faith both which we condemne as errours in them and therefore for the making good

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

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

and most Honourable my singular good Lord the Lord Arch-bishop of Canterbury his Grace Primate of all England and Metropolitane Chancelour of Oxford and one of the Lords of his Mijesties most honourable Privy Counsell present these And after the receit thereof thus indorsed with the Arch-bishops owne hand Rec. Jan. 22. 1639. L. B. Exon. concerning some amendments in his book for Episcopacy In this Letter of the Arch-bishops and the answer to it besides the grand designe of asserting Episcopacy of divine Right and Institution we may observe these considerable particulars First that he blames Bishop Hall for being a little too favourable to the forraigne Protestant Churches and their authors Secondly for passing by the Sabatarians or strict observers of the Lords day without any touch at all which he desires him to rectifie and help by some touches of shapnesse against them this is his charity to the Protestants and Sabatarians or Puritans of you please they were too candidly handled and therefore must be more harshly dealt withall but now on the other hand mark his extraordinary affection to and care of the Popes honour and reputation He doth in the third place tax the Bishop for bestowing the title of ANTICHRIST on him three or four times in his Book positively determinately This was such a transcendent crime that he must needs acquaint the King himselfe with it of his owne native disposition without any other Monitor and procures a speciall royall command to him from his Majesty to expunge those scandalous and dishonourable clauses against his Holinesse out of his Treatise Fourthly in the reason which he renders for acquainting his Majesty herewith and desiring him to make this change there are these considerable things to be taken notice of First that King James himselfe did in his printed Works at large prove and declare the Pope to be Antichrist by very strong proofes Secondly that when the Spanish match was in agitation and the Popes Dispensation required for the facilitating of it being one of the first Articles in the Marriage Treaty he was challenged by the Pope and his agents for it but not before Thirdly that King James hereupon to satisfie the Pope and gaine his favour was put to a hard shift and enforced to coyne a new distinction which he never thought of till then to excuse the matter That he writ thou not concludingly but by way of Argument onely c. Fourthly that he made this answer and distinction when King Charles went into Spaine and acquainted him with it by word of mouth that he thereby might satisfie the Pope and his party Fifthly that this whole passage was knowne to him and he privy to this secret not knowne formerly to others therefore he was certainly one of the Cabinet-counsell who was privy to the Kings going into Spaine and to the private instructions given him by King James before his departure hence yea very likely one who suggested this distinction to King James to please the Pope and promote the Match and therefore HE COULD NOT BUT SPEAKE WITH THE KING ABOUT IT who hereupon commanded this Bishop to qualifie his expressions in these particulars and so not differ from the knowne judgement of his pious and learned Father from whose orthodox judgement notwithstanding the Arminians might freely dissent both with his Majesties and this Arch-prelats approbation Whereupon we find that these passages were qualified according to his desire although Bishop Andrewes positive opinon in sundry passages was that the Pope was Antichrist All which considered we may infallibly conclude from his owne pen that all the forementioned purgations of passages against the Papacy Pope and his being Antichrist were made by this Arch-bishops owne speciall direction without any other suggestion but his owne Romish Genius and good affection to the Pope to induce a more easie reconciliation with him and this in direct opposition First to the severall Statutes of 16 R. 2. c. 5. 25 H. 8. c. 19. 20. 21. 28 H. 8. c. 10. 37 H. 8. c. 17. which tacitely define the Pope to be the Antichrist who did obfuscate and wrest Gods word Testament a long season from the spirituall and true meaning thereof to his worldly and carnall affections as pompe glory avarice ambition and tyranny covering and shadowing the same with his humane and politick devices traditions and inventions set forth to promote and stablish his onely dominion both upon the soules and also the bodies and goods of all Christian people excluding Christ out of his Kingdome and rule of mans soule as much as he may and all other temporall Kings and Princes out of their Dominions which they ought to have by Gods law upon the bodies and goods of their subjects whereby he did not onely rob the Kings Majesty being onely the supreame head of this his Realme of England immediately under God of his honour right and pre-eminence due unto him by the law of God but spoyled this his Realme yeerly of innumerable treasure and with the losse of the same deeemed the Kings loving and obedient Subjects perswading to them by his lawes buls and other his deceivable meanes such dreames vanities and fantisies as by the same many of them were seduced and conveyed unto superstitious and erronious openions Secondly to the book of Homilies in the second part of the Sermon for Whit-Sunday page 316. and the 6. Sermon against wilfull Rebellion page 316. which determines the Pope to be Antichrist in these tearmes Wheresoever you find the spirit of envy hatred contention robbery murther extortion witchcraft neeromancy c. assure your selves that there is the spirit of the devil and not of God albeit they pretend outwardly to the world never so much holinesse c. such were all the Popes and Prelates of Rome for the most part as doth well appeare by the story of their lives and therefore they are worthily accounted among the number of the false Prophets and false Christs which deluded the world a long while The Lord of heaven and earch defend us from their tyranny and pride that they never enter into his Vine-yard againe c. and he of his great mercy so work in all mens hearts by the mighty power of the holy Ghost that the comfortable Gospel of his Sonne Christ may be truly preached truly received and truly followed in all places to the beating downe of sinne death the Pope the devil and ALL THE KINGDOME OF ANTICHRIST c. The Bishop of Rome understanding the bruit blindnesse ignorance of Gods Word and superstition of English men ond how much they were inclined to worship the BABYLONISH BEAST OF ROME Thirdly to the 80. Article of the Church of Ireland defining the Bishop of Rome to be THE MAN OF SINNE foretold in the holy Scripture Fourthly to the Book of Common-prayer appointed for the fifth of Novemb. stiling the Pope Papists and Jesuits A Babylonish and Antichristian sect and to the Kings Letters Patents forementioned defining

of this tax censure no charge I will propound two Questions namely Quest 1. How doth it appeare that there is any trust or confidence in faith Answ It appeares by these particulars viz. First Saint Paul gives unto faith strength certainty and a full perswasion Rom. 4. 20 21. Heb. 3. 6. 14. yea trust and confidence Ephes 3. 12. and Secondly the phrase to beleeve in Christum in Christ doth denote a confidence and trust Thom. Aq. 1 Pet. 1. 21. And thirdly if the miraculous faith have confidence in its object as it hath 1 Cor. 13. 2. then much more the saving faith in its Answ 4. If the faith of prayer hath trust and confidence as it hath James 1. 6. 5. 15. 1 John 5. 14. 15. then faith hath particular trust and confidence And fifthly the Papists in a manner or almost confesse thus much for first they say that fiducia oritur a fide trust and confidence springs from faith and secondly that therefore the safest course is to depend upon the mercy of Christ Bellarm. Qu. 2. How doth it appeare that there is any certainty of faith An. It appears evidently by these grounds to wit first by the attributes given to faith it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance ground or confidence of things hoped for Heb. 11. 1. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confidence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bold assurance Heb 3. 6. 6. 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 22. a full assurance of faith quasi plenis velis ad Christum because it carries us with full sailes unto Christ Illirious And secondly because we are said to know 1 John 3. 14. 4. 13. 16. Bellarmine answers hereunto that to know includes not certainty but David shewes the contarry Psal 16. 8. 27. 5. 125. 1. And thirdly because the holy Ghost testifies it Rom. 8. 16. Gal. 4. 6. Rom 8. 38. 2 Tim. 4. 8. and hence Saint John saith that he who beleeves hath the witnesse in himselfe 1 John 5. 10. and therefore they are Butchers of mens consciences who deny and take away this assurance And fourthly because this certainty of faith is plainly and cleerly taught in the word of God 2 Pet. ● 10. 1 Pet. 1. 13. In the same written copy fol. 225. this whole pious orthodox discourse is purged out How may we know whether we are brought to Christ or not We may know it by these signes by which we must seriously try and examine our selves namely examine first if we perpetually meditate of Christ if we think upon him day and night if we be conjoyned to him in our hearts then it is a signe that we are are brought unto him Secondly if we alwayes speak of Christ and that from the abundance of the heart then it is a signe that we enjoy Christ for a Vessell sendeth forth such liquor as it hath within Thirdly if we alwayes depend upon Christ flying still to him as unto our only refuge making him our Cornu-copia and esteeming him to be our Physitian our Fountaine our Righteousnesse our Life our Light our Vertue our Way our Food yea all in all then it is a signe that we enjoy him Fourthly if Christ being awakened answer and help us as he did his Disciples Matth. 8. if being called upon he heare us then it is a signe that he is in us and remaines with us if we can confidently and truly say with David I will call upon the Lord and then I shall be safe Psal 18. 3. it is an argument of Christs presence Fifthly if we be filled with joy and comfort in our soules it is a signe that we are brought unto Christ i. e. if we rejoyce in the Lord and againe rejoyce Phil. 4. 4. delighting our selves in him and in comparison of him thinking all other things as drosse Mat. 13. 44. c. Phil. 3. 8. Mel in ore melos in aure jubilium in corde Bern. S. 1. Pet. 18. if he be honey in our mouth and musick in our eares and a rejoycing to our hearts then it is a good argument that he lives with us and lodgeth within us 1 Pet. 1. 8. Sixthly if we have peace within that is first the spirit of God witnessing unto our spirits that we are the sonnes of God Rom. 8. 15 16. 1 Iohn 5. 10. and secondly the providence and protection of the Lord securing us from all want and danger Psal 30. 7. Rom. 8. 28. 1 Cor. 10. 13. and thirdly we from this assurance casting our selves boldy and confidently upon the Lord as David did Psa 11. 1. 27. 1. 3. 56. 4. 11. 18. 6 7. then we may be sure that we are brought home truly unto Christ Seventhly if Christ rule and reigne and beare sway in our hearts 2 Cor. 10. 4. Col. 3. 15. and that first obediendo by enabling us to obey him Iohn 14. 15. 1 Iohn 2. 3. c. and that with such delight that we think his yoke easie and his burden light ver 29. and also secondly compescendo by subduing our affections and repressing and suppressing our lusts enabling us to see and to be sensible of those sinnes that hang so fast on and cleave so fast too Heb. 12. 1. yea making us with the sense of them to cry out with Saint Paul me miserum O wretched man that I am who shall deliver me Rom. 7. 24. Yea with the knowledge of the soare giving us a knowledge of the salve with the sense of the malady the fight of the remedy and as those who being stung with the fiery serpents looked upon the brazen Serpent so Christ with the sight of our sinnes gives us a sight of himself our Saviour and when we look upon our transgressions with horrour then he turnes our eyes towards him for comfort 1 Cor. 2. 2. Irae impetum cohibet superbia tumorem sedat livoris vulnus sanat luxuriae fluxum restringit libidinis flammum extinguit situm avaritiae temperat totius dedecoris pruriginem fugat Bern. S. Cantic And thirdly unprimende by engraving good affections in our hearts and by infusing the wine of grace into our soules and comforting us by his spirit Sensus reparat virtutes roborat honestos mores vegetat castas affectiones fovet Bern. S. Cantic Christ reviewes our faculties coroberates our graces and vertues nourisheth in us good affections begets in our hearts good habits and in our lives good actions and so rectifies our conversations that they become honest and unblameable before men certainly he that is thus governed by Christ and enabled by him to subdue and suppresse all evill affections and is filled with good and holy desires within and obeyeth the Lord in his life and conversation doth enjoy Christ and is truly brought unto him and therefore let us seriously examine our selves by these particulars What harme or errour was couched in these passages that they must be quite

told him he was the most odious man at Rome of any or of any that had sate in that Sea The Arch-bishop then averred that he used these speeches to him at dinner at Lambeth at a time when Auditor Phillips was there who demanded of Sir Henry whether he saw the Pope when he was at Rome and what manner of man he was Who replied that he saw him in his Garden out of a window riding a great horse in a morning and that he was very like the Auditor Sir Henry confessed this discourse with the Auditor but absolutely denied he ever said he was the most odious man at Rome of any c. and desired him to prove it Wherupon the Archbishop asked of his Secretary Dell whether he did not heare Sir Henry tell him so much at dinner Who answered that he did not heare him say so but that his Grace told him after dinner that he said so which Sir Henry peremptorily denied After which Sir Henry being demanded by Master Serjeant Wild who they were that spake against the Arch-bishop who for him and what he conceived to be the cause why some spake thus against him others in his behalf He answered that there were two factions in Rome one of the Jesuits some of these disliked the Arch-bishop and spake against him because they conceived he aimed at too great an Ecclesiasticall power in these Kingdomes for himself The other was of the Secular Priests who all spake very well of him and commended him because he carried himselfe in such sort in the government of our Church as to draw it neerer unto the Church of Rome and shewed himselfe favourable to their party Whereupon the Arch-bishop said that Sir Henry never told him this before Who answered it was true and the reason was because he never demanded of him any such Question but now he was demanded the Question upon his Oath and therefore he must speak the truth At which passage most of the Auditory smiled and the Committee of Commons who managed the Evidence thanked the Arch-bishop for this good testimony on his behalfe desiring him to furnish them with some more such witnesses Adding that seeing Sir Henry was but a single witnesse in this case and so perhaps the Arch-bishop would evade his testimony though produced by himselfe and since he had given them this occasion to examine what opinion the Priests and Jesuits had of him at Rome they therefore humbly desired that they might now produce the testimonies of some other Gentlemen of note who had been at Rome as well as S. Hen. could give as good or better an account of his credit there as he had done Whereupon they poduced Captain Authony Mildmay brother to Sir Henry to testifie his knowledge in this particular who deposed at the Bar upon oath That he was at Rome at the time when Con the Popes Nuncio was to come over into Eng. as Nuncio who then enquired of him concerning the infirmities and age of Arch-bishop Abbot and thereupon said Bishop Laud who is to succeed him will be more favourable to us then he hath been That there were two great factions in Rome one of the Jesuits another of the Secular Priests that the Jesuits faction did not like the Archb. because he usurped too much Ecclesiasticall power to himself and endeavoured to make himselfe a Patriarke over all his Majesties Kingdomes but the Secular Priests and their faction loved and spake very well of him because they said they knew him to be their friend and that he had a designe to bring the Popish Religion into England That Father Fitton and Father John told him that there was a designe to reconcile England to the Church of Rome that Bishop Laud was the chiefe instrument in it that other English Bishops did joyne with him in the designe and that he should find that there should be none preferred in the Court but such as were Papists or affected to popery That Father Fitton being the generall agent for the Secular Priests had extraordinary good intelligence from England and that Master Walter Mountague when he was at Rome lay at his house that Father John was the generall agent at Rome for the Benedictines and that Father Talbot a Jesuit had told him as much as these two had done concerning Bishop Laud who yet spake somewhat ill of him because said he he intends to make himselfe a Patriark of all the Kings Dominions out of his pride which he said would eclipse the Popes authority and therefore he said he was condemned at Rome by their party the Jesuits for this particular although otherwise he was a great favourer of their Religion This testimony even from Rome it selfe is very full and punctuall to our purpose that there was no difference at all between the Secular Priests and the Archbishop nor yet between the Jesuits and him but only this that he out of his ambition would like his Predecessor Anselme be Papa alterius orbis the Pope or Patriark of our other world and of the Kings Dominions which the titles of Sanctitatis Vestrae Sanctissime Pater attributed to him by the University of Oxford and Master Croxton made them jealous of which the Jesuits could not well brook at Rome But to make this more cleer we shall adde one witnesse more who hath been often times at Rome and spent divers yeers among papists in foraigne parts and that is one Master Thomas Challoner a Gentleman of quality who thereupon being sworn gave in this following testimony viva voce upon oath which he set downe under his owne hand MY LORDS TOuching the Arch-bishop of Canterbury I can say little in particular but in generall thus First that for these fourteen or fifteen yeers last past it hath been my fortune divers and sundry times to be in France Flanders Holland and Italy where very often happening into the company of Lawyers priests and men of the long Robe I found them alwayes very forward in their discourse of England and of the great hopes they had to see it suddenly reduced to the catholike faith that they had many great parsons in England who were secretly of their religion and in particular the Arch-bishop whom they avowed to be wholly theirs a good Roman Catholike a politike propagator of the Roman faith by minutes and degrees wherein he used great subtilty and craft which they called wisdom and that both he and others would openly declare themselves so to be in time convenient beseeching God the blessed Virgin to prosper his designes And this is so notorious as I beleeve no man of any experience in foraigne parts who hath had an eare to hear or a tongue and heart to speak the truth but hath heard the same often re-iterated and will attest it Yet upon what foundation these opinions should be built I am not precisely able to determine Secondly that eleven or twelve yeers since I being at Bruxels in Brabant

though it stood in most Parish Churches the other way yet whither there be not more reason the Parish should be made conformable to the Cathedrall and Mother Churches then the Cathedralls to them I leave to any reasonable man to judge So as his Innovations begun in Cathedralls were purposely introduced there first of all to draw on Parish Churches to Popish conformity with them in these Innovations Next in particular we reply that the alteration of the standing of the Lords Table and rayling it in Altarwise was no wayes warranted by the Queens Injunctions but contrary to them as wee have largely manifested That though this was not done immediately by himselfe but by the Deane and Chapter of Paules yet he was the Originall author of it and justified it when complained of That he publikely checked the Councell Parishioners and sir Henry Martin before the King and Lords for opposing this Innovation and alleadging Bishop Iewill and Mr. Fox against it desiring his Majesty to take these Bookes out of the Church if they made no better use of them then to oppose this Novelty That he carried himselfe more like an Advocate then Judge in this Cause and when the King himselfe was satisfied and would have it stand as formerly his violence was such that he over-ruled both King and Councell and drew up the Order forecited in their names for establishing this Innovation which favours of his stile and spirit the guilt whereof must rest principally on him 2ly The comming up to the Rayles was pressed by his Visitors Agents authority and those excommunicated who refused to come up and receive at the New Rayle to which certainly it was never the minde of the Common Prayer Book the Communicants should draw neare since there were no Rayles to draw neare and kneele at till this Archbishop enjoyned them to be set up in imitation of the Papists as we have proved but this drawing neare is rather a drawing neare to Christ by faith with our hearts and affections or else a drawing neare to the body of the Church of Chancell where the Lords Table is to be placed to the Minister officiating as it is expounded by the Q●eens Jujunctions 28 Canon The Table when the holy Communion shal be administred shal be placed in so good sort within the Church or Chancel as thereby the Minister may be more conveniently heard of the Communicants in his prayer and administration and the Communicants also may more conveniently and in more number communicate with the Minister 3ly We answer that the Lords Table was ordained only to administer the Sacrament thereat not to read second service at it for which the Reading Pew is appointed as the Common-prayer Book the Homilies of the worthy receiving the Sacrament and reparing Churches Queen Elizabeths Injunctions the Canous made 1571. p. 18. and the 82. 83. Canons Anno 1603. resolve Now this Archbishop enjoyned second service now to bee read at the Lords Table when there was no Communion and where it was rayled in at the upper end of the Quite not brought downe into the body of the Church or Chancell contrary to the Rubrick in the Common Prayer Booke which expresly determines That the Epistle and Gospel chiefe parts of this second service shall be read where the two Lessons are with a loud voice that the people may heare the Minister that readeth them the Minister standing and turning himselfe as he may best be heard of ALL such as be present which he cannot be if he read them at the upper end of the Chancell remote from the people where the Churches are great or the Ministers voyce low This innovation then which was never practised in any Parish Church till of late though used in some Cathedralls wherein the Rubrick enjoynes the Communion every Sunday in the yeare at least to be administred which was wholly omitted and the second service at the Table left to supply it is directly contrary to the Rubricke Homilies Injunctions Canon 4ly It is evident that Crucifixes were set up in many Parish Churches Chapells of the Kingdome which though we cannot prove to be done by his expresse particular Command yet certainly it was by his example or incouragement who repaired and set up Crucifixes in his owne Chappell 's at Lambeth Croyden and one over the Altar in Passion week in the Kings owne Chappell at White-Hall Besides those who erected them were either his owne Chaplaines or Faverites who knew his minde and did it for to imitate and please his Grace to gaine some further preferments For the Images set up in the New b Chappell in Tuttle fields we b have proved that the Arch-bishop promised to bestow a new Window on it that thereupon the old was taken downe the Kings Armes removed and those Images with the Archbishops owne Armes as the Donor of it set up that his Chaplaine gave directions about the VVindow and Mr. Sutton sweares that the money for new glasing it was paid since the Archbishops commitment to the Tower by his direction as he believeth A cleare evidence that he was the Author and director of this worke notwithstanding all his shifts to elude it 5ly Though the Archbishop made not these Bishops Visitation Oathes and Articles yet he made all of them Bishops who durst do nothing in their Diocesse or Visitations but by his direction to whom they gave an Annuall Accompt of their proceedings in writing as we have manifested Besides its apparent that all these Visitation Articles were made in pursuance of his owne Archiepiscopall Injunctions Instructions and himselfe approved of these their Oathes Articles never checking nor questioning them for them though their Metropolitan yea himselfe prescribed the selfe same things in his Metropoliticall Visitations by printed Articles written Injunctions or private Jnstructions as these Bishops did in imitation of him Therefore hee must Answer for these their Articles Oathes proceedings as farre forth as they who were but his Instruments Sixtly For his Answer to the particular Cases wee shall returne these Replyes 1. That though Mr. Smart was censured by the High Commission at Yorke yet he was first imprisoned here at London and transmitted from the High Commission here to York by this Archbishops meanes who complyed with Dr. Cosin in his prosecution and disposed of his livings after his deprivation as we can prove by sundry Letters found in his Study As for Mr. Smarts Sermon it was neither scandalous nor factions but Orthodox and Iuditious against the Popish Jnnovations introduced in the Cathedrall of Durham where he was the ancientest Prehend deserving rather applause then any censure as both Lords and Commons have resolved upon a full hearing and awarded him reparations and Damages for his unjust censure 2ly Mr. Chancy spake no contemptuous words at all against the Rayle nor of setting it up in his Garden His suspention was illegall not only without but against Law and Canon As for his submission it was forced and a