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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56144	Canterburies doome, or, The first part of a compleat history of the commitment, charge, tryall, condemnation, execution of William Laud, late Arch-bishop of Canterbury containing the severall orders, articles, proceedings in Parliament against him, from his first accusation therein, till his tryall : together with the various evidences and proofs produced against him at the Lords Bar ... : wherein this Arch-prelates manifold trayterous artifices to usher in popery by degrees, are cleerly detected, and the ecclesiasticall history of our church-affaires, during his pontificall domination, faithfully presented to the publike view of the world / by William Prynne, of Lincolns Inne, Esquire ...	Prynne, William, 1600-1669.	1646 (1646)	Wing P3917; ESTC R19620	792,548	593

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 ●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

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

promises as they be generally set forth to Vs in the holy Scriptures and the Generall meaning of the Articles of the Church of England according to them And that no man hereafter shall either print or preach to draw the Article aside any way but shall submit to it in the plaine and full meaning thereof and shall not put his owne sense or Comment to be the meaning of the Article but shall take it in the litterall and Grammaticall sense That if any publike Reader in either our Universities or any Head or Master of a Colledge or any other person respectively in either of them shall affix any new sense to any Article or shall publikely read determine or hold any publike disputation or suffer any such to be held EITHER WAY in either the Vniversities or Colledges respectively or if any Divine in the Vniversities shall preach or print any thing EITHER WAY other then is already established in Convocation with our Royall Assent He or they the Offenders shall be lyable to Our displeasure and the Churches censure in our Commission Ecclesiasticall as wel as any other We will see there shal be due execution upon them c. That this Declaration was made by this Bishops instigation procurement and so generally reputed not only at home but abroad is evident by this passage of Doctor Barons Letter of Aberdean concerning the pacifying of the 5. Articles sent to this Arch-Bishop and found in his Study endorsed with his owne hand dated the 20. of Aprill 1634. Piam hanc Ampl tuae de Pace Ecclesiae tuenda conservanda sollicitudinem illustri specimine JAMPRIDEM NOTAMOMNIBVSET TESTATAM fecisti cum Majestas Regia TE AVTHORE ET SVASORE exitialiisti dissidio de Praedestinatione annexis Articulis quo or bis hic Britannicus fere collidebatur sua authoritate finem imposuit impetuosas exulceratorum animorum motus ita compescuit ut dispersis dissipatis rixarum indies gliscentium nebulis nunc optato pacis sudo fruamur c. By coulour of this Declaration and pretended Amnestie of silencing both sides the Anti-Arminian truths and received Doctrines of our Church came to be totally silenced suppressed in Presse Pulpit Schooles Vniversities and the Arminian Errors found free passage in them all without any or very little opposition this being the highest conquest the Arminian faction could aspire to yea more then they could hope for in so short a space Hereupon their prevailing party having greatest power at Court and in the High Commission Archbishop Abbot being then by their power and policy sequestred from both and from his Archiepiscopall authority delegated to Bishop Land and others of the Arminian combination by colour and abuse of this Declaration all Bookes against the Arminians were suppressed the Authors prosecuted in the High Commission those who preached or disputed against them in the Vniversities City Court or Country silenced suspended banished imprisoned enforced to recant or ruined at least kept from all preferments on the contrary those of the Arminian confederacy were advanced applauded countenanced protected and freely tolerated to vent their Erronious Tenets every where in Presse Pulpit Court both Vniversities without any reall convention or suspention as we shall prove anon And to set on this designe with greater advantage to the Arminian party His Majestie being pressed to publish a Proclamation for the calling in of Bishop Mountagues Booke no lesse than three yeares after its publication upon sundry complaints made against it in 3. successive Parliaments after all the books dispersed vented and out of all danger of seisure hee so ordered the matter that there was no execution of it in regard of the Booke this Proclamation was so cunningly and partially penned that Mountagues Popish and Arminians opinions were no wayes censured nor his Books condemned to the fire by it for feare of hindering the project then in hand so that all intelligent men might at first view discerne the main end of it was not to suppresse and call in the Book or discredit the Author who was then advanced to a Bishopricke for his paines by Lauds recommendations but meerly to suppresse all Bookes in answer of it and silence all preaching writing disputes against the Arminian Errors as unnecessary questions and needlesse controversies which appeares by the Proclamation it selfe thus endorsed with the Archbishops owne hand who had the penning or correcting of it Janu. 17. 1628. A Proclamation for calling in Bishop Mountagues Booke A Proclamation for the suppressing of a Booke INTITVLED Appello Caesarem or An Appeale to Caesar WHereas Wee out of Our care to conserve and maintaine the Church committed to Our Charge in the unity of true Religion and the bond of Peace and not to suffer unnecessary disputes which may trouble the quiet both of Church and State have lately caused the Articles of Religion to be reprinted as a rule for avoiding of diversities of opinion and for the establishing of consent in true Religion We continuing Our desire to compasse this wished effect and considering that the Book written by Richard Mountague now Bishop of Chichester then but Batechelor of Divinity intituled Appello Caesarem or an Appeale to Caesar and published in the Yeare 1625. was the first cause of those disputes differences which have sithence much troubled the quiet of the Church have thought it fitting to take away the occasion by calling in the said Booke And therefore We do hereby will and straightly command all and singular persons whatsoever who have or shall have any of them in their hands or custody that upon paine of Our high displeasure and the consequence thereof they doe deliver the same presently upon this publication to the Lord Bishop of the Diocesse or his Chancellor if it bee out of the Universities or if it be in either of the two Universities to the Chancellour or Vice-Chancellor there whom We straightly command to suppresse the same hoping thereby that men will no more trouble themselves with these unnecessary questions the first occasion being taken away But if We shall be deceived in this Our expectation and that by reading preaching or making Bookes either pro or contra concerning these differences men begin a new to dispute We shall take such Order with them and those Books that they shall with they had never thought upon these needlesse Controversies Given at Our Court at White-Hall The seventeenth day of Ianuary in the fourth Yeare of Our Reigne of Great Britaine France and Ireland The Commons then Assembled in Parliament discovering both the sinister end and abuse of this His Majesties Declaration and Proclamation in favour of the Arminians drew up a notable Declaration to His Majestie concerning the increase of Popery and spreading of Arminianisme c. concerning the latter whereof they made this following complaint wherein they charged this Prelate then Bishop of Bath and Wells with favouring Arminians and their opinions As our feare concerning

plene convenimus Doctiores Protestantes tribuunt justificationem nostram habitui justi●ae non ergo fidei Jmmo haec nostra positio solemniter Cantahrigiae in Com tijs anniversarijs pro actu doctor ali hoc anno currente mense Iulio agitata est pag. 181. Sanè nulla hodie reperi etur differentia in Confessione Anglica sanctissima Confessione Trid. nihil in Articulis Hamptoni ensibus in oppositum ordinatur ut patet Art 9. de Iustificatione iunde Montacutius in suo Appello Caesar●m Cap. 6. expresse probat Doctrinam nostra ●●saltem secundum gradum hujus latitudinis ab ipsis teneri c. 13. That there are Merits workes of Supererogation and Evangelicall Councells BIshop Mountague his Gagge pag. 153 Good workes therefore said to be meritorious are soon understood to be ex cord●gno which that a worke may so he these conditions are required That it bee morally good freely wrought by man in this life in the state of Grace and friendship with God which hath annexed Gods promise of reward all which conditions I cannot conceive that any Protestant doth deny unto good workes Which he thus backes in his Appeale pag. 203. The sence of the word which was but to procure to incurre to purchase major est mea iniquitas quam ut veniam Merear than that I may purchase or procure pardon pag. 214. Touching Evangelicall Councells I know no doctrine of our Church against them pag. 215. So I say still I know none I doe believe there are and ever were Evangelicall Councells such as Saint Paul mentioneth in his Concilium autem do such as our Saviour poinred at and directed unto in his Qui potest capere capiat such as a man may doe or not doe without guilt of sinne or breach of Law Shelfords five Treatises pag. 120. Virtutum sancta speciosa caterva salutem Divino ex pacto quam meruêre dabunt p. 130. And to this belong the Councells of the Gospell which goe beyond the precepts of the Law of which Saint Chrysost speakes c. CHRIST commanded nothing impossible insomuch that many goe beyond the very Commandements who ever did this he forth with answers Saint Paul Saint Peter even all the quire of Saints Lastly as Christs spirit and grace gives such power to goe beyond the precepts c. pag. 189. By his Councells which goe beyond his precepts because God hath given man free will to doe what hee can in the state of Grace for the state of Glory he shewes him some exceeding meanes to grow to this lifes perfection and to improve the common reward of glory for the next life as sell that thou hast c. These are Gods Councells which of the Primitive Church were put in practise but in our times they are put off with a non placet pag. 146. Object The very best workes of the Saints are uncleane impure menstruous and mortall sinnes therefore it is impossible for any man to keepe the Law Ans They that say so cannot be excused from extreame blasphemie Francis Sales pag. 7. 8. Devotion then provoketh us to doe with joy and delight all manner of good workes although they bee not in any sort commanded by Gods Law but onely commended unto our free will by his Councells and holy inspirations Pag. 375. Thy poverty Philotheus hath two great priviledges by which shee can make thee rich in merits and deserts 14. That the Law is possible to be fulfilled and Perfection attainable in this life SHelford Pag. 141. A Treatise shewing that Gods Law now qualified by the Gosspell of Christ is possible and ought to be fulfilled by us in this life p. 122. That there is a fulfilling of Gods Law in this life Iames 2. 10. whosoever shall keepe the whole Law c. here therefore is a generall and absolute fulfilling spoken of p. 127. Christ hath merited that the righteousnesse of the Law should bee fulfilled in us therefore the Law is not impossible to be fulfilled for us pag. 130. Christs spirit and grace gives power to goe beyond the precepts pag. 139. If God should command things impossible he should be more cruell then a Tyrant pag. 147. The unregenerate cannot possibly fulfill the Law pag. 149. But Gods Sonnes and servants are able to fulfill it p. 189. By his Councells which goe beyond his precepts he shewes him some exceeding meanes to grow to this lifes perfection Christs Epistle to a devout Soule pag. 240. A Rule for such as labour to attaine to Perfection c. Francis Sales His Introduction to a devout Life pag. 19. There are many degrees and exercises of devotion which easily lead secular persons to Perfection St. Lydia and Saint Chrispin were perfectly devoute in their open shops c. pag. 334. Charitie only placeth us in the hight of Perfection 15. That there are Veniall sinnes CHrists Epistle to a Devout Soule p. 57. Although in this conflict there are many veniall sins wont to be committed That paine which is endured by resisting of mortall sinnes doth take away all that paine which the Veniall sinnes doe deserve Pag. 32. Veniall sinnes doe not take from us the life of Grace Francis Sales in His Introduction to a Devout life writes in this manner Pag. 110. That we must purifie our selves from affections to Veniall sins Thou shalt discover in thy selfe that besides mortall sins from which by the fore-mentioned exercises thou hast beene purged there remaine yet in thy soule diverse inclinations and affections to Veniall sinnes Pag. 111. Wee can never be free from Veniall sinnes in this life I say then that one must purge his soule from all the affections and inclinations that hee feeles to Veniall sinnes Pag. 112. A Veniall sinne be it never so little displeaseth God though not so hainously that he will damne us or cast us away for ever for the same Pag. 114. Veniall sins kill not our soules but yet mar the hony of our devotion It is no haynous sinne my Philotheus to tell some little lie in pastime to exceed somewhat in needlesse talke in carelesse lookes c. Pag. 119. Certaine Inclinations are not properly sinnes neither mortall nor Veniall but only imperfections Pag. 214. Thinke it not enough to confesse thy Veniall sinnes Pag. 227. To communicate every 8. dayes it is requisite neither to bee guilty of mortall sinnes not any affection to Veniall Shelfords five Treatises p. 130. Lastly A● Christs Spirit and Grace gives power to goe beyond the precepts so it is not incongruent that it should so molifie sinnes in his members as to make them Veniall and not killing Sparrowes Sermon of Confession All our sinnes therefore must bee confessed Omnia Venialia omnia mortalia so say the Casuists 16 That Reliques of Saints are to be preserved and reverenced BIshop Mountague Orig Ecclesiast Pars prior Pag. 39. De qua re quid nos Angle sentiamus breviter exponemus Nos Martyres c. qu memorias ipsorum anniversartas

makes the consecration the Crosse must bee set up behinde the holy Altar word being brought to the Patriarch concerning the Church that is to be built letters are directed either to the Exarch or to some of the Bishops to request that the Church may be founded Consecrated and entituled to the Patriarchs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Consecrated in the Name of such a Saint page 193. Things for the most part were altogether disposed by but nothing at all without the Bishops Jurisdiction That the Patriarch or Bishop should challenge this Jurisdiction over the new Church c. it seemes most reasonable For what did the lay Patron more do then a man of Israell who brought a Lambe but the Priest made it an Offering and an Attonement The Patron parhaps might chuse the place but till the Prelate came and sanctified the Ground it might be as well a Denne of Theeves as a House of Prayer The Patron might bring the Stones the Bishop made it a Church till then nothing was but the breathlesse body of a Temple the soule being yet to come from a Diviner influence of the Diocesan therefore the priviledge of a new Church followed not the building but the consecration of it c. Richard Tedder in his Visitation Sermon Licensed by Doctor Samuell Baker Feb. 6. 1636. Printed at London 1637. It is the Consecration that makes Churches holy and makes God esteeme them so which though they be not capable of Grace yet they receive by their Consecration a spirituall power whereby they are made fit for Divine Service and being consecrated there is no danger in aseribing a holinesie unto them 21. Totall and finall Apostacy from Grace Predestination a desperate Doctrine Resisting of Grace BIshop Mountague in his Appeale pag. 29. 30 31. Ex Artic. 16. After that wee have received the Holy Ghost we may depart away from Grace Till the Church expound otherwise it is as free for me to take it according to the Letter as for you to devise a figure The Article insisteth on men justified after Grace received challenged it was in this sense as unsound at the Conference at Hampton Court but defended maintained avowed averred for true ancient justifiable good and Catholike by the greatest Bishops and Learnedst Divines then living in this Church against that absolute irrespective necessitating and fatall decree of your new Predestination stiled then and there by Bishop Bancroft in publike audience with much vehemency without any Checke dislike distast dissent for we reade of none a desperate doctrine of Predestination At what time also that Reverend Prelate and most accomplisht Divine Dr. Overall Bish of Norwich c. said That a justified man might fall away from Grace and so ipso facto incurre Gods wrath and was in state of wrath and damnation untill he did recover againe Pag. 33. Can your Learning and understanding make any other Construction of these words then That a man may fall away from Grace and become no Child of God at all This is spoken and meant Not only of totall lapse for a time but also of finall separation and for ever Pag. 37. I see no reason why I might not have beene as confident in maintaining falling away from Grace as you and your Divines are upon weaker grounds in defending the contrary Pag. 60. I must confesse my dissent through and sincere from the faction of Novelizing Puritans but in no one point more than in this their desperate Doctrine of Predestination Vide pag. 50. and 70. 71. c. to like purpose Pag. 72. Id. It is not in reason probable that you should have the doctrin of the Church on your side against Master Mountague For the Church holdeth and teacheth punctually and that against the Opinion and with the dislike of the Learnedest of your side that Faith true justifying Faith once had may be lost and recovered againe that a man endued with Gods holy Spirit and enlightened with the heavenly light may loose that holy Spirit have that light put out become like unto Saul and Iudas Pag. 89. If a man justified may fall away from Grace which is the Doctrine of the Church of England then without question hee may resist the grace of God offered Pag. 214. It is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of your other singularity That Faith once had cannot be lost totally and for ever Edmond Reeve pag. 13. Mar. The Church signifyeth that it is possible for such as are made the Members of Christ to become the members of the Devill if they take not due care Pag. 64. Seeing then that some have perished which have beene pronounced to have beene in the number of Gods Elect. Shelfords five Treatises pag. 187. Such as shall fall double from lesse and from greater grace and never rise for such Justice hath a double due a naturall and a supernaturall death seated not only in paenâ damni but in paenâ sensus which the torments of hell fire afford 22. That there is universall Grace and Redemption and no absolute Reprobation THis having beene formerly touched in the Evidence concerning Arminianisme wee shall bee the briefer in it here Edmond Reeve writes thus page 19. 20. Whereby doth God the Father draw all mankind unto Christ Ans Holy Church doth signifie it unto us where it saith that Almighty God doth shew unto all that be in error the light of his truth to the intent they may returne into the way of Righteousnesse St. Iohn saith Christ is the light that lighteth every man which commeth into the world Many Scriptures more declare that God is mercifull to universall mankinde not willing the death of a sinner c. as the Divine service teacheth and informeth us The which Doctrine of hers as sundry more though we in our youngnesse of Christian knowledge do not understand yet are we to believe also to know that the Fathers which set forth the divine service did perfectly understand like as also we are to beleive that the Fathers of the Church now and alwayes doe in the great Mystery of Godlinesse comprehend many things which the Common people doe not yea also some things which Ministers of the inferrior Order as Priests Pastors and Teachers do not apprehend who are therefore to bee guided in Divinity by those most reverend and right reverend Fathers in God and not to say that such and such sayings in the Communion Booke are untrue because they understand them not Page 60. Saint Paul saith That he gave himselfe a ransome for all hee died for universall mankind Againe the death of Christ is available for the redemption of all the world Page 61. Whereas it is said by some that Christ died not for Vniversall mankind efficiently or effectually namely for such as perish they consider not what the Scripture signifieth Christ to have done yet hee did it not in phantasy but in reality in every deed Page 66. 67. How could the Church ordaine and require for to

in heaven in this verse and in John 20. 23. Remist Annot. John 20. 23. These places are not so to be understood as though God were bound to ratifie every decree of men upon earth For First this power is given to all lawfull Pastors who maintaine and hold the Apostolike faith and not to idolatrous ignorant and blasphemous Priests such as most if not all the popish Priests are Secondly they must decree in the earth according to Gods will and therefore John 20. 22. out Saviour dotb first breath his Spirit upon his Apostles and then giveth them their Commission signifying thereby that they must execute this power as they shall be directed by Gods Spirit yea hence Matth. 18. 20. it followeth that they must be assembled in the name of Christ that is according to Christs rule and the direction of his Word they must bind and loose and not at their owne discretion There are divers other purgations of this nature which brevity enforceth as to omit 5. Clauses against adoring the Eucharist and consecrated Bread in the Sacrament expunged MAster Ward in his Comentary on Matthew had this memorable clause against Papists adoring the Eucharist purged out by the Licenser Object The Eucharist is to be adored because Christ is very God Answ He should have assumed the Eucharist is very God which is blasphemy to say and therefore not to be uttered by any but by Babylons brood unto whose Prince and head is given the name of Blasphemy Revel 13. 1. yea a mouth speaketh blasphemies verse 5. even against the most high God verse 6. and therefore we leave this opinion to the Papists to whom properly it belongs The Licenser it seems would have Protestants embrace this opinion as well as Papists and therefore purged out this clause as heterodox Doctor Jones in his Comentary on the Hebrewes had the like purgation page 20. Then how sharply are the Papists to be reproved that worship a peece of bread in the Sacrament Strange that such a passage should be deleted but that our bowing to and toward the Altar because there 't is hoc est corpus meum tended to introduce the selfe same adoration of the Eucharisticall Bread among us by degrees 6. Passages expunged averring That the Pope is Antichrist of which see Section 2. before YOU have already heard of sundry purgations of this nature in the premises we shall present you with others not formerly remembred Doctor Clerke in his sixth Sermon of the Nativity page 53. line ult had this clause But the Pops is the Antichrist which the Licenser thus transformes but one is Anchrinst easing the Pope of this title Master Ward in his Comentary upon Matthew page 303. had this whole discourse concerning Antichrist expunged by the Licenser How many wayes is this name Antichrist taken in the Scriptures that our Saviour saith many shall come in his name affirming that they are Christs First it is taken somtimes commonly and thus his name Antichrist belongeth to all who are enemies to Christ and these are either 1. open professed enemies as the Iews Turks and Infidels in which sense the word is not used in Scripture or 2. covert and close enemies who professe themselves christians and under the name and profession of Christ oppugne Christ and his truth and thus it is taken either 1. more largely to signifie the whole body of hereticks as 1 John 2. 18. 22. or 2. more strictly and so it signifies the society of them who having made an Apostacy from Christ have received the marke of the Beast and these we hold to be the Apostaticall Church of Rome Secondly this name Antichrist is sometimes taken properly or rather peculiarly and so it belongeth to the man of sinne and the sonne of perdirion a Thes 2. 3. who after a more generall manner is the head of all hereticks and more specially of that society which hath the mark number and the name of the Beast Revel 13. 17. and this we hold to be the Pope of Rome as is abundantly proved by Davaeus Bishop Downame and Master Squire and that not onely because he is the head of the Antichristian body but also because he being in profession the Vicar of Christ is indeede Aemulus Christi i. e. an enemy opposed to Christ in emulation of like honour as if we should say a counter-Christ as the word Antichrist doth also signifie How doth it appeare that there are many Antichrists for although Christ saith here that many shall come in his name yet many deny this affirming that the Antichrist shall be but one particular person and consequently that there shall not be many Antichrists but one onely That Antichrist is not one singular man but a whole state and succession of men and consequently that there shall be many Antichrists pecularly or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called will appeare by these Arguments First if Antichrist were in the Apostles time and was to remaine untill the second comming of Christ then Antichrist is not one singular man but a succession of men but Antichrist was in the Apostles time and is to continue untill the second comming of Christ as both Saint Paul 2 Thes 2. and John 1 cap. 2. 18. 4. 3. 2 John 7. testifie Therefore Antichrist is not one singular man but a succession of men Secondly that in the 7. and 11. of Daniel and in 13. and 17. of the Revelations is described under the name and figure of a Beast is not one singular thing or person but a whole state or succession But Antichrist in these places is described under the name and figure of a Beast Therefore Antichrist is not one singular person but a whole state or succession Thirdly the seven heads of that Beast which signifieth the Roman state are not so many persons but so many heads or states of Government whereby the Common-wealth of the Romans hath been at divers times governed the sixth head was the state of Emperours the seventh Antichrist as the Papists confesse the eighth which is also one of the seventh the state of Emperours revived whereby it evidently appeareth not onely that Antichrist is not one man but also that the Pope who is the seventh head is Antichrist if the Reader would see the two former Arguments enlarged and another added not here mentioned then let him read Bishop Downame de Antichristo lib. 2. cap. 20. to 32. Page 16. this clause is deleted Ob. Antichrists name shall not be knowne untill he come c. Answ 2. Secondly Antichrist is already come yea the Pope of Rome is this Antichrist as is abundantly proved by many of our Divines and therefore his rise seat and name are knowne well enough page 14. Ob. 5. Whosoever shall put away his wife 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 Divines doe maintaine assertions directly contrary to

should wonder both at the mans selfe and at the mans men not at the Jesuits onely and the Seminary Priests you shall not know them to make them the wonderment But the Recusant Papist yea every profest Papist let us wonder at them too They wax in number and in spirit and their mouthes speak presumptious things Think you they censure that treason from their heart surely I will think that he that sayes as the Pope sayes will also doe as the Pope does Say he comes to Church and hold the Kings supremacy tamen Romanus est as Segismond the Emperour said of a Cardinall yet he is a Papist nullus est fidus eorum affectus quorum est diversa fides therefore trust not that man that holds any Popery if he kisse like a Serpent he sure will sting too his peace is with thee but rebus sit stantibus he is that womans Son he thirsts for blood even thy blood that embraceth him he sayes with Esau in his heart the dayes of mourning for Isaac will come one day then I will kill my Brother Ia●cob but let us wonder Ibid. page 286. l. 10. these words are expunged Instance but in the Pope he is but one Serpent but a great one Draco magnus in the Apocalipse He curseth Kings and States by his B●le that is his Hisse murders and massacres by his Jesuits they are his sting page 416. l. 25. I will not say the Jew but surely the Gentile before the Jesuit page 420. l. 14. Rome is no Court of Arches to license the Jesuit to teach where he will page 427. l. 6. No Papist no right Papist is a right Israelite for there is guile in him page 435. l. 5. The Epie●re Jesuits and Stoick Priests call these Calvinists bablers others of them say they set forth strange gods for they preach to the people Iesus sola sides a Male God and a Female may we not know what this doctrine this new doctrine whereof these Calvinists speak is we will know what these things doe meane Unhappy Recusants Page 348. l. 6. To so many hearers so intelligent little need application yet the times crave it Is not this Land a limbe of this Ierusalem of Jerusalem it is but not of this not of David's Ierusalem you heare Jerusalem taxt roughly by the Prophet both for murther and adultery for shedding Saints blood and serving strange gods England is no persecutor but it is an halter between two Religions Dagon affronts Gods Arke here 's both Eucharist and Masse Babylon is in Ierusalem It 's not unworthy the observing that Jerusalem in the Originall tongue is of the Duall number there are two Ierusalems David bid● pray for Ierusalems peace but whether Ierusalem that surely which he here describes where is Unity v. 2. Religion v. 4. and Justice v. 5. Ierusalem is a City that is at Unity within it self thither goe up the Tribes to prayse the Lord and there are our seats of judgement Is our Jerusalem such schisme in the Church and faction in the State shew there is no Unity Popery and Atheisme spread over the whole Land prove there is small Religion and impunity lesse Justice and may we pray for peace on this Ierusalem we may but yet it must be by some other Text pray we may for any Moses did for Israel though fallen greivously Samuel for Saul though a grand sinner we may well curse though happily in vaine for God sayes non est pax there 's no peace to the wicked sinne at length captiv'd Israel sackt the City raced the Temple nunc seges est grasse growes at Ierusalem Yet despaire not daughter Zion return our Sullamite there 's no peace to the wicked cease we to doe evill sorry we for sinnes heartily weep we pray we God for peace we shall have peace the prodigious pride of women their wanton vanities censured often by preachers but in vaine they will come with them to Church in spite of us I think in spite of Angels too who are ever present in our Church and the drunkennesse of men their whoredomes and blasphemies draw downe divine revenge on our Jerusalem France will be Gods ●od and Spaine will be his hammer to scourge and beat Ierusalem to powder mature repentance will preuent all and peace will be on Israel And page 445. 446. Jesuits must speak for Mammon he is their god There are seekers of soules a phrase frequent in Scripture seekers of blood Iesuits are such seek fooles they should Iesus selfe did it he sought to save them Iesuits doe but to destroy them They Querere animas but not in Christs sense in Satane sense to devour them they seek carefully for they will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do as the devil does walk about the world to doe that worke There are seekers of lyes v. 42. The Church of Rome swarmes with such seekers That 's from below too another of Satans seekers whom Christ cals father of lyes These passages are all deleted by the Lincenser as heterodox In Master Ward 's Comentary upon Matthew these clauses were purged out by the Licenser fol. 120. Thirdly Fishes i. e. men not onely rich men but all men and therefore the Monks are but bad fishers who fish onely for great and rich men labouring onely to draw them into their nets Fol. 148. First my servants shall drink and ye shall be thirsty and therefore it is a great insolency in the Papists thus diametrally to contradict the direct promises of God Secondly Aliquando bonus dormit Hom●rus wise men may play the foole sometimes and subtle Sophisters dispute absurdly as our witty country-man Stapleton doth in this present Argument disputing thus c. Secondly if our country-man Stapleton had not been a professor of Divinity and a teacher of others he might have gone to the Logick professor to learne to frame a better Argument this thus framed by him being so absurd Those that desire temporall things are wicked therefore those who want temporall things are not happy he had need look well to this Syllogisme or Argument least with its foure feet it runne away from him Fol. 154. Secondly there is an anlawfull Hospitality which is shewed to Traytors Jesuits popish Priests Fourthly they are faulty here who give unto the rich as the Papists who plentifully feast the fat Monks and send large presents to the Jesuits and Cap●chins Secondly there are sowers of discord in Kingdomes viz. those who instigate others unto warres as the Cardinals and Jesuits upon every occasion doe whisper in the eares of Princes to make warre upon their Neighbours when they perceive any advantage to be had thereby Fol. 212. Secondly adde nothing to the Word of God Neither first the chaffe of superstition with the Papists Nor secondly Machavillinisme and unwarrantable policy with some Statists Neither thirdly New opinions c. Fol. 213. Secondly that is no true sense of Scripture which doth make any sentence in Scripture false as the Papists

make the Word of God quarrell with and thwart and crosse it selfe Example they would prove Rom. 3. 28. 4. 25. to be false by Iam. 2. 21. Now we know these expositions to be false because the establishing of the one place is the demolishing of the other Fol. 276. Thirdly the Papists have Rimes which must be said over three or four times every day certainly with a little pains a man might make a good Parret a good Papist for he might be taught to speak all this Fol. 476. Q. Wherein are the Papists to blame concerning the Augmentation of Faith Answ They are faulty in two things Negant fiduciam certitudinem fidet they grant faith but deny both confidence and certainty of faith c. fol. 52. Answ But the Monkish life is not persecution except thus because the Locusts which are no other but Monks and Fryars Revel 19. doe bite and sting like Serpents that is do secretly wound mens consciencex and four lines after Thirdly all go 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 Gospell as though Christs rule were not sufficient Many other passages of like nature over-numerous to recite were blotted out of this Author by the Licenser We shall conclude with such passages as Doctor Bray with the Arch-bishop's privity purged out of Doctor Featlyes Sermons wherein some Texts of Scripture were expunged to do Popish Priests seducers a favour p. 90. What are the great Foxes but the Priests and Jesuits what are the little Foxes but the Demipelagian cubs which will spoyle our fairest clusters the Colledges of both Universities if in time they be not looked unto as they have done already in our neighbour Vine in the Low-countryes c. page 472. If these cries of the soules under the Alter awake not the zealous Magistrates whom God hath made protectors of his Spouses to draw out the sword of wholsome Statutes out of the scabbard to wound the hairy scalpe of the Strumpet yet let them at least take compassion on the soules of the living even their sonnes and daughters who are dayly enticed by secular Priests and Jesuits and by their Agents conveyed over beyond the Seas to be sacrificed to the Molech at Rome What or how shall I speake unto you beloved brethren I need rather teares then words to bewaile the great losse our Church sustaineth of hundred nay thousand of soules that have been drawn out of the right way and are fallen into the snares of Satan and den of the Beast c. Here though I lose my voyce by it I cannot but cry aloud with zealous Bullenger What clemency call you this to suffer the Lords Vineyard to be spoyled and layd waste by ugly monsters what mercy to spare the Wolves which spare not Christs sheep redeemed with his procious blood Ubinune lex Iulia dormis To what purpose serves our wholsome Lawes and Statutes if they rust as the Orator speaketh like swords in the scabbards and are never drawne upon the sworne enemies of our Church and state c. page 485. That the severity of our Lawes and Canons should fall upon straying Doves silly seduced persons without any gall at all whilst the Black-birds of Antichrist are let alone if chaste Lydia be silenced for her undiscreet zeale let not Jezabel be suffered to teach and to deceive Gods servants c. page 495. I know to restraine such abuses is the peculiar duty of the Ecclesiasticall and civill Magistrates but to detect and discover them to authority and to refraine from society or Idolaters is the duty of us all and I beseech you for the love of him who hath espoused your soules to himselfe and decked them with the richest Jewels of his grace and made them a Joynture of his Kingdome beware of Jezabels Panders who goe about to entice you to spirituall fornication If they be your brethren the sonnes of your mother or your owne sonnes or daughters or the wife that lyeth in your bosome or your friends that are as your owne soules that solicite you in this kind ye are to renounce them and by the law of God to see justice executed upon them c. p. 796. Beware therefore deare brethren beware of the Panders of Antichrist who goe about to intice you not to corporall but which is farre worse to spitituall whoredome If they be your brethren the sonnes of your owne mother or your owne sonnes or daughters or your wives that lye in your bosome or your friends that are as your owne soule that intice you to goe to Masse and partake with the Romanists in their manifold idolatries you are bound by the Law of God to be so far from consenting to them or hearing them that you are to account of them as your capitall enemies and proceed against them as you would against those who have plotted your utter ruine and overthrow Good God! that such patheticall clauses as these against seducing popish Priests and Jesuits nay the very words of sacred Scripture it selfe should be thus obliterated in our Protestant Church by the Arch-bishop's owne direction who professeth himselfe such an enemy to Priests and Jesuits Doubtlesse his vapouring protestations against them were all meere delusory complements to beguile the over-credulous since all these purgations proclaime both him and his agents to be their most endeared friends as they openly vaunted them to be at Rome and to hold most strict intelligence with them From these purgations against Popery Popes Papists Priests Jesuits Monks and other Romish vermine in the generall we shall next proceed to sundry expunctions against doctrinall poynts of Popery in particular which we shall prosecute in an Alphabeticall manner the first whereof is this 4. That the Absolution of Priests is but declarative and that they cannot bind and loose men at their pleasures against Gods Word as the Papists hold their Priests can doe IN Doctor Clerkes Sermons Sermon 3. of the Nativity page 23. the Licenser hath expunged these words Nay nor bind nor loose sinne neither but declarativè the Priest does but pronounce the absolution c. So that in this purgation Christ is but the Physick the Priest is the Physitian or Apothecary at least but he wants Heleborus to purge his braine In Master Richard Ward his Comentary upon Matthew the Licenser hath quite obliterated this passage as erronious Matth. 18. 18. Whatsoever ye bind c. the Papists hold this grosse opinion that men are bound and loosed in Heaven according to the will and pleasure of every Priest exercising the Keyes upon earth and this Tenet they ground upon the generality of these words Whatsoever sinnes ye remit they are remitted and whatsoever you bind on earth should be bound