of that Court caused Execution upon the satd Judgment to be stayed and being moved therein and made acquainted with the bad life and conversation of the said Person he said that he had spoken to the Judges for him and that he would never suffer a Iudgment to passe against any Clergy-man by nihil dicit 5. That the said Archbishop about eight yeares last past being then also a privy Councellor to his Majesty for the end and purpose aforesaid caused Sir Iohn Corbet of Stoak in the County of Salop Baronet then a Iustice of peace of the said County to be committed to the Prison of the Fleet where he continued Prisoner for the space of halfe a yeare or more for no other cause but for calling for the Petition of Right causing it to be read at the Sessions of the peace for that County upon a just and necessary occasion And during the time of his said imprisonment the said Archbishop without any colour of right by a writing under the Seale of his Archbishopricke granted a way parcell of the Glebe land of the Church of Adderly in the said County whereof the said Sir Iohn Corbet was then patron unto Robert Vscount Kilmurrey without the consent of the said Sir Iohn or then the incumbent of the said Church which said Viscount Kilmurrey built a Chappel upon the said parcell of Glebe land to the great prejudice of the said Sir Iohn Corbet which hath caused great suits and dissentions betweene them And whereas the said Sir Iohn Corbet had a judgment against Sir Iames Stonehouse Knight in an action of Waste in his Majesties Court of Common Pleas at Westminster which was afterwards affirmed in a writ of Error in the Kings Bench and Execution thereupon awarded yet the said Sir Iohn by meanes of the said Archbishop could not have the effect thereof but was committed to Prison by the said Archbishop and others at the Councell Table untill he had submitted himselfe unto the order of the said Table whereby he lost the benefit of the said Judgment and Execution 6. That whereas divers gifts and dispositions of divers summes of money were heretofore made by divers charitable and well disposed persons for the buying in of divers Impropriations for the maintenance of preaching the word of God in severall Churches the said Archbishop about eight yeares last past wilfully and maliciously caused the said gifts feoffements and conveyances made to the uses aforefaid to be overthrowne in his Majesties Court of Exchequer contrary to Law as things dangerous to the Church and State under the specious pretence of buying in Appropriations whereby that pious worke was suppressed and trodden downe to the great dishonour of God and scandall of Religion 7. That the said Archbishop at severall times within these ten yeares last past at Westminster and else where within this Realme contrary to the knowne Lawes of this Land hath endeavoured to advance Popery and Superstition within the Realme And for that end and purpose hath wittingly and willingly received harboured and relieved divers popish Priests and Iesuits namely one called Sancta Clara alias Damport a dangerous Person and Franciscan Fryer who having written a Popish and seditious Booke intituled Deus natura gratia wherein the thirty nine Articles of the Church of England established by Act of Parliament were much traduced and scandalized The said Archbishop had divers conferences with him while he was in writing the said Booke and did also provide maintenance and entertainment for one Mounsieur St. Giles a Popish Priest at Oxford knowing him to be a Popish Priest 8. That the said Archbishop about foure yeares last past ut Westminster aforesaid said that there must be a blow given to the Church such as hath not beene yet given before it could be brought to conformity declaring thereby his intention to bee to shake and alter the true Protestant Religion established in the Church of England 9. That in or about the month of May 1641. presently after the dissolution of the last Parliament the said Archbishop for the ends and purposes aforesaid caused a Synod or Convocation of the Clergie to be held for the severall Provinces of Canterbury and Yorke wherein were made and established by his meanes and procurement diverse Canons and Constitutions Ecclesiasticall contrary to the Lawes of this Realme the Rights and Priviledges of Parliament the Liberty and propriety of the Subject tending also to seditior and of dangerous consequence And amongst other things the said Archbishop caused a most dangerous and illegall Oath to be therein made and contrived the tenor whereof followeth in these words That I A. B. doe sweare that I do approve the Doctrine and Discipline or Government established in the Church of England as containing all things necessary to salvation And that I will not endeavour by my selfe or any other directly or indirectly to bring in any Popish Doctrine contrary to that which is so established Nor will I ever give my consent to alter the Government of this Church by Archbishops Bishops Deanes and Arch-Deacons c. as it stands now established and as by right it ought to stand Nor yet ever to subject it to the usurpations and superstitions of the Sea of Rome And all these things I doe plainly and sincerely acknowledge and sweare according to the plaine and common sense and understanding of the same words without any equivocation or mentall evasion or secret reservation whatsoever And this I do heartily willing and truely upon the saith of a Christian So helpe mee God in Jesus Christ Which Oath the said Archbishop himselfe did take and caused diverse other Ministers of the Church to take the same upon paine of suspension and deprivation of their livings and other severe penalties And did also cause Godfrey then Bishop of Gloucester to be committed to prison for refusing to subscribe to the said Canons and to take the said Oath and afterward the said Bishop submitting himselfe to take the said Oath he was set at liberty 10. That a little before the calling of the last Parliament Anro 1640. a Vote being then passed and a resolution taken at the Councell Table by the advice of the said Archbishop for assisting of the King in extraordinary wayes if the said Parliament should prove peevish and refuse to supply His Majestie the said Archbishop wickedly and malitiously advised His Majestie to dissolve the said Parliament and accordingly the same was dissolved And presently after the said Archbishop told his Majesty that now he was absolved from all rules of Government and left free to use extraordinary wayes for his supply For all which matters and things the said Commons assembled in Parliament in the name of themselves and of all the Commons of England doe impeach the said Archbishop of Canterbury of high Treason and other crimes and misdemeanours tending to the subversion of our Religion Lawes and Liberties and to the utter ruine of this Church and Common-Wealth And
printed copy page 196. Finally the Doctor in his Manuscript page 106. had this serious Exhortation We have begun in pure and sound religion Let us not end in Popery in Atheisme in Brownisme in Anabaptisme The Licenser to demonstrate where he and his Arch-grace would have us end and settle at last blots out the word popery and puts in prophanenesse in its stead and so it is is printed page 140. Let us not end in prophanesse instead of Let us not end in Popery in which they then intended we should all shortly end though God by his omnipotent power and admirable providence hath wholy frustrated this their intended end We shall now proceed to another head of expunctions to wit 2 Passages expunged out of bookes tendred to license against the Papacy Rome the Popes Supremacy Pride Tyranny Cruelty Treasons murthering and deposing Princes Popes vicious lives practises and being Antichrist that man of sinne c. Doctor Jones in his Comentary on the Hebrewes had inserted these severall passages against the Pope in his written copy which the Licenser expunged as insufferable and thereupon they are quite omitted in the printed book page 179. 251. 309. 377. 396. 406. Page 206. in the written copy Our Saviour Christ was as wise a man as the Pope furnished with guifts for both affices as well as he yet he would not meddle with civill matters Luke 12. 14. of the extraordinary example of Melchesedeck no ordinary rule can be made Page 266. All papists kisse the Pope's feet yea Kings Princes and Emperours saith the copy yea in so doing they make an Idol of him as the idolaters kissed Baal Page 284. Antichrist hath been discovered every man may see what he is unlesse the God of the world blind their eyes naught is wanting unlesse it be the open conversion of the Jewes Page 301. Nay the Pope himselfe he must be carried on mens shoulders Page 308. The holy Ghost thinks it sufficient to call Christ the great Priest that will not content the Pope he must be Sacerdos maximus Christ hath the positive he must have the superlative a proud prelat that Antichrist that exalteth himselfe above God Page 130. As for the calling of Luther Calvin and Beza and of the Ministers of the Gospel it is warrantable by the Word we can shew our Letters of Orders from Jesus Christ the great Bishop of our soules Are we not true Ministers because we are not created by the Pope and his Bishops The Apostles were not made by the Pharisees or any priestes of that time yet good Ministers and so may we though not made by the Bishop of Rome it is succession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen speakes that is a good lawfull succession Good God! that such passages as these should ever be expunged by such who professe themselves protestant prelats or Ministers certainly they had a Pope in their hearts whatever good words we find in their mouths Master Ward in his Comentary upon Matthew had an Index expurgatorius passed on these ensuing clauses against the Pope his pardons power and usurped authority fol. 224. The Pope is called the Adversary or he who opposeth himselfe against Christ 2 Thes 2 11. and is justly so called because he and his admirers doe maintaine assertions directly contrary to the word of Christ one example whereof we have in this verse Whosoever shall put away his Wife Fol. 314. Quest 7. We have no need of a second purging How derogatory then are the Papists to the sufferings of Christ who ascribe more to the Popes pardons then to Christ's pangs Antichrist by his indulgencies can both deliver and preserve from purgatory and send the soule streight into Heaven but they will dye in the quarrell before they will grant such or so much power and efficacy to be in the death blood-shed and merits of Christ fol. 160. Quest 2. who are like unto the Pharisees c. Answ The Church of Rome whose commandements are more observed then the commandements of God as appeare by this it is there taught c. II. That to eat flesh upon a good Friday is a greater sinne then to commit murther or adultery and yet that is the Friday on which Christ did ordinarily eat the paschall Lambe III. To blaspheme the name of God in this world is a small offence but to speak ill of the Pope especially in Italy and Spaine is an unpardonable and damnable offence IV. The Jewes have a Religion whereby they affirme Christ to be a cozener but to say that there is no other purgatory but the blood of Jesus Christ is a crime deserving the inquisition V. Every Bishop of France may give absolution for faults committed against the law of God but they cannot absolve men of sin◠committed against the Pope and his Sea Secondly in the Roman church they teach things contrary to the Word of God for first God saith c. II. God saith in his Law six dayes shalt thou labour but the Pope saith thou shalt not labour six dayes but shalt observe the Feasts commanded by the Pope to be observed IV. God's commands by his Apostle 1 Cor. 10. That when we are invited to the house of Infidels we should eat of that which is set before us making no scruple On the contrary the Church of Rome commands when we are invited to the house of Hereticks not to eat of all that which is set before us in Lent or on Good-Friday and fasting dayes Fol. 163. Answ 2. Let us avoyd all Popish errors Answ 3. Thirdly they are to blame also who bind themselves by a Vow not to eat flesh upon some certaine dayes and upon such dayes have no other care then to abstaine from flesh onely Ibid. On Mat. 15. 9. these passages are oblitered In vaine doe they worship me These words being urged by us against the Popes power in making lawes which binds the conscience Bellarmine answers three things thereunto namely First by the Commandements of men are understood Commandements which are contrary to the law of God but the Popes precepts are not so To this we answer I. All the commandements of men in whose observation the worship of God is placed is expresly and directly condemned for God is to be worshipped as himselfe prescribes II. All such commandements are contrary to the law of God which saith Thou shalt not adde to the word which I command thee namely in substantiall things or which are imposed as essentiall parts of God's worship III. There is no mysticall ceremony introduced or brought into the Church by the Popes or Popish Clergy which was lesse contrary to the laws of God then was that tradition of washing hands before meat which was ordained by the Elders of the Jewes Secondly the Jesuit answers that our Saviour blames here onely unprofitable and frivolous ceremonies onely invented by a humane braine or spirit but the precepts of the Pope are no such To this we
of the Lord Therefore for him to introduce such an Idolatrous Superstitious worship as this into the Kings own Chappel contrary to the Word of God and Law of the Land under pretext of Gods worship to corrupt the King and his whole Court in their worship and Religion and alienate his good Subjects affections from him will prove little lesse then Treason in the highest degree As for his pretended Speech we have already refuted it And for the Homily it hath neither word nor syllable to warrant it but some thing against it since as it condemns prophanes on the one hand so it censures all superstition on the other between which this Prelate would have no medium as this his prayer imports Secondly That the Archbishop was chief Superintendent of his Majesties Chappel as Primate and Metropolitan of all England The King and Queen where ever they live in England being his immediate Parishoners and the whole Kingdom but his Parish though devided into several Bishopricks as hath been resolved by all the Nobles in King Henry the first his raign as our Historians and his own Predecessour Archbishop Parker record Therefore Bishop Wren being only Dean of the Kings Chappel the Archbishops creature and brought into that office by him durst not have set up this gaudy Crucifix there in the passion week in his presence without his approbation and direction by which he tacitly confesseth it was done That it gave publique scandal to many well-affected Courtiers and others Sir Henry Mildmay deposed and particularly to himself who complained of it to the King and the Archbishop too who if his heart had been right and fervent to our Religion would have been most scandalized offended at this unusual scandalous sight and never have permitted it successiively two yeers together nor justified it so peremptorily as now he did And whereas he objects that had Sir Henry been thus scandalized with the Crucifix it self he would have been as much offended with the old there constantly hanging as with the new We Answer That the old was hardly visible and scarce observed by any but this so grosse so great so gaudy and notorious that every man in the Chappel took special notice thereof as if it had been some new blasing Star And if the old were so visible all the yeer long what need the hanging up of this new one onely in the passion and Easter weeks which was never used in the memory of man before In fine the third Part of the Homily against the peril of Idolatry resolves that the most rich costly gaudy Images and Crucifixes are more dangerous and scandalous then others not so stately therefore Sir Henry might well be scandalized with it more then with the old one not so costly Thirdly he gives no Answer to that which is one main charge from this Innovation in the royal Chappel to make it the patern the Canon to regulate all Cathedral and Parish Churches by His silence herein bewrayes his guilt Fourthly Dr. Browns and those Seminaries adorations of this Crucifix and the Altar were but the meer scandalous fruits of his own exemplary Innovations before and erections of them there and their speeches occasioned by his actions Therefore the guilt of them must rest heaviest on himself not them It is his own oft iterated position That he who gives the occasion of a Schism ought to be repuâ—ed the Schismatick not he that separates upon the occasion given And Tertullian in his Book De Idolatria resolves That the makers of Idols are the greatest Idolaters because none would or could worship them were they not first made that they might be worshipped His own hanging of up this Crucifix and bowing towards the Altar and it was the cause that Dr. Brown and these Seminary Priests adored and bowed towards them in the self some manner as himself there used Therefore the crime the scandal of it must rest most on himself His pretence that this might be done and spoken by the Priest to gain Proselytes by discountenancing our external worship is a very strange improbable whimsey since our Bishops our Doctors imitation of their Popish worshipping Crucifixes Altars was more likely ten thousand to one to gain them Proselytes then any discountenancing whatsoever thereof by them could be yea it had been a monstrous contradiction and folly in them to discountenance that very thing themselves practised and endeavoured to draw others to Therefore the whole weight of this heavy charge concerning his Majesties Chappel rests intirely upon him in each particular without the least diminution Thirdly from White-hall they pursued me to the Kings Coronation at Westminster Abbey where they charge me 1. With compiling the Form of this Coronation 2. That the unction was in forma crucis 3. That the old Crucifix inter regalia was set upon the Altar 4. That divers of the Prayers in it and this manner of anointing were taken verbatim out of the Roman Pontifical 5. That after the Coronation I solemnly offered the Regalia at the Altar in the Kings name Ans To which I shall give this Answer 1. That the Form of the Kings Coronation was made and agreed on by the whole Committee according to a former Book I had of my Predecessor and I was but a Minister to the Committee in what I did 2. That the anointing in Form of a Crosse was made by my Predecessor not by me who supplied only the place of the Dean of Westminster 3. That I was commanded to bring this old Crucifix being inter regalia and to place it on the Altar 4. That admit the Prayer objected be taken out of the Roman Pontifical yet if it be good as it is there is no hurt we know the story of the cock in the fable dum vertit stercorarium offendit gommam And a Pearl is never the worse if raked out of a dunghil 5. I was to offer the regalia at the Altar by my place and the Book of Common Prayer approves of offerings To which was Replied 1. That it appears by his own Diary that he had the chief hand in compiling this Form and that it was collected corrected by himself though other Bishops were joyned in consultation with him 2. That though the Unction were made by his Predecessor which he makes not appear yet it was principally by his direction and himself makes special mention of it That it was in medum Crucis in the Margent of his Book 3. That he makes no command appear from any Supream Authority for his placing the old Crucifix on the Altar neither doth he alleadge who it was that gave him any such command Therefore it must be interpreted his own voluntary act 4. That the Prayer it self is not very good savouring of Papal pride in the Clergy and it is no such precious Pearl as that he needed to rake such a dunghil of Popish superstitions as the Roman Pontifical is to finde it out to adorn his
goods of the People and for abolishing the whole discipline and government of our Kirke by generall and provinciall Assemblies Presbyteries and Kirke Sessions which was setled by Law and in continuall practise since the time of Reformation that Canterburie was Master of this Worke is manifest By a Book of Canons sent to him written upon the one side only with the other side blank for corrections additions and putting all in better Order at his pleasure which accordingly was done as may appeare by interlinings marginalls and filling up of the blanke page with directions sent to our Prelates and that it was don by no other than Canterbury is evident by his Magisteriall way of prescribing and by a new copy of these Canons all written with Saint Androis owne hand precisely to a Letter according to the former castigations sent backe for procuring the Kings warrant unto it which accordingly was obtained but with an addition of some other Canons and a Paper of some other corrections According to which the Booke of Canons thus composed was published in Print the inspection of the Bookes Instructions and his Letters of joy for the successe of the worke and of others Letters of the Prelate of London and the Lord Sterling to the same purpose all which we are ready to exhibite will put the mater out of all debate Besides this generall there be some things more speciall worthy to be adverted unto for discovering his Spirit 1. The fourth Canon of Cap. 8. Forasmuch as no Reformation in Doctrine or Discipline can be made perfect at once in any Church therefore it shall and may be lawfull for the Church of Scotland at any time to make remonstrance to his Majesty or his successours c. Because this Canon holdeth the doore open to more Innovations he writeth to the Prelate of Rosse his privy Agent in all this Worke of his great gladnesse that this Canon did stand behinde the Curtaine and his great desire that this Canon may be Printed fully as one that was to be most usefull Secondly The title prefixed to these Canons by our Prelates Canons agreed upon to be proponed to the severall Synods of the Kirke of Scotland is thus changed by Canterbury Canons and Constitutions Ecclesiasticall c. ordained to be observed by the Clergy He will not have Canons come from the Authority of Synods but from the power of Prelates or from the Kings Prerogative Thirdly the formidable Canon Cap. 1. 3. threatning no lesse than Excommunication against all such persons whosoever shall open their mouthes against any of these Bookes proceeded not from our Prelates nor is to be found in the Copy sent from them but is a thunder-bolt forged in Canterburies owne fire Our Prelates in divers places witnesse their dislike of Papists A Minister shall be deposed if he be found negligent to convert Papists Chap. 18. 15. The adoration of the Bread is a superstition to be condemned Cap. 6. 6. They call the absolute necessity of Baptisme an errour of Popery Cap. 6. 2. But in Canterburies Edition the name of Papists and Popery is not so much as mentioned 5. Our Prelates have not the boldnesse to trouble us in their Canons with Altars Fonts Chancels reading of a long Liturgy before Sermon c. But Canterbury is punctuall and peremptory in all these Although the words of the tenth Canon Chap. 3. be faire yet the wicked intentions of Canterbury and Rosse may be seene in the poynt of justification of a sinner before God by comparing the Canon as it came from the Prelates and as it was returned from Canterbury and Printed our Prelates say thus Jt is manifest that the superstition of former ages hath turned into a great prophanenesse and that people are growne cold for the most part in doing any good thinking there is no place to good workes because they are excluded from justification Therefore shall all Ministere as their Text giveth occasion urge the necessity of good workes as they would be saved and remember that they are Via Regni the way to the Kingdome of Heaven though not causa regnandi how be it they be not the cause of Salvation Here Rosse giveth his judgment that he would have this Canon simply commanding good workes to be Preached and no mention made what place they have or have not in justification Vpon this motion so agreeable to Canterburies mind the Canon is set downe as it standeth without the distinction of Via Regni or causa Regnandi or any word sounding that way urging only the necessity of good workes 7. By comparing Canterburie 9. Cap. 18. As it was sent in writing from our Prelates and as it is Printed at Canterburies command may be also manifest that he went about to establish Auricular confession and Popish Absolution 8. Our Prelates were not acquainted with Canons for afflicting of Arbritrary penalties But in Canterburies Booke wheresoever there is no penalty expresly set downe it is provided that it shall be arbitrary as the ordinary shall thinke fittest By these and many other the like it is apparent that tyranicall power he went about to establish in the hands of our Prelates over the worship and the soules and goods of men overturning from the foundation the whole order of our Kirke what seeds of Popery he did sow in our Kirke and how large an entry hee did make for the grossest novations afterward which hath beene a maine cause of all their combustion The third and great novation was the Booke of Common Prayer Administration of the Sacraments and other parts of Divine service brought in without warrant from our Kirke to be universally received as the onely forme of divine Service under all highest paines both civill and Ecclesiasticall which is found by our nationall assembly besides the Popish freme and formes in divine worship to containe many Popish errors and ceremonies and the seeds of manifold and grosse superstitions and Idolatries and to be repugnant to the Doctrine Discipline and order of our reformation to the confession of Faith constitutions of generall Assemblies and Acts of Parliament establishing the true Religion that this also was Canterburies worke we make manifest By the memories and instruction sent unto him from our Prelates wherein they gave a speciall account of the diligence they had used to doe all which herein they were enjoyned by the approbation of the Service Booke sent to them and of all the marginall correction wherein it varieth from the English Booke shewing their desire to have some few things changed in it which notwithstanding was not granted This we finde written by Saint Androis owne hand and subscribed by him and nine other of our Prelates By Canterburies owne Letters witnesses of his joy when the Booke was ready for the Presse of his prayers that God would speed the worke of the hope to see that service set up in Scotland of his diligence to send for the Printer and directing him to
should give offence but if any come to ask for them or to buy them in your shops in Gods name sell them freely to them without any scrupple adding the second time sell them to such in Gods name but lay them not upon your stals in publick view Upon which testimony the Archbishop demanded of Mr. Walley who it was that gave him this direction concerning the sale of those Bibles with pictures To which he readily replyed Your Grace with your own mouth as you may well remember Whereunto the Archbishop answered it was true he did so but the pictures were printed bound up with Bibles before he knew of it and that the first time he saw one of these Bibles was in a Ladies hand in the Chappell at Whitehall which he looking upon when he came to Lambeth sent for one of those Bibles himself after which the Stationers comming unto him about the sale of them he gave them such directions as aforesaid not to sell them openly for fear of giving offence but only privately in their shops to such as asked for them As most evident confession of guiltinesse For if such pictures in Bibles were good usefull why should they not be exposed to open sale the view of all men if ill and unlawfull why should any of them be printed or sold to any in private and not totally suppressed demolished burnt being contrary to our Statutes Homilies Writers and the received Doctrine of our Church These directions then of his shewes his good affection to popish and idolatrous pictures he had polluted his own English Bible with an embroydred Crucifix on its cover before these Pictures printed and now he would corrupt pollute all our Bibles and New Testaments with these Romish Images bound up in them to which they are most repugnant He would suffer no English Bibles to be printed or sold with marginall Notes to instruct the people all such must be seized and burnt as we shall prove anone but himself gives speciall approbation for the venting of Bibles with Popish pictures taken out of the very Masse book to seduce the people to popery and idolatry The last case we shall instance in touching the Archbishops persecuting of such who opposed his Popish Innovations is the cases of Dr. Iohn Bastwick a Physitian and Mr. William Prynne a Lawyer Mr. Henry Burton a Divine who were all brought into the Star-chamber by this Archbishops prosecution and there most inhumanely censured for opposing his popish Innovations in Trinity Terme 1637. In which case all the injustice oppression and cruelty that could be imagined were combined both in the proceedings sentence and execution not to be parallel'd in any age as will appear by the ensuing particulars attested by the severall oathes of M. Prynne M. Burton Sir William Belfore M. Tomlins M. Sappe M. Wickins Mistresse Bastwick and others backed with the Orders and Decree of the Court it self First M. Burtons house was broken open by force by a Serjeant at Armes his Study ransaked his person appreheaded and committed close Prisoners long before any in formation against him contrary to Magna Charta and the Petition of Right so continued without Baile during all the time of the prosecution against him Secondly though the information against them three was joynt and license granted them to repaire to Counsell with their Keepers by an Order of the whole Court yet they were denied liberty to conferre one with another even with their Counsell themselves or to make a joynt answer or defence and soon after restrained all accesse to Counsell by a verball Order Thirdly the Counsell assigned to them were so terrified and threatned that they durst not draw or signe any answer for them who thereupon petitioning the Court for liberty in their Counsels default to put in their answers under their own hands according to former presidents orders of that Court they were absolutely denied this right and justice contrary to law and presidents Dr. Bastwicks answer under his own hand left at the Office and another copy of it tendred and left in open Court rejected and he taken pro confesso for a pretended contempt in not putting in his answer under Counsels hand Fourthly Mr. Prynnes Chamber in the Towre by a speciall direction from the Archbishop was searched by Mr. Nicholas Clerk of the Councell and a Pursevant of the Archbishops who supervised Mr. Nicholas and was more active peremptory then he not leaving the very Close-stoole unsearched his instructions for his answer seised and carried away by them himself shut up close prisoner pen inke and paper to draw either his answer or new instructions for his Counsell denied him his Clerk that solicited his businesse seized on by a Messenger and kept close prisoner of purpose to hinder him from following his Masters businesse examined frequently by the Kings Attorney Sollicitour to pick out some crime or accusation against his Master and never admitted to returne unto him though he tendred sufficient baile for his forth-comming and no accusation was then pending against him no not to attend him during his sores after execution of the sentence on him Fiftly M. Prynne was denied all accesse to Counsell liberty to draw up and signe his own answer though a Counsellor at Law in default of Counsell albeit he twice petitioned the Court to have leave to do it producing sundry reasons and presidents in that Court to warrant it yea the very Clerk that writ but a Petition from his mouth by the Lieutenants permission that he might put in his answer under his own hand was for this very cause seized on by a Pursevant and molested divers weeks after Sixthly when Mr. Holt Mr. Prynnes assigned Counsell had by direction of the Court taken his fee drawne his answer and given order for the engrossing of it promising to signe it the next morning he was privately commanded not to signe it thereupon refused the signing of it contrary to promise alleaging that he had order given him to the contrary and that he durst not do it for an hundred pieces After which M. Tomlins another of M. Prynnes Counsell signing his answer it was refused both at the Star-chamber office in open Court where it was tendred upon pretence it came too late and Mr. Prynne taken pro confesso for a supposed contemptuous refusall to answer when as they would neither permit him to put in an answer under his own hand and ordered one of his assigned Counsell not to signe his answer when ingrossed contrary to his promise nor accept it when signed by another of his Counsell and twice tendred Seventhly Mr. Burtons Answer when drawn engrossed and subscribed by M. Holt his assigned Counsell by order of the Court and accepted at the Office without any exception against it was after nine dayes space when perused by the Archbishop pretended to be scandalous and thereupon referred to the two chiefe Justices Sir John Bramston and Sir
his Consecrating of Churches and Chappels after the popish manner wherein the case stands briefly thus The Pope his Romish Prelates had in times of ignorance superstition for their own proper lucre introduced solemn consecrations of Churches Chappels with all furniture belonging to them appropriated these Fopperies to Bishops as a jurisdiction peculiar to them alone though we reade in Scripture that the Tabernacle all the furniture thereto belonging was consecrated only by Moses and the Temple at Jerusalem by King Solomon the chief temporall Magistrates not by Aaron or the High Priests as they were among the Romans by the Senate These formes of consecrations full of Ethnicall ridiculous superstitions exorcismes conjurations were contained only in Roman Pontificals Missals Ceremonials which were wholly abolished upon the reformation of Religion in King Edwards daies by the expresse statutes of 3 4 E. 6. cap. 1. 5. 5 6 E. 6. cap. 1. and after that by the statute of 1 Eliz. cap. 2. 8 Eliz. cap. 1. which abrogited all rites ceremonies and consecrations whatsoever but those comprised in the Books of Common Prayer and Ordination of Ministers where there is not one syllable to be found touching consecration of Churches or Chappels or Church-yards nor any forme of such consecrations reteined or prescribed which by these Acts were wholly discontinued abolished in our Church till this Papish Prelate to renue them and to assume a Papall power of making Churches Chappels Altars and their furniture holier then other places by his solemne consecrations of them as if the meere sequestring of them from a common or prophane to a sacred use were not a sufficient consecration of them without a Bishops Benediction and exercising of those creatures suspended thereunto We shall begin first with his consecration of Churches next of Chappels Anno 1630. St. Katherines Creed-church in London being repaired only by the parishioners not new built from the ground when Mountain was Bishop of London and the Church thought holy enough by him without any new consecration not requisite in such a case by the very Canon law this popish Prelate succeeding Mountaiue in the Bishoprick of London suspended this new repaired Church for a time from all Divine service Sermons and Sacraments till it was re-consecrated by himself of which he writ down this speciall memoriall with his own hand in his Diary read in the Lords House in manner following January 16. 1630. Sunday I consecrated S. Katherine Creed-church in London In what a popish ridiculous bedlam manner was thus attested upon oath by M. Willingham a parishioner there who then took special Notes of all the passages in short-writing thinking some good use might be made thereof in after-times the particulars whereof he thus expressed That the Archbishop then of London on the 16 of January 1630. being the Lords day came in the morning about nine of the clock in a pompous manner to Creed-church accompanied with Sir Henry Martin Dr. Rive Dr. Duck and many other High-commissioners and Civillians there being a very great concourse of people to behold this novelty the Church doores were garded with many Halberders at the Bishops approaching near the West door of the Church the hangbies of the Bishop cryed out with a loud voyce Open open ye everlasting doores that the King of glory may enter in and presently as by miracle the doores flew open and the Bishop with three or four great Doctors and many other principall men entred in and as soon as they were in the Church the Bishop fell down upon his knees with his eyes lifted up and his hands and armes spread abroad uttering many words and saying This place is holy and this ground is holy In the name of the Father the Sonne and the Holy Ghost I pronounce it holy and then he took up some of the earth or dust and threw it up into the aire as the frantick perseenting Jewes did when they were raging mad against Paul this was done in the great middle Isle several times as they came up Eastwards towards the Chancel which Chancel was then paved when they approached near to the Rayle and Lords Table unto which was an ascent of two or three steps the Bishop lowly ducked and bowed towards it some five or six times and returning went round about the Church in Procession on the inside thereof they saying the 100 Psalme and after that the 90 Psalme prescribed in the Roman Pontificall for this purpose p. 262. and then this Prayer Lord Jesu Christ who art the eternall Word of thy eternall Father God Almighty to be blessed for ever and diddest at first in the beginning of time create man out of the dust of the earth to restore and repair in him the ruine and fall of Angels and when as he by transgression had lost his originall state diddest according to thy threatning returne him againe unto his dust but so that he should not perish everlastingly but should in due time by an omnipotent power be raised againe out of the earth and therefore in assurance of the resurrection the bodies of men the work of thine own hands are in this place to be deposited in their sepulchres graves or vaults as in a repository or resting place untill the end of all things when that mighty Arch-angell shall sound his last Trumpet with Rise ye dead and come to judgement accept we beseech thee this our holy service who doe give and consecrate this beautifull Church unto thee and we separate it unto thee and thy Church AS HOLY GROVND not to be prophaned any more to common use this we beseech thee to accept at our hands for Christ Jesus sake c. Then was read aloud the 23 chapter of Genesis which being read then followed another prayer taken almost verbatim out of the Roman Pontificall beginning thus Merciful God the resurrection and the life of all that trust in thee wee most humbly intreat thee to vouchsafe us of thy grace that all those thy servants who from hence forth shall come into or be intered within the Circuit of this holy and sacred place now by our service HALLOWED unto thee may so lead their lives in thy feare that they may leave them in thy favour and that their bodies resting in their Sepulchres in this Church in peace untill thy comming unto Iudgment may rise again unto immortall life and live with thee for ever in those glorious mantions of eternity Heare us O Saviour for thy passion sake heare us O Father for thy Christs sake heare us O Sanctifying Spirit for thy comforts sake who livest and reignest one God c. Then The peace of God followed c. After all this the Bishop betook himselfe to sit under a cloath of State in an Isle of the chancell neare the Communion Table and taking a written book in his hand in imitation of the Roman Pontificall and the Councell of Trents Decrees therein cited pag. 247 c.
hallowed as they say with their conjured water Crossings Censings Processions c. But blessed be that God our Lord which by the light of his Word doth confound all such wicked and fond fantasies which they devise to fill their bellies and maintaine their Authority by Although these Ceremonies in the old Law were given by Moses for the hardnesse of the peoples hearts to keep thē exercised that they fall not to the Idolatry of the Gentiles yet is there no mention of them in the New Testament nor yet commanded now either to us or them but forbidden to be used of all both of us and them We be no longer under shaddowes but under the truth Christ hath fulfilled all and taken away all such darke kind of Ceremonies and hath placed the cleare light of his Gospell in the Church to continue to the end The Popes Church hath all things pleasant in it to delight the people but where the Gospell is preached they knowing that God is not pleased but onely with a pure heart they are content with an honest place appointed to resort together in though it were never hallowed by Bishops at all It is written that God dwels not in Temples made with hands nor is worshipped with any worke of mens hands but he is a spirit an invisible substance and will be worshipped in spirit and truth not in outward words onely of the lippes but with the deepe sighes and groanes of the heart and the whole power of the mind and earnest hearty calling on him in praier by faith And therefore he doth not so much require of us to build him an house of stone and timber but hath willed us to pray in all places and hath taken away the Iewish and Popish holynesse which is thought to be more in one place then another All the earth is the Lords and he is present in all places hearing the Petitions of them that call upon him in faith Therefore those Bishops which thinke with their conjured water to make one place more holy then the rest are no better then the Jewes deceiving the people and teaching that onely to be holy which they have censed crossed oyled and breathed upon for as Christ said to the woman thinking one place to be more holy to pray in then another Woman beleeve me the time is come when yee shall worship neither at Jerusalem nor in this Hill but the true worshippers shall worship God in spirit and truth So it is now said the place makes not the man holy but the man makes the place holy and ye shall not worship your Idols Stocks and Stones neither at Wilsingham Ipswich Canterbury nor Sheen for God chuses not the people for the places sake but the place for the people sake But if yee be in the midst of the field God is as ready to heare your faithfull praiers as in any Abbey or Priory yea a thousand times more for the one place he hates as defiled with Idolatry and the other he loves as undefiled and cleane If the good man lie in prison tyed in Chaines or at the stake burned for Gods cause That place is holy for the holynesse of the man and the presence of the holy Ghost in him as Tertullian saith yet there should be common places appointed for the people to Assemble and come together therein to praise our God c. Those who in the Apostles times were buried in no Church or Church-yard nor Christen-moldes as they be called when it is not better then other earth but rather worse for the conjuring that Bishops use about it It appeares in the Gospell by the Legion living in graves the Widdowes sonne going to buriall Christ buried without the Citty c. That they buried not in hallowed Churches by Bishops but in a severall place appointed for the same purpose without the Citty which custome remaineth to this day in many godly places c. A most expresse Authority against Bishops Popish consecrations of Churches and Church-yards to make them holyer then other places The second Authority they produced was Mathew Parker Archbishop of Canterbury in the beginning of Queene Elizabeths reigne who was of a quite contrary judgment to this his Popish Successor condemning this manner of consecrating Churches Altars c. as Superstitious Paganish childish ridiculous in his Antiquitates Ecclesiae Brittannicae p. 85. 86. 87. in these termes Legat enim qui volet recentiores et nostro praesertim avo editos Pontificales ac Missales libros reperiet eos et Caeremoniarū multitudine peragendi difficultate atque taedio et exorcisationis amentia priores illos longè superare Quibus enim non dicam verbis sed portentis has et ejus modi a Pontisiciis adhuc adjurantur c. Dedicatio recentis Ecclesiae Altaria vasa indumenta Linteamina et ornamenta Ecclesiastica Hac omnia quam solemni ritu sanctarum scripturarum sententiis ad suas decantationes perperā adhibitis Potificij peragunt paucis videamus c. In dedicatione Ecclesiae jam exstructae Episcopus ter ' circumiens ostium bacculo pastorali ferit hoc Psalmi carmine Attollite Portas c. Cui Diaconus intus existens respondet fere exanimatus Quis est iste Rex gloriae c. Deinde ingredicus Episcopus in fundamento Ecclesiae Cineribus sparso Alphabetum Gracum et Latinum bacculo describit tum variis multisque Episcopi Clerique incessibus rectis obliquis retrogradis transuersis parietes ac pavimenta aqua sparguntur cruces in parietibus chrismate cum dextro Episcopi pollice depinguntur infinitis penè completis caeremoniis ad extremum precatur ut populus in ea conveniens per sacerdotum libamina caelesti sanctificatione salvatus animae salutem perpetuam consequatur discedens portam his verbis Episcopus ungit chrismate porta sis benedicta sanctificata consecrata consignata Deo commendata c. Altaria autem innumeris hujus generis precibus consecrantur c. Et sane valde deflenda est hujus temporis conditio quod Ecclesiae Patres eadem mentis acie ab ecclesia resecare has hujusmodi caeremonias seu potius nugas aut nolunt aut non possunt qua priora illa Ordalii vitia cernebant atque corrigebant sed illis ut superstitiosis damnatis deletis hac quae mordicus retinent quamvis puerilia deliria sint ex illis tamen fabricantur atque struunt Quanto modernis Pontificibus aequior fuit Gregorius qui scribit Quomodo regulae sanctorum Patrum pro tempore loco persona negotio instante necessitate traditae sunt Hi autem nulla neque temporis neque loci neque negotii neque personae neque cujusquà m rei quà m suae voluntatis atque gloriolae rationem habentes ne pusillis in rebus veritate cedere volunt A very good character of the Prisoner at the bar and his proceedings in this kinde
Booke for very shame by the Stationer they were so vile licentious and distastfull to most 26. That Reading is Preaching that Preaching is only for extraordinary persons and times not for ordinary Ministers and seasons that one Sermon a moneth is better than two every Lords-Day That Bishops are not bound to preach at least not so often as other Ministers by reason of their great temporall employments and Court attendance c. And that Saint PAUL read Homilies SHelfords five Treatises pag. 35. 36. After this a wise and discreet Sermon not made by every Minister but by a man of Reading and discretion right well beseemeth this holy place Pag. 74. Some Parishes as men say have good Preachers but bad livers and some have meane Preachers or Readers but good livers which of these are best The good living Minister what he builds by his reading of Gods Word Prayer and administration of the Sacraments pulls not downe againe but upholds all with his good life therefore he is farre the best Preacher Pag. 77. Hast thou not thy Minister to doe this for thee every Sunday and Holy-Day in Catechizing But thou likest not of this because it is not a Sermon how provest thou that because it is not spoken out of the Pulpit nor delivered out of a Text c. Page 78. The very reading of it is preaching and not only preaching but lively and working preaching working upon mens soules to grace and goodnesse And that Gods Word read unto us is preaching you shall finde it expressed in Acts 15. 21. P. 82. What need is there of Preaching The besotted negligence of our delicate Puritans is that which makes them to run so after Sermons God speakes unto thee every Holy-Day by his owne Word Pag. 91. There is another kinde of preaching which is not fit for every kind of Minister but for extraordinary and excellent men called by God and the Church to reforme errors and abuses or to promulge to the world new Lawes and Cannons And as this kinde is to be performed by extraordinary men so it is not alwayes so needfull but only when necessitie requireth for when things are setled there needs no more setling but only preserving We ought not to have many Moseses nor many Evangelists nor many Apostles Pag. 93. The ancient and true doctrine ef the Primitive Church by set ed Articles is restored therefore this extraordinary kind is not now so necessary except it bee upon some notorious Crimes breaking in upon our people or some exorbitances of greene heads breaching the froth of their owne braines which will hardly be reformed untill many of these be unfurnished of their Licenses and those that are permitted be restrained to certaine times and seasons For better were it for our Church and people to have but one Sermon well premeditated in a moneth which is insinuated by the Canon then two upon a day proceeding from a rolling braine and mouth without due preparation Pag. 94. All the Bishops in the Land can hardly keepe downe their wrong and unseasoned doctrine Having shewed this kinde of preaching to be extraordinary for speciall men speciall times and occasions It followes that the preaching by reading is the ordinary preaching This was the ordinary preaching in our Church before King Henry the eight Page 241. Preaching of its owne natare is indifferent therefore the managing of it is not for all men but only for such as are of a stayed head and large understanding Dr. Pocklingtons Sunday no Sabbath P. 31. No ground at all for the fruitlesse and disobedient exercise of their afternoone talent It will bee hard for the best and stubbornest of them all to shew a Sermon preached by any of the Fathers in the afternoone P. 32. S. Paul preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the while he was in his Homilie what his Homily was it is hard for mee to say whether it was that himselfe made and did not read or one that he read and another made An Homily I am sure it was and it may be made by all the Apostles or the chiefe of the Apostles Wherefore I take it for a cleare truth that Saint Paul read the Decrees and sure I am by the word used in the Text that when he read them and no more but read them without adding or deminishing that hee preached by way of Homilie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reading of Homilies then is preaching and so adjudged by the Learned Bishops in the Councell of Rhemes P. 34. If then Reading of Decrees of the Apostles be preaching and used for the profit and peace of the Church and for the establishing of them in the faith then surely is reading of Lessons Epistle and Gospell much more preaching and the Reader is a Preacher Edmond Reeve his Communion Catechisme expounded page 74. They are said to make an Idoll of Preaching which place even the whole Christian Religion in hearing of Sermons and in Comparison of preaching forth of a Pulpit they nothing or very little account of the Common-prayer and the reading of the Homilies Page 77. To preach unto a Congregation on every Sunday is the proper worke of Pastours But the Bishops the Fathers in God having received the greatest measure of the holy Ghost are to be imployed besides in the greatest ministeriall matters of the Church as to ordaine Priests and Deacons Christs holy Ordinance of Consecration P. 78. It is their worke to Consecrate Churchces c. To require all the Eccleasticall Lawes of the Kingdome to be observed and to have to doe in the affaires of the Common-wealth Page 79. Many more are the employments pertainng to their high order and calling by reason whereof they may but at some certaine times preach unto Congregations when as they shall see occasion Page 94. Holy Church hath ordained that in the Sunday afternoone there should be taught her fundamentall Catechisme her Lawes her Canons her Constitutions should be read the Common-prayer with the Lessons be said and that the Homilies should be read also 27. That Bishops pretended Lordly superiority in point of Order and Iurisdiction over and above other Ministers is of Divine right and institution and that there neither is nor can be any true Church where there are no such Lordly domineering Bishops THis Archbishop of Canterbury himselfe determines thus in his Speech in Star-Chamber page 67. This I will say and abide by it that the calling of Bishops is Iure Divino by divine Right and this I say in as direct opposition to the Church of Rome as to the Puritan humour and I say further that from the Apostles times in all ages in all places the Church of Christ was governed by Bishops Now this is made by these men as if it were contra Regem against the King in fight or in power But that 's a meere ignorant shift for our being Bishops Iure Divino by divine Right takes nothing from the Kings Right In his Reply to
The Woman is discribed c. All Princes have become his Vassals and I think he tyed them to pay tribute and blood so pleasing to the Pope's pallate that howsoever they have differed in their lusts to meats some to Peacock and some to Porke all of them have liked one kind of drink and that is blood Let no man wrangle c. What doth the Pope pop us in the mouth with Emperours Julian the most malicious of them all vexed the Christians but would shed no blood but the Pope is all for blood his Buls and Briefes like Dracoes lawes writen not with Inke but blood I plead not for the Hereticke as if I held he might not suffer death such may be the Heresie but the Pope maintaines distinction between mortall sinne and veniall holds it towards God and failes it to the Pope are some veniall to Gods selfe and all mortall to God's Vicar pardons may be purchast for offenders against God but he must dye the death that trespasseth the Pope The least ill word Pope Alexander punished with death their owne liege people write it Onuphrius c. Bona verba quaeso it is the Pope the shamefuller his sinne the holy Father to spill holy blood belike as Parsons said he had a holy Italy so the Pope happily hath a holy thirst for why not why not sacra sitis as well as sacra fames or doth his Holinesse mistake the blood he might if Popes could erre but they cannot and he doth not but wittingly and willingly he sheds the blood of Saints Faine would he cover this impious blood thirstinesse by calling them Hugonists Lollards and Heretiques For the two first of them I know no harme in them and for the third what Harlot will not call an honest woman whore The faith which they have suffered for and their holinesse have Sainted them without the Popes canonization They may be Saints though not of his making and of a better order then the Popes to wit of the holy Ghosts he is the right Saint maker c. So sweet is blood to the throat that he sheds it where he finds it be it of what rank what sex what age soever etiam in infantem saith Tertullian nullius hostem nullius reum c. the harmlesse Infant that hath done no hurt that doth think no hurt even his blood will this Herod have what doe I call him Herod a more inhumane blood-sucker then ever Herod was then ever Pharaoh was both of them shed the blood of babes new borne this monster spils the blood of babes unborne a Kid night not be sod in the mothers milke this beast spares not the babe in the mothers wombe c. A woman that affects the title of Holinesse her head the Popes holinesse her selfe holy Mother-church can this holy woman murther holy men shee that canonizeth Saints the founder of their feasts the builder of their Temples the adorner the admirer the adorer of Saints can shee shed the blood of Saints shee can shee does and that in such abundance Drunkennesse beseems any ill a Bishop worst of all men Church-men should be sober what a sight is this John sees here a Bishop drunken the Universall Bishop the Prince Patriarch the Pope drunken for we are bold under his benedicite to make that man this woman not wine-drunke though by their leave some of these are noted for that too as Leo 10 and Nicholas 5. but blood-drunken c. Wherefore are the Jesuits in France and here and every where but to be his slaughtermen to shed Kings blood their feet swift to spill it because his throat lusts to swallow it be wise now therefore O ye Kings and be learned by France O ye Princes of the earth at least let the Lyon learne by the Flower de luce to watch not the Jesuit onely whose fingers itch to spill his blood but the Recusant also as very a Traitor in his heart as he the Lord convert their persons and confound their plots as many as look at Jacob with an Esan-eye c. The woman that rid on a beast of hell hammers her bloody plots from the forge of hell the Pope c. The wicked Antichrist would purchase heaven by sending us to hell had the Romish Canibols thirsted for our blood yet charity would they should have wished well to our soules but the Pope like Satan the sonne like to the sire malices even our soules he would have sacrificed our blood and our soules should have ascended into the flames of the Altar not like Manoahs-Angel into heaven but our soules and bodies too into that part of the Ayre where the prince of the Ayre and his angels have their residence that is in votis the Pope wished it so I will not say c. Their Jupiter Latialis their Lord God the Popel or their Jupiter Infernalis their Lord God the Devil should have many Hecatombees c. The Vicar of Christ a sticker of Christians the successor of Saint Peter a worker with salt-peter he that makes God's blood of Wine to drinke mans blood as Wine In Doctor Clarkes second Sermon on the fifth of November page 237. the Licenser hath obliterated three whole leaves together against the tyranny bloodinesse and viciousnesse of Popes and their Instruments so as they cannot be read and in the same Sermon page 234. 235. 237. he hath deleated these clauses and phrases The spawne of Antichrist Romes Martyrs and canonized Saints I hold them neither All Martyrs are Christs Martyrs of Jesus A discription of Antichrist the Romish Antichrist There are two Antichrists Gog in the west and Magog in the east Nay beside Magog the Turke Rome hath two at times First the Empire then the Papacy this woman in the latter described here Aristotle makes mention of one so inhumane that shee would rip up womens wombs to eat the infants Saint John's woman here hath been as savage hath not spar'd a babe springing out of the wombe of the mother at the stake Into the fire with it 't is a young Heretick In his 23. Sermon page 463. this passage is deleated Popes are free peradventure nay it is past peradventure my Text sayes every man one Pope was free he was a woman nay all are free for Popes are Gods 't is their own phrase Our Lord God the Pope or if not God yet not meere man something between both their saying too but by good chance 't is not here every man but every one who will scare that yet as the Devil would not be belyed so neither would the Pope be wrongd Preaching against iniquity let me doe none 'T is every one that cals on Christ's name some Popes doe not Julius the second called on the Devils name In nomino omnium diabolorum in all the Devils names at his losing of Raveâ—na But take the passive sense all that are called by Christ's name Christians Popes are all so not all so neither Paul the III. was no Christian
it seems for he doubted of hell of the resurrection and of God surely Gregory the IX was none he called Christ an Imposter Yet the Pope pretends Christ's name titles himself by him will be Christ's Vicar beare Christ's name above all men affect Christs titles above all men his attribute of Holinesse Men on earth Saints in Heaven are but called holy Peter is no more his Predecessor sanctus Petrus Christ's Mother is no more sancta Maria holy Peter holy Mary God's selfe rests in it too every person holy Father sayes Christ John 17. The sonne sanctus Dei God's holy one Mark 1. the Spirit the holy Ghost The Pope likes not this positive degree he will be stiled Sanctissimus the most holy 't is not likely that iniquity is in this man this most holy man Lutherans and Calvinists charge him with much both his person and his doctrine but they are lyars hereticks all Sacriledge and Symony Incest and Adultery setting of Subjects against Soveraignes King against King Murther and Massacre infinite iniquities sic that holy Father Pope should doe such things they are not Calvin's calumnies nor Luther's lyes but confest by their owne Writers nor doe Popes thus in person onely that craves some pardon But 't is their Doctrine too their Churches Doctrine That a Priest of Jesuit may forsweare deny his parents defraud his friend betray his country kill his King fie that holy Mother Church should teach such things This theame some may say sits not this place neither the Pope is not here c. In his Sermon upon Quadragessima page 122. line 10. page 124. line 37. the Licenser hath quite expunged these following lines How then is the Popedome in the Devils gift if Kingdomes be not Satan gives it and it is a kind of Kingdome Regnum sacerdotale a priestly Kingdome The Pope a Melchesedeck King and Priest wears a Crowne beares a sword both Regallities three Crownes multa diademata Christ does Revel 19. and he is his Vicar two swords Ecce duo gladij hic Popes are Kings betters Cardinals Kings Peers is the Pope the Devils creature and not Kings But the Popedome is not Satans gift neither Aeneas Sylvius himselfe sometimes a Pope writes that one got the Popedome fraude diabolica we beleeve it moe then one Silvester the Nccromancer Boniface 7. Gregory 7. all fraude diabolica by devillish machinations that does not prove the Devill made them or construe it if you will by the Devils meanes it will not serve so neither so Kings come often to their Crownes by devillish meanes and yet God gives them God may be the author of an act whereof Satan may be in the meanes God gave his Sonne to death for us yet the Devill had his hand in it John sayes the Devill put in Iudas heart to betray Christ God destroyes Ahaz but the Devill was his meanes a lying spirit in the mouth of all the Prophets God would afflict Iob the Devill was his instrument 't is plaine in the story For the poynt as I would not belye so I would not rob the Devill of his right the Popedome is of God but the Papacy is of Satan To be a Prince and Bishop yea I will yeeld him highest Bishop too God gives him that but his universall Prelacy and presumption over Princes the Devill gives him that his power is from God but his pride is from the Devill Satan is yet more frank The Pope Patrissall playes satan some here craves not prostraction onely least happily you say that 's but civill reverence and yet saving his reverence 't is more then the greatest Monarch craves in all our Westerne Kingdome I say he craves not prostraction onely but adoration too Worship divine worship what else meant the cry of the Cicilian Ambassadours prostrate before him Tu tollis peccati mundi misereri nostri O thou that takest away the sinnes of the world have mercy upon us c. Ibid. page 172. line 4. this is deleted by the Licenser Was not Iudas an Apostle Origen sayes he was the Gospell sayes he was among the twelve Apostles not Disciples onely but Apostles Saint Matthew reckons him here is then a place put for the Papists which they never yet observed for their Apostolicall Traditions here is Traditio Apostolica indeed Here I observe it not what doe they else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trechery their occupation Treason the Pope's trade best they leave it 't is Iudas act and brings a sort of them to Iudas end it will strangle the Papacy it selfe at length In his second Sermon upon severall occasions page 293. l. 10. the Licenser deletes And there 's a man in Rome the Pope will be as God the Sonne for he is his Vicar Ibid. page 495. l. 22. Gods Peere that 's little will be his superior will be worshipt Paul sayes above all that is called God Who is that even the Pope c. This Monster c. Let every soule be subject to the higher Powers Paul bids be the Clergy exempt they are not bound to the Lay barre Thou shalt not make an Image nor bow downe to it thou shalt doe both Gods lawes are strait the Pope will dispence with them break thy Oath marry thy wives sister thine owne sister thine Aunt keep a Concubine be a Catamite or Sodomite kill a King though a catholike the Pope will absolve thee Hold we the Pope arrogant in the title of Christs Vicar he is more his power it seems is above Christs Page 296. bids God a Bishop be the husband unius of one Wife the Popes bids nullius marry not at all forbids the Cup at the Communion of the Lord though Christ have ordained it Scripture Gods Word sayes Sylu Perer hath none authority but from the Pope I must end the Pope is Omnipotent Gods Attribute yet one cals this Pope so He can doe all things yea he is all things Gods peculiar too so he is Gods Peere behold the man is become like one of us Idem page 301. There 's a people in Affricke curse the Sunne because it fireth them there 's a Pope to curse the Starres Mars Venus Iupiter and Mercury because he lost at dice gamesters here curse Cards and Dice bite them teare them that 's all at most banne one another tame Protestants and base spirited learne of holy Father Pope to curse the Heavens and God why wrong I our brave spirits as hereticall as the Pope was not Christ God his passions wounds nayles blood and death yea heart and soule black mouthed blasphemy what dares it not doe against Heaven in execrable Oathes The Law c. page 338. The Popes Mint can coyne words too to his Forge nothing comes amisse in its Scriptures Fathers Counsels yea if it needs be hee in a word writes too In spite of all Gramarians if the Pope say but. Fiatur page 344. Balaak of Spaine heires Balaam of Rome to curse Israel his brothers
the Papists would establish from this place to wit first Free which may be done or not done as we please and that without sinne secondly councels unto perfection and thirdly unto merit the truth of this answer appeares thus viz. First because this word Councell is taken for the feare of God consilium preservabit te councell shall preserve thee read Proverbs 2. 11. 8. 12 13 14. 12. 15. 19. 20. Heare councell and receive instruction and secondly because no good thing in it selfe is free the Commandements of God being the rule of good and therefore whatsoever is simply good is positively commanded and what is not included in the morrall law is not in it selfe good but will worship and thirdly because every perfection of good is prescribed and enjoyned be ye perfect as your Father in Heaven is perfect Matth. 5. 48. saith Christ Now although we can never attaine unto this perfection yet we must endeavour thereunto and fourthly because we deserve nothing at Gods hands but onely by the obedience of the Commandements i. e if there be any merit it is in the obedience of the law if Adam had merited it had been by obeying that which was commanded not that which was not required for when by such things we desire to please God he will say who hath required these things at your hands Isa 1. 12. and therefore little hope can the Papists have to merit Heaven by their monasticall vowes whether generall or particular First they have generall vowes namely first the vow of poverty and yet scarce any faire Mannours richer then their Monasteries Secondly chastity which is like a painted Sepulcher their Abbies and Nunneries being Dens of Sodomites thirdly obedience to humane traditions rather then the commandements of God whence the rules of Saint Francis or Saint Dominick or lame Loyola are more strictly observed then the rules of Christ or word of God Secondly they have particular vowes as first not to touch silver with their hands but yet they may receive it in their hoods secondly not to touch flesh thirdly to weare haire shirts and the like If the learned Reader desire further proofe and information in this particular I referre him to Hospmian de Origine Monachorus certainly these are no Evangelicall councels although they may truly be called Minima things of the least moment or importance which perish in the using affording neither comfort nor true profit unto the user or observer of them c. In the same Comentary on Matth. 28. 20. written copy page 405. the Licencer hath gelded out this discourse From these words Teaching them to observe whatsoever I have commanded you I lay downe this proposition That there are no Evangelicall counsels of perfection unto superogation for the understanding of this I thus explaine the particulars thereof viz. First consilium or councell is either first directionis of direction and of this these speak not or secondly prescriptionis of prescription for the preparing and informing of the soule Revel 3. 18. now this the position understands and it is twofold namely either first this councell of prescription is given injunctorie by way of injunction and thus we grant that there are Evangelicall councels or secondly these councels are given arbitrarie arbitrarily i. e. if we will doe them we may if we will not we may choose and that without sinne now these the position speaks denying that there are my such Secondly Evangelium Gospell is taken two manner of wayes namely either first for holy History and thus Gospell is not here meant or secondly for the doctrine of Christ and thus it is taken in our Thesis thirdly perfection perfection is two fold namely either first infinite in God or secondly finite and this is either first Patriae of glory and of our country which perfection the Angels and Saints have in Heaven or secondly via of grace or of the way and this is the perfection the Saints have on earth and it is a perfection either first partium of parts and kinds or secondly graduum of degrees and this is either first accidentall which consists in removing of obstacles and lets and this we grant or secondly essentiall and this perfection is either first necessary unto salvation which is a full observation of the morall law either by our selves or by another or secondly profitable which is not simply necessary unto salvation but onely necessary for the obtaining of a more excellent degree of glory now this perfection the Papists understand in their Evangelicall councels unto perfection and this perfection in our position we utterly deny Fourthly supererogation supererogation is two fold to wit either first gradualis when we performe the precepts of the law in a higher measure and degree then the law requires and thus our Rhemists understand the word 1 cor 9. 16. or secondly qualificalis when we doe other good works besides those which are commanded in the law and thus Bellarmine understands the word who further also saith first that these works of supererogation doe merit a greater degree of glory and also secondly that they are communicable even unto others i. e. that both first they satisfie for the sinnes of others and also secondly help to supply the defects and wants of others Remist Test 2 cor 8. 14. Quest Wherein doe we and the Papists agree and wherein doe we differ in this poynt of councels of perfection unto supererogation Answ first we agree in this that good things are either first absolutely good and these are commanded or secondly respectively good in regard of some circumstances and thus Saint Paul gives councell concerning marriage in the times and places of persecution 1 cor 7. Secondly we differ in three things first Re in the thing it selfe for first Papists say that councels are better then commands and that a man shall obtaine a higher state and a greater measure of glory in Heaven by the obedience of councels then by the obedience of precepts secondly we say that councels are inferiour to commands and differ from them not in obligation but in the object because first commandements are concerning things absolutely good but secondly councels are of things respectively good which when they are good cannot be omitted without fault Secondly we and the Papists differ forma in the forme of these Evangelicall councels for they say they are arbitrary but we say they are enjoyned and thirdly we and they differ fine in the very end of them for first the Papists hold that first the works of councels merit a singular glory and a greater degree thereof and secondly that they satisfie for the temporall punishment of sinne secondly we hold neither of these but onely that they are enjoyned as the works of our office and duty whensoever the circumstances doe concurre c. Ibidem written copy page 139. this is deleted sweare not at all Obj. Sextus Senensis and some other Papists say that Christ here sets downe a councell
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
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
wilt be perfect goe sell that thou hast and give it to the poore and follow me Now if the yong man had done this he had done more then the Law required in as much as whatsoever the Law required he had formerly observed as he said himselfe Hac omnia servavi a juventute All these things have I observed from my youth up c. First this word More may two manner of wayes be understood namely either first simply it signifies something which is not commanded and in this sense the consequent is naught viz. if a man may doe any one thing which is not enjoyned by the Law then he may doe any thing which the Law enjoynes and commands this followes not for it is not necessary that that be done which is commanded because something is done which is not commanded as for example the Sonne which was bidden to goe into the Vineyard went not and yet might at that time be doing some houshold worke Adam brake the Commandement given unto him and yet sewed figge-leaves to cover his shame which he was not commanded to doe Secondly this word More may signifie some good thing over and above that which is commanded in the Law or after the fulfilling of all these things which are prescribed in the Law to doe over and above some other good worke which is not prescribed Now in this sence we grant the Major but as absolutely falle we deny the Minor viz. That a man may performe whatsoever is commanded in the Law and other good things besides which are not commanded For there is no good thing at all beyond that good is commanded in the Law otherwise the Law should not be perfect which is false by the very letter of the word Psal 19. 7 8 9. yea those things which are not contained in the Law are in themselves neither good nor bad but indifferent and where they are made good it is by those things which are in the Law As for example to Fast is not in it selfe a morall good worke but it is good if it be done for the love of God and for the hatred of sinne or both which are commanded in or by the Law And therefore it is utterly false That a man may performe a greater good worke then the Law enjoynes Secondly to the proofe of the Minor we answer two things first the yong man speakes of a part not of the whole Law that is of the second Table not of the first as appeares by the text He demands of Christ What he must doe to be saved Christ answers keep the Commandements verse 17. He demands againe Which Christ answers These ver 18. and recites the precepts of the second Table onely whereunto the Pharisee replies in this sort all these precepts viz. of the second Table have I kept from my youth Now suppose a man could absolutely and perfectly fulfill the second Table yet it followes not therefore he fulfils the whole Law for he may faile in his duty towards God and he onely fulfils the Law who performes his duty absolutely both to God and Man Secondly the Cardinall playes the Sophister committing the fallacy called petitio principit taking that for granted which is to be proved viz. that the young man kept the whole Law for without proofe we neither can nor may beleeve it either upon the Jesuites or Pharisees word We I say doe not beleeve the testimony of this vaine young man touching his owne righteousnesse vvho boasted of keeping the second Table in the outvvard duties thereof vvhen as yet he vvanted inward charity towards his neighbour and love towards his God He avouched that he had kept all perfectly and fulfilled that Commandement Thou shalt love thy neighbour as thy selfe and thereupon is so bold as to aske Christ what lacke I yet Christ to convince him of his pride and wants puts him thus to the triall If thou hast such perfect charity tovvards man then certainly if God command thee to bestovv not a part but all thy goods upon the poore upon promise of better things to thy selfe thy duty unto God and thy singular charity unto men vvill make thee do so Goe then sell all that thou hast and give to the poore c. upon vvhich speciall command his covetous minde shevves it selfe nay it is plaine he loved not his neighbour so vvell as his riches neither is so dutifull to God or charitable to the poore as for either of their sakes to part vvith his possessions by vvhich he proclaime his heart to be full of covetousnesse and void of faith in God and true charity tovvads his neighbour and consequently vvas farre from the observation of the vvhole Lavv. 41. Passages deleted against the Constancy of Gods Love and friendship to his Children IN Doctor Jones his Comentary on Heb. 4. 16. page 141. this is rased out A friend is borne for adversity will be a friend when we need him he is a friend indeed that keeps with us in a time of need such a friend is God Almighty through Jesus Christ be will help us at our need in this life and at the length take us up into that place where we shall need nothing any more Strange that such a passage should be obliterated as heterodox 42. Passages expunged against the Popish Masse Transubstantiation adoring the Hoast IN Doctor Clarks Sermons page 155. l. 4. this is blotted out by the Licenser I think indeed we prosper never the better for the Masse never came blessing upon Israel by Baals Priests c. Admirable that such a passage as this could not passe our Presses without a purgation unlesse the resolution of these Inquisitors were to usher in Masse and Masse-Priests againe without opposition In Mr. Wards Comentary on Matthew p. 179. there is this deleatur There is a satisfaction to God of attonement which is unwarrantable because Christ by his death hath done this hence then the Masse is an abomination not an oblation Heb. 10. 18. P. 339. Thirdly vve know not how to serve God aright nor vvhen vve do vvell so the Papists being ignorant of the vvay unto salvation sometimes runne unto the Masse sometimes undertake some long and vveary pilgrimage sometimes flee unto the Popes Buls sometimes enter into diverse Orders of Monasteries and sometimes hope that they shall be helped our of purgatory thus staggering like a drunken man too and fronot knowing what way they should take to come unto Heaven and therefore who will deny but great is our blindnesse c. In Doctor Jones his Comentary on the Hebrewes chap. 9. ver 28. these notable passages are purged out page 282. This Chapter may well be called the cut-throat of the Masse it is strange that the Papists reading it are not ashamed to uphold that Idol for as no man dyes but once so Christ was to be offered but once for the expiation of our sinnes It is the most grosse and fantasticall assertion that ever was heard of
for calleth shee not her sonne her saviour My spirit saith shee rejoyceth in God my Saviour Christ was called so the Angel saith because he should save his people from their sinne Christ was not Maries Saviour if Mary had no sinne In Doctor Jones his Comentary on the Hebrewes chap. 11. v. 32. page 414. this sentence is blotted out the Virgin Mary had him in her womb that had no sinne yet shee had sinne in herselfe and was reproved by our saviour And page 292. after will be like God this clause is blotted out Pardon the Papists that mount Christs Mother above the Angels shee hath deserved it shee bare God 't is fit shee should sit beside her sonne Mater jube filium shee may command him too School-men were not first founders of this pride 't was long before them what Gods propriety 45. Passages expunged against Popish Monkery Vowes Stewes and Incontinency of their Monks and Clergy THese clauses are deleted in Doctor Clerks Sermons page 341. with Papists Oratio is Aratio they worke as at the Plough men pray almost all day Monastery rise in the night too Ibid. page 371. What meant that Monk that said Rominizare was Sodomizare Rome was turned Sodome the whole city Ibidem page 218. Answ 1. But the Monkish life is not persecution except thus because the Locusts which are no other but Monks and Fryars Revel 16. doe bite and sting like Serpents that is doe secretly wound mens consciences And foure lines after An. 3. All goe not to Christ that come into Monasteries but rather goe from him they living after another rule then Christs for Francis their great founder erected a new sect of Monkery and found out a new rule for them which he called Regulam Evangelicam the rule of the Gospel as though Christs rule were not sufficient And page 309. Thirdly so the Papists being ignorant of the way of salvation sometimes runne unto the Masse sometimes enter into divers Orders of Monasteries staggering like a drunken man too and fro not knowing what way they should take to come into Heaven 46. A Passage crossed out against mixing the Sacramentall wine with water THis clause is purged out in Master Ward 's Comentary on Matthew page 380. Wine and blood cannot be both in the Sacrament corporally and substantially as the Papists teach It is controverted between us and the Church of Rome whether the Wine in the Lords Supper be to be mixed with water or pure Wine to be administred and they say it is to be mixed with water and we deny not but that of ancient times in hot Countries especially where their Wine was strong they used to mix water with wine in their common drink and thereupon so used it in the Sacrament but now to put water into the wine at the Sacrament when it is not ordinarily so used or drank we hold it to be an Antichristian custome and contrary to Christs institution as appears by this argument Christ in his last Supper gave wine and not water to be drank for he calleth it the fruit of the Vine which is wine and not water Matth. 26. 29. c. 47. Passages purged out concerning the Ministers doing their duty in Praying frequent Preaching of the Word the peoples diligent hearing of the Word preached c. IN Master Ward 's Comentary on Matthew page 41. this clause is obliterated Mending their Nets Quest What is observable in these Nets Answ Note here two things in them viz. First Lead that is the ponderous denuniiation and menaces of the law Secondly Corke and that is the sweet and comfortable promises of the Gospell teaching us that the preaching of the Word should be fitted to the capacity and disposition of the hearers and that in a threefold regard as first in regard of the time it must be preached in season and out of season 2 Tim. 4. 2. and secondly in regard of the object to every creature Mark 16. 10. c. thirdly in regard of the manner milk must be given to Babes and strong meat to men the weak must be strengthened the obstinate reproved the ignorant instructed the erronious reduced into the way of truth and the wicked reclaimed from their evil wayes Quest Wherein must the Preachers of the Word principally labour in the preaching of the Word Answ In these two things First to sink to the bottome the Net with the weight of Lead by diving penetrating sounding and descending into the intrals bowels and lowest vaults of the heart because otherwise they cannot catch those who are hid and drowned in the mudde and earth they must reveale and make knowne the wrath of the Lord against all iniquity and wickednesse of men Rom. 18. that sinfull men by flying from and forsaking their sinnes may avoid the wrath of God Secondly when they have truly humbled their hearers with the judgement pronounced and denounced against them for their sinnes they must then raise them up to the top with cork which brings the upper side of the net above water they must be comforted and cherished by the promises of the Word least otherwise the sight of their sinnes and sense of Gods wrath drive them to despaire and these two lead and cork are carefully to be observed and handled for first sinners must be cast downe then raised up That Net needs no cork that hath no lead nor those hearers comfort who never lamented for their sinnes and therefore first Ministers must shew the people the anger of God against sinne Rom. i. 17. 18. then secondly the righteousnesse of faith Rom. 3. 21. First ordinarily comes the spirit of bondage which sinks the soule to the bottome of sorrow and then seasonably is held forth the spirit of adoption Rom. 8. 15. and the evangelicall promises which raise up the soule from the pit of hell aâ— cork without lead and comfort without lamentation leads to presumption so lead without cork loseth the net in the mudde and earth and therefore our concord must be mixed with discord and our creble with bases we must in our preaching sing of mercy and judgement mixing threatnings with promises and weaving inter-laâ—cing promises with terrors as the Lord himselfe doth through the whole book of the Scripture if we desire to fish that we may catch many soules for an offering unto the Lord for he fisheth in vaine whose net wants either lead or cork Ibidem on Matth. 13. 55. written copy 261. this is dashed out Quest Who are unfit or unworthy to take the calling of the Ministery upon them Answ First those who being arrogant and proud for their learning and parts thiâ— themselves worthy to be preferred before others Secondly those who make a 〈◊〉 of Religion for base and worldly respects and ends onely Thirdly those who are â—â—dued onely with a fox-like wit and craft and subtle policy Fourthly those who â—â— light and aiery in their preaching seeking therein nothing more then popular applaâ—â— and praise Fifthly those who
say that the Scriptures are so hard and obscure that although people were permitted to read them in their mother tongue yet they could not possibly understand them and therfore it boots not at all to do so Now against this Tenet of theirs we enforce this place arguing thus Christ in the former verses affirmed his Apostles to be not only the sale of the earth but also the light of the world and in this verse shewes how absurd a thing it is to light a candle and then to put it under a Bushell and how usefull it is to put it into a candlestick because so it gives light to all that are in the house But if the writings of the Apostles be obscure then we must of necessity confesse that the light is hid under a bushell and is not seen by those in the roome Now if this be absurd then let the Pastists acknowledge it an absurd opinion to think the Scriptures obscure and rather affirme them to be perspicuous and plain yea not only perspicuous and clear to the understanding of some but to all who are in the house that is to all the faithfull Briefly if the Gospell be like a lighted candle which is put into a candlestick and gives light to all who are in the house then it is perspicuous and clear to the whole houshold but the former is true from this verse therefore also the latter c. Were not our Prelates wholly Popish and Romes sworne Vassals who could not endure to have such passages as these passe freely through our Presses without a Romish purgation and do not these bad fruits discover how rotten their hearts how corrupt their judgements were 70. Passages blotted out against Transubstantiation and Christs Corporall presence in the Eucharist IN Dr. Clerk's Sermons page 229. l. 21. after these words not dye at all should follow this deleted cause God is the creator 't is hee John sayes made all things the Popish Priest sayeth he can by certaine words said in the Sacrament make his maker create Christ incarnate him again turne bread into Christs body And in Master Ward 's Comentary on Matthew p. 380. Wine and bread cannot be both in the Sacrament corporally and substantially as the Papists teach But of this subject you have heard much before we shall not therefore here enlarge our selves any further 71. A notable clause deleted concerning the Toleration of Popish Priests and Divines preaching against it IN D. Featlie's Clavis Mystica p. 175. this notable passage is purged out by the Archbishops Chaplaine Now though toleration of different Religions falleth in some respects within the compasse of the mysteries of state which cannot be determined in the Schools but are fittest to be debated at the Councel Table yet considering the preheminence the Law of God hath above the law of men and the dangerous consequence of an ill resolution of the state in this point which may tend to the ruine of many thousand soules certainly the States-man is not to begin but where the Divine ends in a deliberation of this nature For first it is to be enquired Whether bearing with a false Religion be a thing justifiable by the rules of true Religion whether the God of Heaven permit any permission of blasphemy against himselfe or heresie against his true worship And in case that God dispence with some kind of toleration of errours and abuses for some time to prevent a greater mischiefe the Councell of state is to enquire whether the condition of the present state be such that the onely meanes to suppresse heresie is for a while to let it grow as also whether the cockle can be cleane weeded out without the spoile of much good corne If the Grecians never undertook any matter of great consequence before they received answers from their Oracles neither the Jews before they consulted with God by the Ephod nor the Romans priusquam de coelo servatum esset before they had the approbation of their south-sayers doubtlesse all Christian estates are to expect either a command or at least a warrant from Scripture before they proceed in matters so neerly concerning God and his service otherwise they goe about to set the sunne by the dyall not the dyall by the sunne alter the house to the hangings whereas all good Governours should be like good Pylots qui manum ad clavum oculos habent ad astra who have their eye upon the starres or Câ—rd and hand upon their helme that is they ought according to the direction from heaven to steere their course 72. Passages expunged against Veniall sinnes IN Doctor Clerk's Sermons page 295. l. 16. after Lotteries the Licenser hath deleated these words All sinnes ventall ventall I would say there yea as a Romish Riball shamed not once to say though a man had layen with our Lady And page 333. l. 22. after these words A petty sunne should follow nor ever heard I of vice in a Diminutine but onely in a Papist Lindan hath Levicula vitiola substantive and adjective abated both In Master Ward 's Comentary on Matth. 5. ver 19. page 105. One of the least Commandements this discourse is rased out Are all sinnes mortall are not some Veniall First some sinnes are called veniall possibilitate because there is a possibility that they may be pardoned and they are thus called in opposition to those mortall sinnes which cannot possibly be forgiven as finall impenitency totall apostacy and the sinne against the Holy ghost Heb. 64. 10. 26. Secondly some sinnes are called veniall facilitate because they are more easily and usually forgiven and they are thus called in opposition to those sins which are scarcely or seldome pardoned as swearing and the idolatry of covetous men which are seldome truly repented of Thirdly some sinnes are called veniall promissione because they have a promise of pardon and thus all the sinnes of the righteous children of God are called veniall Fourthly some sinnes are called veniall vera estimatione because they deserve not death nor condemnation And in this sense we deny any sinnes to be veniall because every transgression of the Law is mortall yea hence Bellarmine confesseth that they are not properly sinnes because they are preter legem non contra besides the Law not contrary to the Law and therefore we should not presume because our sinnes are small but feare because they are many the smalnesse of them having been a meanes to hinder us from turning from them or repentig of them and also to multiply and encrease the number of them Ibidem written copy page 334. Object Therefore some sinnes are veniall some mortall Answ First neither an Eagle nor an Elephant will catch at flyes and therefore it becomes not so great and learned a Scholler as Bellarmine is to catch and snatch at these flyes and moats 73. Passages rased out concerning our effectuall Vocation THis whole discourse is obliterated in Master Ward 's Comentary on Matthew 22. ver 14. Many are
faithfully promised to preach it no more And when he absolved him on this promise he most prophanely used to him these words of our Saviour spoken to the Woman taken in Adultery Iohn 8. 14. Go thy way sinne no more that is preach this Lecture no more as if preaching was as heinous a sinne as Adultery lest a worse thing happen to thee Furthermore in pursuit of these Instructions he put down all Sermons on the Lords dayes in the Afternoon throughout his Diocesse strictly charging the Ministers in his Visitations not to preach on Lords dayes in the Afternoon upon any occasion under pain of Suspension After which hee suspended one Mr Cornish only for preaching a Funerall Sermon on a Lordsday Evening Furthermore he convented the Minister of Beercoockham before him for having two Sermons on that parish Revellday alleadging that it was a hinderance to the Revel and utterance of the Church-all provided to be spent ' on that day belike he had more care of the Church wardens Ale then the peoples Soules and he questioned one Mr Thomas Erford a Minister as a Delinquent for preaching at the parish of Mountague on their Revellday upon the Prophet Joels exhortation to Fasting weeping and mourning charging him that not only his Sermon but his every text too was scandalous to the Revel and gave offence to the meeting And whereas divers godly Ministers of his Diocesse being restrained from preaching did take great paine thereupon to catechise their Parishioners in the principles of Religion on Lordsdayes in the Afternoon according to the Letter of these Instructions enlarging themselves upon the Questions and Answers in the Catechisme in the Common-Prayer-Booke for the peoples better Instruction and using a short prayer before and after that exercise this Bishop being informed of it corrected and sharply reproved these Ministers for their pains threatning to punish them severely if they Persisted therein saying Thus it was a Catechizing Sermon-wise and AS BAD AS PREACHING Charging them that they should aske no other Questions nor receive any other Answers from the people but such as were conteined in the Book of Common prayer which one Mr Bâ—â—rett Rector of Barwick not observing was enjoyned penance for it and one Humfrey Blake Churchwarden of Bridgewater was likewise put to penance for not presenting Mr Devenish the Minister there as a Delinquent for expounding the Church-Cateckisme and making a short prayer of his own before he began his exercise All which particulars were proved by substantiall witnesses before a Committee of the House of Commons drawn up into an Impeachment against this Bishop and being in verity the Impious fruites of this Arch-Prelates project who encouraged him herein must be justly and principally charged upon his score Quia plus peccat Author quà m Actor The like Suppressions of Sermons and Catechizing on the Lords day in the Afternoon were common in all or most other Diocesse neither could any Combination Lectures be obtained in them but with very great suite and upon very hard conditions which the Bishops tooke advantage to prescribe by colour of these Instructions all strictly observed till this present Parliament This we could prove by many Instances we shall produce but one instead of all the rest found among Sir Iohn Lambes Papers the Archbishops grand Instrument herein by Mr Prynns endorsed with Sir Iohns own fift Orders given by the Right Reverend Father in God JOHN Lord Bishop of PFTERBOROVGH for and concerning the Sermon weekly on Wednesday in Saint JAMES Chappell in BRACKLEY September the 14. 1639. 1. IT is ordered that the fifteen Divines whose names are here under written shall be appointed to their severall dayes by Dr Hâ—ath Chancellor of the said Dioces or his permission by Doctor Sybthorpe one of his Surrogates in a Catalogue to be signed by him annexed to these orders II. That no other Divine shall be admitted to Preach there upon any Wednesday but one of these fifteene except the Curate of that place upon any pretence whatsoever And if one of these shall dye or depart or refuse to preach none other shall be Substituted but by expresse allowance of the Bishop III. That the Bell shall begin to toll a quarter of an houre before nine of the Clocke in the morning and shall continue so toleing till nine of the Clocke and no longer IIII. That immediatly upon ceasing of the Bell the Divine Service of the Church of England for morning prayer shall begin and shall be said together with the Letanie either by the Preacher for that day or else in case of necessity only by the Minister of the place of his assistant in his Surplice and Hood according to his degree in Schooles V. The Preacher for that day shall be ready at the Communion Table in his Surplice and Hood while a Psalme is in singing after the Morning prayer and the Letanie to begin the Communion Service commonly called the second Service and that there be no Hiatus or stopp at all after the end of the Psalmes If he be not there He who did reade the Morning prayer that day shall presently goe thither and proceede to the second Service and no Sermon shall be had that day VI. The Preacher assoone as he hath repeated the Nicen Creede shall goe up into the Pulpet in his Surplice and hood VII No other forme of prayer before the Sermon shall be vsed then is set downe in the LV. Canon to move the people to pray in the words and manner there perscribed interposing only if he so desire the names of the Vniversities and of his Colledge or of his Patron he being one quallified by Law to have a Chaplaine VIII The Sermon at the utmost shall be within the compasse of an howre and shall be ended with Glory be to God c. without any other prayers in the Pulpit VIIII The Preacher shall after is Sermon come presently from the Pulpit and so goe to the Communion table and reade the prayer for the whole estate of Christs Church c. and one or two of the Collects which stands after the Communion Service and so shall dismisse the people with that blessing there The peace of God c. X. A Surplice and Hood are to be provided for the Preacher at the charge of the Towne XI The people to be admonished by the Preacher as neede shall require to be diligent and of reverend behaviour at the divine service both before the Sermon and also after it All men to be uncovered during all the time both of Service and Sermon all persons to do Reverence at the blessed name of Iesus to stand at the Creedes Hymnes and Gospells to kneele at the confession and prayers and practise all other parts of conformity to the Church Government or otherwise it shall be sufficient cause to have the combination for the said weekely Sermon forthwith inhibited if the Divine Service be neglected or deserted Or if these Orders above
complaints which have been made unto him by the Lords and other men of quality concerning the multitude or both unlearned and unworthy Ministers which pester the Church and are alwayes the Causes of great scandall and too often of Schism and Divisions therein And some of them are forced to the shame of themselves and their Calling for want of means to begg for their Living and yet are daily made in great numbers and that directly against the Canon of the Church which require's That no man should be made a Minister sine Titulo For remedy of this great abuse and wrong to the Church his Majestie hath directed his Letters to me and by them required me to call all such Bishops to me as were then in or about the City and after consultation with them to send my Letters to every severall Bishop within the Province to require obedience to the Canon of the Church and his Majesties directions according to it The Tenor of his Majesties Letter followeth as before ACcording to these Letters I am to pray and require you that at all times of Ordination you be very carefull to admit none into Holy Orders but such men as for life and learning are fit and which have a Title for their Maintenance according to the Lawes and ancient practise of the Church And his Majesty hath farther commanded me to advertise your Lordship that He will not faile to call for an Accompt of these his Letters both of me and you Thus not doubting but you will have a speciall care both of the good of the Church and his Majesties contentment herein I leave you to the Grace of God and rest Your Lordships very loving Friend and Brother W. Cant. In this Letter we find this Paper inclosed writ with Mr Dells but endorsed with the Archbishops hand declaring what shall be a Title So upon the matter these Titles are named in the Canon He that is ordained must have 1. A Presentation to some Ecclesiasticall Preferment 2. Or A Certificate undoubted that he is provided of some Church voyde there 3. Or A Grant of some Petty Canons place or the like in a Cathedrall or Collegiate Church 4. Or A Fellow or in the right of a Fellow in some Colledge in Oxford or Cambridge 5. Or A Conduct or Chaplain in some Colledge in Oxford or Cambridge 6. Or A Master of Artes of 5. years standing living at his own charge in either of the Universities 7. Or The intention of the Bishop that ordaines shortly to admit him to some Benefice or Curates place then voyde And I think the Canon intends that after a Man is once admitted a Curate the Parson or Vicar of the place should not have power to put them off at pleasure but only for such criminall unworthinesse as might deprive him of his Benefice if hee had one So I conceive under favour the Order may go briefly thus And farther his Majesties expresse Command is that this Canon be strictly observed by all Bishops in their severall Diocesses respectively and that none presume to ordeine any man to be a Deacon Priest or Minister under the penalty injoyned in the Canon or any other which his Majesties just displeasure may inflict upon him These Letters primâ facié seem very faire necessary but latet Anguis in herba there was a dangerous designe couched under them For first no Lecture whatsoever was admitted to be a Canonicall Title and so all ordination of Ministers to supply Lectures was totally secluded which was one chiefe end of this designe Secondly no Chaplainship to any Noblemans or Gentlemans family was allowed to be a sufficient Title and this gave a fatall blow to all such young Chaplains ordinations unlesse they had some better Title and Livelihood for the future which was likewise formerly aimed at in the precedent Considerations and Instructions And by this device many yong Divines were in a manner quite excluded out of such Religious Gentlemens Families which might season them with the practicall power of godlinesse or any principles which the Prelates held to be Puritanisme or Precisenesse Thirdly by this device all young Students in Divinity were made more dependent on more obsequious to the Bishops less dependent on the Nobility Gentry people as the Letters insinuate Fourthly under pretent of these Letters a kinde of new subscription was imposed on all such who were to be ordained especially if suspected to be orthodox or precise to sundry Arminian Popish Errours and Superstitions upon which they were interrogated to sound their inclinations and denyed Orders in case of disaâ—â—ent As namely Whether Bowing at the name of Jesus and to or towards the Altar at their approaches to it or ingresse to or egresse out of the Church were lawfull commendable Whether all baptized Infants were not truly regenerated Whether Episcopacy and the Hierarchy of Bishops were not of divine Right Whether the Church of Rome were not a true Church Whether Altars Copes Organs Tapers Crucifixes and Images were not lawfull Whether truly regenerate men might not totally and finally fall from Grace and the like By which Interrogations and many new Ceremonies introduced at ordinations sundry godly Schollers and Students of Divinity were deterred from taking Orders and a Superstitious Popish prophane Episcopall generation of New ordained Priests zealous to promote embrace the very groslest Doctrines and Superstitions of Rome engeadred and scattered among us in most places all powerfull soul-saving preaching banished or quite layd aside and the people every where poysoned with Popish and Arminian drugs By these and such like practises as likewise by preaching and printing against frequent Preaching formerly touched there ensued a great famine of the pure powerfull preaching of Gods Word of godly Preachers in our Kingdome and a monstrous increase of Popish Priests Jesuites Fryars Papists Popery Superstition Prophanesse Ignorance Impiety which have involved us in those miseries and distractions under which we now languish and are almost ruined His Fourth Device to suppresse preaching was the subversion of the Feoffees for buying in Impropriations particularly charged against him in the 6. Additionall Article in these words That whereas divers gifts and dispositions of divers summes of mony were heretofore made by divers charitable and well-disposed persons for the buying in of divers Impropriations for the maintenance of preaching the word of God in severall Churches the said Archbishop about eight years last past wilfully and maliciously caused the said gifts feofments and contrivances made to the uses aforesaid to be overthrown in his Majesties Court of Exchequer contrary to law as things dangerous to the Church and State under the specious pretence of buying in Impropriations whereby that pious worke was suppressed and trodden down to the great dishonour of God and scandall of Religion This Article informes us briefly what these Feoffees were we shall only add who they were what they did and how they were proceeded against by this Archbishop About
I took it not out of Missale Romanum nor the Roman Pontifical as is objected but from Bishop Andrews his Form as learned reverend Orthodox Protestant a Prelate as ever the Church of England bred To this was Replied 1. That it is confessed there is neither Canon nor Rubrick enjoyning any to stand up at every rehearsal of gloria patri in time of Divine service a most disorderly unnecessary and confused Ceremony wherein men start up and quat down sodainly again as if they were frighted out of their sleep And we have proved that it is enjoyned only by the Roman Missal no very good Directory for us Protestants as for his pretended antiquity and customary usage of this Ceremony in our own and other Protestant Churches it is meerly fabulous without any Authority to warrant it but his own asseveration 2 That bowing at the name of Iesus was originally introduced prescribed by Popes decrees Popish Councels Canonists Writers of purpose to justifie the adoration of Images and the consecrated Host that it is no where enjoyned by our Common Prayer Book Articles of Religion Homilies or Book of Ordination the only Authentick binding Records of our Church wherein all Rites and Ceremonies to which we are bound by Law are prescribed That the Injunctions and Canons are no binding Lawes and their Authority had they ever any long since expired that some of the best Orthodoxest of our writers have professedly writen against this Ceremony as Thomas Beacon Dr. Whitaker Dr. Willet Dr. Ayry and others which was never pressed on any by our Prelates in their visitation Articles nor generally used till of late and now quite exploded as superstitious and absurd Yea Dr. Featly and Sir Nathaniel Brent directly prove that it was not used in Lambeth Chappel by his predecessor Abbot or his Chaplains servants 3. For Organs there were none in that Chappel before his time since the Reformation Therefore an Innovation there And though generally received and used in Cathedrals yet all Authors agree it was a Pope Vitalian by name first introduced the use of them into Christian Churches and all know they are most in use only in Popish Churches beyond the seas Fourthly for the Antiquity and lawfulnesse of consecrating Churches we have already discussed and shall further resute it in its due place for the consecration of Altars Flagons Altar-clothes and other Altar-furniture the only thing here objected we have proved the original and derivation of it to be meerly from the Roman Missal and Pontifical and from no better nor higher Antiquity He pretends but proves not that he took his immediate president from Bishop Andrews a late deceased superstitious if not Popish Prelate how ever he applauds him Therefore certainly from no Antiquity But from whom did Bishop Andrews take his patern doubtlesse from the Roman Missal and Pontifical since no other sampler can be produced And are these a fit patern for a Protestant Bishops imitation As for his objected reason that Altars Churches Flagons c. could not be called nor reputed Holy unlesse thus solemnly consecrated First It is but a meer Nonsequitur it being not any Bishops formal unwarrantable consecration but the peoples appropriation of them to a sacred use that makes them holy not inherently but relatively only with reference to the holy Ordinances therein administred of which hereafter For the Statute of 5 and 6. E. 6. c. 5. It hath been not one sillable in it in justification of the consecration of Churches much lesse of Altars Flagons Altar-clothes and the like neither doth it ever stile the Church or Churches holy or a holy or consecrated place nor could it well be so in respect of their consecration only they being Hallowed onely by Popish Prelates in times of Popery with such Popish Reliques Ceremonies Chrisms Exorcisms Crossings and washings with holy water and since then exploded as superstitious and ridiculous Therefore to justifie these consecrations from thence is to make a conclusion without any premises to warrant it Finally he discovers a rotten Popish spirit inclination in the highest degree in pleading for and justifying to the utmost such Popish consecrations against the expresse resolutions of our Orthodox forecited Writers Prelates and his own learned predecessour Matthew Parker who have so severely censured them as Popish Iewish and childish tryfles fit to be exploded Secondly having ended with my Chappel at Lambeth they next pursued me to my study there Where first they charge me for having an English Bible with a Crucifix embroidered on the Cover of it To which I Answer That I bought it not but it was sent unto me by a Lady and the Crucifix it self is lawful if there be no adoration of it as appears by the Christians engraving of it on their Chalices in Tertullians dayes To which was replied First that his receiving and reserving of this Bible with a Crucifix on the Cover which was so visible to his eyes and lay upon his study Table was as great an offence as if he had bought it And no Lady durst have sent him such a present had she not been assured of his good affection to such Popish Pictures Secondly whereas he avers the Picture of the Crucifix to be lawful so it be not adored He herein expresly contradicts our Homilies to which he hath subscribed our Statutes Injunctions Authors forecited yea the judgement of all sound Antiquity And if this Picture of Christ hanging still on the Crosse as if he had never been taken down thence be lawful as he avers with the Papists against all Orthodox Protestants then it is lawful to make or reserve it either for a meer civill use to grace his study or please his eye sight only which certainly is an extream dishonour to disparagement of our most blessed Saviour and his passion who is the holy One of God transcending all civil uses being made for holy ends alone or for a religious use to stir up our devotion and put us in remembrance of his death which he hath purposely ordained his word and Sacraments to do which at best is superstition Thirdly the place of Tertullian already quoted proves not at all that the Christians had any Crucifixes or Pictures of Christ engraven on their Chalices there is no such sillable in his writings but only that the Hereticks against whom he writ had the Picture of a lost sheep engraven on some of their Cups And we hope there is a vast difference between Hereticks and Orthodox Christians the Picture of a lost sheep and a Crucifix or Picture of Christ himself hanging on the Crosse The second thing charged against me in my study is a g Book of Popish Pictures printed 1623. containing the Portratures of the Life Passion and Death of our Lord Iesus Christ I Answer that I kept it only as a Scholler to peruse and refute it upon occasion nor to adore or make use of the Pictures
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 Qâ—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
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
whatsoever Therefore those Pictures can be no evidence of mine intention to bring in Popery To which was rejoyned First that we beleeve the first Picture was a present sent unto him from Rome where the workmanship of it shews it was made and therefore he did wisely to conceal his name who bestowed it on him That we did not except against the meer Pictures of those Fathers but against the Picture of the Holy Ghost in form of a Dove hovering over their heads and sending forth rayes and influences from his beak severally upon each of them directly contrary to our Statutes Homilies Writers which condemn all such Pictures of the Holy Ghost or any other persons of the Trinity Secondly that one of the other Pictures was a most abominable Idol of Christ newly taken down from his Crosse all bloody with shaven crown Priests Friers and Nunns standing and kneeling round about him which kinde of Pictures by our Lawes Homilies Injunctions resolutions as we have already proved ought to be utterly demolished and not suffered in private Houses or Galleries no more then in Churches or Chappels The other was a Picture of Christ himself upon a ladder not entring in at a door with Monks and Friers only about him and therefore as superstitious Popish as the former and not tolerable by our Lawes especially in an Archbishops publique Gallary where all sorts of strangers and visitors of quality were entertained who by this example would be induced if Protestants to approve of such superstitious Pictures and to procure the like by way of imitation If Papists would be thereby hardned confirmed in their superstition and in giving them adoration especially when they should behold the like Superstitious and Idolatrous Pictures as well in his Chappel and study as in his Gallary where no such were in his predecessours dayes but only broken and defaced ones As for his predecessours having or leaving these two last Pictures to him it is no justification nor mitigation of his crime their ill actions are no Apology at all for his who repaired and beautified in his Chappel those very superstitious Images which they demolished and never durst repair Thirdly whereas he produceth the Harmony of confessions of the Protestants Churches for proof of the use and indifferency of these Images so as they be not adored He cites neither Section nor Page nor sentence therein to prove this assertion but we must take it on his own bare word which how false it is we shall prove by the words of the Harmony it self Sect. 17. p. 401. Where the latter confession of Helvetia Cha. 17. determines thus But yet notwithstanding we must admonish men to take heed that they count not among things indifferent such as INDEED ARE NOT INDIFFERENT as some use to count the Masse and THE USE OF IMAGES IN CHURCHES This is the only passage we finde in the Harmony of confessions for the indifferency of Images or their use which is point blank against him And as for Mr. Calvins forecited Text it is as point blank against him as this of the Harmony as we have proved Therefore this charge lies still heavy upon him in each particular and bewrayes both his Popery and falsity in quotations Secondly from Lambeth house they next pursued me to White Hall where these particulars were charged against me First my own personal bowing to the Altar and my enjoyning of others his Majesties Chaplains to use it when I was Dean of the Chappel Secondly the hanging up of a glorious large costly Arras Crucifix behinde the Altar on passion week in his Majesties own Chappel there in the yeers 1636. and 1637. which gave great scandal and offence as Sir Henry Mildmay attested Thirdly my making his Majesties Chappel a patern of imitation to all Cathedrals and other Churches Fourthly the practise of Dr. Brown and two Seminary Priests in bowing to the Altar and Crucifix there with their speech to Mrs. Charnock To the first of these I Answer that my bowing there was only to worship God not the Altar and I hope it is no offence nor treason to worship God in the Kings own Chappel or to induce others to do the like The lawfulnesse of this worship towards the Altar I have manifested at large in my Speech in Starchamber and proved it by a Chapter order in the Black book of Windsor which the Knights of the Honourable Order of the Garter yet observe and practise therefore it is no Popery nor Popish Innovation but a reverence fitting the place which the Homily for repairing and keeping clean Churches commands And I pray God that under colour of casting superstition out of Churches we bring not in prophanesse To the third I Answer that I was not Dean of the Chappel but Bishop Wren when this Crucifix was set up that neither Sir Henry Mildmay nor any other ever complained to me that they were scandalized by this Crucifix If Sir Henry took scandal meerly at the Crucifix it self he must have taken scandal at that Crucifix in the old hangings which stood continually behinde the Altar as well as at this which was more costly which since he did not it seems he took scandal only at the workmanship not at the Crucifix it self in this more costly peece To the third he gave no Answer To the fourth I Answer that Dr. Browns act is nothing to me he is old enough and must answer for himself The same Answer I give to that of the Seminary Priests only this I shall add that perchance it might be an act of cunning in them of purpose to discredit and discountenance all our external worship of purpose to gain Proselytes to themselves To which was replied First that to worship God as we ought in the Kings Chappel is no treason nor offence but this kinde of worshipping God there or elsewhere towards the Altar is both Popish Superstitious and Idolatrous For by the Black-book of Windsor which he cites it was introduced in the very darkest times of Popery in Henry the 5. his raign or a little before and that in modum virorum Ecclesiasticorum a worship derived from Ecclesiastical persons to wit Popish Priests and Monks of that age It was a worship joyntly given in one and the self same act and instant Deo Altari to God and the Altar that is in their interpretation to the consecrated Host and breaden God as they deemed it on the Altar and to the Altar it self It was prescribed only by Popish Canons the Roman Missal Ceremonial Pontifical and introduced purposely to support their Errour of Transubstantiation at first and now revived for that very purpose as the Archbishop himself defines in his Starchamber Speech who yields this reason why we must how towards the Altar not towards the Pulpit For there t is hoc est corpus meum c. And a greater reverence no doubt IS DUE TO THE BODY then to the Word