the damned Purgatory Limbus Jnfantum et Limbus Patrum This division be it granted them page 278. Gods Kingdome is not so narrowed but that he might well have more places then one Recepracles Repositories resting places for the Righteous Which he thus prosecutes in his Appeale page 236. Heaven so spatious extended so capations is not nor hath beene so narrowed in wherewith that there cannot be divers Designations Regions Habitations Mansions or Quarterings there page 237. They the Fathers were not in Hell but as they were not there so were they not likewise in Heaven strictly taken for the third Heaven that receptacle of the Righteous now together with the glorified body of our Saviour page 238. For that place was not then stantibus ac tunc fitting or accruing to them such a Royall habitation the None-such of God did not befit their then inferior states and conditions And in his Appar P. 476. Communem esse Patrum sententiam aliorumque doctissimorum Scriptorum nostrae aetatis et Confessions sanctorum aminas ante Christi resurrectionem non fuisse in Caelo Hieronimi testimoniae sunt innumera ante adventum Christiomnes and inferos ducebanturunde Jacob ad inferos discensurum se dicit et Evangelium docet magnum Chaos interpositum apud inferos Nota quoque ut Samuelem verè quoque in inferno fuisse credas et ante adventum Christi quamvis sanctos infernt lege detentos locum esse ait qui lacus vocatur et abissus in qua non erant aquae in qua animae recluduntur sive ad paenas P. 135. Obijciunt nullus tertius locus indicatur in Scriptura preter infernum dimnatorum et Caelum Resp Licet non indicaretur in scripturis alium esse locum tertium non tamen inde sequeretur non fuisse tertium quia multa sunt quae non indican tur in scripturis Many other passages of like nature might be added but these shall suffer 10. That there are Canonicall houres of Prayer which ought to be observed THis is the subject matter of Doctor Cozens his privat Devotions or HOWERS OF PRAYER printed three or foure several times one after another digested into Canonicall houres the practise whereof he not only there pleaded for but 〈◊〉 wise afterwards introduced in Peter House in the Vniversity of Cambridge 〈◊〉 mong other his Popish Innovasions as was attested upon Oath by Mr. 〈◊〉 and others The Archbishops owne private Manuscript Devotions under his owne 〈◊〉 seised by Mr. Prynne in his Chamber at the Tower were all digested into Canonicall houers in Imitation of the Houres of our Lady and other Popish Treatises of Devotion as was manifested by the Booke it selfe from Page 1. to 75. Doctor William Watts in his Mortification Apostolicall printed at London 1637. Page 47. thus Justifies the use of Canonicall houres For this purpose the night was devided into Canonicall houers or certaine times of rising to Prayers At midnight will I arise to give thankes unto the said the man after Gods owne heart Mark here that he praised not God lying but used to rise and doe it at other houers the Saints may sing a loud upon their Beds and the spouse may seeke her Christ in the Bed by night but when a Canonicall houer comes of which midnight was one David will rise to his devotions thus did the Apostles 100. At midnight Paule and Sylas prayed and sung praises unto God The morning watch was another Canonicall houer and this David was so carefull to observe that he oft times waked before it c. 11. That men have Free-will in Actions of Pietie BIshop Mountague in his Gagge determines thus Page 109. Man hath freewill in Actions of Pietie and such as belong unto his salvation For the concurrence of grace assisting with freewill The correspondency of freewill with Prescience Providence and predestination is much debated in your owne Schooles Page 116. Our conclusion and yours is beth one we cannot deny freedome of will which who so doth is no Cathelique no nor Protestant Which he thus seconds in his Appeale Page 75. 76. The Question of freewill is a point of very great obscurity fitting rather Schooles then popular eares or auditories if not what meane those many divisions amongst men touching freewill the nature state Condition of it since Adams fall the Concurrence and Cooperation thereof with Grace Page 99. There is freewill Man prevented by grace assisted putteth to his hand to procure Augmentation of that Grace as also continuance unto the end in that grace Page 95. Thus having with as great diligence as I could examined this Question inter parts of freewill I doe ingeniously confesse that I cannot finde any such materiall difference betweene the Pontificians at least of better temper and our Church So he Shelford in his five Treatises Page 203. writes thus The order for freewill is for man to which because it is the Highest God added his speciall grace And by this man travelleth either to his home of happinesse or to his home of heavinesse He proceeds thus Page 211. Herein stands his liberty and freedome to doe what he can and will what he will in the way of Grace and goodnesse wherein God will ayd him to go beyond himselfe pag. 105. O blessed Charity if thou hast this roote in thee thou shalt comprehend this bredth and length heigh and depth and thou shalt with these holy Saints say If I had beene in their Coates or had their occasions I would have done as they did I shall conclude with Index Biblicus printed at London 1640. Liberum arbitrium etiam post lapsus in homini mansit c. 12. That we are justified before God by Charity and good workers not by faith alone SHelford in his 5. Treatisies pag. 109. resolves thus The fulfilling of the Law justifieth but Charity is the fulfilling of the Law Ergo it justifieth Where the Abostle preferreth Charity to justifying faith he compareth them in the most excellentway and it is most manifest that the most exeellent way is in the way of our justification pag 120. Bona opera sunt efficienter necessaria ad salutem Gredere Iustitia est omnis et una salus At non sit olim tam malis semita nunquam Heroum lassos duxitad astra gradus Sed labor et virtus Christopher Dowe in his Innovations unjustly charged pag. 124. We must put all that we can we must not fly to naked imputation not by faith only c. pag. 127. Fr. 4 Sancta Clara that good workes are effectively necessary to salvation which position was intended and maintained in opposition to the Enemies of good workes of whom some deny their necessity others allowing their presence as requisite deny that they conduce any thing to the furtherance of salvation Sancta Clara his Deus Natura Gratia pag. 158. Hic pax facillime ineunda sic etiam D. Montacutius articulum be fide recte explicat pag. 159. Ecce igitur plane
〈◊〉 〈◊〉 〈◊〉 and good will and free grace of God and this we confirme from these places Luke 13. 32. John 15. 16. Rom. 11. 5. Eph. 1. 6. Idem on Matthew page 134. printed 253. written copy Some in opposition to Zanchies position of the perseverance of the Saints object this place to prove that those who are truly faithfull may fall wholly from faith and consequently may perish eternally Answ 1. First this is but a parable and insufficient to evert such a comfortable and well grounded Doctrine as this is concerning the perseverance of the faithfull Answ 2. Secondly This Parable was given onely to the Jewes and belongs principally unto them although it may be applied to such as they were as it appeares by our Saviours conclusion so shal it be with this wicked generation Answ 3. Thirdly by this Parable our Saviour would shew that destruction did hang over the heads of the Jewes and why not because they were once justified and endued with true faith and afterwards altogether lost it and fell from the grace of God but because they had received the law of God c. unto these words and this is the plaine and the direct meaning of our Saviour in this place and makes nothing against the preseverance of the faithfull or as though those who were once endued with true faith and truly freed from Satan might lose their faith wholly and fall into the hands and power of satan and perish eternally because nothing lesse then this can be deduced from this place Answ 4. Fourthly Melanchton c. unto the end which sinne he calleth a sinne against conscience and therefore it cannot be meant of those who are onely tempted by a humane temptation and sinne not out of contempt but of ignorance and infirmity as all the faithfull sinne In Doctor Jones his Comentary on the Hebrewes the Licenser expunged these ensuing passages touching Perseverance and against falling from grace Page 61. 146. Whom he graceth he graceth to the end whom he loveth he loveth unto the end pag. 445. What is it possible for men to fall from the grace of God out of the love and favour of God for ever for whom he loveth he loveth to the end John 13. 1 Hypocrits may fall away Luke 8. 13. 1 Cor. 10. 12. and even the elect themselves must be circumspect they must not set all at six and sevens but must watch over themselves that they fall not away Page 166. 167. there is a great affâ—ity betwixt the elect and the reprobate simia quam similis the elect and reprobate have all one and the same gifts in substance but they differ in quantity measure and manner of receiving The elect have the Fountaine together with the streames and the root with the branches they with their knowledge zeale c. have Jesus Christ and a lively faith whereas the reprobate have the streame without the Fountaine the branches without the root the grasse on the house top and corns in the wall that sodainly withers and dyes so they fall from the knowledge they had and from the faith despise the holy Ghost make a mock of the word and despise the joyes of Heaven These gifts sink deeply into the hearts of the elect whereas they rest onely in the senses and braine of the reprobate they goe a little way into the heart of the reprobate and affect them for a time but as a corrupt stomacke casts up the meat againe though never so good so those defiled consciences spew up that againe which they tasted of the godly keep them and are nourished by them the reprobate have the knowledge of Christ swimming in their braine and their hearts are little affected they have speculativum cognitionem but not applicativam John 17. 3. they have a taste of true faith but not a true faith indeed they have fidem historicam hypocriticam temporarium meticulosam sed non justificantem they have spiritum illuminantem sed non sanctificantem they taste the word but eat not the word to be nourished by it they have a sight of Heaven as Balaam had so Moses had of the Land of Canaan but they â—â—er not into Heaven they have gifts like them as counters are like gold but not the very gifts Page 252. God never takes his spirit from a man by whom we are sealed to the day of Redemption Page 319. the children of God may same grievously as Noah David Peter and others have done but they cannot sinne against the holy Ghost in themselves they may in regard of the corruption of their owne nature but in regard of Gods grace promise and covenant they cannot for whom Christ loveth he loveth to the end and none can take his sheep out of his hands yet let us not be high minded but feare and work out our salvation with feare and trembling all the dayes of our life 9. Passages expunged against Arminians Semi-pelagians and Arminianisme DOctor Peatly his Clavis Mystica page 90. What are the little Foxes but the Demipelagian cubs which will spoile our fairest clusters the Colledges of both Universities if in time they be not looked unto as they have done already in our neighbour Vine in the Low-countries Ibidem page 898. I told you before that this was a wet step and many here have slipt for some odiously object that unlesse we will grant universall grace and a power in the will of man to resist and frustrate the worke of the spirit in our conversion and that unlesse these Jewes had sufficient grace offered them to repent them of their sins and therby prevent this their finall overthrow the prediction of our Saviour was to no end and purpose nay that his teares over Jerusalem might seem like to those which Julius Caesar shed for Pompeyes death who yet himselfe procured it or might have hindred it if he would did not Christ say they foresee and decree the destruction of Jerusalem how then doth he bemoane it with teares 10. Passages deleted That men may be Assured of their salvation and that Assurance of it is attainable in this life IN Doctor Clerkes Sermons page 93 instead of these words was sure of his salvation the Licenser hath put in these words obtained salvation We find these clauses deleted by the Licenser in Doctor Jones his Comentary on the Hebrewes Written copy page 310. The Church of Rome introduceth a doubting saith we must never be assured of the forgivenesse of our sinnes the favour of God and kindnesse of his Sonne that is presumption yet the Scripture would have us come to God with assurance of faith why doubtest thou O thou of little faith he that doubteth is like the wave of the sea Ibid. page 335. In this description of faith and the whole commendation of it throughout this chapter say the Jesuits the Apostle knew not the speciall forged faith of the Protestants whereby these new Sectaries and their followers assure themselves of the remission
unregerate though they seeme never so glorious to the eyes of the world God sets not a straw by them no more then he did by the sacrifices of the Pagans nor their works be not meritorious because they proceed from an heart void of faith yet they affirme them to be good works and such as please God truly they be as pleasing to him as the sacrifice of Caine was they are no better then fine glistering sinnes they want faith therefore they cannot please God nothing that we doe without faith hath any acceptance with God It is said of the ancient Israelites that the Word profited them not because it was not mingled with faith nor sacrifice in the time of the Law nothing was good unlesse there were salt in it so no work is good if it be not seasoned with faith therefore let us entreat the Lord to give us a true faith in Christ that so our spirituall sacrifices may be accepted of him And page 410. though the blind Papists will not see it but we affirme that our best works are defiled with sinne our preaching our praying our giving of almes hearing of Sermons yea martyrdome which is the most glorious work of all may have some contagion of sinne in it our bearing of sicknesse may have some infirmities we may curse God in it as Job's Wife perswaded him to doe and if God should mark what is done amisse who could stand But here is his goodnesse he saw a lye in the work of Rahab yet he commends it for a good work he seeth imperfections in all that we doe yet he passeth them over and because we be in Christ he accepteth of that we doe as a child may faile in doing his fathers errand he may faile in some circumstances yet because the substance of it is done the father praiseth him so will our heavenly father us well done thou good and faithfull servant therefore let this encourage us to well doing c. And page 101. We are not to seek salvation by the observation of the Law as Papists doe 38. A Passage expunged against the Churches Infallibility IN Master Ward 's Comentary on Matthew page 294. this is deleted Object The Doctrine of the Church is in all things infallible Answ First this was a personall promise made onely to the Apostles and so cannot be extended to all the Church if we will speak according to the words properly according to their immediate sense 39. Passages deleted against the Impositions Tyranny and Dissimulation of Kings see Arbitrary power c. page 289. IN Doctor Clarks Sermons page 224. instead of legall imposts the Licenser hath put peaceable imposts Ibid page 225. instead of Subjects are not Tributaries the Licenser hath altered it to good subjects need not to be Tributaries c. And instead of not that in Samuel he puts if not that in Samuel Ibidem after jus Regis the Licenser hath blotted out these words A plea abused to corrupt good Kings Ibidem Not Samuel's Tollet is made If not Samuel's Tellet Ibidem page 336. l. 4. these words at all are added by the Licenser and these that follow Or if you will not lawfull in a compulsory way but in a consultory it wils due respect and discretion The Author wrote thus Kings are uncontrolable who will say saith Job to a King thou art wicked that shewes that it is not safe to censure them not 't is not lawfull men may doe that they dare not doe c. And page 452. after unto another this is expunged It was a King a most Christian King that taught his sonne happily all the Latine that he had Qui nescit dissimulare nescit regnare he cannot reigne that cannot faigne c. In Master Wards Comentary on Matthew page 145. written copy this sentence â—s expunged Subjects are not actively to obey Kings when they command what God forbids in his Word 40. Passages deleted that the Law of God is possible to be fulfilled by men as the Papists hold and That men are damned for Originall sinne as well as Actuall IN Master Ward 's Comentary on Matth. 11. 5. page 227. this is obliterated How is the fulfilling of the Law impossible Answ First negatively not because the works therein contained in their owne nature transcend the power of the mind or body or Organs for man in Paradise had strength enough to obey the whole Law and the Saints in Heaven doe perfectly fulfill it Secondly affirmatively the Law is impossible for man to fulfill First the judgement of the mind is so depraved that we know not how to doe any spirituall or morall work aright so as we ought to doe it and Secondly because the affections are so corrupted that we are not able to governe them or to curb or restraine the malice and depravation of them Quest 2. Why are so many or any damned perpetually Answ Not onely for their actuall sinnes but even also for their originall corruptions and depravation of nature Ephes 2. 1 2. for sinners shall be beaten with stripes and with more stripes Luke 12. 47. c. that is First they shall have plura verbera more stripes and more grievous torments in hell for their actuall sinnes But Secondly they shall also have verbera stripes eternall condemnation and torments though not equall with the former who never committed actuall sinne but onely dyed in their naturall estate their originall corruption not being washed away by or in the blood of Christ Observ Secondly by grace in Christ we are enabled to walk in the wayes of God and to work his work for Christ doth give unto all those whom he cals power in some measure to obey him for he gives not onely velle power to will and desire but also posse power to doe that which he commands Phil. 2. 13. Quest 3. How doth this appeare for none seem and that especially to themselves more weak then the children of God Answ It most evidently appeares by these particulars viz. First because we are called unto the glory of God Phil. 2. 15. c. and to hold forth the Lamp of a pure life Mat. 5. 16. and therefore certainly those whom God cals shall from him receive grace and power to performe good works Secondly because Religion is the path-way to Heaven and therefore undoubtedly those whom the Lord cals unto that inheritance he will enable in some measure to walke in the wayes of Religion and to giue unto him religious worship read Deut. 5. 33. Josh 22. 5. Mat. 3. 8. 10. 7. 20. Luke 11. 28. Rom. 2. 7. Gal. 5. 16. Thirdly because Christ unto those whom he cals gives the holy comforter even a bright shining light whereby we are assured of the love of God which love of his worketh a threefold effect in us namely First it makes us love the Lord againe and to returne love for love and although we cannot love him in that measure and degree that he loveth us his love
had separated from Rome ever since the time of Reformatior An evill therefore which hath issued not so much from the personall disposition of the Prelates themselves as from the innate quality and nature of their Office and Prelaticall Hierarchie which did bring forth the Pope in Ancient times and never ceaseth till it bringeth forth popish Doctrine and worship where it is once rooted and the Principles thereof somented and constantly followed And from that antipathy and inconsistency of the two formes of Ecclesiasticall Government which they conceived and not without cause that one Island united also under one head and Monarch was not able to beare the one being the same in all the parts and powers which it was in times of Popery and now is in the Roman Church The other being the forme of Government received maintained and practised by all the Reformed Kirks wherein by their owne testimonies and confessions the Kirks of Scotland had amongst them no small eminencie This also we represent to Your Lordships most serious consideration that not only the fire-brands may be removed but that the fire may be provided against that there be no more combustion after this This charge of the Scots against the Arch-Bishop was usherd in with this Introduction in the Scotish Treatie which clearely manifests him to be excepted by name out of the Act of Pacification and Oblivion by the fourth clause thereof An Introduction to the accusation against Canterbury and the Leiutenant of IRELAND SEeing His Majestie hath beene Gratiously pleased concerning out fourth demand to declare that all his subjects shall be lyable to the tryall and sentence of the Parhament respective And seeing the Incendiaries are of two sorts either of the English or Scottish Nation to bee tryed here or there of the Scottish wee shall speake afterward And for the present we shall deliver to your Lordships the grounds of our complaint against the Prelate of Canterbury and the Leiutenant of Ireland whom the Kingdome of Scotland have conceived and expressed to have beene prime Incendiaries that they may be fully presented to your Lordshipps to the Kings Majesty and to the Parliament without prejudice alwayes unto us to adde hereafter what we shall find necessarie And although we do not presently verefie every point therein yet our present proofs of some principall points our probable presumptions of the rest which are annexed therewith are sufficient ground cum constat de incendio to one Nation to desire another to put them per viam transitionis to a tryall and to examine all the Councellors and others here who may be conceived to have beene eye or eare witnesses of any of the Councells speeches or Actions lyable to the Charge and for saving unnecessarie charges and travell to the subjects to direct Commissions and all other Warrants requisite to such as his Majesty and the Parliament shall think fit for examining all such persons as may be apprehended to have knowledge of any of these Councells Speeches or Actions which are alleadged to have beene in Ireland and that upon such Interrogatories as we shall give unto the Parliament shall be pleased to adde for triall All which we earnestly crave of his Majesty and the Parliament as we desire that his Majesty may be pleased to send Warrant to the Committee of at Esr like or to the Sheriffes of Shires for examining witnesse anent the oath pressed upon any of our Country men and other wrongs contained in the complaint if they be not sufficiently proved here 14. December 1640. After these Originall Articles exhibited against the Archbishop both by the Scottish Commissioners and House of Commons to the House of Peeres the Archbishop delaying to plead unto them and the Parliament being taken up with many emergent weighty affaires for their owne and the Kingdomes necessary preservation by reason of the unnaturall bloody Rebellion in Ireland and Warres in England so reploted and raised by the popish party the proceedings against him were respited neare two yeares space And then the Commons intending to bring him to a speedy triall exhibited these ensuing Additionall Articles against him not much different from the Originall except in some particulars Further Articles of Impeachment by the Commons assembled in Parliament against William Laud Archbishop of CANTERBVRY of high Treason and divers high Crimes and Misdemeanours as followeth 1. THat the said Archbishop of Canterbury to introduce an Arbitrary Government within this Realme and to destroy Parliaments in the third and fourth yeares of his Majesties reigne that now is a Parliament being then called and sitting at Westminster traiterously and maliciously caused the said Parliament to be dissolved to the great grievance of his Majesties subjects and prejudice of this Commonwealth And soone after the dissolution thereof gave divers Propositions under his hand to George then Duke of Buckingham casting therein many false aspersions upon the said Parliament calling it a factious Parliament and falsly affirming that it had cast many scandalls upon his Majesty and had used him like a child in his minority stiling them Puritans and commending the Papists for harmlesse and peaceable subjects 2. That within the space of ten yeares last past the said Archbishop hath treacherously endeavoured to subvert the fundamentall Lawes of this Realme and to that end hath in like manner endeavoured to advance the power of the Councell Table the Canons of the Church and the Kings Prerogative above the Lawes and Statutes of the Realme And for manifestation thereof about six yeares last past being then a Privy Councellor to his Majesty and sitting at the Councell Table he said that as long as he sate there they should know that an Order of that Board should be of equall force with a law or Act of Parliament And at another time used these words That he hoped ere long that the Canons of the Church and the Kings Prerogative should be of as great power as an Act of Parliament And at another time said that those that would not yeeld to the Kings power hee would crush them to peeces 3. That the said Archbishop to advance the Canons of the Church and power Ecclesiasticall above the law of the Land and to pervert and hinder the course of Iustice hath at divers times within the said time by his letters and other undue meanes and solicitations used to Iudges opposed and stopped the granting of his Majesties Writs of Prohibition where the same ought to have beene granted for stay ef proceedings in the Ecclesiasticall Court whereby justice hath beene delayed and hindered and the Iudges diverted from doing their duties 4. That for the end and purpose aforesaid about seaven yeares last past a Iudgment being given in his Majesties Court of Kings Bench against one Burley a Person being a man of bad life and conversation in an Information upon the Statute of 21. Hen. 8. for wilfull Non-residency the said Archbishop by solicitations and other undue meanes used to the Iudges
to tell him what harme this example might doe and how much hereby the secret Papists would be stirred up to rejoyce hoping for that which they have long looked for now to be neere at hand Was there no man had any sparke of Elias spirit to speake a word in Gods behalfe O lamenrable times in which we live that these things are swallowed downe by your Preachers in silence I forbeare to say much till I bee certified from you the truth of all matters I hope it is not so for I cannot thinke your Prebends would be so fainte hearted having also the Law of the Land on their side that it ought not to stand there where the Altar stood as to shrink at the first wetting without any pressing Speedily send me word I pray you and so with my hearty commendations I end Your loving Friend Iohn White Winchcombe 12th of Feb. 1616. A Copy of this Letter which this Archbishop stiled a Lible was soone after found in the Pulpit of Saint Michaels Church and sent up to the Deanes own hands who made much stir at Gloucester and the Court about it as appeares by these three Letters sound in his Study by Master Prynne and endorsed with his owne hand The first is a Letter sent by two of the Prehends to the Now Archbishop when he was Deane of Glocester upon this occasion Right Worshipfull OUr dutifull love remembred Wee have heard somewhat within these two or three dayes and this day more certainly of a certaine Libell or scandalous writing found in the Pulpit of Saint Michaells within the Citie of Gloucester upon the 14th of this instant Februarie about seaven of the Clocke in the morning when the Parish Clarke there did lay the Pulpit Cloth for Master Prior who was then to preach this scandalous writing was taken up by John Wells Curate there and by Thomas Smith the Clarke and by them read and by their meanes divulged so that all in the Citie well neare doe new speake of it The effect of the writing was as we learne a dislike for the Removing of the Communion Table within our Cathedrall Church affirming untruly that it tended to the animating of the Papists that it savoured of superstition that it was translated from a Communion Table to an High Altar and that Worship and obeysance were made unto it The Libeller marveileth that it is suffered as now it standeth and that there is not one Elias amongst us to reforme it Master John Jones one of our Aldermen and Justice of Peace hath examined some of them and they answer that they are advised by their Counsell not to confesse the effect of that Libell if they give not this day a better answer hee saith his purpose is to binds them ever to answer before the Judges at the next Assizes Master Jones his opinion is that it is very fit that there bee a Commission speedily procured from His Majesties High Commissioners for the examining of this matter and directed to some of the Clergie here and to sence Justies of Peace here provided alwayes that there be none such in that Commission of what degree or dignitie so ever they be that favour that schismaticall faction of the Puritans But now we learne that this Libell was presently delivered by the Curate or Clark unto our now Master Sub-Deane and therefore we assure our selves you are enformed of it by him and Master Robinson 5. or 6. dayes before this day If there be not a speedy course taken for the supressing of this their malicious and scandalous dealing it will in short time breed no small inconvenience within this plâ—â—â— c. Assuredly these zealous people are our Precisians the number whereof is great in this place Thus being bold to manifest unto you our love and dutie as we take it in this behalfe We humbly take our leave with our prayers unto God for Your health and welfare and rest Your Worships assuredly at Command Henry Aisgill Elias Wrench Gloucester Febr 21. 1616. The second is a Letter writ by him on this occasion to the Bishop of Glocester to this effect My Lord MY love and service remembered unto your Lordship when I came to doe my duty to his Majesty at Christmas it seemed by the speech he uttered to me that some body had done the poore Church of Glocester no very good office For his Majesty was graciously pleased to tell me He was informed that there was scarce ever a Church in England so ill govern'd and so much out of order And withall required me in generall to reforme and set in order what I there found amisse Hereupon at my being at Glocester I acquainted the Chapter with that which his Majesty had said to me and required at my hands And tooke as good order as in so short a space I could both for repaire of some parts of the edifice of the Church and for redresse of other things amisse Among the rest not rashly and of my selfe but by a Chapter Act I removed the Communion Table from the middle of the Quier to the upper end the place appointed to it both by the Injunctions of this Church and by the practise of all the Kings Majesties Chappell 's and all other Cathedrall Churches in the Kingdome which I have seene This Act since my comming thence as I am by letters informed is very much traduced by some in the City and a libell against it layd in the Pulpit of St. Michaells where Master Subdeane preaches to the great scandall of the Church and the Lawes established Good my Lord let me desire this favour in enquity at your Lordships hands that these things may be ordered and that your Lordship will joyne to reforme such tongues and penns as know not how to submit to any Law but their owne I must upon this of force have his gracious Majesty acquainted both with the thing it selfe and the entertainment which it hath found among turbulent Spirits And I presume his Majesty will be well pleased to heare that your Lordship as in other things so in this is carefull to preserve order and peace after it in the Church Thus not doubting but your Lordship will be carefull to rectifie what is amisse I for this time being full of my businesse for Scotland humbly take my leave and shall ever rest Your Lordships in all love and service WILLIAM LAVD Saint Iohns Feb. 27. 1616. The third was a letter writ by him to the Bishop of Lincolne Dr. Neale his great Patron then at Court MY humble duty and service remembered unto your Lordship c. When I was at London at Christmas to doe my duty unto his Majesty he was pleased very graciously to tell me that the Church of Glocester as his Majesty had been informed was more or as much out of order as any Church in England and to require me to order such things as I there found amisse upon this admonition of his gratious Majesty
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
obliteterated and not suffered to passe the Presse transcends our capacities to apprehend but onely that they somewhat thwart the Papists 11. Passages deleted against Auricular Confession of our Sinnes to Popish Priests IN Doctor Clerks Sermons page 443. this passage is expunged Saint James is flat for that Auricular confession Apostolicall too was it not to the Priests that Iudas said peccavi confest he had sinned in betraying innocent blood In Master Wards Comentary on Matthew written copy f. 10. this is deleted First the Papists answer hereunto that the parts of repentance are three to wit first contrition or as some of them say Attrition secondly Auricular confession Thirdly Satisfaction of Merit Idem fol. 125. Secondly confesse and make knowne thy temptations to some pious and faithfull friend Here we blame Auricular popish confession first because it doth discover lascivious and wanton women secondly because it is ordinarily enjoyned and thirdly held to be a work deserving pardon opere operato But first if men not women would confesse themselves and secondly not alwayes but in a case of conscience when his corruptions are likely to prevaile against him yea thirdly not the sinnes committed already but onely the temptations and provocations and assaults unto sinne and fourthly not to confesse to every one but to some pious prudent discreet and grave friend or Minister c. we blame it not Idem fol. 227. Ans 4. A wounded conscience is of all burthens the heaviest to a circumcised heart thy sinnes be forgiven thee we see Christ here neither requires confession nor demands or reserves satisfaction of this sick man but wholly takes away his sinnes to teach us that Christ pardons our sinnes truly Heb. 8. 12. Ier. 31. 31. c. Isa 43. 25. Heb. 10. 17. Answ 4. Popish auricular confession we tax for three things namely first ob coactionem c. secondly ob enumerationem thirdly ob finem falsum because the end propounded therein by the Papists is false for they teach men to confesse their sinnes that by the peoples confession and the Priests absolution their sinnes may be taken away and pardoned by God opere operato even by the bare work wrought The Papists command Confession for these two ends viz. First that their confession may take away sinnes with God and this they labour and dispute strongly for and relate many fables to prove it if the studious Reader desire a view of their Fables he may find some in Antidot Anim pag. 145. Col. 3. 149. Col. 3. 2. they have worse ends of their confession then these and that is to reveale whores whoredomes and the like read Antidot Anim. p. 145. Col. 3. 4. Ibidem part 1. pag. 115. Quest 5. seeing that it is lawfull and in some cases requisite that some persons should sometimes confesse some sinnes unto their Pastors and that the Pastor should admonish and advise them hereunto as was shewed Mat. 3. 6. when their consciences are troubled with any sinne then whether ought Ministers to take an oath of secresie the rather to induce men to confesse freely An. There are two things here to be considered of for the resolution of this question viz. First whether it be lawfull And 2. whether it be expedient First we must consider whether it be lawfull to take such an Oath of secresie or not First I thinke no man denies except the Anabaptists that in generall it is lawfull by Gods law to take an oath either first assertory secondly promissory upon weighty cause though it be not before a Magistrate Secondly although the positive law threaten a Premunire to him who imposeth an oath without authority yet I know no danger to him who assumes it willingly and voluntarily But thirdly whether this particular Oath be against our lawes I want skill to determine for on the one side concealment in some cases makes a man accessary though after the fact and what may not be performed must not be promised especially by oath On the other side the ancient Canons of the Church forbid upon great penalty to reveale confessions and our Law 1. Eliz. confirme all the Canons that are not opposite to the Word of God as I suppose this not to be Secondly we must consider whether it be expedient or not to take such an Oath This is the greater Question and must be resolved by the grounds moving it for whatsoever is lawfull in this must be judged fit or unfit Hypothesi according to the fit or unfit circumstances which cloth it first therefore if first the confitent being burdened in conscience and desirous to unfold his sore be hindred by feare or shame of publike discovery and secondly if there be no other end in the pastor but to free him from this feare I see no reason why he may not by such a reverend protestation assure him of that whereto his own office and conscience bind him for as the Canons cōmands concealment so Zozomen speaking of the times within three hundred yeers of Christ saith such men as are burthened in conscience and desire to unfold their griefes must choose for their Confessor a man upright of life prudent and secretorum tenacem a faithfull concealer of secrets But Secondly if the Minister use such an oath as an assuring bait to draw unwilling men to confesse for the satisfying of his own curiosity or private ends non laudo it can neither be defended commended nor excused But Thirdly I must adde that seeing temptations lurk secretly in the heart it is safer to leave them to the hearts great searcher then to condemne them upon ungrounded suspition unlesse made evident by some disclosing circumstances wherein it is both more commendable and charitable to suspect a great deale too little then a little too much hoc est consilium fidele verax c. 12. Passages deleted against the Arbitrary Tyrannicall power of Kings disobedience to their unjust popish and wicked commands resisting their tyranny and the mortality of Kings IN Master Wards Comentary upon Matthew f. 324. in the written copy the Licenser obliterated this ensuing discourse on Mat. 22. 21. Give unto Caesar the things which are Caesars Quest Whether is it altogether unlawfull to resist civill power when it is wicked and unjustly oppresseth the Church and Common-wealth and compelleth Subjects to commit adultery and persecutes true Religion with fire and faggot Answ 1. First it is lawfull for Ministers to reprehend and rebuke the sinnes of all who are under their charge and consequently Kings Princes Peers and Magistrates when they offend as is evident both by the examples of the Apostles and Prophets and also from these places 1 Tim. 5. 20. 2 Tim. 4. 2. Heb. 13. 17. In which place it is said that Pastors shall give account for those Magistrates which perish under their charge Secondly it is lawfull for the inferiour and subordinate Magistrates to defend the Church and Common-wealth when the supreame Magistrate degenerates and falleth
Bellarmine lib. 4. de justif cap. 5. argues thus The Scripture calleth the works of the righteous absolutely good works as in this verse that they seeing your good works But if all the good works of the righteous be mixed with mortall sâ—nne then they are rather to be called evill then good works This he proves from another viz. ex Areopagâ—a quarto de divinis nominibus Quia maluâ— dicatur opus absolte nisi integre fic bonum because except a work be perfectly good it is absolutely called evill First this phrase works are absolutely called good is Amphibola and doubtfull sometimes signifying the works which are good simple and sometimes those which are good in part Secondly works are called good either first indefinitely as they are commanded in and by the law or secondly peculiarly as they are performed by some singular persons as it is one thing to desire vertue in generall and another the vertue of Alcihiades or Socrates as it is one thing to commend learning in generall another the learning of Plato or Cicero so it is one thing to speak of good works in generall another of the good works of Peter John or Paul Thirdly these things premised we grant that works are absolutely called good taken indefinitely and as they are commanded yea this verse proves it which speaks not of works done by any particular person but of those which men ought to doe there is none of sound judgement can deny or doubt but that we are so debters unto the Law that we ought not onely to begin but also to perfect that which the Law prescribes as perfectly good and in all the parts thereof absolute but he were of unsound judgement that hence would conclude because it is our duty to doe it therefore we doe it for Saint Paul confesseth that he doth not onely the good which he ought but which he would doe Thus I say if we consider the works as they are enjoyned it is true that they may be called absolutely good but if we understand particularly the works of this or that man then we deny that ever the Scripture cals them absolutely good neither doth the Cardinall prove this because as was said before this place speaks not of what is done but of what ought to be done Chamier Tâ—n 3. fol. 360. 1. 2. 3. de Imperfect Op. lib. 11. cap. 23. Fourthly our work which we doe are called good in Scripture Non secundum perfectam justitiam sed hanc quae bumanae fragilitati competit Hier. Dialog 1. Contr. Pelag. not according to perfect righteousnesse but as it is agreeable to our humane frailty or they are good in part though not perfectly Becanus yet urgeth this place for the proofe of this opinion of perfection of works disputing thus The Apostles are commanded so to shine before men that they may see their good works and glorifie their Father which is in Heaven But how shall men see their good works if they all be damnable or how shall their heavenly Father be glorified if all they doe be contaminated and defiled with sinne Answ We must distinguish between humane and divine judgement men see mens works as they are outwardly and can goe no further they onely perceive what is obvious to their senses and can neither see the heart nor know whether that which is done be done according to all the circumstances that are required thereunto Now true righteousnesse is proper unto the heart and it is the circumstances that make the work more or lesser good or bad and therefore although men see the good works of the righteous which outwardly they shew forth and glorifie God for them yet it followes not hence therefore those works are in Gods sight perfectly good c. Ibidem fol. 185. this is crossed out The morall law was a bond of salvation unto Adam Rom. 2. 13. and of death Gal. 3. 10. but is now abrogated by Christ in regard of the conditions we being now justified onely by faith Ibidem on Matth. 12. ver 27. written copy page 251. this discourse is obliterated By thy words thou shalt bo justified Quest What is the matter or materiall cause of our justification Answ First some say that the onely act of mans heart in beleeving is the matter of it Secondly some say that partly faith and partly Christs obedience is the matter of our righteousnesse Thirdly some say that the works of the law done by man are the matter of our righteousnesse Now all these three opinions are sufficiently refuted by Master Forb's of Justification cap. 22. page 77. to whom I referre the Reader Fourthly we say that onely Christ in his obedience is the whole matter of our righteousnesse and that nothing in Heaven or in earth in man or without man is the matter of mans righteousnesse before God except onely Christ this being amply handled and proved by Forbes cap. 23. 24. and his book being in English and easie to be had I referre the Reader thereunto c. Ibidem written copy page 68. this is crossed out by the Licenser Thirdly the Lord having converted and regenerated us we are onely able to bring forth good works for non precedunt justificandum sed sequentur justificatum Aug. good works march not before as causes of our justification but follow as fruits or signs of our sanctification c. And page 336. Answ 1. They good works are the way and meanes unto this Kingdome but I doe not give or grant this and that First because that which is but onely a meanes is not at all a sufficient cause and Secondly because if we should grant this then the Papists would have what they desired for they say that good works are necessary to salvation Non modo necessitate presentiae sed necessitate efficienciae Bellarm. de Justific lib. 4. cap. 1. The way which leads to London is indeed a meanes of comming to London but not the efficient cause Neque enim facit sed patitur ut quis veniat Londinum for when a man comes thereunto the way doth nothing but onely suffers and therefore â—he way thereunto is more rightly called causa sine qua non Parens s fol. 848. b. c. In Doctor Jones his Comentary on the Hebrewes page 58. these clauses are purged out By grace you are saved not by works any kind of way let us not part stakes with the Lord and give halfe to our selves and halfe to the Lord as the Papists doe Page 208. Our best works are defiled with sinne saith the copy too often defiled saith the Licenser c. Page 247. Our praying preaching hearing of Sermons and best works are unprofitable to bring us to the Kingdome of Heaven they may be seales of our election but no causes of our salvation Page 253. The old Covenant depended on working doe this and live the new requireth nothing but faith c. Page 339. Here we may behold what reckoning is to be made of the works of the
to us being perfect ours to him imperfect yet we labour and desire to love him above all things in heaven and earth Hence secondly we desire to doe all things which are pleasing unto him yea and to performe them cheerfully and with delight Thirdly the love of God of the holy spirit which assures us thereof doth teach us how to obey God namely in sincerity of heart yea with our whole heart and life and that for the Lords sake onely not for any base or by ends of our owne and in faith hoping that our works shall be acceptable unto God for Christs sake c. Ibidem on Matth. 19. 18. page 289. manuscript Copy this discourse is purged out by the Licenser Quest Whether is the morall Law of God possible to be kept or perfectly to be obeyed with or by an actuall obedience Answ First the Law is possible to be obeyed in regard of that relation which is betwixt our nature or out mind or the faculties of the soule and the actions themselves which are enjoyned in the law for whatsoever is commanded in the law whether internall or externall may be performed by the faculties and parts of our bodies and souls yea the obedience which is there required of us is to be performed by those faculties The Lord in his law doth not require of us impossibilia impossible things either first in se in themselves or secondly respectu facultatum in regard of the faculties of the soule that is the Lord in his law doth notcommand us to raise the dead or to remove mountaines with or by our vvords for these are impossible things in themselves for us to doe neither doth he command us to flye in the ayre or to vvalk upon the vvater because these are impossible in regard of us and our faculties but he commands such things as our faculties are capable of Secondly the obedience of the law is impossible in regard of some circumstances that is first respectu extentionts in regard of the extension for first although vve might performe some one particular action commanded in the law yet not all and every such action vvhich is therein enjoyned and yet this the law requires of us and secondly although vve might performe some one action or other vvhich the law enjoines yet vve are not able alwayes to abide firme and immoveable in this our obedience and yet the Lord threatens us vvith a curse if vve both doe not doe all and abide therein alwayes Gal. 3. 10. and thirdly although we might performe many duties which the law commands yet we could not performe them all alwayes in that sufficient degree and ample and perfect measure which the law enjoynes and thus Andradius himselfe confesseth that the first Commandement cannot be kept vve cannot love God in that manner measure and degree vvhich the law commands Secondly respectu intentionis in regard of the intention because vve can doe nothing vvith a perfect mind for whatsoever is not of faith is of sinne Heb. 11. 6. and therefore vvithout saith no true or acceptable obedience Thirdly respectu infirmitatis in regard of the infirmity of our nature because all the gifts and faculties of our nature are vitiated and corrupted Job 4. 8. 19. 15. 15. 16. Rom. 3. 10 c. Psal 14. 12. Chrysostome sup Matth. fol. 614. saith That by nature we are blind lame taken with the palsie and incarcerated and therefore no wonder Legem non esse possibilem if the law be unpossible unto us Quest 2. Is not this unjust for God to require of us that which is impossible unto or for us to doe Answ No not at all God may justly command a blind man to walk if his blindnesse come from himselfe if maliciously he hath plucked out his owne eyes A man may justly require his debt of a Prodigall Rent is due unto the Land-lord though the Tennant have wasted all his estate and substance and God may justly require that obedience of us which once from and by him we had power to performe although now by our sinnes we have lost that power Quest 3. What may we learne from hence Answ First to acknowledge that the duties enjoyned by the law are possible in themselves and Secondly that they are become impossible unto us by sinne and the infirmity of the flesh Rom. 8. 3. and Thirdly to confesse that God is true and we lyars he just but we wicked Ibid on Mat. 11. 29. The Papists generally object this place to prove the possibility of the laws fulfilling What is this light burden and sweet yoke say the Rhemists but the Commandements of God and therefore they are possible to be kept Bellarmine de justific lib. 4. cap. 11. and Vasques and Alphonsus and Salmeron and the Trent Councell and Becauus urgeth this place to prove that actuall obedience to the whole law is not onely possible but also very easie to the regenerate and justified person They argue thus That burden which is light may be carried without shrinking under it that yoke which is easie is worne without paine and those Commandements which are not burdensome may be observed without difficulty But such is the morall law My Yoke saith Christ here is easie and my burden light therefore the morall law may be easily observed I will for the satisfying of this Objection give onely a double answer viz. First answer to the point which they endeavour to prove and then to the place which they alleage for their proofe First to the substance or matter or subject matter of the Objection viz. That the law is possible and easie to be observed by the regenerate I answer the law of God is impossible to be kepr in such perfection as God requireth and therefore no man can be justified by the works of the law Gal. 2. 16. 3. 11. Here observe these particulars to wit First the old Pelagians did wrest this and the like places for this end to prove the possibility of the fulfilling of the law as appeares by Hierom advers Pelagian lib. 1. cap. 1. lib. 2. cap. 2. 4. and Augustine de Perfect Justific contra Coelestium de Natura Gratia contra Pelagian cap. 69. and therefore we may note by the way from whence the Papists and those amongst us who hold this erronious tenet took or learnt it c. Ibid. on Mat. 19. 21. If thou wilt be perfect c. this is purged out The Papists hold that a man may perfectly obey and fulfill the Law of God and for the proofe hereof argue thus If a man may doe more then the Law requires then certainly he may doe as much But a man may doe more then the Law requires therefore he may doe as much The minor Bellarmine proves by the example of this young man who telling Christ that he had observed all the Commandements and that from his youth our Saviour bid him doe one thing more and then he should be perfect if thou
namely first when men are forced to sweare against themselves this is injurious no man being bound to betray himself In criminalibus licet in contractibus not in criminall offences but in contracts and bargaines for an oath may lawfully be administred and given unto a man to answer whether he made any such bargain or covenant as is aledged or not but it never used to a thiefe or murderer for in criminall offences witnesses must come in against a man or he is acquitted by Law and is never put to his oath to accuse himselfe Secondly Men are injuriously constrained to take an oath De rebus ignotis to answer they know not to what This was altogether disliked and disalowed by that famous Martyr John Lambert in his answer to the Bishops fourteenth Article Fox fol. 1119. whereunto I referre the Reader Fiftly all rash swearers c. Fol. 139. Swear not at all Object Sixtus Senensis and some other Papists say that Christ here sets downe a councell of perfection not forbidding all swearing but rather wishing that men could so live in faith love and truth that there might be not use of an oath Answ 1. First this is false because Christs words are not perswasory but prohibitory expresly forbidding swearing Ibid. fol. 239. b. fine Que. 4. Whether it be lawfull to force one to swear Answ 1. First a Magistrate may impose an oath with these three limitations first if the thing be weighty secondly if otherwise it cannot be known thirdly if it be not a snare to catch a mans selfe or a trick to make him accuse himselfe Answ 2. Secondly Magistrates should be very wary how they enforce or constraine men to sweare because first oftentimes they thus adde fuell unto the fire of Gods wrath by making men forswear themselves and therefore here it should be considered if it were not better to lose the thing in question then to hazard the losse of our Brothers soule by making him to perjure himselfe Paul would rather never eat flesh while he lived then offend his brother and therefore he is far from Paul his charity vvho for a thing of smal value or moment vvill drive his brother to perjury Secondly if thou beleeve him when he sweare vvhy vvilt thou not beleeve him if he take some solemn protestation An honorable person being called into the Senat at Athens to depose touching some matters the Senators vvould not have him to take the accustomed oath knowing him to be a vertuous and honest man Cicero orat pro Balto Thus except the matter be of very vveighty importance vve should consider First if he vvhom we desire should be put to his oath fear the Lord then he dare no more lye then forswear himselfe Secondly if he fear not the Lord then how vvill he fear to forswear himselfe And thus both Magistrates and those vvho are vvronged should be very carefull not to constrain any offendor to swear if by any other meanes the matter may be known or decided 53. A Passage obliterated against popish Pardons Indulgences and Purgatory IN Mr. Ward 's Comentary on Mat. p. 179. vvritten copy this is crossed out as hetrodox We have no need of a second purging How derogatory then are the Papists to the sufferings of Christ vvho ascribe more to the Pope◠pardons then to Christs pangs Antichrist by his Indulgences can both deliver and preserve from Purgatory and send the soule straight unto heaven but they vvill dye in the quarrell before they vvill grant such or so much power and efficacy to be in the death bloodshed and merits of Christ c. 54. The very name of Papists expunged with a passage against the Popes power IN Doctor Clerke's Sermon upon Candlemas day page 95. line 14. The Papists say page 166. l. 7. let Papists hold c. p. 171. l. 7. This Manuel but the Papists take advantage of that page 200. l. 16 Papists hold it p. 224 l. 38. A Papist p. 299. l. 5. 9. Papists say Papists make p. 330. l. 16. even by Papists who extenuate sinne are blotted out The like is frequently done in Doctor Jones his Comentary on the Hebrews and in M. Ward 's Com. on Mathew vvhere p. 395. there is this notable passage purged out Christ saith unto me is given all power therefore Antichrists imp Carerius saith The Pope hath power over Infidels All power vvas given to Christ therefore to the Pope is a blasphemous Antichristian consequence displaying the Pope in his colours to be the Whore in making himselfe or suffering himselfe to be made equall vvith Christ 55. A Clause expunged against Popish Penance IN Master Ward page 34. this clause is obliterated Fiftly Bellarmines Argument followes not as appeares by this instance Papists say their Penance is the second table after shipwrack now she that sinneth not needs not this Penance but the Adulteresse is admitted unto it is therefore the Adulteresse better then the Innocent because she is made partaker of the second Table which the other is not No more is she for the second Husband 56. Passages expunged against Perseverance in Grace IN Master Ward 's Comentary on Mat. 24. 13. He that endured to the end c. this passage is rased out He that endures unto the end c. We may learn hence that patience in persecution and affliction is not praise-vvorthy except it be permanent and endure unto the end How doth this appeare First evidently by these places and proofes Mat. 10. 22. Luke 21. In patience possesse your soules Heb. 3. 6. 6. 11. c. unto the 15. and 12. 3. 12. and Jam 5. 7. unto the 12. And secondly because vvithout this perseverance vve shall have noreward He vvho digges for Gold must continue diging untill he come to the vein or oare else he loseth his labor He vvho is upon a journey or race must continue therein untill he hath vvon his vvager or reached his journies end He vvho is fighting a Duel must stand upon his guard and vvithstand his antagonist yea continue coragiously to oppose him untill he have got the victory othervvise all he doth at first onset is nothing The Israelites vvent out of Egypt and yet never came to Canaan and many begin vvell vvho for vvant of perseverance fall short of their reward What is here required of us To labour to persevere and abide rightly armed against all temptations and trials vvhatsoever even unto the end Hovv must vve doe this Answ By these vvayes and means to wit First our ingresse into the lists múst be living and solid and not sleeping or dead for otherwise vve can never endure to the end Secondly vve must not love but leave and relinquish the vvorld 1 Iohn 2. 15. for otherwise vve shall never be able to hold out against the assaults of the vvorld Thirdly vve must be trained souldiers and exercise our selves daily in the Lords lists that is vve must frequently give our selves 1. to meditation 2. to the hearing
so he deserved to be censured for it That the Papists burnt it I could not help that Neither did it agree with Master Fox his Calender but he abused it in leaving out divers Saints allowed by the Church of England as the Epiphany and Annunciation of our Lady For Doctor Pocklingtons Book wherein he abused our Martyrs it was licensed by his Chaplain Doctor Bray who was censured for it as was Doctor Pocklington too in the Lords House But it is objected that my Chaplaines act is in law mine owne I answer not unlesse I command it But the Book it selfe was found in my Study and I preferred Doctor Pocklington for it I know no such thing and though I had the Book yet I knew not of this passage in it Fourthly for the calling in of Beacons Book printed by Mistris Griffin it is nothing to me what a Jesuit said of it and if called in it was because she reprinted it contrary to the Star-chamber Decree Fiftly for the Palsgraves Religion I remember it not and if called in it was because it was contrary to the Kings Declaration and touched upon some points of controversie prohibited by it Sixtly the hindring of the reprinting of Master Fox Bishop Jewell and Doctor Willet was no act of mine Seventhly I hindered the printing of no new Books against Popery Eightly the questioning of Master Prynne Master Burton and the rest in the High Commission was no act of mine but the Courts nor were they censured but got off without censure Master Burton said he was questioned before the Counsell Table for one of his Books as a Libell If it were a Libell there was cause to doe it He added he could not be quiet for being troubled in the high Commission nor could the Church be quiet for him which was the cause of his trouble He affirmed I committed him to the Fleet and denied him the benefit of the Petition of Right I answer there was cause enough for his commitment for printing of Books without license and for disturbing the peace of the Church and he had the benefit of the Petition of Right because the reason of his commitment was expressed in the Warrant Ninthly I licensed none of the particular books forecited my selfe nor any of my Chaplains to my knowledge I am certaine not by my command and if any of them have transgressed herein themselves must answer for it not I who having many other weighty publike affaires to look after had no time to peruse or license Books my selfe and was enforced to commit this trust to their care Tenthly to the particular books I answer First that though Sales his book was licensed by my Chaplaine yet he was abused therein by the Translator Printer who was punished for it in Star-chamber The book it self was called in and burnt by Proclamation and I dismissed the Doctor for licensing it out of my house and service For Christs Epistle to a devout Soule it was licensed at London House by Doctor Weeks the Bishop of Londons Chaplain not mine and so nothing to me besides it was suppressed before it was published For Doctor Heylins Books they are nothing to me I had no hand in them nor yet in Doctor Pocklingtons who hath been censured for them himselfe For Bishop Mountagues Impressions they concerne not me I did neitheir advise nor authorize them For the Lives of the Emperours which commend the Councell of Trent the Book was not licensed and I know not of it For the Popish Index Biblicus printed in England it is nothing to me it was without my privity and direction For the severall popish passages objected out of some newbooks the Authors themselvs must answer them at their perill they concerne not me For the rejecting of Master Prynnes Crosse Bill in Star-chamber complaining of these popish Books and Doctrines it was none of my act but the Courts and Lord Keeper Coventries and so was Mr. Burtons censure for his Book in which I gave no Vote For Master Croxtons Letter to me with a Crosse enjoyning Auricular confession I could not hinder it nor his practise of confession being in Ireland And for the passages objected out of mine owne Speech in Star-chamber that they imply and necessarily inferre the popish Doctrine of Transubstantiation and the giving of divine worship to the Altar even the same that is given to God I answer that neither of these can be inferred from thence for my words onely imply that Christs body is truly and really present in the Sacrament yet not corporally but in a spirituall manner and so is received by us which is no more then Master Calvin himselfe affirmes on the 1 Cor. 11. 24. where thus he writes Neque enim mortis tantum Resurrectionis suae beneficium nobis offert Christus sed corpus suum in quo passus est Resurrexit Concludo REALITER ut vulgo loquuntur id est VERE Nobis in Coena datur Christi corpus ut sic Aâ—imis Nostris in Cibum salutarem and Master Perkins himselfe faith as much For my words that we should bow DEO ET ALTARI which are coupled both together with a Conjunction Copulative yea both bowed to at the self-same time in one and the same act and the worship directed to and terminated in both alike Ergo divine worship is given to the Altar herein as well as to God which is flat Idolatry or but such civill reverence given to God as is rendred to the Altar which is to dishonour God and gives him no greater worship in his house then is due unto a creature I answer that though the act of bowing be the same to both yet the object mind and intention being different the worship must be so too There is a double worship and bowing one of the body the other of the heart as Master Perkins himselfe distinguisheth which is properly called Veneration when done but to a creature in a civill respect and worship onely when given to God himself To this was replied Ferst that this Decree of Star-chamber concerning printing was onely his owne act originally who projected and put that Court upon it whereof he was an over-potent Member theirs onely Ministerially to satisfie his importunity therein as the forecited Passages in the Decreee it selfe and our Witnesses attest Yea the printing of it was by his own command to enlarge his Jurisdiction which it much advanced We grant that some things in the Decree were good approved of by the Stationers who desired the same of which we complain not and some particulars very usefull had a right use been made of them But the prohibiting reprinting of all Orthodox Books formerly printed by authority unlesse re-licensed by him or his Agents the deniall of any old book to be reprinted even against Popery it selfe with the suppressing or purging most new Books against Popery under pretext of this Decree and the arbitrary punishing such who transgressed herein both in the Star-chamber
herein Seventhly himselfe if not immediatly yet originally and mediatly hindered the printing of all the new Books against Popery refused at the Presse and denied license by his Instruments Chaplaines Doctor Bray Doctor Haywood Doctor Weekes Doctor Baker unlesse first purged by them Ninthly the questioning of Master Prynne Master Burton with their Printers and Stationers in the High Commission for their Books against Doctor Cosins his popery Babel no Bethel Baiting of the Popes Bull and the like was originally his act alone not the Courts which did naught in it but by his instigation Their getting off thence was by Prohibitions sore against his will where else he resolved to ruine them Master Burtons answering the Popes Bull by license deserved no questioning at the Counsell Table and was certainly no Libell at all unlesse the Pope or his Partisans deemed it such to them His Books then were no trouble to the Church and therefore it was strange and most unjust he should be troubled for them yea his imprisonment without Baile which he tendered when bailable by Law was contrary to Magna Charta and the Petition of Right though the cause of it not warranted by Law was expressed in the Warrant Tenthly his owne Chaplaines oversights and offences in licensing popish Books even with this speciall Encomium that there was nothing in them contrary to faith and sound Doctrine the forme of licensing himselfe prescribed them under his owne hand is certainly both in law and justice his owne crime more then theirs who must answer for it much more then they the trust of licensing books being originally reposed in himselfe by the State and in his Chaplaines onely by his owne Deputation for whom he must answer at his perill To prove this and take away this poore evasion which he so much insists on we shall put but these few cases adjudged in Law If a Bailiffe under Jaylor or under Sheriffe suffer a prisoner to escape or any way to misdemeane themselves in their office an action of escape debt an fine in cases of felony and treason and action of the case lyeth against the high Sheriffe and chiefe Jaylor for it who must undergoe the penalty and blame because they are their servants entrusted by themselues And to put a case which comes neerer home and is farre stronger then this of a Chaplaine 21. E. 1. membr 3. Dorso Clauso and in the Pleas of that Parliament placit 17. John Archbishop of Yorke was questioned in Parliament for excommunicating William of Willicon and John Rowman servants to the Bishop of Durham then imployed in the Kings service the Archbishop pleaded just as this Archbishop doth now That they were not excommunicated by himselfe but onely by his Commissary who must answer for it and so no act of his for which he ought to answer But yet notwithstanding it was upon serious debate resolved in Parliament that the Act of his Commissary being his owne immediate Officer was his owne act for whose misdemeanour he must answer and thereupon he was fined 4000. markes to the King and forced to pay it a great fine in those times for such an offence yea gladed to make many friends to the King to avoid a further censure which is farre stronger then the case of this Arch-prelate For this Commissary was an Officer established by Law which the Archbishop could not remove at pleasure without just cause but his Chaplaines were no Officers by Law but meer meniall servants under his immediate command and removable at pleasure therefore certainly they durst license nothing especially against our established Religion without his privity and command Besides there were never any such popish Books authorized since the beginning of Reformation in any of his Predecessors times by themselves or their Chaplaines neither durst such erronious pamphlets appeare publickly amongst us till he grew great to patronize them yea when they were thus licensed and publickly complained against as Popish erronious and destructive to our Religion he censured persecuted such who durst complaine or write against them never questioning nor punishing the Licensers Printers or Authors of them exemplarily as he should have done to discharge the trust reposed in him and vindicate his sincerity herein whereas if any new Book against Arminians or Popish Innovations did but privily passe the Presse by license of his Predecessors Chaplaines as Bishop Carltons Book against Mountague Master Prynnes Perpetuity his Survey of Master Cozens his Cozening Devotions Histriomastix with other forenamed Impressions did he presently suppressed burnt them questioned the Authous Printers Dispersers Licensers of them both in the High Commission and Star-chamber too where Master Prynne by his meanes was censured in the highest degree of extremity for his Histriomastix a licensed Book and Master Buckner too who licensed it fined by this Archbishop himselfe and that Court therefore this act of his Chaplaines must rest upon his own head and the guilt thereof lye heaviest upon him whose fault it was to make choyce of such and to entrust them in this kind As for his excuse of his many other grand imployments which so engrossed his time that he had no leisure to peruse what Books were tendred and licensed for the Presse it is so farre from being any excuse that it aggavates his crime Certainly the preservation of our Religion in its purity the keeping out all Popish innovations in Ceremony Doctrine Worship and the suppression of Popish errours Books Doctrines were the principall things of all others which his Place Calling yea his Majesties trust engaged him to look unto for him then to neglect this principall part of his Episcopall duty the frequent preaching of Gods Word he seldome appearing in the Pulpit after he became Archbishop and a Privy Counsellour to drowne himselfe in all manner of secular imployments in the Star-chamber Counsel-Chamber Exchequer spending his time in proling about Tobacco Licenses illegall Taxes Projects Monopolies of all sorts contrary to the Lawes and Liberties of the Subjects in undermining Parliaments oppressing the people every where and managing the Kings Revenues things no way suitable to his spirituall Function is so farre from extenuating that it puts the highest degree of aggravation upon this his negligence and Chaplaines misdemeanours which he should have better looked too But admit the reall duties of his Place alone had been overburthensome to him he should then have intrusted imployed such in Licensing and perusing Books who would have discharged the trust reposed in them in farre better manner then his knowne Popish and Arminian Chaplains did Tenthly to his excuses touching the particular Popish Books objected We answer first that Sales his Booke was Licensed by Doctor Haywood his own Chaplain that he was not abused in it but the Printer whom he checked for complaining to him of the Popish passages in the Booke and encouraged to proceed in the printing of it which otherwise he durst not have printed That it was afterwards