thus page 44. Some Traditions I deny not true and firme and of great both Authority and use in the Church as being Apostolicall Doctor Heylins Antid Lincolniense page 86. Sect. 2. Many things came into our mind by a successionall Tradition for which we cannot find an expresse command which yet we ought to entertaine ex vi Catholicae consuetudinis of which Traditions there are many which still retaine their force among us in England This Church the Lord bethanked for it hath stood more firme for Apostolicall Traditions then any other whatsoever of the Reformation 19. That Ave Maries are to be now said to the Virgin Mary That shee and other Saints and our Angells Gardians are to be invoked and prayed to as our Patrons Popish Saints to be imitated and the Virgin Mary extolled deisied by Protestants as she is by Papists CHrists Epistle to a devout Soule Page 237. Say with the same intention the prayer at least which I taught my Disciples and the Salutation of the Angell to my blessed Mother and offer me up to my Father in thy heart and with me all those good workes which I and my servants either do or have done for thee and the vniversall Church pag. 252. Doe not omit every night to intreat my glorious Mother to pray unto me to pardon thee at her request all such negligences as thou hast ignorantly committed and which thou dost not remember She hath performed the office of a tender Mother to mee I have received nourishment from her blessed Duggs and therefore I cannot nor will not my love to Her is so great deny any Petition that she presents and therefore entreat me daily by her intercession for the amendment of thy life perseverance in vertue and obtaining of my grace pag. 253. Thou shalt further intreat me by her Intercession that the worshiping and honouring of me may be daily amplified inlarged augmented and increased either by this rule and instruction which I have now prescribed and commended to thee or by what other meanes soever that shall seeme best unto thee p. 262. By the compassion of thy Mother c. What can be more Popish then this Francis Sales in his Introduction to a devout life writes thus page 19. Saint Lydia and Saint Chrispian were perfectly devout in their open shopps Saint Anne Saint Martha Saint Monicha amongst their families c. page 89. Thou being placed upon thy knees before thy good Angell Consider that God desireth thou wouldst make choise of Paradice and thy good Angell also urgeth expresly thee with all his power offering thee on Gods behalfe a thousand succours page 91. In like manner accept the favours which all the blessed Saints present unto thee promise them that thou wilt make towards them and give thy hand to the good Angell that he may guide thee thither and encourage thy soule to make this choyce page 97. O sacred Virgin and all you blessed Saints of Heaven I chuse you for my guides and Patrons I render my selfe under your colours O my Guide and Gardian in heaven unite me unto this glorious and sacred assembly Page 194. We must pray for the whole Church of God employing and imploring to that end the intercession of our blessed Lady Page 165. O Father of Goodnesse c. Then think upon our blessed Lady upon the good Angells and the Saints that are gone before thee to the end that thou maist insist in their steps and be partaker of their happy intercessions page 197. The holy Soules of the Saints in Heaven in company of the blessed Angells they likewise doe good Oshces and helpe to assistus by their sacred intercession Honour Reverence and respect the sacred and glorious Virgin Mary with an especiall Love she is the Mother of our Soveraigne Lord and heavenly Father Christ Iesus and consequently our Grand-Mother page 198. Chuse some particular Saints amongst the rest whose lives thou maist more particularly read tast and imitate page 200. Read also the lives of the Saints in which as in a mirror thou maist see the ponâ—traiture of Christian perfectison The solitarinesse of Saint Paul the first Hermit is imitated in some sorts by the spirituall retreates of which we have spoken and the extreme poverty of Saint Francis may be imitated c. There be some Saints which more directly serve to guide and order our lives then others doe as that of Saint Gregory our Apostle of England as the life of the blessed Martyer Teressa the lives of Saint Thomas of Aquine Saint Francis Saint Benuet and such like page 201. Other Saints lives there are which containe more matter of admiration then of imitation as the life of Saint Mary of Egypt of Saint Simeon Stilites of the two St. Katherins of Sienna and of Genua and Saint Angla and which never the lesse do minister unto us great occasions to tast the sweetnesse of the love of God Bishop Mountague his Amid page 20. Non abnuerim Sanctos esse Orationis Intercessionis ut loqui soletis Mediatores sed universim universos praecibus suis apud Deum interveniunt orationibus mediantur page 22. Meminerunt amicorum suorum et rerum a si quondam in terris gestarum quocirca ad Christum in caelo recollecti poterint de viae ordinaria per Jesum Christum apud deum Patrem amicos familiares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecibus commendare et adjuvare Which hee thus further prosecutes in his Gagge page 203. Now the case of Angell keepers in point of advocation and invocation is much different from other Angells not Guardians as being continually attendant always at hand though invisible and therefore though we might say Sancte Angele Custes Ora pro me it followeth not we may say Sancte Gabriell ora pro mâ— page 207. Angels are to bee beseeched who are deputed our Gardians therefore not all Angells but onely Guardian Page 214. The Saints pray for us in particular some particular Saint for some particular man in some speciall case some time And to come more particularly to it The question is not whether Saints departed doe pray unto God that is confessed on both sides c. Anthony Stafford in his Femall Glory in the Front whereof there is the Picture of the Virgin Mary encompassed with a Glory holding Christ a little Infant in her Armes thus extolls nay justifies the Invocation of the Virgin and saying Aves to her Med Poetica Ave Maria. Tu gaudi verbum peperisti dicit Avete Omnibus atque omnis terra revibrat Ave. He proceedes thus in the Reverse The House of Gold the gate of heavens power great Queene of Queenes most milde most meeke most wise most venerable cause of all our joy c. In the Panegyrick of her he addes To whom doe bow The Soules of all the just whose place is next to God Pag. 2. 3. He stiles her Most Excellent Princesse The Virgin Mother of God Empresse of
as he hath sought to make an Ecclesiasticall division or religious difference betweene us and forraine Nations so he hath sought to make a Civill difference betweene us and his Majesties subjects of the Kingdome of Scotland And theis he hath promoted by many innovations there prest by himselfe and his owne authority when they were uncapable of such alterations He advised his Majesty to use violence He hath made private and publique Collections towards the maintenance of the Warre which he might justly call his owne warre And with all impudent boldnesse hath struck Tallies in the Exchequer for divers summes of money procured by himselfe Pro defensione Regni when by his Counsels the King was drawne to undertake not a Defensive but an Offensive Warre 14. He hath lastly thought to secure himselfe and his party by seeking to undermine Parliaments and thereby hath laboured to bereave this Kingdome of the Legislative power which can only be used in Parliaments and that we should be left a Kingdome without that which indeed makes and constitutes a Kingdome and is the only Meanes to preserve and restore it from distempers and decayes He hath hereby endeavoured to bereave us of the highest Judicatory such a Judicatory as is necessary and essentiall to our government Some Cases of Treason and others concerning the Prerogative of the Crowne and liberty of the People It is the supreame Judicatory to which all difficult Cases resort from other Courts He hath fought to deprive the King of the Love and Counsell of his People of that assistance which he might have from them and likewise to deprive the People of that reliefe of grievances which they most humbly expect from his Majestie My Lords The Parliament is the Cabinet wherein the chiefest Jewells both of the Crowne and Kingdome are deposited The great Prerogative of the King and libertie of the People are most effectually exercised and maintained by Parliaments Here my Lords you cannot passe by this occasion of great thankes to God and His Majesty for passing the Bill whereby the frequent course of Parliaments is established which I assure my selfe he will by experience finde to bee a strong foundation both of his honour and of his Crowne This is all my Lords I have to say to the particulars of the Charge The Commons desire your Lordships that they may have the same way of Examination that they had in the case of the Earle of Strafford That is to examine members of all kindes of your Lordships House and their owne and others as they shall see cause And those examinations to be kept secret and private that they may with more advantage be made use of when the matter comes to tryall They have declared that they reserve to themselves the power of making Additionall Articles by which they intend to reduce his Charge to be more particular and certaine in respect of the severall times occasion and other circumstances of the offences therein Charged And that your Lordships would bee pleased to put this cause in such a quicke way of proceeding that these great and dangerous crimes together with the offendors may be brought to a just judgment The Charge of the Scottish Commissioners against the Prelate of Canterburie NOvations in Religion which are Vniversally acknowledged to bee the maine cause of commotions in Kingdomes and states and are knowne to be the true cause of our present troubles were many and great beside the bookes of Ordination and Homilies 1. Some particular alterations in matters of Religion pressed upon us without order and against Law contrary to the forme established in our Kirk 2. A new booke of Canons and Constitutions Ecclesiasticall 3. A Liturgie or booke of Common-Prayer which did also carrie with them many dangerous errours in matters of Doctrine Of all which we challenge the Prelate of Canterburie as the prime cause on earth And first that this Prelate was the Author and urger of some particular changes which made great disturbance amongst us we make manifest 1. By fourteene letters subscribed William Cant. in the space of two yeares to one of our pretended Bishops Bannatine wherein he often enjoyneth him and other pretended Bishops to appeare in the Chappell in their Whites contrary to the custome of our Kirke and to his promise made to the pretended Bishop of Edenburgh at the Coronation that none of them after that time should be pressed to weare these garments there by moving him against his will to put them on for that time wherein he directeth him to give order for saying the English Service in the Chappell twice a day for his neglect shewing him that he was disappointed of the Bishopricke of Edenburgh promising him upon the greater care of these novations advancement to a better Bishopricke taxing him for his boldnesse in preaching the sound Doctrine of the reformed Kirkes against Master Mitchell who had taught the errours of Arminius in the point of the extent of the merit of Christ bidding him send up a list of the names of Councellours and Senatours of the Colledge of Justice who did not communicate in the Chappell in a forme which was not received in our Kirke commending him when he found him obsequious to these his commands telling him that he had moved the King the second time for the punishment of such as had not received in the Chappell and wherein he upbraideth him bitterly that in his first Synod at Aberdein he had only disputed against our Custome of Scotland of fasting sometimes on the Lords Day and presumptuously censuring our Kirke that in this wee were opposite to Christianitie it selfe and that amongst us there were no Canons at all More of this stuffe may be seene in the Letters themselves Secondly by two papers of memoirs and instructions from the pretended Bishop of Saint Androis to the pretended Bishop of Rosse comming to this Prelate for ordering the affaires of the Kirke and Kingdome of Scotland as not only to obtaine Warrants to order the Exchequer the Privie Counsell the great Commission of Surrenders the mater of Balmerino's processe as might please our Prelates but warrants also for sitting of the High Commission Court once a weeke in Edenburgh and to gaine from the Noblemen for the benefit of Prelates and their adherents the Abbacies of Kelso Arbroith St. Androis and Lindors and in the smallest matters to receive his Commands as for taking downe Galleries and stone-walls in the Kirks of Edenburgh and Saint Androis for no other end but to make way for Altars and adoration towards the East which besides other evills made no small noyse and disturbance amongst the people deprived hereby of their ordinary accommodation for publike worship The second Novation which troubled our peace was a booke of Canons and constitutions Ecclesiasticall obtruded upon our Kirke found by our Generall Assembly to be devised for establishing a tyrannicall power in the persons of our Prelates over the Worship of God over the Consciences Liberties and
ever your Graces in all humility CHR. POTTER Octob. 6. 1634. Queens Coll. To which the Arch-bishop returned this answer as was manifested by the Letter it selfe thus indorsed with his owne hand found in his Study and attested by Master Prynne Octob. 18. 1633. Doctor Potter A second Impression of his booke and my Answer to it BUt to the last clause of your Letter about the re-printing of your booke I have done that which you so have desired as you will see by this inclosed paper they are but a few scattered phrases and I put them to your consideration as much for conveniency and charitable expression as for truth Doo what you will with them so you mistake not me in that which your selfe have caused me to doe but in that place page 26. where you say it may viz. Mat. 11. 17. be understood of any Assembly as well civill as Ecclesiasticall doe you not thereby give as much power to the Parliament as to the Church in Church affaires I read in haste and it may be a mistake but you shall doe very well to consider it so in haste I leave you to the grace of God c. WIL. CANT The principall purgations mentioned in the inclosed paper appeare to be these written with the Arch-bishops owne hand which was produced Page 4. beleeve in the Pope the Idol of Rome page 15. onely in the Catholique Church page 26. that in Saint Matthew c. 18. v. 17. tell the Church which may be understood of any Assembly as well civill as Ecclesiasticall page 97. never any Church so farre as Rome page 2. page 8. the Scripture by its owne light c. all which were left out in the second Edition as that notable passage in Theodoret concerning Lay-mens reading the Scriptures in the first Edition of this Doctors Sermon at the consecration of the Bishop of Carlile London 1629. was quite expunged out of the second Impression belike by this Prelate direction as well as these forementioned The fifth purgations and alterations of highest consequence for the introducing of sundry Popish doctrines ceremonies Transubstantiation and the Masse it selfe were by this Arch-prelat made in that Common-prayer-booke which he endeavoured to inforce upon the Church of Scotland all written with his owne hand already mentioned at large in A necessary Introduction to the Arch-bishop of Canterbury his Tryall page 156. to 164. to which the Reader may resort for satisfaction herein which are so palpably popish and destructive to our Religion that this Prelate had no other plea or fence against them when they began to be pressed upon him but onely the Act of Pacification and Oblivion which he peremptorily insisted on though the Committee of the Commons House who managed the Evidence alleadged that they were cleerly without this Act that they insisted on them only as Evidences to prove his endeavours to introduce Popery and his good affection thereunto in maitainance of the seventh and tenth originall Articles of his impeachment not to prove him an Incendiary between both Kingdomes in justification of the twelfth originall Article to which he onely pleaded the Act of Oblivion We shall next proceed to other purgations made by his Chaplaines and Creatures no doubt by his speciall direction Beginning first with a booke written by Sir Anthony Hungerford who being a Papist in his younger dayes and afterwards upon better consideration converted to our Religion did thereupon write a Treatise to his Mother then a Roman Catholike to disswade her from that Religion intituled The Advice of a Sonne professing the Religion established in the present Church of England to his deare Mother a Roman Catholike containing an acknowledgement of God his great mercy in bringing him to the profession of the true religion established in the Church of England and advising exhorting his children to persevere therein Sir Edward Hungerford his Sonne a Member of the House of Commons deposed upon Oath that about the yeere 1635. he carried this Book writ by his Father Sir Anthony to the Arch-bishops Chaplaine Doctor Bray to license for the Presse for the satisfaction and conversion of other seduced Romanists who perusing the same took exceptions at some harsh passages as he termed them against Popes and Popery in the 8. 14. 15. 17. and 62. pages thereof which he told him must be quite expurged or else the Treatise must not passe the Presse The passages were these p. 8 Yet even those truths they recommended unto us upon as perilous and false a ground as if a man should therefore beleeve Christ Jesus to be the sonne of the living God because the devil did confesse it page 14. 15. They will acknowledge that the Pope may be as wicked a man in life as any other in the world and by experience it hath been found that sundry of them have scarce had matches in this kind as for instance of one Pope Alexander the sixth whom Guicciardine though himselfe a Papist doth thus decipher His manner and customes were dishonest little sincerity in his Administrations no shame in his face small truth in his words little faith in his heart and lesse religion in his opinions all his actions were defaced with unsatiable covetousnesse immoderate ambition barbarous cruelty he was not ashamed contrary to the custome of former Popes who to cast some colour over their infamy were went to call them their Nephewes to call his sonnes his children and for such to expresse them to the world The bruit went that in the love of his daughter Lucretia were concurrent not onely his two sonnes the Duke of Candy and the Cardinall of Valence but himselfe also that was her Father who as soone as he was chosen Pope tooke her from her husband and married her to the Lord of Pesare but not able to suffer her husband to be his corrivall he dissolved that marriage also and tooke her to himselfe by vertue of Saint Peters Keyes and it was amongst other graces his naturall custome to use poysonings not onely to be avenged of his enemies but also to dispoyle the wealthy Cardinals of their riches and this he spared not to doe against his dearest friend till at the last having a purpose at a Banquet to poyson divers Cardinals and for that end appointed his Cup-bearer to give attendance with Wine made ready for the nonce who mistaking the bottle gave the poysoned cup to him was thus himselffe dispatched by the just judgement of God that purposed to murther his friends that he might be their Heir Thus farre the Historian page 17. I dare presume it shall be made evidently to appeare unto you in the presence of any that would oppose it that their principle concerning the Popes infallibility being the maine supporter of all Religion at this day in the Church of Rome is not so ancient by so many ages in the world as is the Alcoran of that accursed Mahomet if the foundation be proved new what rule can they propose to
the possibility of the Apostacy of Saints for it is confessed on all hands that these vvords are spoken in generall to all elect as vvell as reprobate and they are of singular use to stirre them up to watchfulnesse over their wayes and diligence and constancy in the use of all such means as by Gods grace may keep them from backsliding and dangerous relapses yet the elect as they themselves freely grant who are predestinated to eternall life are in no danger of losing it this Commination therefore maketh nothing against the perseverance of Saints Thirdly yet because he is cleansed but in part and hath but a temporary faith and some flashes of heavenly light it is possible for him with Demas to forsake the Gospel and embrace this present world with Hymeneus and Philetus to make shipwrack of faith and a good conscience with Julian to become an Apostate and a persecuter of the truth in a word he may depart from the seeming righteousnesse which he hath in the eyes of men but not in the sight of God as Saint Gregory speaketh or from the true righteousnesse which he had in part and that measure of sanctification which before he received Fourthly no man ever made question but that a truly regenerate man may depart from his actuall righteousnesse and commit inquity and doe according to all the abominations that the wicked doth and that if he should dye without repentance that his former righteousnesse should stand him in no stead but that he should suffer the pains of eternall death which is all that the letter of this Text enforceth our assent unto Page 770. although it be most true that an elect child of God can never fall quite out of Gods favour yet doth not the light of his countenance at all times shine equally upon him sometimes he substracteth his grace from him for the abuse thereof and hence it commeth to passe that he falleth often and sometimes dangerously the wise man saith the righteous falleth seven times a day and therefore more then seventy times seven times in all his life whereupon Saint Jerome maketh a witty quere If he fall how is he righteous if righteous how doth he fall and gives us the solutian of it in a word he loseth not the appellation of a righteous man who riseth alwayes by repentance his meaning is that though the righteous fall dangerously and greivously hurteth himselfe yet he never dyeth of his fall but his limbs are recovered by grace and he riseth againe by repentance and ever after walketh more circumspectly in the paths of Gods Commandements Fifthly the Prononne his giveth some light to cleare the meaning for the Prophet saith not simply when the righteous turneth away from righteousnesse but from his righteousnesse that is the righteousnesse of his owne works or his inherent righteousnesse not the imputed righteousnesse of Christ for that is not his owne That I may be found in him not having mine owne righteousnesse which is of the law but the righteousnesse which is of God by faith Admit Christs righteousnesse by which every true beleever is justified cannot be lost yet he may lose his owne righteousnesse that is it is very possible and daily experience verefieth it that he may give over his strict observance of the duties of the first and second Table he may let loose the reines to sensuall desires and he may follow the gainfull or ambitions or voluptuous courses of the world for the way to Heaven is up-hill but the way to hell is down-hill and thither the weight of our sinfull flesh sorcibly tendeth All these purgations we have in Doctor Featlyes Sermons There are these ensuing purgations made in Master Ward his Comentary on Matthew fol. 300. part 1. page 33. There are two sorts of evill to wit First some are onely precedent which being once taken away returne no more now these hinder the foundation but not the edifice and are taken away by God in the elect as for example First the death of the soule in good things Secondly the captivity and slavery they are in under finne Thirdly the generall and totall pollution which is in them by reason of sinne and the like Secondly some are succedent which hinder the encrease as thorns in the wheat hinder the corne from growing now these are daily to be taken away and must be taken away after the plantation of grace as sinne daily springs up so it is daily to be rooted out Page 67. Ob. Bellarmine here objects the love of many shall wax cold and therefore all righteous men shall not presevere in faith and consequently all shall not be saved An. The Cardinal here proves nothing against us except he will prove that those who fall from the Lord or whose charity waxeth cold were such as were righteous before God by a true faith or who had the love and faith of the elect of God whereof mention is made Titus 1. 1. now that these were not such is cleare from verse 24 of this Chapt. they would seduce if it were possible the very elect and from Saint Augustine Charitas quae desert potest nunquam ver a fuit that love which falleth away was never any true love or charity which may be forsaken was never true Charity In the printed book fol. 334. but in the Abridgement of purgations page 83. it is questioned between us and the Papists whether Election or Predestination to life eternall be from Gods free grace or a fore-sight of mans good workes and faith First it is agreed upon betwixt us and them that there are some elected and predestinated and this is cleare from Matth. 20. 16. 22. 14. 24. 31. Rom. 8. 30. Eph. 1. 4. and Secondly it is agreed betwixt us also that those who are elected and predestinated are elected unto an eternall Kingdome as is plaine from Luke 12. 32. And Thirdly it is likewise agreed upon betwixt us that those who are elected unto life eternall shall infallibly and certainly be saved and this is proved from Mat. 24. 22. 24. John 6. 29. 10. 28 29. 11. 29. This was assented unto by the best esteemed Divines in the Councell of Trent and thought to be Catholike because it was consonant to the opinions both of Thomas Scotus and the most School-writers and also to the doctrine of Saint Paul and Catharinus himselfe could not deny it Read the History of the Councel of Trent lib. 2. p. 211. 212. Yea Belarmine himselfe doth affirme as much plainly De grat Lib. Arbit lib. 2. cap. 10. which is worth observing because elswhere he contradicts himselfe teaching That the elect may fall from faith and salvation and utterly and eternaly lose both Fourthly the Papists affirme that faith and works foreseen were the impulsive and moving cause of the decree of election unto life everlasting Fifthly we say that the impulsive and moving cause of the decree of election is only that 〈◊〉 〈◊〉
the Apostles Acts 4. 14. c. Wherefore if we desire to be preserved from all danger and evill we must enter into a new covenant with the Lord our God and beleeve in him we must labour that our lives may be holy pure and 〈◊〉 and then hope confidently upon the promises which God hath made to such we must remember the many examples we have of Gods gracious assistance towards many in his Word And lastly we must pray that if we be free from corporall evils the Lord would be pleased still to preserve aâ— and if any evill lye upon us that he would deliver us So on Matthew 25. 25. page 331. this clause is purged out The Papists say that there is a contrition which ariseth simply and onely from the feare of punishment which is good and we say that the feare of punishment at first is profitable but after the love of God is entred into the soule all feare of hell and damnation which breedeth terrors and affrights of conscience is expelled by love this we confirme from this place thus The slothfull servant saith to his Master I knew that thou wast an hard man c. and therefore I was afraid Now this servant was not commended for this feare but blamed and reproved and cast into utter darknesse for his Master saith thou evill and slothfull servant and Origen hereof writeth well non est honus hujusmodi timor c. Neither is the feare good neither doth it deliver from outward darknesse Origen tract 33. in Matth. Bellarmine replieth hereunto that to feare God cannot be evill but they who have this servile feare doe notwithstanding feare God Ergo. Bellar. de poeuit lib. 2. cap. 28. First the devill feares God and trembles Iames 2. 12. and yet the Jesuit would blush to say that there is any good feare in Devils Secondly it is false that such as those feare God for they feare not him but hell and if there were no hell they would not feare him at all 30. Passages deleted against Free-will Resisting grace c. IN Doctor Featlyes Clavis Mystica page 604. Doctor Bray deleted these clauses Postremum genus corum est qui oves Christi pascunt sed cibo insalubri quo magis inficiuntur quam reficiuntur Christi oves agnique corum dico qui floribus fructibus Paradisi aut noxias herb as admiscent aut flores Adonidis aspergunt cujusmodi sunt ist a dogmata Vires liberi arbitrij ab Adami lapsu ad bonum spirituale fract as debilitat as non penitus profligat as amissas c. And page 894. I told you before that this was a wet step and many have here slipt for some odiously object that unlesle we will grant universall grace and a power in the will of man to resist and frustrate the work of the Spirit in our conversion and that unlesse these Jewes had sufficient grace offered them to repent them of their sinnes and thereby prevent this their finall overthrow the prediction of our Saviour was to no end and purpose nay that his teares over Ierusalem might seem like to those which Iulius Caesar shed for Pompey's death who yet himselfe procured it or might have hindred it if he would did not Christ say they foresee and decree the destruction of Ierusalem how then doth he bemoane it with teares c. Master Ward part 2. page 4. Quest 2. Why doe so few if those many who are called unto the profession of Christ persevere unto the end Answ Because the gift of perseverance is great and but given to a few I say great because it is greater then the gift of free-will August Corrupt grat 13. for first this was given unto Adam at the first but not that Adam in his framing being endued with freewill which he lost by his fall but not with perseverance for then he could not have fallen Here there is indeed pride in Religion when God must be content either to accept of will-worship and a free-will offering or else he shall have nothing c. 31. A Clause expunged against Flagellant Fryars IN Doctor Clarks Sermons page 148. After these words both sacrifice and Priest this is expunged To this end I think the Fryars Flagellant never read this Text why whip they else themselves but to heale themselves by their owne blood happily they will not be beholding unto Christ they will be healed by stripes but not by his Thus much for the Phisician c. 32. That God is not the Author of sinne deleted IN Doctor Claks Sermons page 132. after these words Gods owne works the Licenser hath expunged these lines following Melanchton sayes Papists say he sayes it and it is sinne then God must cry peccavi too for that they inferre that we make God anther of sinne strange they should study school-divinity so much as not be able to distinguish between the Action and the privity of the Action between Actus and defectus the Act and deformity I presume they will not learne of us we Calvinists are asses they have all the learning let Snarez teach them a Jesuit that God doth operari Actum peceati but not malitiam the Act of Judas his delivery of Christ that was of God but the wickednesse of his heart in delivering him that was of Satan and himselfe God is Author operis but not sceleris Zuinglius distinction the operation God's the aberration ours 33. Clauses deleted and altered against Vniversall grace Vniversall Redemption and Election and resisting Grace IN Doctor Clarks second Sermon of the Nativity page 6. after halfe of one world instead of this parenthesis for the Elect are few compared with the Reprobate the Licenser hath put in the parenthesis nay not halfe for how small an handfull is man compared with other creatures c. Ibidem page 17. after to men onely instead of these words but not all the Licenser hath altered the Authors mind and made him to say to men onely and to all then should follow this excellent passage which the Licenser hath expunged Pelagius the old Heretick and all that are Minions to Pelagius hold Christ was both natus datus both borne slame and suffered for all men even for the reprobate a reprobate heresie Paul's place seems pat for them 1 Tim. 4. 10. God's said to be the Saviour of all men not of beleevers onely but all orthodox expositors conster a Saviour there to meane but a preserver No it is Christ there that is called so but Gods preserving providence looks indifferently â—â— all And Saint Ambrose expounds it of Gods gracious goodnesse not of his saving health God is good to all his creatures will Grand a petty Papist he so senselesse as to say Christ is the Saviour of the bruit creatures yet David saith in the Psalmes that the Lord saveth both man and beast first preserveth them but the main pillar of this Papist paradox is another place of Pauls who wil have
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
to us being perfect ours to him imperfect yet we labour and desire to love him above all things in heaven and earth Hence secondly we desire to doe all things which are pleasing unto him yea and to performe them cheerfully and with delight Thirdly the love of God of the holy spirit which assures us thereof doth teach us how to obey God namely in sincerity of heart yea with our whole heart and life and that for the Lords sake onely not for any base or by ends of our owne and in faith hoping that our works shall be acceptable unto God for Christs sake c. Ibidem on Matth. 19. 18. page 289. manuscript Copy this discourse is purged out by the Licenser Quest Whether is the morall Law of God possible to be kept or perfectly to be obeyed with or by an actuall obedience Answ First the Law is possible to be obeyed in regard of that relation which is betwixt our nature or out mind or the faculties of the soule and the actions themselves which are enjoyned in the law for whatsoever is commanded in the law whether internall or externall may be performed by the faculties and parts of our bodies and souls yea the obedience which is there required of us is to be performed by those faculties The Lord in his law doth not require of us impossibilia impossible things either first in se in themselves or secondly respectu facultatum in regard of the faculties of the soule that is the Lord in his law doth notcommand us to raise the dead or to remove mountaines with or by our vvords for these are impossible things in themselves for us to doe neither doth he command us to flye in the ayre or to vvalk upon the vvater because these are impossible in regard of us and our faculties but he commands such things as our faculties are capable of Secondly the obedience of the law is impossible in regard of some circumstances that is first respectu extentionts in regard of the extension for first although vve might performe some one particular action commanded in the law yet not all and every such action vvhich is therein enjoyned and yet this the law requires of us and secondly although vve might performe some one action or other vvhich the law enjoines yet vve are not able alwayes to abide firme and immoveable in this our obedience and yet the Lord threatens us vvith a curse if vve both doe not doe all and abide therein alwayes Gal. 3. 10. and thirdly although we might performe many duties which the law commands yet we could not performe them all alwayes in that sufficient degree and ample and perfect measure which the law enjoynes and thus Andradius himselfe confesseth that the first Commandement cannot be kept vve cannot love God in that manner measure and degree vvhich the law commands Secondly respectu intentionis in regard of the intention because vve can doe nothing vvith a perfect mind for whatsoever is not of faith is of sinne Heb. 11. 6. and therefore vvithout saith no true or acceptable obedience Thirdly respectu infirmitatis in regard of the infirmity of our nature because all the gifts and faculties of our nature are vitiated and corrupted Job 4. 8. 19. 15. 15. 16. Rom. 3. 10 c. Psal 14. 12. Chrysostome sup Matth. fol. 614. saith That by nature we are blind lame taken with the palsie and incarcerated and therefore no wonder Legem non esse possibilem if the law be unpossible unto us Quest 2. Is not this unjust for God to require of us that which is impossible unto or for us to doe Answ No not at all God may justly command a blind man to walk if his blindnesse come from himselfe if maliciously he hath plucked out his owne eyes A man may justly require his debt of a Prodigall Rent is due unto the Land-lord though the Tennant have wasted all his estate and substance and God may justly require that obedience of us which once from and by him we had power to performe although now by our sinnes we have lost that power Quest 3. What may we learne from hence Answ First to acknowledge that the duties enjoyned by the law are possible in themselves and Secondly that they are become impossible unto us by sinne and the infirmity of the flesh Rom. 8. 3. and Thirdly to confesse that God is true and we lyars he just but we wicked Ibid on Mat. 11. 29. The Papists generally object this place to prove the possibility of the laws fulfilling What is this light burden and sweet yoke say the Rhemists but the Commandements of God and therefore they are possible to be kept Bellarmine de justific lib. 4. cap. 11. and Vasques and Alphonsus and Salmeron and the Trent Councell and Becauus urgeth this place to prove that actuall obedience to the whole law is not onely possible but also very easie to the regenerate and justified person They argue thus That burden which is light may be carried without shrinking under it that yoke which is easie is worne without paine and those Commandements which are not burdensome may be observed without difficulty But such is the morall law My Yoke saith Christ here is easie and my burden light therefore the morall law may be easily observed I will for the satisfying of this Objection give onely a double answer viz. First answer to the point which they endeavour to prove and then to the place which they alleage for their proofe First to the substance or matter or subject matter of the Objection viz. That the law is possible and easie to be observed by the regenerate I answer the law of God is impossible to be kepr in such perfection as God requireth and therefore no man can be justified by the works of the law Gal. 2. 16. 3. 11. Here observe these particulars to wit First the old Pelagians did wrest this and the like places for this end to prove the possibility of the fulfilling of the law as appeares by Hierom advers Pelagian lib. 1. cap. 1. lib. 2. cap. 2. 4. and Augustine de Perfect Justific contra Coelestium de Natura Gratia contra Pelagian cap. 69. and therefore we may note by the way from whence the Papists and those amongst us who hold this erronious tenet took or learnt it c. Ibid. on Mat. 19. 21. If thou wilt be perfect c. this is purged out The Papists hold that a man may perfectly obey and fulfill the Law of God and for the proofe hereof argue thus If a man may doe more then the Law requires then certainly he may doe as much But a man may doe more then the Law requires therefore he may doe as much The minor Bellarmine proves by the example of this young man who telling Christ that he had observed all the Commandements and that from his youth our Saviour bid him doe one thing more and then he should be perfect if thou
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
in Parliament to the subversion of the Property and Liberty of the Subjects which Sermons were preached and printed by this Archbishops speciall solicitation was on the 14. of June 1628. censured by the Lords in Parliament and thereby perpetually disabled from all future Ecclesiasticall preferments in our Church Of this censure the Archbishop took speciall Notice inserting it into his Diary adding that himself was complained of by the house of Commons June 12. for warranting Doctor Manwarings Sermons to the Presse Yet no sooner was this Parliament ended but in high affront of their publike censure in Iuly following by this Prelates assistance Doctor Manwaring as was proved by the Docquet Booke was presented unto the Rectory of Stamford Rivers in the County of Essex voyd by the promotion of Richard Mountague to the Bishopricke of Chichester he who had right thereto was put by and a dispensation granted to Doctor Manwaring to hold it with the Rectory of St. Giles which made this Doctor in the superscription of a Letter of his to this Archbishop when London about the Commission of Fees in London Churches Jan. 28. 1631 indorsed with the Bishops own hand and found in his study to stile him My singular good Lord And so he proved for soon after as was proved by the Docquet Booke in May 1633. the Deanery of Worcester was granted to this Doctor and the grant signified to the signet office by the Bishop of London Laud who procured him this preferment What service Manwaring did in that Church in setting up a Marble Altar introducing Copes with other Popish Innovations and what Account he gave thereof to the Archbishop his Patriot you may formerly read p. 81. under both their hands which was such a Meritorious Work that in few dayes after the Archbishop procured a Conge d'eslier for him to the Bishopricke of St. Davids in Wales which was signed by the Archbishop himselfe as appeares by the Docquet Booke in the signet office produced at the Lords Bar among the entries of December 1635. After which himselfe consecrated him Bishop of that See as was proved by his own Diary wherein he entred this Memento with his owne hand Feb. 28. 1635. I consecrated Doctor Roger Manwaring Bishop of Saint Davids So that this paire of malignant active Popish Prelates Mountague and Manwaring received all their Ecclesiasticall preferments after the proceedings against them in severall Parliaments by his procurement in highest affront of their Authority and Censures who obtained likewise a Royall Pardon procured for them entred in the Docquet Booke Jan. 1628. Both drawne according to his Majesties pardons of Grace granted to his subjects at his Coronation with some particulars for the pardoning of all Errours heretofore committed severally by them either in speaking writing or printing whereby they might be hereafter questioned But to proceed to others August 1628. we finde in the Docquet Booke a Conge d'sliere and Royall Assent by order from the Bishop of London for Doctor Mawe a known Arminian to be Bishop of Bath and Wells and the like in the same Moneth for Doctor Richard Corbet a professed Arminian and one well-affected to Popery to be Bishop of Oxford by order from this Bishop who afterwards promoted him to Norwich In November 1628 A Conge d'slier by his order too was directed to the Deane and Chapter of Yorke to elect Samuell Harsnet then Bishop of Norwich a professed notorious Arminian well inclined to Popery to the Archbishopricke of York Mart. 25. 1632. we find a Conge D'eslire to the Dean and Chapter of Christ-Church to Elect Doctor John Bancroft Bishop of Oxford and in June following a Warrant for the restitution of the temporalities of this Bishoprick to him both subscribed signified by the Bishop of London and what a corrupt unpreaching Popish Prelate Bancroft was is known to all the University of Oxford In Octob. 1632. We find these four severall Conge D'eslires all procured by order of this Prelate then Bishop of London One to the Dean and Chapter of Winchester to Elect Walter Curle Bishop of Bath and Wells to be Bishop of Winchester Alike to the Deane and Chapter of Coventry and Lichfield to Elect Robert Wright Bishop of Bristol to be Bishop of that See Alike to the Deane and Chapter of Peterborough to Elect Doctor Augustine Linsell an Arch-Arminian and very Popish and Superstitious as was attested by Mr. Peter Smart upon Oath and the Author of most of the Innovations in Durham Cathedrall who joyned therin with Doctor Cosins Bishop of that See Alike to Elect Doctor Pierce Bishop of Bath and Wells Now how active all these Prelates were to set up Altars introduce all Popish Ceremonies suppresse Lectures silence Ministers promote the Book of sports advance Arminianisme and Popery hath beene already manifested in the premises And we find that Doctor Lindsell was afterwards translated to the Bishoprick of Hereford Jan. 1633. and this Bishop of Winchester made the Kings chiefe Almoigner in Iune 1637. by Order of this Archbishop In Octob. 1635. we meet with in the Docquet Book a Conge D'eslire and Letter to the Dean and Chapter of Norwich to Elect Mathew Wren Bishop of Norwich both signified by this Archbishop of Canterbury and the like for his translation to Ely March 17. 1637. by Order from this Archbishop Now what an Arminian and Popish Innovator this Prelate was in all particulars the Popish furniture of whose Chappell with Basons Candlesticks Corporalls Altar-cloths A Chalice with a crosse upon it and other Popish Trinkets as appears by his own Book of Accounts costing him 159. l. 4. shil 1. d. and how great a persecutor silencer supresser of Godly Ministers people the world experimentally knows and the premises demonstrate We could instance in sundry English Welsh Bishops more of the same strain who were all advanced by his order means as namely Bi Neal made Archbishop of York by him an Arch promoter of Arminians Popish Clergy men and all Popish Innovations Dr Iuckeson first made Bishop of Hereford afterward of London and Lord Treasurer by this Archbishop A man though of a milde temper yet as Superstitious as Popish as most of the former and his Visitation Articles especially the last enforcing the New Cannons and Etcetera Oath as Superstitious and Vile as any Doctor Duppa Bishop of Chichester a known Arminian and very Superstitious Doctor Skinner Bishop of Bristoll and after of Oxford a man tainted with Arminianisme and very much addicted to Popish Superstitions Innovations with sundry others but these shall suffice Onely we cannot pretermit a notable Letter of Dr. Iohn Towers to Sir Iohn Lamb to be a Mediator to his Grace to confer the Bishopricke of Peterborough upon him which Letter intimates that all Bishopricks and Ecclesiasticall Preferments were then in his disposall Worthy SIR I Intended onely my hearty Thankes to you in this Letter for what I read in your last Letter to my Lord Bishop concerning my selfe and your true Love
actions meerly civil before the Magistrate coÌ„trary to the received customs of this kingdom from the first conversion of this Nation they protest that in so doing be exerciseth a tyranny over the Clergie contrary unto the Canons of the Church and the Laws and Statutes of this Kingdome c. Most Illustrious Lords and Reverend Fathers in Christ the aforesaid Priests doe complain that the Illustrious Arch-bishop of Dublin Thomas Flemming of the Order of Saint Francis is accustomed to answer the Clergy complaining of their grievances to him If I doe you wrong you may goe to Rome to complaine In the meane time reporting himselfe so powerfull in the Court of Rome that be feares no adversary And of this that reverend Priest Father Patrick Caâ—ill Doctor of Divinity had experience who for a yeere treating of his injuries and grievances done unto himby the Arch-bishop of Dublin could by no meanes prevaile once to be admitted to the presence and audience of the most eminent Cardinall Ludovifius Vice-Chancellour of Rome which Cardinall notwithstanding is given by his Holinesse unto the Irish at the only Patron and Protector of the Irish Nation These things we may remember with griefe but amend them we cannot but we professe before Almighty God his Holinesse and all faithfull people that this is nothing else but to tyrannize over the Clergie to the dishonour of the Church and no small contempt to the See Apostolick For which and other causes besides to be alleaged and in their due time and place to be proved against the above named Thomas Flemming of the Order of Saint Francis we the aforesaid Priests and hereafter to be named doe set before your eyes most Illustrious and reverend Lords these our grievances as meet and honourable witnesses of this our deed writing and publike instrument and as far as is possible and lawfull for us by the Canons of holy Church declining the jurisdiction of our aforesaid Ordinary by this our present writing and from this time forth we appeale unto the See Apostolicke from all Ecclesiasticall censures hereafter to be inflicted upon us by the same Illustrious Arch-bishop Thomas Flemming of the Order of Saint Francis and in the meane time providing for our innocency and safety according to the example of Saint Paul and Saint Athanasius we doe invocate the ayde of the secular arme for our present remedy against the aforesaid Illustrious Arch-bishop Thomas Flemming of the Order of Saint Francis and all Regulars of what Order soever as well Monks as begging Fryars Abettars Counsellours and Participants with him in the premises as violators and contemners of all Lawes divine and humane and men by the Law excommuicate Humbly beseeching your Lordships in the bowels of the Crucified that you would be pleased to intimate with as much speed as may be this our Protestation and Appeale unto the See Apostolick and the God of peace and love long preserve your Reverend Lordships in safety Dated at Dublin May the third in the yeer of our Lord 1632. Peter Caddell Doctor of Divinity Paul Harris pr. Deacon of the University of Dublin From which Protestation we may observe these considerable particulars First that the Papists in Ireland had their owne popish Archbishops Bishops and a Vicar Apostolicall residing then amongst them as the title and body of this Protestation manifests Secondly that their Archbishop Flemming had a popish Clergy under him in his Province and did exceedingly tyrannize over them usurping jurisdiction even in temporall causes and over the Kings own Courts among the Catholikes of Ireland Thirdly that the popish Bishops in Ireland did usually conferre Orders and exercise all Episcopall jurisdiction there Fourthly that they had a speciall Cardinall at Rome Ludovifius given by the Pope unto the Irish as the onely Patron and Protector of the Irish Nation Fifthly that they were grown extraordinary bold and insolent there so as they openly published this their Protestation and Appeal in print both in Latin and English to all the world and avowed it under their hands subscribed to it Sixthly that they had then erected a popish University in Dublin it self of which Paul Harris professeth himself Deacon or Dean as Bishop Beadle stiles him even in print This Prelat though he knew all this yet for ought we find he never took any severe course at all to prevent the encrease and insolencies of the popish Prelats Priests Fryars Papists there but rather to foment them For first he promoted and sent over divers superstitious popish Clergy-men thither as young Mr. Croxton Doctor Bramball his principall Agent and Informer Chaplain to the Lord Deputy Master Chapple and others who set up sundry popish innovations and brcohed popish Doctrines there to the great encouragement of the Papists Secondly he sent over the Lord Wentworth his grand instrument and confederace to be Lord Deputy of that Kingdome who extraordinarily favoured the popish party there and at last proceeded so far as to make use of them even in Parliament to ballance the Protestants the better to conquer and enslave that Kingdome even by Parliaments witnesse this remarkable clause in A Duplicate of a Dispatch of this Lord Deputies to his Majesty Jan. 22. 1633. with this subscription For my Lords Grace of Canterbury found in his private Study at Lambeth thus endorsed with his own hand Rec. Mar. 2. 1633. Comp. Ang. Reasons for the present calling of a Parliament in Ireland Where thus he writes concerning the Parliament then intended to be there called I Shall endeavoour that the lower House may be so composed as that neither the Recusants nor yet the Protestants shall appear considerably more one then the other holding them as much as may be upon an equall ballance for they will prove thus easier to govern then if either party were absolute Then would I in private discourse shew the Recusant That the contribution ending in December next if your Majesties Army were not imployed some other way before the twelve pence a Sunday must of necessity be exacted upon them Shew the Protestant that your Majesty must not let goe the 20000li. contribution nor yet discontent the other in matter of Religion till the Army were some way else certainly provided for and convince them both that the present quarterly paiments are not so burthensome as they pretended them to be And that by the graces they have had already more benefit then their mony came to Thus poising one by the other which single might perchance prove more unhappy to deal with With this Machiavillian policy he then acquainted this Archbishop and acaccordingly pursued it which what desperate effects it hath of late produced in that Kingdom by making the Irish Papists able to over-master and almost extirpate the English-Irish Protestants and their Religion there we now experimentally feel to our greatest grief and danger Neither did the Archbishop only approve this hellish policy of the Lord Deputy but likewise in the late Scottish
parte intererit salutem Cum vacante â—uper sede Episcopi Cicestren per mortem naturalem vltimi Episcopi ejusdem ad humilem petitionem Decani Capituli Ecclesiae nostrae Cathedralis Cicestr per Literas Nostras petendi licentiam concesserimus alium sibi eligendum in Episcopum pastorem sedis pradicti iidem Decanus Capitulum vigore obtentu licentiae nostrae perdilectum nobis in Christo Richardum Mountague sacrae Theologia Baccalaurum sibi et Ecclesia praedicta elegerunt in Episcopum pastorem prout per literas suas sigillo corum communi sigillatas Nobis inde direstas plenius liquet apparet Nos electionem illam acceptantes eidem electioni Regium nostrum assensum adhibuimus pariter et faverem et hoc vobis tenore praesentium significamus Rogantes ac in side et dilectione quibus Nobis tenemini firmiter precipiendo mandautes quatenus vos eundum Richardum Mountague in Episcopum et pastorem Ecclesiae Cathedralis nostrae Cicestren pradictae fie vt praefertur electum electionemque praedict confirmare et cundem Episcopum et pastorem Ecelesiae Cathedralis predictae consecrare ceteraque omnia et singula peragere quae vestro in hac parte incumbunt officio pastorali juxta formam statutorum et legum Regni nostri Angliae in hac parte editâ— et provis velitis cum diligentia favere effectu In cujus rei c. This conteineth your Majesties Royall Assent for Richard Mountague Batchelar in Divinity to be Bishop of Chichester voyde by the death of the last Incumbent By order of the Lord Bishop of London After this he so far honoured him as to be present at his consecration Witnesse this passage in his Diary penned with his own-hand August 23. 24. 1628. Saturday Saint Bartholmeus Eve the Duke of Buckingham slain at Portsmouth by one Lieutenant Felton about 9. in the morning the Newes of his death came to Croydon where it found my selfe and the Bishops of Winchester Ely and Carlisle at the consecration of Bishop Mountague for Chichester with my Lords Grace In the year 1638. upon the Translation of Bishop Wren to Ely this Archbishop preferred him to the See of Norwich witnesse Bishop Mountagues Letter to the Archbishop thus endorsed with his own hand Rec. Martii 29. 1638. Bishop of Ghichesters submission of his Bookes to me c. Found in his Study at Lambeth and attested by Master Prynne May it please your Grace By Mr Bray I sent your Grace another part of my Altar Relations as my between-times of sicknesse would give me leave to transcribe the rest as I can dispatch it I will send after with Gods helpe In the last there is much of the Churches sacrifice faithfully related out of Antiquity not positively by me asserted I am but a Narrator and so the lesse offensive Howsoever I give your Grace Power to dispose of what I write as will fit the Church and State For we are I know of the same Religion drive to the same end though not the same way So much I related to Master Bray and Mr Deane of Christ-Church The remaynes of my Ague are worse then the Ague it selfe so that I cannot waite upon your Grace as I would Yesterday I took a Purgation which I hope will doe me good but hath much weakened mee and Phisitians in expelling the remaynes and restoring health unto the castle of strength say they must tuto pede movere I cannot learn that my Lord of Norwich is yet fully translated till when I suppose there is no issuing of my Conge D'esleer I must humbly intreat your Grace that you would be pleased to informe me when and what I should doe in both which I am so ignorant God make me profitable to his Church to which I can bring nothing but honesty and Industry which I will promise and to your Grace thankefullnesse for your long-continued extraordinary Favours in which vote I rest Your Graces poor Servant and Brother Rich. Cicist For the most Reverend my Lord of Canterbury his Grace this By this Letter it is most apparent First that Bishop Mountague made the Archbishop acquainted with his Bookes before he printed them and submitted them to his censure and how full of Popery they are you have already heard Yea after they were printed he presented him with printed Coppies of them curiously bound up and guilded produced and read formerly at the Lords Barre Secondly That Canterbury and he were of the same religion and did drive at the same end and what was that but the erecting of Altars the introducing of Popery and reconciling us to Rome as this Letter and the foregoing evidence manifest Thirdly That his promotions were by the Archbishops long-continued extraordinary favours for which he returnes him thankes in this Letter And no wonder was it that Bishop Mountague was his speciall Favourite for if we beleeve the Pamphlet intituled The Popes Nuncio p. 11. 14. 16. first published in Italian by the Venetian Embassadour this great confident of the Archbishop was very intimate with Panzain the Popes first Legate frequently visited him and very passionately desired a Reconciliation of us and the Church of Rome Yea Godfrey Goodman Bishop of Glocester in his Letter to the Archbishop whiles they were both prisoners in the Tower dated August 30. 1642. the originall whereof was seised on by M. Prynne writes That at that instant when he dissented from the New Canons by Bishop Mountagues encouragement An. 1640. he could have proved how that in his person he did visit and held correspondency with the Popes Agent and received his Letters in behalfe of his Sonne who was then travelling to Rome who by his Letters he had extraordinary entertainment there This Bishop Mountague would ascribe to the favour and credit which he had gotten by his writings If so it seemes they were very well approved of at Rome And this is not onely probable but reall as appeares by an originall Letter under Bishop Mountagues own hand to Secretary Windebanke dated from Aldingburne Jan. 26. wherein he desires this Popish Secretary to give his son leave to goe to Rome in his travell which he is desireous to do and I writes he AM DESIROVS HE SHOVLD desiring him to acquaint his GRACE therewith and remember his duty to him His Graces advancement then of such an Arminian and Romish Prelate so intimate with the Popes Legate and much favoured at Rome must certainly favour of a Romish designe to corrupt our Church subvert our Religion set up Popery and reduce us back to Rome Doctor Roger Manwaring Vicar of Saint Giles in the fields a man very Popishly affected and intimate with Papists who abounded in his Parish upon a complaint and Impeachment of the Commons in Parliament for two Sermons preached before his Majestie the third year of his reigne in Justification of the Lawfulnesse of the Kings imposing Loues and Taxes on his People without consent
in that I shall ever acknowledge with a sincere heart But now Sir I must intreat leave of you that I may joyn an earnest suite to my thankes My Lord Bishop I hear is to be translated to Hereford and I am not thought on to succeed him I dare not write to my Lords Grace of Canterbury But I dare hope of his goodnes to me and that he will commiserate my case when he shall be truly informed of my need and what an utter discredit it will be to me in my Country when I shall be intercepted by whomsoever now the third time after that his Grace did encourage me to pitch upon this Bishoprick in his house at Westminster In truth Sir if I misse of it this third time I shall have no Joy to shew my face in the Diocesse Therfore I beseech you that you will speedily be my earnest Solicitor to his Grace that if for no other reason yet out of meer compassion I may not be so utterly disheartened I could be as glad to see Doctor Sibthorp in the Deanry almost as my selfe in the Pallace Your interest in his Graces Love may be a powerfull Mediator for us both Good Sir delay not the time to commend my cause to his Grace in whose goodnesse I cannot but have great confidence I heartily commend you to Gods grace and will ever be Your very thankefull friend Jo. Towers Peterborough Sept. 30. 1638. What effect this Letter produced appeares by the Docquet Book Octob. 29. 1638. Where we find both a Conge De'slire and Letter to the Dean and Chapter of Peterborough to Elect this aspiring Dr. for their Bishop both drawn up by Warrant from this Archbishop of Canterbury Belike Sir Iohn Lambe found this Doctor very thankfull for his promotion according to his promise the rather because we find in the Docquet Book Novemb. 5. 1638. A presentation of this Dr Towers to the Rectory of Caster in the diocesse of Peterborough by order from the Lord Archbishop of Canterbury Who as he disposed of all Bishopricks in England so likewise in Ireland even whiles he was Bishop of London and since as appeares not onely by sundry Letters from Doctor Vsher Primate of Ireland and other Irish Prelates found in his Study but by severall Writings and Warrants under his hand for disposing Bishopricks there we shall instance onely in three The first of them seised in his Study by Mr. Prynne is thus indorsed with the Archbishops own hand Mr. Lancasters Reasons why he should be Archbishop of Cassils though he be thought too young Maii 21. 1629. WHereas the Lord Bishop of London objected against my age as being under 50. Your honâ—our may be pleased if it shall be insisted upon to make known to his Majestie that the lamentable estate of that Church is such that it is requisite hee should be active able and wealthy rather then old and decrepid that should have that Bishopricke to prosecute the recovery of the revenues thereof where the last Archbishop left who spent and spoyled himselfe in the prosecution thereof and so shall any other that shall undertake that unlesse he shall be of competent age and shall have his Majesties gracious favour and furtherance therein Again gravity sobriety sincerity integrity courage counsell goodnesse godlinesse hospitallity and charity are more to be regarded in that Country where they pry with Eagles eyes into our lives and conversations but will not heare our doctrine then old age where he shall not long want grey haires if suites troubles molestations vexations persecutions and afflictions can procure them Againe it is held by most that neither Saint John the Evangelist nor Timothy the first Bishop of the Ephesians were above 30. yeares old and yet our Saviour made choyce of the former and Saint Paul of the latter saith in the first of Tim. 4. and 12. Let no man despise thy youth By this its apparant that the power of disposing the Archbishopricks and Bishopricks in Ireland were in this Prelates hands and that he rejected or advanced whom he pleased there and therefore must be satisfied The second is this Note writ with this Archbishops own hand found among Secretary Windebanks Papers who thus endorsed it Jan. 1634. My Lord of Canterburies Note for George Andrews Dean of Limbrick to be Bishop of Fernes and Laughlin George Andrewes Dean of Limbricke to be Bishop of Fernes and Laughlin To hold in Commendam any thing he hath saving the Deanery The Bishopricke is voyd by the death of the late Bishop thereof You must draw up a Letter accordingly out of hand W. Cant. Thirdly A Warrant thus endorsed with the Archbishops own hand A Warrant for the Bishop of Limericke writ by his Secretary Dell and signed by himself in this forme which will demonstrate the forme of all his other Orders and Warrants to the Signet for the forementioned English Bishops SIR YOu are to prepare a Bill for his Majesties Signature after the usuall manner conteining a grant of the Bishoprick of Limericke in Ireland now voyde by the death of the late Bishop there to George Webbe Doctor in Divinity and one of his Majesties Chaplaines in ordinary And for so doing these shal be your Warrant Septemb. 22. 1634. W. Cant. To the Clerke of his Majesties Signet attending His Authority in disposing the Bishopricks in Ireland was so absolute that William Bishop of Corke and Rosse in his Letter to this Archbishop Aug. 7. 1640. after he had passed through one or two Bishopricks there writes thus by way of acknowledgement to him for his preferments there What I had or have is of your Graces goodnesse under him who gives life and breath and all things and under our gratious Soveraigne who is the breath of our nostrels The like we could prove for Scotland and what kinde of Popish and Arminian Bishops he there preferred themselves have sufficiently declared in their Charge against him and other Writings Not to insist upon his earnest endeavour and contest to promote Dr. Theodor Price Vice-Deane of Westminster to a Welch Bishopricke as the fittest man in his conscience of all others who lived a professed Unpreaching Epicure Arminian and dyed a reconciled Papist to the Church of Rome soon after receiving extream unction from a Popish Priest who missed the Bishoprick onely by the Noble Earle of Pembrooks opposition to which Dr. Owen was preferred in his stead We shall passe from Bishopricks to Deaneries To pretermit his advancement of Dr Manwaring Dr Wren Dr Duppa and others to Deaneries ere they were made Bishops Decemb. 1635. the Deanery of Worcester was granted to Dr Christopher Potter a professed Arminian which Dr. Featly attested by signification and order of this Archbishop of Canterbury as the Docquet Book records to whom he submitted the correction of his Book entituled Want of Charity and imputed his preferments witnesse this Doctors own Letter to the Archbishop the originall whereof attested by M. Prynne was produced and read