Canterburys Doom
Your Graces in all faithful Observance to Command. JOS. EXON.
Exon. Pal. S. Tho. Day.
This Letter was thus superscribed: To the most Reverend and most honorable my singular good Lord, my Lord Arch-bishop of Canterbury his Grace, Primate of all England, and Metropolitan, Chancellor of Oxford, and one of the Lord's of his Majesty's most Honorable Privy Council, present these.
And thus indorsed with the Arch-bishops own hand. Received Jan. 30. 1640. L. Exon Concerning his book: and the submission of it to my judgment.
The Propositions enclosed in this Letter were these following, to which the Arch-bishop added this Title, and some insertions with his own hand here noted with a distinct Character.
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Concerning Church Government and the estate of Episcopacy.
- 1. God had never any Church upon earth that was ruled by a Parity.
- 2. The first Church of God which was reduced to a public policy was among the Jews, and by his own appointment was governed by a settled imparity of High Priest, Priests, Levites.
- 3. The Evangelical Church was founded by our Savior in a known imparity; for though the Apostles were equal among themselves, yet they were above the 70. and all other Disciples, and were specially endued with power from on high.
- 4. The same God and Savior after his Assention did set several ranks and orders of the holy Ministry: First Apostles: Secondly Prophets: Thirdly Teachers, &c. all which acknowledged the eminence and authority of the Apostles.
- 5. The Apostles after the Assention of our Savior by the direction of God's spirit, did exercise that power and superiority of spiritual Jurisdiction over the rest of the Church, which was given them by Christ, and stood upon their Majority above all other Ministers of the Gospel.
- 6. The same Apostles did not carry that power up to heaven with them, and leave the Church unfurnished with the due helps of her further propagation and Government, but by virtue of this power and by the same direction of God's spirit, ordained in several parts spiritual guides and Governors of God's people to aid and succeed them.
- 7. The spiritual persons so by them ordained were at the first promiscuously called Bishops and Presbyters, and managed the Church affairs, by common advice but still under the Government of the Apostles their Ordayners and overseers.
- 8. But when the Apostles found that Quarrels and Emulations grew in the Church; even while many of them were living; through the Parity of Presbyters, and side takings of the people; The same Apostles by the appointment and direction of the same spirit, raised in each City, where the Church was more frequent, one amongst the Presbyters to a more eminent Authority then the rest to succeed them, in their ordinary power of ordination and censure, and encharged them, peculiarly with the care of Church-Government, such were Timothy and Titus, and those which were styled the Angels, of the seven Asian Churches.
- 9. These selected persons were then and ever since distinguished from the rest by the name Episcopy- Bishops.
- 10. In the very times of the Apostles, and by the imposition of their hands, there were divers such persons settled in the Church of God, being severally ordained and appointed to the over-sight of those populous Cities where their charge lay, to whom all the Presbyters and Deacons were subject.
- 11. These Bishops continued their fixed superiority over their Clergy all the time of their life, with the well allowed express of spiritual Jurisdiction, and after their death other Presbyters were chosen to succeed them, by the due imposition of the hands of their fellow Bishops.
- 12. There was no Church of Christ upon earth, ever since the times of the Apostles, governed any otherwise then by Bishops, thus successively (after decease) ordained.
- 13. This course of Government thus set by the Apostles in their life time, by the special direction of the holy spirit, is not alterable by any human Authority, but ought to be perpetuated in the Church to the end of the world.
- 14. Those which in the New Testament are called the Elders of the Church were no other then spiritual persons, such as had the charge of feeding the Flock of Christ by Word and Doctrine.
- 15. It is not lawful for any Lay-person to lay hands on those which are to be ordained, nor to have any hand in managing the Censures of the Church, which only pertain to them who have the power of the Keys delivered to them by Christ.
- 16. There was never any Lay Presbyter heard or read of in the Church of Christ in any History, until this present age: All which we declare to the Doctrine and Judgment of the Church of England, concerning these points of Church Government.
These Propositions were thus endorsed with the Arch-Bishops own hand: Rec. Decemb. 29. 1639. Bishop Hall of Exeter his propositions concerning Episcopacy; These perhaps may be thought fit for a subscription of others.
There were two more Letters which passed between these Prelates about this subject and Book, which we have referred to a more proper place, where you may peruse them: All which compared together will fully discover, the whole plot and design of the Archbishop and his confederates, in maintaining their Lordly Episcopal Superiority to be of divine Institution and Right, and how it was driven on by them, till it brake them all in pieces, by the authority and Justice of the present Parliament.
The last head I shall mention, is the sum and substance of all the fore-mentioned: namely,
21. That the Church of Rome is a true visible Church, and never erred in fundamentals, no not in the worst times: That she is the Ancient holy Mother Church; That her Religion, and ours of the Church of England, is all one: That men may be saved in that Church and Religion as well as in ours; and that it is a crime to be recanted, to hold Papists, as Papists, to be damned.
This main comprehensive Proposition, ratifies and clearly demonstrates to us, the true drift & scope of all the former; to wit, a 〈◊〉 and reconciliation with the Church of Rome; the foundation whereof was first laid by this Arch-bishops creature, Bishop Montague, who determines thus in his Gagge pag. 14. The Articles of our Creed are confessed on both sides and held plain enough. The controverted points are of a larger and an inferior alloy: of them a man may be ignorant without any danger of his soul at all, pag. 50. Moderate men on both sides confess, this controversy may cease, Ecclesia Romana manet Christi Ecclesia & sponsa, &c. In his Appeal pag. 136. Since there first was a Church in England, France, Spain, and Rome, there hath not ceased to be a true Church there: pag. 139. The Church of Rome is, and ever was, a true Church, since it was a Church. pag. 113. I am absolutely persuaded, that the Church of Rome is a true, though not a sound Church of Christ, as well since as before the Council of Trent; In essentials and fundamentals, they agree, in holding one faith in one Lord.
This Position was strenuously maintained by Master Chomley, and Butterfield (who soon after turned Seminary Priest) in their Books against Master Burtons, Babel no Bethel; wherein they justified the Church of Rome to be a true Church, this being the subject matter of both their Treatises.
Tho. Chuneus, in his Collectiones Theologicae, Dedicated to the Archbishop, and Licensed by Heywood his Chaplain, August 26. 1634. cap. 16. p. 45. 46. determines thus: Quaenam sit Romana Ecclesia? Cum constet Romanam Ecclesiam, in primariis temporibuss, velut inter ignes Luna Minores, caeteris Ecclesiis praeluxisse, caeterisque Maechantibus castam, & pudicam veritatis conservatricem extitisse, nec in pessimis usque eo degenerasse censemus ut in primariis & fundamentalibus Religions capitibus aberrasse videatur; quidniquamvis in caeteris forsan vitiatam & temeratam, Ecclesiae tamen nomine honestandam censeam, &c.
This passage Doctor Bastwick taking exception against at his censure in the High-Commission, read it openly in Court, where the Arch-bishop publicly justified it in his speech, affirming: That the Church of Rome was a true Church, and that it never erred in fundamentals, in which we differ not, but only circa fundamentalia.
This distinction of his was afterwards thus justified in Print by Christopher Dome, in his Innovations unjustly charged, pag. 48. Nor is it an absurd distinction (as he unreverendly and absurdly termed it) that a great Prelate used in the High-Commission at the censure of Doctor Bastwick, when he said: That we and the Church of Rome differ not in fundamentalibus, but circa fundamentalia pag. 49. The distinction is not absurd, but it may most truly and fitly be said, that we may and do differ about, and not in fundamentals: which Doctor Heylin likewise seconds in his Moderate Answer, to Henry Burton, p. 6. 124. 125. No difference between the Church of Rome and England in fundamentals. Suppose a great Prelate in the High-Commission 〈…〉 had said openly, that we and the Church of Rome differ not in •••• amentalibus, yet how comes this to be an Innovation, &c. The Church of Rome hath done more against the Heretics of this age, than you, or any of your Divines, be he whom he will. But for the Church of Rome, it is a true Church, and that we differ not from them in fundamentals: see the Reconciler.
Doctor Potter, in his book which he submitted to the Arch-bishops censure, concludes thus; pag. 62. 77. The most necessary and fundamental truths, which constitute a Church, are on both sides unquestioned. We hope well of those holy souls who in former ages lived and died in the Church of Rome, &c. Nay, our charity reacheth further, to all those this day who in simplicity of heart believe the Roman Religion and profess it.
Doctor Pocklingtons, Altare Christianum, pag. 114. Termes Rome by the name of Holy Church, and applauds her canonized Popish Saints, styling them, The Holy Saints and Martyrs of Jesus Christ, whose names are written in heaven: And our Protestant Martyrs, Traitors, Murderers, Rebels, and Heretics.
The Archbishop himself was a professed maintainer of the truth and visibility of the faith and Church of Rome, not only in his Speech in the high Commission, at Doctor Bastwicks censure there, and in his Speech in Star-chamber, pag. 36. but likewise in his late Reply to Fisher, Epist. Ded. p. 16. And were not this so, we should never be troubled with that idle and impertinent question of theirs: Where was your Church before Luther? For it was just there, where theirs is now. One and the same Church still, no doubt of that; one in substance, but not one in condition of State and purity; Their part of the same Church remaining in corruption: and our part of the same Church under Reformation. In the Reply it self, pag. 370. 371. Rome, but with all particular Churches and no more than other Patriarchal Churches was and is, radix existentiae, the root of the Churches existence. The Church of Rome and every other particular Church, &c. Indeed Apostolic she is, as being the See of one, and he a prime Apostle, but not the only Apostolic: Visible, I may not deny, God hath hitherto preserved her. And p. 376. Secondly, if the Religion of the Protestants be in conscience a known false Religion, then the Romanists Religion is so too, for their Religion is the same. Nor do the Church of Rome and the Protestants set up a different Religion (for the Christian Religion is the same to both) but they differ in the same Religion, and their difference is in certain gross corruptions.
I shall close up this with a public Recantation, drawn up and prescribed by Godfry Goodman, Bishop of Gloucester, to one Mr. Ridler Minister of Little Dean, about 7. miles from that City: who having many Papists in his Parish, and preaching in a Sermon there, That Papists, as Papists were damned, and that the true Protestant Religion was the only true and safe way to Salvation: he was upon the complaint of some Papists, convicted before this Bishop, and by him enjoined to make this following Recantation, prescribed to him, in writing, in the Cathedral Church at Gloucester on Jan. 2. 1636. and for refusing to make it, he was afterwards on the 5. of March next following suspended from his living.
(IHS)
IN the Name of the Father and of the Son and of the Holy Ghost, Amen. Whereas I did deliver in a Sermon, lately preached in this Diocese, That if we are saved the Papists are damned; I am right heartily sorry that I should deliver any such doctrine, wherein I must acknowledge mine own error, and my great fault and offense.
First, against his Majesty's Instructions, thus rashly and unadvisedly to affirm, That Papists are damned.
Secondly, it is an offense against the laws of the Kingdom, For in the eye of the Law we are still one with the same Catholic Church: for were we of a distinct or several Church, Then our Church could claim no right or Title to those Privileges, Charters, Foundations, and Revenues which it enjoys at this day, for these were granted to Papists, and for many hundred years possessed by them; and since there hath been no new Law for transferring them upon a different or contrary Church; But this is made much more manifest by the express words of the Statute, as it appears by the Act of Parliament which was made upon the first breach with the Papists: the words are these, That they do not thereby intend to separate themselves from God's Catholic Church, but only for some political respects, to preserve the Kingdom from Ruin. This was made the 25. of Hen. 8. and it is in force at this day; so that to make such a difference between these two Churches, as is between damnation and salvation; certainly is against the Common Laws, and the Statute Law of this Kingdom; besides many acts of State, which being above my element, I will not presume to touch upon.
Thirdly, against the Church of England; It is impossible there should be any greater offense, in regard of the affinity that is between both Churches, for we have the same Holy Orders, the same Church Service, the same Ceremonies, the same Fasts, the same Festivals, and we have generally the same Canon Laws; and therefore through sides of the Church of Rome they do but give deadly and mortal Wounds to the Church of England who affirm, that Papists are damned.
Fourthly it is an offense to Christian Religion; for we are to preach the Means how men may attain Salvation, and to pteach Christ as a Savior, we must not rashly intrude upon his Judicial power on every slight occasion, to point out those that are damned, as if we would shorten the mercies of God and Monopolize them wholly to ourselves, there is no militant Church without blemishes and imperfections, but as long as the foundation is sound, that we bebeive in Christ crucified, and that we believe the three Creeds, so long there is hope of Salvation, Several churches, though differing in many things, yet may be contained in the bounds of the Catholic church: Thus the Greek church and the Latin Church, may be saved both, though they have difference between themselves; and thus the Christians that lived in those parts of the world, which have been lately discovered [and therefore did never partake with the rest of the Catholic church] yet no doubt but those may be saved.
Fifthly, there is nothing so proper to Christians, as love and charity, and a man may be damned as well for want of charity, as for want of faith; and there cannot be possible a greater want of charity, then to exclude men from Salvation: and therefore they who are apt in their own ungodly malice to damn others, certainly themselves are damned; Let it suffice that if any man shall ask God forgiveness of his sins, as no doubt every man doth, (for it is one part of the Lord's prayer,) and these sins do imply not only the Transgressions of our lives, but likewise the erour of our faith, so that asking God forgiveness no doubt but God is merciful.
And here I must likewise express my great sorrow and grief, that I have so much offended against the memory of our forefathers and Progenitors, such as built our Churches, and were the means under God, not only to give us life, but also to make us Christians: when I consider their Piety and their Mortification, shall I think these tended to nothing but only to damn them? No, God forbid; and therefore in all humility and obedience, I do here acknowledge my great fault, and do ask forgiveness of God, of the Church, and of our Reverend Diocesan, and I desire you all to testify this my Sorrow and unfeigned repentance.
By all these Authorized Popish positions, you may easily guess at this Arch-Prelates Popish intentions, to reduce us back to Rome.
We shall close up this catalogue of Authorized printed Popish Doctrines and Positions, with two remarkable particulars more, sufficient to amaze all Protestant Readers for their strangeness.
The first is, the extraordinary commendation of the most impious Council of Trent, the Popes Masterpiece, the principal establishment, support, of the whole body of Popery, and strongest Pillar to support both the Faith, Pope, and Church of Rome.
For this we shall produce one memorable clause, which you may read in the exact collection of all the Roman Emperors lives, from Julius Caesar to the now reigning Ferdinando the second; Printed at London for George Hutton, and licensed by Doctor weeks, Chaplain both to the Archbishop and Bishop of London, Ann. 1636. p. 374. Ferdinando the Brother of Charles, and Son of Philip King of Castile was a man well learned, especially in the Latin tongue, and also in Arms most expert and active; wherefore it was doubted whether he were of more agility in Chevalry, or more eloquent and fluent in the Latia, Italian, Spanish, High-Dutch, Hungarian, and Bohemian Languages. In the time of his Imperial Government the Council of Trent, was held, which was so commodious and profitable to the general good of the world, that it may serve for a certain Rule, both of Government of States, and a form of good life. In which proceedings this Emperor shown himself very forward and a great assistant.
What greater Encomions could be given of this damnable Popish Council by public Authority, without censure, revocation, or any Index expurgatorius, let all Protestants judge.
The second is: The printing of the Popish Index Biblicus, here in London by Authority, An: 1640. made by Priests and Jesuits, for their Vulgar Latin Bible, and binding it up with the Latin Bibles of Junius, Tremellius and Baezers Translation, to seduce the Readers and corrupt the Text.
You have heard before, how the Archbishop commanded the whole History of our Savior's Nativity, Life, Passion, Resurrection, Assention, to be publicly printed, and inserted both into English and Latin Bibles, after the Popish garb, taking his pattern from the Mass-book; to pollute, pervert the text, and infect the Readers by degrees with Popery, even by these very Bibles, which otherwise would most alienate them from it. But not contented herewith he and his agents the better, sooner, to seduce the people to Popery, even by the very Bible it self, caused some two or three thousand Popish Indexes (made for the Popish Vulgar Translation of the Bible by Priests and Jesuits, and bound up with it) to be printed here in London by authority Anno. 1640. and bound up with our small Latin Bibles of Junius and Beza's translation; to which it was never formerly annexed, as a fit Index for them. In which Index Biblicus, the grossest points of Popery are positively asserted, as directly contained in, and justified by the Scripture texts, to which it doth refer.
The public printing, & sale of these Indexes here in London with our Protestant Latin Bibles without control, was attested by Michael Sparke Senior, Master Walley and others, and these popish passages read out of them at the Lord's Barr, by Mr. Prynne: Adoratio Angels & hominibus tributa, Gen. 18. 2. &c. Aqua benedicta. Baptismus tollit omnia peccata, Gen. 17. 14. &c. Benedictio qua Creaturae consecrantur & sanctificantur, Exod. 28. 2. &c. Hinc consecratio Sacerdotum, Vestium, Altarium, Templorum, Cereorum, Aquae lustralis: &c. Castitas caelibum, praefortior Castitati conjugali. P. 45. 15. &c. Castitas haec consulitur, vt perfectio Evangelica: 1. Cor. 7. 25. Certinon sumus de accepta peccatorum remission, vel vita aeterna consequenda Eccle. 9. 3, 4. &c. Charitas virtus fide praestantior: Proverb. 10. 12. &c. Confirmationis Sacramentum Acts 8. 17. Heb. 6. 2. Doctrina Apostolica scripta et non Scripta firmiter tenenda. Rom. 16. 17. &c. Ecclesia est una & visibles; Gen. 6. 14. Eucharistia sub altera tantum, nimirum panis specie Johan 6. 58. data a Christo Luk. 24. 30. 31. ab Apostolis, Acts 2. 42. Eucharistia non remanet substantia panis post consecrationem, sed est verum Christi corpus & sanguis, Mat. 26. 26. Eucharistiam in publicis supplicationibus circumferendam esse praefiguratur: Jehos. 6. 9. 15. 1. Shem. 4. 5. 2. Shem. 6. 4. 5. 6. &c. Fides sine operibus non justificat: 1 Cor. 13. 2. Gal. 5. 6. &c. Jejunii meritum, Jerem. 35. 14. 19. Iejunatur pro mortuis. 1 Shem. 31. 13. Imagines jussit Deus fieri. Exod. 25. 18. Impositio manus in Sacramento ordinis & confirmationis, Actor: 6. 6. Iusti vere in hac vita. Luke 1. 6. &c. Iustificatio qua quis ex justo fit justior, ascribitur boxis operibus: Rom. 2. 13. Iustificatio impij non solum fidei ascribitur, sed etiam aliquatenus alijs virtutibus, vt spei: Rom. 8. 23. Penitentiae operibus: Jech. 18. 21. 22. Math. 3. 2. and Luke 7. &c. Liberum arbitrium etiam post lapsum in homine mansit. Gen. 4. 7. Librum arbitrium Co-operatur gratiae Dei. 1 Shem. 7. 3. &c. Matrimonium cujus rei sacramentum. Eph. 5. 32. &c. Confert Gratiam et sanctificationem: 1 Thes. 4. 4. Operum merita & retributio seu merces. Psal. 119. 112. &c. Opera bona Deo grata sunt, & premium merentur: Gen. 4. 4. 7. &c. Operari been propter mercedem & retributionem licitum est: Psal. 119. 112. Mat. 5. 12. Non in quolibet opere homo peccat: 2 Pet. 1. 10. &c. Ordinum sacramentum, Joha. 20. 22. Peccatum sacerdos remittit authoritate Divinâ: Math. 18. 18. &c. Petrus primus Apostolorum: Math. 10. 2. Quadrage simalis Iejunij exemplum Mosche: Exod. 24. 18. &c. Reliquiae, & vestes sanctorum, quam vim a Deo habeant, quidne per ease operatur Deus, vt pallium Elijae: 2 Reg. 2. 14. Vmbra Christi, Mat. 9. 20. Revelationes & visiones, Jehos. 6. 1. Sacrificium Novi Testamenti appellatur Iugis cultus, Dan. 11. 31. Celebrabitur donec veniat dominus: 1 Cor. 11. 26. Sancti etiam defuncti recte â nobis laudantur: Joh. 12. 26. In sanctis suis Deus laudatur: Psal. 151. 1. &c. Scriptura difficilis intellectu: 2 Pet. 3. 16. Nec omnia scriptis Apostoli mandarunt: John 20. 30.
All these, with sundry other Popish Doctrines were contained in this Index Biblicus, bound up with our Protestant Bibles, to pervert the Scriptures, seduce the Readers, and make the very Bible itself (as much as in them lay) the very Patron and Propagator of Popery. Now what more desperate project could there be to undermine our established Religion, and set up Popery then this, to corrupt the very Scriptures themselves by annexing such a pernicious Index to them; A crime so transcendently execrable in an Arch-Prelate, entrusted with the greatest care of our Religion, as no tongue is able to express its detestablenesse to the full, no punishment great enough to expiate its guilt.
We have represented you with an Epitome of the several Popish Doctrines printed and authorized of late years in our Church by the Archbishop himself, his Chaplains and Instruments, and could have furnished you with infinite others of this kind: but because Master Bayly in his, Canterburians self-conviction, the last Edition, hath collected and published most of them already to the world, where the studious may praise them at their leisure, and we desire rather to satisfy, then surfeit or tire out the Reader with instances of this nature, we shall pass them by in silence, only with this known experimental observation, That all kinds of Popish, Arminian Doctrines were ever more bold and frequent in our Pulpits throughout the Realm, then in our Presses, especially in our Universities and the Kings own Chapel; a truth so universally known to all, so plentifully manifested to the world in Mr. Whites first Century of scandalous and malignant Priests, that to prove it by witnesses or Inductions of particulars, would be to light a Candle to the sun, and wast much precious time in proving that, which no impartial intelligent man so much as doubts of, but knows most true of his own woeful experience.
Fourthly, having given you this large account of what popish doctrines and positions both himself, his Chaplains, Agents, printed, authorized to corrupt the people's judgment; we shall next present you with a large English Index Expurgatorius, of what passages he and they expunged out of sundry English Writers, tendered them to license, before they could pass the Press; which will most clearly discover his and their Jesuitical practices, confederacies and designs to introduce the whole body of Popery among us with little or no opposition.
We shall begin with purgations of this nature, made by the Bishop himself, some of them before he had any public authority to license Books, but most of them after he usurped this power, all of them so remarkable, that all Protestant Churches, Readers will stand amazed at them.
The first we shall instance in, is his purgations made in Doctor Sibthorps Sermon▪ preached at Northampton Assizes, before the Judges, in the year 1627. entitled▪ Apostolical Obedience; the whole scope of this Sermon, was to justify The lawfulness of the general Loane (then set on foot by the Kings ill Counselors, to keep off Parliaments) and of the Kings imposing public Taxes by his own regal power, without consent in Parliament; and to prove, that the people in point of conscience and religion ought cheerfully to submit to such Loanes and Taxes without any opposition. To sweeten this sower theme, the Doctor had cunningly inserted some popular passages into this Sermon against evil Counselors, the toleration of Papists, Popery, and the profanation of the Sabbath, which this Bishop (who procured this Sermon of his to be printed) expunged with his own hand, as was evidenced by the Original written Copy, found in his Study, produced at the Lord's Barre, and attested by Master Prynne.
The first passage he expunged was this;
The next was this;
The the third expunged clause was this; And whereas there is not only a law of God but even of man against Sabbath-breaking, which concerns the fourth Commandment, and divers against Popery, which trencheth upon the first and second Commandment, &c. let not the other which concerns the Sabbath, seem to have been consented to, only upon the importunity of a few Precise persons, but never intended for execution, least God set such a Memorandum upon them and you (who will not be careful of the Memento set upon that Commandment) that whoso heareth of it, both his ears shall tingle, as stories tell us, he hath done upon both Prince and People in France, Denmark, yea and here in England, offending in that kind. Let not all the other Statutes tending towards the first and second Commandment, seem mere engines of state to draw reward for toleration, dispensation and connivancy, least God connive not at, nor dispence with such intolerable dissimulation; least he make the gain gotten by this dividing of Adoration between him and Idols, to be like that of Solomens, in that case, which was recompensed with the loss and dividing of his Kingdom betwixt his son and astranger, 1 Reg. 11, and 12. Chapters: But ob far be that from the State of this Island, and from you to be instruments in it.
And in the Margin this Note, affixed to the word, stories, was quite purged out; Greg. Turonensis. Magdeburg. cent. 12. c. 6. at London 1583, &c. in which places meaner persons working, greater sporting, Kings fighting battatles on the Sabbath days, are all reported to be overthrown and destroyed with fearful judgments.
These being the only pious. Orthodox passages in all this Sermon (against popery Papists, Sabbath-breaking and ill Counselors) were quite crossed out with this Bishops own hand, (who altered and added many things in it, for the worse) and all to this very purpose, that the people might not take notice of any design in foreign parts, to extirpate the Protestant Religion, or to tolerate, set up Popery, or suspend the Laws against it, or Papists, Priests and Sabbath-breakers, at home, whereof these Clauses gave them notice; which this Doctor (as had as he was) foresaw world produce that devision in our Kingdom, which we now experimentally suffer under threatening uttter desolation to us: all these purgations in one Sermon were made by polupragmaticall Prelat before he had any legal power to license Books for the Press 〈…〉 • econdly, we shall proceed to some higher attempts after he had gained such 〈…〉 of them even upon the public Records of our Church.
〈…〉 of 3. Jacobi ch. 1. entitled, An Act for a public Thanksgiving 〈…〉 every year, on the fifth day of November; ordaineth this day to be had perpetual remembrance, that all ages to come might yield praises to God for our deliverance from the most inhumane, cruel, and barbarous Gunpowder-plot of the Papests, and hate in memory this joyful day of deliverance: Hereupon there was a special book of Prayers and Thanksgiving compiled, and enjoined by authority to be used on this day; in one of the prayers whereof, there was this clause; Root out the Babylonish and Antichristian Sect, which say of Jerusalem, down with it, down with it, even to the ground; and to that end strengthen the hands of our gracious King, the Nobles & Magistrates of the Land with judgment and justice to cut off these workers of iniquity (whose Religion is Rebellion, whose Faith is Faction, whose practice is murdering of souls and bodies) and to root them out of the confines of this Kingdom, &c. This clause continued in all these public books without the least exception or alteration, from the year of our Lord 1606. till 1635. and then this Arch-bishop conceiving this passage to lay an imputation and seandall, First, upon the profession of Romish Priests, Jesuits, and blood-thirsty papists, by styling them, a Babylonish and Antichrian sect; Secondly, upon their Romish Religion, whose religion is rebellion, whose faith is faction; Thirdly, upon their Rebellious and traitorous practices, in styling them, these workers of iniquity, whose practice is murdering of souls and bodies; Fourthly, upon their persons as unfit to be tolerated in the Realm and meet to be rooted out of the confines of this Kingdom by the King, Nobles and Magistrates; a clause altogether inconsistent with our toleration of, and his reconciliation of us & our religion with them and Rome then actually intended, endeavored by this Arch-prelat and his Confederates: he thereupon in the year 1635. caused this Book to be re-printed and, altered the forementioned clauses in this ensuing form (only to gratify the Jesuits, Priests popish Recusants, and take off these just charges against them and their Religion, both for the time past and future) by turning the edge of this prayer upon the Puritans, on whom the Papists would have fathered this their horrid treason, had it taken effect; Root out that Babylonish and Antichristian sect (of them) which say of Jerusalem, &c. And to that end strengthen the hands of our gracious King, the Nobles and Magistrates of the Land with justice and judgment, to cut off those working of iniquity, who turn Religion into Rebellion, and faith into Faction, &c.
Master Henry Burton in his Sermons on the fifth of November 1636. entitled, For God and the King p. 130. to 142. informed the people of this most gross alteration and charged the Arch bishop to be the Author of it, aggravating his offense to the full; Master Prynne doing the like in his Epistle Dedicatory to his Quench-Cole: For this good service among others, they were brought into the Star-chamber by the Archbishops instigation: who in his Speech in that Court at their consure (published by special command) First of all confessed that he made this alteration; Secondly, justified the making of it, because it gave offense and scandal to the Papists, which ever ought to be avoided as much as may be: adding that it laid an imputation on their Religion as if it were rebel on spending sundry pages in justification of this alteration as most fitting and necessary; averring, that our religion and the Papists was all one, and rendering three reasons why this change was made; Thirdly, he adds by way of justification & excuse that though he made this alteration, yet he did it by his Majesty's command, p. 33. 34. His Majesty expressly commanded me to make the Alterations, and see then printed; and here are both the Books with his Majesty's warrant to each of them: so that herein I aver I did not offend, unless that I gave not these men notice of it, or asked them leave to obey the King. To which it was answered; First, that the Arch-bishop confeseth clearly in his Speech and publisheth it to all the world in print. That he made the alterations in this prayer, which neither of his Predecessors Bancroft or Abbot durst once to think of or attempt: Secondly, That he esteemed Master Burtons and Master Prynne's dislike of him for making these alterations in extentation of the horrid Gunpowder-plot, and favor of trairerous Jesuits, Priests, Romanists, and the popish Religion, a most transcendent crime, worthy the severest, bloodiest censure that ever was inflicted on any person in the Star-chamber, as appeared by their herbarous Sentence there, for which he heartily thanked the Lord's in the close of his speech; whereas his offense was certainly ten thousand times greater in making these alterations then theirs in charging him with them (when himself confesseth and just fieth them) or disliking them when made for such sinister popish ends: Thirdly that his reasons to justify these alterations to be fit and necessary were very absurd; discovering the rottennesle of his heart, with his extraordinary affection to popery, and Papists: His first reason, that it was fit and necessary to make these Alterations, to avoid scandal and offense to Papists, in calling their religion Rebellion &c. was very unreasonable and absurd; For since this clause had continued un-altered un-excepted against near thirty years space together, and was never deemed scandalous by K. James, K. Charle's our subsequent Parliaments or Church, which approved and confirmed it, no solid reason can be given why it should grow unseasonable or scandalous, only now, so an as to call for a necessary alteration, but that the Arch bishop and his confederates had now a new resolved plot to reconcile us to Rome and her Religion, which former ages never had; to which designethis clause might happily prove seandalous and obstructive: Besides he could not but conclude the alteration of it after so many years continuance, of purpose to gratify Papists, priests and Jesuits, the sole contrivers of that marchlesse excerable Gunpowder-plot would give extraordinary seandall & offense to all the whole Church, State, and cordial protestants of Engl. and lay a secret tax, if not a public censure on them and on K. James, for injuring the papists and their Religion even in these public prayers near thirty years spice together; yet this zealous Romish Agent would rather scandalize, censure, injure our whole Church, State, parliaments, King James with all true-hearted English protestants then give the lest scandal to the papists or suffer this just imputatation of Rehellion to continue upon their religion. Moreover the whole parliament of 3. Jacob's in the Oath of Alleagiance then enjoined with all our parliaments prelates Peers, who since have approved it: The second part of our authorized Homilies for Whit-sunday, with our Homilies against willful rebellion; Bishop B •• on in his True difference between Christian Subjection and unchristian Rebellion; Bishop Jewel in his Defense of the Apology of the Church of England part. 4. p. 439. to 470. Doctor John White in his Sermon at Paul's-Cross, and in his Defense of the Way, ch. 6. 11. Doctor Crakenthorp's Treatise of the Popes temporal Monarchy, Deus & Rex, Haddon contra Osorium; and generally all our Writers against the Popes supremacy at home, and in the reformed Churches abroad, resolve unanimously in their writings, the Romanists Religion and Faith in the points of deposing, excommunicating murthering Christian Princes Kings, Emperors; of absolving subjects from their allegiance, & arming them against their Sovereigns, by the Popes authority and command, for not submitting to his tyrannical or Antichristian Edicts, it is mere Rebellion and Faction: For this Arch-prelate then thus publicly to aver it a scandalous imputation to them and their religion; and upon this ground to make these alterations in this prayer, and not in all those Statutes, Homilies, Authors too, is a most false, absurd, scandalous suggestion, and in truth, a mere evasion to color his affection to papists & their Antichristian Religion. His second reason, that it will be of dangerous conquence sadly to avow that the Papists Religion is Rebelion, because it is Christian religion and the same with ours: is both falls & fallacious; for popish religion, as popish is not Christian, but Antichristian; and though papists hold many points of Christian Religion, as they are Christians; yet not one point of it as Papists; popery truly so called, being no part of Christian Religion, but deviations from, or paradoxes against it: Yea, himself confessing That some opinions of theirs teach rebelion: That's apparently true; which opinions of theirs, are that part of their Religion, which this prayer calls Rebellion refutes his own Objection: His third reason, that if you make their religion to be rebelion, then you make their religion and rebelion to be all one; and that is against the ground both of State and Law, &c. which never put any man to death for Religion, but for Treason and Rebellion only is a mere childish fallacy; For their Religion is not any actual treason or rebellion (for which only they suffered death) but doctrinal and habitual rebelion prone to produce actual rebellions, and the mother of them; in which sense only this prayer stiles it Rebellion; yet such, for which no Romanist ever died, unless he reduced it into some treasonable and rebellious action; and then he suffered only for the act, not the Religion or opinion which induced him thereunto; he might well then have spared these three irrational reasons for this Alteration, with this assertion of his p. 39. I took it my duty to lay it before you, that the King had not only Power, but Reason to command it; which only aggravate, not extenuate or justify his fact, his justification then rests solely upon the Kings command and warrant; but this will not excuse his guilt: For we have nothing but his own bare word in his own case (to which no faith can be given, having so often been taken tardy in this kind) to prove; first that himself did not move the King to command these alterations to be made which is more than probable, by his aleaging the reasons whereupon they were made, and his activity in other changes of this nature: Secondly, that himself did not procure the Warrant for these Alterations after they were made and printed (being written with his own hand and having no witness but himself to prove the date) as he hath done in other cases: Thirdly, admit the command and warrant proceeded originally from the King himself, not him; yet he being by his place and office principally entrusted with the care, honor, safety of our Religion and Church, so much concerned in these alterations; it had been his duty to have disobeyed this command and dissuaded his Majesty from such a dishonorable, scandalous and offensive act, which would scandalize and disgust all his well-affected protestant Subjects, dishonor his own royal Father King James, our Parliaments, Church, State, who all authorized, approved, used this prayer for thirty years space together; encourage Papists, Priests, Jesuits, to such like horrid treasons, and exceedingly animate, elevate the popish faction causing them to deride, if not to insult over the Protestants and our Church which must now alter retract her own approved Collects to gratify them and their Antichristian Religion: But so far is he from this, that he readily obeys the first command without the lest disuasion, resistance, without advising with, or giving notice thereof to any other of his Brethren, the Privy-Counsel, Judges, and other public persons as much concerned in it as himself, (to whom he ought to have given notice, and asked their leave, at least opinions) herein ere he obeyed the King, though not Master Burtons and Master Prynne's;) being more ready to obey than his Majesty to command them: Finally admit his Majesty had commanded him to make these alterations yet for him in his own cause, in an open Court of Justice (where by Law he ought not to have been present, or spoken as a Judge) to lay all the Odium of these alterations with all his other Innovations in Religion only on his Majesty, to render him odious to his people, to cloke his own shame, extenuate his own guilt, and then to publish it in print to all the World to his perpetual dishonor, when there was no necessity, and that by pretext of his Majesty's special command was such a disloyalty and transcendent aggravation of his crime as no age can parallel, no punishment expiate, but that which the Gunpowder Traitors justly suffered. Besides this after the publication of his • peech in Star-chamber, he specially employed Doctor Heylin to justify these alterations to the world in print; in his Moderate Answer to the seditious and scandalous chalenges of Henry Burton (as he stiles them) written by his * special command, and licensed by his Chaplain, p. 150. to 157. and ordered Christopher Dowe to second him herein, in his Innovations unjustly charged upon the present Church and State, p. 136, to 14 • . where thus he writes: Secondly I say that (the alteration of those Prayers) being done by the same authority that first set them forth, it is neither for him nor me, nor anyother of inferior rank to question them, but with humble reverence to submit to their judgments, and to think them wiser and far more fit to order those things that belong to then places, than we; whom it neither concerns, nor indeed can know the reasons that move them either to do or alter anything: But more particularly, that which he objecteth against the former, is, that they would not hereby have all Jesuits and Papists termed a Babylonish and Antichristian Sect, but restrain it to some few of them, and mentally transfer it to those Puritans who cry, down with Babylon, that is, popery. But what then? what if out of a charitable respect to those which in that Religion are peaceable and honest men (as no doubt but some of them, whatsoever Master B. believes of them, are such) they are not willing, nor think it fit to pray for the rooting up and confusion of all Papists, indiscriminatim, under those harsh terms; surely charitably minded Christians cannot but approve such an alteration, if there were no other ground than that for it: As for any man's transferring it to Puritans, that is as mere a surmise as it is a false slander, that any of those whom he intimates do call Rome Jerurusalem, or Popery the true Catholic Religion: Yet I know not why such furious cryers down of popery (as Master B. hath shown himself) may not be accounted of a Baby lonish and Antichristian Sect as well as any Jesuit in the world, nor why we may not pray (and that with better reason than Master B. would have men to do, and under those titles against the Hierarchy of our church, that God would root them out of the Land, &c. Wherein he makes zealous opposers of popery, & those the world then styled Puritans, more dangerous persons, and fitter to be rooted out of the Land as a Babylonish & Antichristian Sect, than papists or Jesuits. Now thus to justify this alteration in so daring, impudent a manner, in favor of popery priests, Papists, Jesuits, what a transcendent crime it is, and of what a rotten popish spirit it savors, let all impartial persons determine.
The third purgation made by himself, discovering the hidden popery of his heart, is his purging out this notable clause against popery, in the first Collect of the public book of prayers, appointed at the general Fast for ceasing the Plague, in the year 1636. Thou hast delivered us from Superstition and Idolatry, wherein we were utterly drowned, and hast brought us into the most clear and comfortable light of thy blessed Word, by which we are taught how to serve and honouor thee, and how to live orderly with our Neighbors in truth and verity. The King by his Proclamation Anno 1636. commanded that the Book of prayers for the Fast, formerly set forth by authority, should be reprinted, re-published, and likewise used in all Churches and places at the public meetings during this Fast. The Arch-bishop instead of re-printing the book formerly set forth by authority, purgeth this clause out of it in the new impression, though used in the Fast-books upon like occasions in Queen Elizabeth's and King James their several reigns, and in that of 1. Caroli; and that upon these very grounds which should have moved him to retain it still, had his heart been upright or sincere to God and our Religion, because it lays a just censure and blemish upon popery, by styling it superstition and idolatry, and thankfully recites God's goodness to us in delivering us from Popish superstition and idolatry, wherein we were utterly drowned, and bringing us into the most clear and comfortable light of his holy Word, by which we are taught how to serve and honor him, &c. A clause so pious, so just and equitable, that it is almost a miracle, how any but a most inveterate Papist could except against it; yet this Arch bishop is so irreconcilably angry with it, that it must be wholly obliterated and quite omitted out of this new impression; and that without any special order or command from his Majesty (which he pleaded for the former alterations in the Gunpowder-treason book) or any suggestion from Papists; Priests or Jesuits, who were scandalized with it, (for he doth not so much as pretend any such thing in his justification of this purge) but by his own papal authority, contrary to his Majesty's Proclamation, out of his own metro popish genius; which persuades us, that the former alcerations in the book for the fifth of Novem. proceeded originally from himself too as well as this however he would translate it to the K. himself. Moreover, in the Order for the Fast, in the very last page of the book he purged out these words condemning the popish Doctrine of the meritorionsnesse of fasting. viz. to avoid the inconvenience that may grow by fasting; some esteeming it a Meritorious Work; others, a good Work and Of itself acceptable to God without due regard of the end, &c. In brief, whatever in this Fast-book did in the least degree reflect upon popery or seemingly oppugn any errors of it, this Arch-prelat out of his ardent zeal against Popery, and fatherly care for the maintenance of our Protestant Religion, did totally expunge it, non obstante his Majesty's Proclamation to the contrary.
For this Jesuitical practice, the Arch-bishop being justly taxed by the Author of News from Ipswitch and Master Henry Burton in his Humble Appeale to his Ma • esty, page 3. and his Sermon on the fifth of November 1636. entitled, For God and the King, p. 141. to 149. He reputed the very dislike of these his Romish purgations such a crime, that he arraigned these books and the Authors of them in Star-chamber, as capital malefactors, procured the heaviest, bloodiest, unjustest sentence against them, that ever was inflicted by that Court; and had the impudency for only to justify these purges in print, by his two popish Champiors, Doctor Heylin in his Moderate Answer to the seditious and scandalous Challenges of Henry Burton. p. 157. to 16 • . and Christopher Dow, in his Innovations unjustly charged upon the present Church and State, p. 141. to 150. but even in open Court, in a large and bitter speech, at the sentence of his Accusers in Starte-chamber, June 14. 1637. which he had the boldness afterwards to publish to all the world: In which Speech, though he cunningly omitted these expurged clauses, which if recited at large had no color of defense; yet he justifies the expurging of them to be his own voluntary act; adding that it was lawful for him and his brother Bishops (notwithstanding the Kings Proclamation) so altar what they thought fit: And then renders this most absurd reason of blotting out the first recited clause: Thirdly, for the branch in the other, which is the first Collect, Though God did deliver our forefathers out of Romish superstition, yet (God be blessed for it) we were never in: And therefore that clanse being unfittingly expressed, We thought fit to pass it over. Which reason is altogether untrue: First, because there are many ancient people yet living among us who were totally drowned in popish superstition and idolatry in Queen Marie's days, and the beginning of Queen Elizabeth's reign, from which God hath graciously delivered them since & brought them into the most clear and comfortable light of his holy word, of later years, when preaching and godly preaching Ministers have been more frequent in most places of our Realm then in the beginning of Reformation, when they were very rare, scarce one or two in a whole County: Secondly, we ourselves were utterly drowned in popish superstition and idolatry in our forefathers, and delivered out of it in their deliverance from it; otherwise, we had continued drowned therein till this very day; As therefore the sacred Scripture in direct and proper terms oft informed the Posterity of the Children of Israel, whose Ancestors many generations before were bondslaves in, & delivered out of Egypt; I brought YOU forth of Egypt, and brought YOU forth of the house of bondage, and have brought YOU to the Land which I sware unto your Fathers, &c. Judge. 2. 1. c. 6. 89. 2 Chro. 7. 22. Jer. 2. 6. 7. Hag. 2. 5. and as Daniel in his solemn prayer and fasting blessed God for this mercy in his days, as if the deliverance had been then wrought for that generation, Dan. 9. 15.
The fourth purgation made by his special direction and advice, was in the second Edition of Doctor Christopher Potter's, Want of Charity justly charged, London, 1634. This Doctor being about to publish a second Edition of that book of his, writ thus unto his Lordship, to send him directions to alter or correct anything that should be offensive to his Grace.
My most honored Lord, &c.
THe Copies of my answer to the mistaker are most sold, and a new Impression intended, I am now reviewing it. I shall be glad to receive from your Grace, by your servant Master Dell, or others, any direction to alter or correct, if anything be therein offensive to you: I humbly commend your Grace to the blessed protection of the Lord Almighty, and will be 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 self, thus indorsed with his own hand (found in his Study and attested by Master Prynne) Octob. 18. 1633. Doctor Potter, A second Impression of his book, and my Answer to it.
BUt to the last clause of your Letter, about the re-printing of your book, I have done that which you so have desired; as you will see by this enclosed 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 yourself have caused me to do: but in that place, page 26. where you say, it may (viz. Mat. 11. 17.) be understood of any Assembly, as well civil as Ecclesiastical; do you not thereby give as much power to the Parliament as to the Church in Church affairs? I read in haste, and it may be a mistake, but you shall do very well to consider it: so in haste I leave you to the grace of God, &c.
WIL. CANT.
The principal purgations mentioned in the enclosed paper appear to be these, written with the Arch-bishops own hand which was produced.
Page 4. believe in the Pope: the Idol of Rome: page 15. only in the Catholic Church: page 26. that in Saint Matthew (c. 18. v. 17.) tell the Church, which may be understood of any Assembly, as well civil as Ecclesiastical: page 97. never any Church so far as Rome: page 2. page 8. the Scripture by its own light, &c. all which were left out in the second Edition, as that notable passage in Theodoret, concerning Laymens reading the Scriptures, in the first Edition of this Doctors Sermon at the consecration of the Bishop of Carlisle, 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 Mass it self, were by this Arch-prelat made in that Common-prayer-book, which he endeavored to enforce upon the Church of Scotland, all written with his own hand; (already mentioned at large in A necessary Introduction to the Arch-bishop of Canterbury his Trial, 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 only the Act of Pacification and Oblivion, which he peremptorily insisted on, though the Committee of the Commons House, who managed the Evidence, alleged, that they were clearly without this Act, & that they insisted on them only as Evidences to prove his endeavors to introduce Popery, and his good affection thereunto, in maitainance of the seventh and tenth original Articles of his impeachment, not to prove him an Incendiary between both Kingdoms, in justification of the twelfth original Article, to which he only pleaded the Act of Oblivion.
We shall next proceed to other purgations made by his Chaplains and Creatures, no doubt by his special direction: Beginning first with a book written by Sir Anthony Hungerford, who being a Papist in his younger days, and afterwards upon better consideration, converted to our Religion, did thereupon write a Treatise to his Mother, then a Roman Catholic, to dissuade her from that Religion, entitled, The Advice of a Son, professing the Religion established in the present Church of England, to his dear Mother a Roman Catholic; 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 Son (a Member of the House of Commons) deposed upon Oath, that about the year 1635. he carried this Book, writ by his Father Sir Anthony, to the Arch-bishops Chaplain, Doctor Bray, to license for the Press, 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 pass the Press.
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 believe Christ Jesus to be the son of the living God, because the devil did confess 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 himself a Papist) doth thus decipher: His manner and customs were dishonest, little sincerity in his Administrations, no shame in his face, small truth in his words, little faith in his heart, and less religion in his opinions; all his actions were defaced with insatiable covetousness, immoderate ambition, barbarous cruelty; he was not ashamed contrary to the custom of former Popes (who to cast some color over their infamy, were went to call them their Nephews) to call his sons his children; and for such to express them to the world. The brute went, that in the love of his daughter Lucretia were concurrent, not only his two sons, the Duke of Candy, and the Cardinal of Valence, but himself also, that was her Father, who as soon as he was chosen Pope, took her from her husband and married her to the Lord of Pesare, but not able to suffer her husband to be his corrival, he dissolved that marriage also, and took her to himself, by virtue of Saint Peters Keys, and it was amongst other graces, his natural custom to use poysonings, not only to be avenged of his enemies, but also to dispoyle the wealthy Cardinals of their riches, and this he spared not to do against his dearest friend, till at the last, having a purpose at a Banquet to poison divers Cardinals, and for that end appointed his Cupbearer to give attendance with Wine made ready for the nonce (who mistaking the bottle gave the poisoned cup to him) was thus himself dispatched by the just judgment of God that purposed to murder his friends, that he might be their Heir: Thus far the Historian: page 17. I dare presume it shall be made evidently to appear unto you in the presence of any that would oppose it, that their principle concerning the Popes infallibility (being the main 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 secure your conscience for the antiquity of the building? their continued Priest-hood, their daily sacrifice, their satisfaction for sin, their works of merit: page 62. I was withal persuaded in my conscience, and so rest yet, that this transcendent power and usurpation of the Roman Bishop in the spiritual and civil Regiment of the world, is so far a stranger to the Church of God, as that it could be no other but the Kingdom of that man of sin, which agreeable to the prediction of the holy Ghost, was to be raised in the bosom of the Church, for the last, the most powerful, the most dangerous delusion of the Christian world.
Verily any real, cordial Protestant might stand amazed, that an Arch-bishop's Chaplain, professing himself a Protestant, should so far scruple at such passages as these, against the Popes supremacy in the spiritual and civil Regiment of the world; and those other dangerous points of Popery censured in these passages, but especially at this relation of Guicciardine a Popish Author concerning the Viciousnesse and Exorbitances of some Popes lives, recorded by sundry other of their own Popish Writers; and that passages of this nature must not now be remembered by our Writers, or suffered to pass our Presses without an Index Expurgatorius; yet such was the condition and degeneracy of these times, that Doctor Bray told Sir Edward Hungerford he must give way for all these offensive passages to be expunged, else neither of these Treatises should be printed: At which Sir Edward admiring, demanded the reason why these clauses against Popery writ by his Father (once a Papist) to satisfy others of that Religion, might not pass at this time, as they did commonly in other English licensed Authors heretofore without exception? Who answered, that we were now in a fair way to win the Papists, and therefore we must not use any harsh phrases against them: adding, that these passages would give offense to those of that Religion, and therefore unless he would yield to have them expunged, he would by no means license the Books: To which Sir Edward replied, that he being his Father's Executor and trusted with his writings, would never consent they should be so mangled, but would have all printed or none: Yet all the persuasions and friends he could use would not prevail; unless these clauses were omitted, naught would be licensed: Whereupon Sir Edward went to the Arch-bishop himself, and acquainted him with all the premises, earnestly desiring his Grace that the Treatises might be printed without these purgations, which would much muilate the Treatises, and prejudice the Author: To whom the Arch-bishop gave this answer; Sir, I have many employments, and am very busy now, and have trusted my Chaplains with those things, to whom you must repair: Then Sir Edward pressing him again, that they would not license them unless these passages were rased out; the Arch-bishop answered, I refer this wholly to my Chaplains, having many other employments myself, and therefore what they think fit to be done, you must submit unto: Whereupon these Treatises were then stopped from printing, till Sir Edward some two or three years after got them printed at Oxford, in the year 1639. without these expunctions, or the Arch-bishop's privity.
Doctor Daniel Featly, deposed upon Oath, that he having printed seventy Sermons of his, preached upon several occasions, formerly licensed for the Press; when the Book was ready to be published, the Arch-bishop having notice of it, sent for him to Lambeth, and demanded of him whether he was not about to publish some Sermons of his own in print; who answered yes my Lord; then he demanded of him, whether his Sermons were licensed, and whether any of his Chaplains had perused them or not? he answered, that they were licensed long since when himself had power to license books, and printed by virtue of that license, and that none of his Graces Chaplains had perused them: Then the Arch-bishop said, he thought, being so near a neighbor to him, he would not have published anything without acquainting him first therewith: To which the Doctor answered, that he intended as soon as ever the book was published, to presen: his Grace in the first place with one of them. Then the Arch-bishop commanded him, before he published these Sermons, to carry them to Doctor Bray his Chaplain to peruse, to see if there were any offensive or unfitting passages in them, to the end, that if any such were, they might be corrected or expunged. To which the Doctor replied, that he hoped there were no such offensive clauses in them, and that the book was already printed off, so as no alterations could conveniently be made therein, without new printing the sheets wherein they were made: yet in obedience to his Graces command, he would attend Doctor Bray with his Sermons to the end he might license them before they should be published; which he did accordingly: Doctor Bray having read over his Sermons, gelt them exceedingly, and and purged out all the smart and masculine passages against both the Papists. Jesuits and Arminians, to his great grief; Whereupon he expostulated the matter with him why these passages of his, which passed currently without exceptions at White. hal before King James, King Charles, the University, and other public Auditories when they were preached, and were highly approved of in former times, might not pass the press without an Index expurgatorius now; alleging, that it would be a great injury to himself, and much cost and prejudice to the Stationer to re-print so many whole sheets as he had altered: But all this would not prevail, these passages could not suit with the present times, & therefore they must stand purged, or the book be totally suppressed: Hereupon the Doctor acquainted Sir Edmund Scot therewith by way of complaint, and moved him to inform the Arch-bishop of it; who answered him, that he conceived it would be to no purpose to complain, for he thought the Archbishop's Chaplains had directions from their Lord for what they did, and that his Grace would not alter anything of this kind done by his Chaplains; whereupon he submitted and complained no further; and so the Stationer was enforced to re-print some sixteen or eighteen sheets anew that Doctor Bray had thus altered and purged (which Master Bourne the Stationer likewise deposed) to his great prejudice and cost.
Master Thomas White a Minister deposed, that Doctor Clarke, one of the Prebends of Canterbury, a very learned, pious Divine, and one of the Translators of the Bible, leaving the copyes of diverse of his choicest Sermons, written with his own hand, in his custody at his death, which he desired him to see carefully printed for the public good after his decease; he thereupon, in discharge of this his trust, repaired to Doctor Heywood, the Arch-bishop's household Chaplain, to peruse and authorize for the press; who receiving no less then forty shillings for his fee for perusing and licencing them, expunged all the chief passages in them against the Pope, Popery, Priests, Jesuits, Arminianism, Arminians, and did in some places alter and corrupt the authors words so far as to make him an Arminian in those very points, wherein he opposed their Arminian opinions, and utterly refused to license one Sermon of his, concerning Election, because the whole scope of it was against Arminius and his errors. At which Master White being very much discontented, to see his deceased friend's Sermons so abused, demanded his entire copy and moneys again, but could procure neither of them, but the copy thus altered & expunged, which must either be totally suppressed or printed as he had castrated it: Whereupon he carried some other of his Sermons to Doctor Weekes and Doctor Baker, (the Arch-bishops great creatures) Chaplains to the Bishop of London, who made the like alterations and purgations in them, as Doctor Haywood had made in the rest; an exact catalogue whereof amounting to 210. corruptions and purgations, Master White presented at the Barre upon his oath, which were afterwards made use of and reduced under several heads.
Master Chetwin attested, that Dr. William Jones of East-Berghall in Suffolk, writ a Commentary on the Epistles of Paul to Philemon and the Hebrews, which he carried to Dr. Samuel Baker, Chaplain to the Bishop of London, (Anno 1636.) a great Instrument of the Arch-bishop's, to license for the Press; who purged out all the principal clauses in it against Altars, Images, Mass, Transubstantiation, Popery, Papists, and for the sanctification of the Lord's day; a catalogue of the most whereof he had collected out of the written copy, which was so obliterated, that he could not read the same in many places, above 150. lines being made unlegible. That this book being printed according to the expunged, altered copy, which otherwise could not pass the Press, the good old Dr. upon the perusal of it after its printing, was so much discontented at the alterations and purgations made therein without his privity, that he disclaimed into be his work, saying, it was the Licencer's only, not his; who had made him a favourite of those Papish opinions, by his corrupting and changing his words, which he professedly oppugned, refuted in his own genuine work; The regreete of which injury went so near his heart, that he fell sick through discontent, and soon after died; and is by these alterations and purgations, which were generally taken notice of, the sale of the book was extremely hindered, to the great loss of the Stationer that printed it.
Peter Cole Stationer, living in Cornhill London, testified, that he printed Master Richard Ward, his Commentary on Matthew anno 1639. out of which Doctor Weekes the Licencer, purged so many principal passages against Popery and Arminianism, as amounted to two small written volumes collected by Mr. Ward himself, who was much grieved, injured thereby, and the sale of the book quite spoiled, to his great prejudice. These two small volumes with this ensuing Abstract of them, were presented by Master Ward himself to the Parliament, who examined this abuse at the Committee for printing.
Because it is an offense highly to be punished to abuse your Honors pious and most just ears with untruths; I have therefore presumed to present to your Honors view the heads and particular gross abuses which my poor Book hath suffered by the Licenser's too numerous obliterations: whereby it will appear as clear as the Sun, that our Licensers liberty in the licensing of books is most licentious, and that Popery and Pelaganisme were too much favored and befriended by them; wholly leaving it to your grave, pious and prudent consideration, how these and the like abuses may be best redressed for the time to come.
First, the Licenser by his deleaturs, hath made some places and passages of my book ridiculous and non-sense, E. G. in my written copy sol. 338. the first line, the Reader is referred for more full satisfaction to the foregoing Objection; which Objection is wholly obliterated because it snited not with the Licensers opinion; and thus the Reader of my book is referred to that which is not in my book, but expunged out of it: What the Objections were which were obliterated, your Honors may see in the greater of these two books, which I present to this honorable Court, page 138. 139. Again, in my written copy, sol. 339. I have these words; Our Savior seems here to imply that many Antichrists under the name of Christ, shall deceive many, whence these Questions following may be demanded, namely, &c. These words are printed, but all the Questions promised were wholly expunged, save only one which concerns not Antichrist at all; here my Reader is promised some Questions in the plural number concerning Antichrist, but he finds but one only in the sigular number concerning the true Christ: What these expunged Questions were, your Honors may see in the greater book, page 65.
Again, in my written copy, fol. 366. I have these words; Here therefore I lay down these three things, viz. &c. and this is printed, but the Reader finds but two: for the second is expunged; and what it was your honors may read in the lesser of these two books page 51. a. and another paralleled place, page 37. e.
Secondly, the Licenser by his obliterations, hath in some places quite altered and perverted the sense; E. G. In my written copy, fol. 18. I propound a Question concerning the excellency of Baptism above Circumcision, and first show what Pereius the Jesuit answers thereunto; and then what I justly except against his answer, and upon what grounds: Now the Licenser here lets the Jesuits answer stand, and expunges wholly what I say against it, making me thus by my silence to seem to my Reader to subscribe to what the Jesuit affirms: Your honors may see both Pererius and my own words in the greatest of these two books, page 3. and another paralleled place in the lesser of these books, page 48. l.
Thirdly, some places and passages by the Licensers deleaturs are maimed, lamed and left altogether unsatisfactory to the intelligent and quick sighted Reader; examples whereof your Honors have in the lesser book, pag. 9. f. and pag. 18. d. and pag. 51. b. and pag. 58. a. great book pag. 49. line 2.
Fourthly, some words and sentences are by him changed and altered; as your Honors may perceive by this lesser book, pag. 4. l. and pag. 21. b. and pag. 41. h. and pag. 42. b.
Fifthly and lastly, some places and passages are by the licenser so wholly obliterated and expunged, that no prints or foot-steps at all remain of what was there; as will evedently appear to your Honors by the greater of these books which I present to to your perusal, and by the Index expurgatorius thereof, which I have here subjoined.
Because the employments of this grave Senate and religious Assembly are so many and weighty, that it wants leisure to read and peruse all which was expunged out of my book, and which is contained in these two several Manuscripts; I have therefore reduced all things contained in them both to some few heads, and a most compendious Index; by which, as in a glass, your honors may quickly take a view of them all, and readily turn to anything you please to peruse; If you should desire that I should refer your Honors to some particular places and passages, then I humbly beseech yea to be pleased to cast your eyes upon these which follow, wherein you shall find notable things expunged, and things not altogether unworthy of your pious pains and consideration, viz.
In the greater of these two Manuscripts, these; page 5. 11. 25. 27. 28. 65. 91. 93. 99. 102. 105. 109. 115. 125. 134. 137. 138. &c. that the fulfilling of the Law is impossible, pag. 43. Quest. 1. and 57. Quest. 1. and 58. Quest. 2. and 59. Object. and 128. that Election is not from a fore-sight of works, pag. 75. 81. 83.
In the lesser of these two Manuscripts these; pag. 1. a. and 2. a. c. and 4. c. and 5. ll. and 6. d. and 8. a. c. and 10. b. and 12. a. and 14. a. and 16. b. and 18. b. c. and 25. b. c. and 29. f. and 39. c. and 41. g. and 42. c. and 48. d. and 58. b. the things which were wholly expunged by the Licenser, may be reduced to these few heads; namely;
First, things charged upon the Papists; in the greater book, pag. 5. and 71. twice, and 109. 110. in the lesser book, pag. 4. c. and 25. b. c. and 40. b.
Secondly, points and passages tending to the overthrow of some Popish Tenants; in the greater book, pag. 1. 2. 19. five, and 20. 27. In the lesser book, pag. 1. f. and 2. b. and 5. m. and 6. b. and 10. a. and 12. c. and 14. b. and 15. c. and 17. h. and 18. a. and 36. b. and 40. d. and 52. d. e.
Thirdly, passages tending to the blemishing of seme Popish writers, and the disgrace of Popery, and the unwarrantable practice of Popish people, and people Popishly affected; in the lesser book, page 1. a. and 2. a. b. c. and 5. h. i. l. and 6. a. and 8. a. and 9. e. and 17. g. and 44. a.
Fourthly, poyms mainly and Interminis, controverted between us and the Papists; in the great book, page 11. 15. 17. 19. 23. 25. 26. 43. his. 57. 58. 59. 62. 63. his. 65. 67. 73. 75. 77. 81. 83. 85. 87. 89. 91. 93. 101. 121. 123. 124. 127. 131.
Fifthly, points and passages tending to the overthrow of Pelagainisme and Arminianism, or the Remonstrants tenets; in the greater book page 31. 33. 35. 37. 43. 53. 54. 62. 79. 97. 125. 130. 132. 138. 139. 140. in the lesser book, page 1. d. and 4. a. b. d. e. and 9. g. and 18. e. f. and 19. g. and 25. a. and 28. c. and 29. d. and 40. a. e. and 51. a.
Sixthly, things not at all in controversy, viz. in the greater book, page 7. 9, 39. 41. 44. 45. 46. 47. 48. 49. 50. 51. 99. 105. 115. 123. 134. 135. in the lesser book, page 5. k. and 6. e. and 8. e. and 9. d. and 10. d. e. and 11. f. g. and 17. c. and 21. a. and 30. b. and 48. b. c. and 53. g. h. and 57. c.
Seventhly, passages tending to reprove the vices and evil customs of some great ones; in the greater book, page 50. 51. and in the lesser, page 4. f. and 42. e. and 43. f.
Eighthly, passages and points obliterated, tending highly to the honor and glory of God (in the lesser book, page 7. i. and 8. b. and 19. h. and 28. c.) and of Christ (page 57. a.) and Diety of the holy Ghost, page 58. d.
Ninthly, the very sentences of Scripture expunged; in the lesser book, page 7. b. and 21. b. c. and 23. a. and 27. f. and 58. d.
Thus I have made bold to make this godly and grave Senate acquainted with the intolerable wrong which my weak labors have suffered by these obliterations, and of the disgrace and discredit which bath reflected upon myself also thereby; for those who are ignorant of the abuses done by the Licenser, must needs impute all the absurdities and non sense, and lame and imperfect passages either to the ignorance or negligence of the Author, this work being my first, and I myself but little known in the world when I put it forth: And therefore I humbly sue to this honorable Assembly, that you would be pleased to license for the Press these notes contained in these two Manuscripts, which were expunged by the Licenser, that thereby I may have power to re-print and perfect my now most imperfect books: And your humble Petitioner shall be always bound to pray to the Lord of glory and fountain of all grace, for a blessing upon your proceedings, persons, estates, lives, souls and all than concerns you.
Rich. Ward.
Many such like purgations in other new books might be produced, but we will insist on these alone, reducing the several passages purged out of them under distinct heads, which will infallibly evidence, and most perspicuously demonstrate his Jesuitical intentions, to usher the whole body of popery into our Church by degrees, without the least public opposition: We shall begin with
1. Purgations of sundry notable passages against Popery it self in general, which must not pass the Press upon any terms, but have a special deleatur drawn over them.
In Doctor Clerks Sermons, page 431. Sermon 19. l. 10. in the printed copy, Dr. Haywood the Licenser (the Arch-bishops own Chaplain) purged out this clause against popery; God there expounds himself, least some Papists say, 'tis but my gloss; POPERY IS IDOLATRY by God's own censure there, that prays unto Images. It seems this practice and popery must not now be called Idolatry (as our Homilies against the peril of Idolatry, and all our writers formerly use to style it) for that would scandalize the papists and make people to abhor popery, so as never to embrace it.
Ibidem Sermon 20. page 443. l. 6. Popery a patchery and mere medley of moldy heresies; are deleted by the Licenser: It must have the honorable title of the old Religion still, these two down-right Epithites will overmuch disgrace it.
Ibidem Sermon 20. page 451. 452. this passage is expunged as scandalous to the Roman Religion: When he (the Pope or Priest) preacheth, it is lightly of legendary lies; all Rome's Religion is almost lies: If I shall say, the Clergy-men lie not, I shall lie too: not lightly in his Doctrine, though the Romanists do, that write and preach lies.
Master Richard Ward in his Commentary upon Matthew, had these passages obliterated among sundry others: We may justly fear that our Church shall have her period, when the Word shall depart from us to some other Nation that hath not enjoyed it, by a relapse into Popery, as we did in Queen Mary's time; or that we shall be overwhelmed by Atheism, and (as Rome doth now) only retain a false show of a Church, being drowned either with some blind superstition, or impious corruption; therefore we should be afraid of Superstition, profaneness, impiety and contempt of the Word of God, least our bread be taken away and given unto the dogs, &c. Some works are odious unto God, but grateful unto men, as to temporize, to flatter and sooth up great men, to embrace the Religion commanded by their Kings and Governors, be it never so Idolatrous, false and superstitious; these works are not to the done.
In Doctor Featlye's Sermons, styled Clavis Mystica, page 226. the Doctor having spoken something against gaudy Images, Tapers, Perfumes, and prayer in an unknown tongue in the Roman Church, concluded thus; But me thinks I have stayed too long in the TEMPLE OF RIMMON, I return therefore to the Temple of the living God: This Doctor Bray the Arch-bishops Chaplain, blotted out, as scandalous to the Church of Rome, causing the whole sheet to be re-printed: And in the very last Sermon and page of his book, page 907. he purged out this whole devout prayer in the close of the Sermon, only because this phrase, of bowing to the Romish Baal, was comprised therein:
Strange is it, that so devout and pious a prayer as this, should be totally expunged for styling Mass and popery the Romish Baal.
What the true intention and design in purging out these and the following passages against Popery were, will most clearly, yea infallibly appear by these remarkable clauses expunged by the Licenser out of Doctor Jones his Commentary upon the Hebrews. In the Manuscript copy, page 443. the Doctor upon these words; Follow peace with all men: had comented thus; We must distinguish between Peace and Familiarity; We may be at a general peace even with the enemies of God; but we must not be familiar with them: There is danger in that: Be at peace with a Papist, but be not familiar with a Papist. Secondly, We may be at peace with the persons of all, but with the vices of none: Be at peace with a Papist, but not with his Popery and Idolatry: Be at peace with a drunkard, but not with his drunkenness; reprove that, show thy dislike of that: The Licenser obliterates these two clauses (omitted wholly thereupon out of the printed copy) page 560. Be at peace with a Papist, but be not familiar with a Papist; be at peace with a Papist, but not with his Popery and Idolatry: Their design was to reconcile us to Rome, and therefore this Doctrine, that we must not be familiar with papists, though we be at peace with them, because there is danger in that; and that we must not be at peace with their Popery and Idolatry, but only with their persons; must by all means be totally expunged, as heterodox and scismaticall Doctrine.
The same Doctor in his Manuscript copy, page 236. had this passage closed with a good prayer: England that was ever rude and barbarous, is now become civil and religious; and all that ever received the Beast's mark, have now banished the Beast; and GOD GRANT MAY NEVER CHANGE FROM THAT: The Licenser, whose design was consonant to his Arch-masters projects, to have us change to popery and receive the Beast and his mark again, quite rased out these words, relating particularly to England (totally omitted in the printed Book, page 278.) And all that ever received the beast's mark, have now banished the beast, and God grant it may never change from it. Was not this a Romish beast indeed, and no true Protestant, who durst obliterate such a passage?
The Doctor in his written copy, page 93. used this disuasion fro • popery to those who pleaded the example of their forefathers continuance in it;
The Doctor in his Manuscript, page 148. had this passage; If he happen to be seduced by Papists or other heretics, we that are preachers must have compassion on such. The Licenser wholly razeth out: If he happen to be seduced by Papists or other Heretics: because the design was, we should be seduced by such; and in such a case Preachers must have no compassion on us; therefore it is omitted in the printed copy, page 196.
Finally, the Doctor in his Manuscript, page 106. had this serious Exhortation: We have begun in pure and sound religion, Let us not end in Popery, in Atheism, in Brownism, in Anabaptism. The Licenser to demonstrate where he and his Archgrace would have us end and settle at last; blots out the word popery, and puts in profaneness in its stead; and so it is is printed, page 140. Let us not end in profaneness, instead of, Let us not end in Popery; in which they then intended we should all shortly end, though God (by his omnipotent power and admirable providence) hath wholly frustrated this their intended end: We shall now proceed to another head of expunctions, to wit,
2 Passages expunged out of books tendered to license, against the Papacy, Rome, the Popes Supremacy, Pride, Tyranny, Cruelty, Treasons, murthering and deposing Princes: Popes vicious lives, practices, and being Antichrist, that man of sin, &c.
Doctor Jones in his Commentary on the Hebrews, had inserted these several passages against the Pope in his written copy, which the Licenser expunged as insufferable, and thereupon they are quite omitted in the printed book, page 179. 251. 309. 377. 396. 406.
Page 206. in the written copy; Our Savior Christ was as wise a man as the Pope, furnished with gifts for both affices as well as he, yet he would not meddle with civil matters, Luke 12. 14. of the extraordinary example of Melchesedeck, no ordinary rule can be made. Page 266. All papists kiss the Pope's feet, yea Kings, Princes and Emperors (saith the copy) yea in so doing they make an Idol of him, as the idolaters kissed Baal. Page 284. Antichrist hath been discovered, every man may see what he is, unless the God of the world blind their eyes, naught is wanting, unless it be the open conversion of the Jews. Page 301. Nay the Pope himself he must be carried on men's shoulders.
Page 308. The holy Ghost thinks it sufficient to call Christ the great Priest; that will not content the Pope, he must be Sacerdos maximus: Christ hath the positive, he must have the superlative; a proud prelat, that Antichrist that exalteth himself above God. Page 130. As for the calling of Luther, Calvin and Beza, and of the Ministers of the Gospel, it is warrantable by the Word, we can show our Letters of Orders from Jesus Christ, the great Bishop of our souls: Are we not true Ministers, because we are not created by the Pope and his Bishops? The Apostles were not made by the Pharisees, or any priests of that time yet good Ministers; and so may we though not made by the Bishop of Rome: it is succession 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 , as Nazianzen speaks; that is, a good, lawful succession. Good God! that such passages as these should ever be expunged by such who profess themselves protestant prelates or Ministers! certainly they had a Pope in their hearts, whatever good words we find in their mouths.
Master Ward in his Commentary upon Matthew, had an Index expurgatorius passed on these ensuing clauses, against the Pope his pardons, power and usurped authority; fol. 224. The Pope is called the Adversary, or he who opposeth himself against Christ, 2 Thes. 2 11. and is justly so called, because he and his admirers do maintain assertions directly contrary to the word of Christ; one example whereof we have in this verse; Whosoever shall put away his Wife. Fol. 314. Quest. 7. We have no need of a second purging. How derogatory then are the Papists to the sufferings of Christ, who ascribe more to the Popes pardons then to Christ's pangs: Antichrist by his indulgencies, can both deliver and preserve from purgatory, and send the soul straight into Heaven, but they will die in the quarrel before they will grant such or so much power and efficacy to be in the death blood-shed and merits of Christ, fol. 160. Quest. 2. who are like unto the Pharisees? &c. Answ. The Church of Rome, whose commandments are more observed then the commandments of God; as appear, by this; it is there taught, &c. II. That to eat flesh upon a good Friday, is a greater sin then to commit murder, or adultery, and yet that is the Friday on which Christ did ordinarily eat the pascal Lamb. III. To blaspheme the name of God in this world is a small offense, but to speak ill of the Pope (especially in Italy and Spain) is an unpardonable and damnable offense. IV. The Jews have a Religion whereby they affirm Christ to be a cozener; but to say that there is no other purgatory but the blood of Jesus Christ, is a crime deserving the inquisition. V. Every Bishop of France may give absolution for faults committed against the law of God) but they cannot absolve men of sin • committed against the Pope and his Sea. Secondly, in the Roman church they teach things contrary to the Word of God; for first, God saith, &c. II. God saith in his Law, six days shalt thou labor, but the Pope saith, thou shalt not labor six days, but shalt observe the Feasts commanded by the Pope to be observed. IV. God's commands by his Apostle, 1 Cor. 10. That when we are invited to the house of Infidels, we should eat of that which is set before us, making no scruple: On the contrary, the Church of Rome commands, when we are invited to the house of Heretics, not to eat of all that which is set before us in Lent, or on Good-Friday, and fasting days. Fol. 163. Answ. 2. Let us avoid all Popish errors. Answ. 3. Thirdly, they are to blame also, who bind themselves by a Vow, not to eat flesh upon some certain days, and upon such days have no other care then to abstain from flesh only.
Ibid. On Mat. 15. 9. these passages are oblitered: In vain do they worship me.
These words being urged by us against the Popes power in making laws, which binds the conscience, Bellarmine answers three things thereunto, namely:
First, by the Commandments of men, are understood Commandments which are contrary to the law of God, but the Popes precepts are not so: To this we answer.
I. All the commandments of men, in whose observation the worship of God is placed, is expressly and directly condemned; for God is to be worshipped as himself prescribes.
II. All such commandments are contrary to the law of God, which saith, Thou shalt not add to the word which I command thee; namely, in substantial things, or which are imposed as essential parts of God's worship.
III. There is no mystical ceremony introduced or brought into the Church by the Popes or Popish Clergy, which was less contrary to the laws of God, then was that tradition of washing hands before meat, which was ordained by the Elders of the Jews.
Secondly, the Jesuit answers, that our Savior blames here only unprofitable and frivolous ceremonies, only invented by a human brain or spirit; but the precepts of the Pope are no such: To this we answer,
I. If all the Jews, both Priests and people, did use such foolish and frivolous ceremonies, as Bellarmine here saith are condemned, then why may not the Pope and Papists use such, or be guilty of the same error.
II. All such mystical ceremonies which are brought now into the Church of Rome without the warrant of God's Word, were invented by a human spirit, for the blessed Spirit of God never taught any other worship to the Church, then that which Christ instituted, John 14. 26.
III. If many, yea most of their ceremonies be not frivolous, foolish and ridiculous, I know not what is; but (as a work or subject not worth the insisting upon) I pass it by.
Thirdly, the Jews (saith Bellarmine) were taxed by Christ, because they esteemed more highly of some human laws then they did of the law of God, as Mat. 23. 23. but the Papists do not so. To this I answer: that this was never more seen in the Jews then in the Papists, as was clearly shown and proved in the last Qestion of the former verse.
Many such like passages are purged out of this Author, which we pretermit.
But the grossest purgations of all the rest, were made by Doctor Bray in Doctor Clarke's Sermons upon the fifth of November, and upon other occasions, as will appear by these ensuing purgations, at which every zealous Protestant may well stand amazed.
Page 228. 229. 230. &c. the Licenser hath expunged this which followeth:
All Princes have become his Vassals, and I think he tied them to pay tribute and blood; so pleasing to the Pope's palate, that howsoever they have differed in their lusts to meats, some to Peacock and some to Porke, all of them have liked one kind of drink, and that is blood: Let no man wrangle, &c.
What doth the Pope pop us in the mouth with Emperors? Julian the most malicious of them all, vexed the Christians, but would shed no blood; but the Pope is all for blood; his Bulls and Briefs like Dracoes laws, written not with Inke but blood. I plead not for the Heretic, as if I held he might not suffer death, such may be the Heresy; but the Pope maintains distinction between mortal sin and venial, holds it towards God, and fails it to the Pope; are some venial to God's self, and all mortal to God's Vicar? pardons may be purchased for offenders against God, but he must die the death that trespasseth the Pope: The least ill word, Pope Alexander punished with death, their own liege people write it; Onuphrius, &c.
So sweet is blood to the throat, that he sheds it where he finds it, be it of what rank, what sex, what age soever, etiam in infantem (saith Tertullian) nullius hostem, nullius reum, &c. the harmless Infant that hath done no hurt, that doth think no hurt, even his blood will this Herod have; what do I call him Herod? a more inhumane blood-sucker then ever Herod was, then ever Pharaoh was; both of them shed the blood of babes new borne, this monster spils the blood of babes unborne; a Kid night not be sod in the mothers milk, this beast spares not the babe in the mothers womb, &c.
A woman that affects the title of Holiness, her head the Popes holiness, her self, holy Mother-church, can this holy woman murder holy men? she that canonizeth Saints, the founder of their feasts, the builder of their Temples, the adorner, the admirer, the adorer of Saints, can she shed the blood of Saints? she can, she does, and that in such abundance.
Drunkenness beseems any ill, a Bishop worst; of all men Church-men should be sober; what a sight is this? John sees here a Bishop drunken; the Universal Bishop, the Prince, Patriarch, the Pope drunken; for we are bold under his benedicite, to make that man, this woman, not wine-drunk (though by their leave some of these are noted for that too, as Leo 10 and Nicholas 5.) but blood-drunken, &c.
Wherefore are the Jesuits in France, and here, and everywhere, but to be his slaughtermen, to shed Kings blood? their feet swift to spill it, because his throat lusts to swallow it; be wise now therefore O ye Kings, and be learned by France, O ye Princes of the earth; at least let the Lyon learn by the Flower de luce, to watch not the Jesuit only, whose fingers itch to spill his blood, but the Recusant also, as very a Traitor in his heart as he; the Lord convert their persons, and confound their plots, as many as look at Jacob with an Esan-eye, &c. The woman that rid on a beast of hell, hammers her bloody plots from the forge of hell, the Pope, &c.
The wicked Antichrist would purchase heaven by sending us to hell: had the Romish Canibols thirsted for our blood, yet charity would they should have wished well to our souls; but the Pope like Satan, the son like to the sire, malices even our souls; he would have sacrificed our blood, and our souls should have ascended into the flames of the Altar, not like Manoah's-Angel into heaven, but our souls and bodies too, into that part of the Air, where the prince of the Air and his angels have their residence, that is in votis, the Pope wished it so, I will not say, &c.
Their Jupiter Latialis, their Lord God the Popel or their Jupiter Infernalis, their Lord God the Devil, should have many Hecatombees, &c.
The Vicar of Christ, a sticker of Christians, the successor of Saint Peter, a worker with salt-peter; he that makes God's blood of Wine, to drink man's blood as Wine.
In Doctor Clerks second Sermon on the fifth of November, page 237. the Licenser hath obliterated three whole leaves together, against the tyranny, bloodiness and viciousness of Popes and their Instruments, so as they cannot be read; and in the same Sermon, page 234. 235. 237. he hath deleated these clauses and phrases.
In his 23. Sermon, page 463. this passage is deleated:
In his Sermon upon Quadragessima, page 122. line 10. & page 124. line 37. the Licenser hath quite expunged these following lines. How then is the Popedom in the Devils gift, if Kingdoms be not? Satan gives it, and it is a kind of Kingdom, Regnum sacerdotale, a priestly Kingdom: The Pope a Melchesedeck, King and Priest, wears a Crown, bears a sword, both Regallities, three Crowns, multa diademata, Christ does, Revel. 19. and he is his Vicar: two swords, Ecce duo gladij hic: Popes are Kings betters, Cardinals Kings Peers; is the Pope the Devils creature and not Kings? But the Popedom is not Satan's gift neither, Aeneas Sylvius himself sometimes a Pope, writes, that one got the Popedom fraud diabolica; we believe it, moe then one Silvester the Nccromancer, Boniface 7. Gregory 7. all fraud diabolica: by devilish machinations, that does not prove the Devil made them, or construe it if you will, by the Devils means, it will not serve so neither, so Kings come often to their Crowns by devilish means, and yet God gives them; God may be the author of an act, whereof Satan may be in the means; God gave his Son to death for us, yet the Devil had his hand in it; John says the Devil put in Judas heart to betray Christ; God destroys Ahaz, but the Devil was his means; a lying spirit in the mouth of all the Prophets: God would afflict Job, the Devil was his instrument, 'tis plain in the story. For the point, as I would not bely, so I would not rob the Devil of his right; the Popedom is of God, but the Papacy is of Satan: To be a Prince and Bishop, yea I will yield him highest Bishop too, God gives him that; but his universal Prelacy and presumption over Princes, the Devil gives him that: his power is from God, but his pride is from the Devil, Satan is yet more frank.
The Pope Patrissall plays Satan; some here craves not prostraction only, least happily you say, that's but civil reverence; and yet saving his reverence, 'tis more then the greatest Monarch craves in all our Western Kingdom; I say, he craves not prostraction only, but adoration too: Worship, divine worship, what else meant the cry of the Cicilian Ambassadors prostrate before him, Tu tollis peccati mundi, misereri nostri; O thou that takest away the sins of the world, have mercy upon us: &c.
Ibid. page 172. line 4. this is deleted by the Licenser; Was not Judas an Apostle? Origen says he was, the Gospel says he was among the twelve Apostles; not Disciples only, but Apostles. Saint Matthew reckons him; here is then a place put for the Papists, which they never yet observed, for their Apostolical Traditions; here is Traditio Apostolica indeed. Here I observe it not, what do they else 〈 in non-Latin alphabet 〉 is their 〈 in non-Latin alphabet 〉 , Trechery their occupation, Treason the Pope's trade; best they leave it, 'tis Judas act, and brings a sort of them to Judas end, it will strangle the Papacy it self at length.
In his second Sermon upon several occasions, page 293. l. 10. the Licenser deletes: And theres a man in Rome, the Pope, will be as God the Son, for he is his Vicar.
Ibid. page 495. l. 22. God's Peer, that's little, will be his superior, will be worshipped (Paul says) above all that is called God: Who is that? even the Pope, &c. This Monster, &c. Let every soul be subject to the higher Powers, Paul bids: be the Clergy exempt, they are not bound to the Lay bar; Thou shalt not make an Image, nor bow down to it, thou shalt do both, God's laws are strait, the Pope will dispence with them, break thy Oath, marry thy wives sister, thine own sister, thine Aunt, keep a Concubine, be a Catamite or Sodomite, kill a King, though a catholic, the Pope will absolve thee. Hold we the Pope arrogant in the title of Christ's Vicar; he is more, his power (it seems) is above Christ's. Page 296. bids God a Bishop, be the husband unius of one Wife; the Popes bids nullius, marry not at all; forbids the Cup at the Communion of the Lord, though Christ have ordained it; Scripture, God's Word says Sylu Perer: hath none authority, but from the Pope; I must end, the Pope is Omnipotent, God's Attribute, yet one calls this Pope so: He can do all things, yea he is all things; God's peculiar too, so he is God's Peer, behold the man is become like one of us. Idem: page 301. Theres a people in Afric curse the Sun because it fireth them, theres a Pope to curse the Stars, Mars, Venus, Jupiter and Mercury, because he lost at dice, gamesters here curse Cards and Dice, bite them, tear them, thats all, at most banne one another, tame Protestants and base spirited, learn of holy Father Pope to curse the Heavens and God; why wrong I our brave spirits as heretical as the Pope? was not Christ God? his passions, wounds, nails, blood and death, yea heart and soul, black mouthed blasphemy? what dares it not do against Heaven in execrable Oaths? The Law, &c. page 338. The Popes Mint can coin words too, to his Forge nothing comes amiss: in its Scriptures, Fathers, Counsels; yea, if it needs be, he in a word writes too, In spite of all Gramarians, if the Pope say but. Fiatur: page 344. Balak of Spain, heirs Balaam of Rome to curse Israel, his brothers of France, to root out all the Religion in his Realm, or if Jerusalem will needs be there, it shall not have peace there: The enemies, &c. page 346. Michael is Christ's, his Angels are true Christians, Rome now is that Synagogue, pretends Saint Peters chair, Caiaphas sits in it and convents Christ, and there is the Dragons General, the Popes, his captain, Kings of his communion, all enemies to peace, &c. In the 13. Sermon, page 384. It is now a proverb in the Popes court, tis not for Princes, but for Merchants to keep oaths: of Popes and their partisons; tis true which Zosimus falsely said of Constantine, that perjury was ordinary. Philip of Macedon, Pausanias writes of him, that he brake all Leagues, all promises, all oaths; we bear with him; 'twas the fashion of his Country: not Cretans only, as Saint Paul says, from the Poet, but Grecians, all were liars; heathen Grecians: The Pope, &c. page 387. That rough handed Esau, that thirsts for Jacob's blood, that sends his associates to murder Kings, swears them to murder them, assoiles men easily from all their oaths of Alleagiance whatsoever, let him practice. In the 17. Sermon, page 420. John saw a woman drunken with the blood of Saints; that's not the Pope, his sex saves him from that charge, he is a man, if you doubt, one was a woman; Paul is for him, calls him the man of sin. In the 20. Sermon, page 443. l. 3. The hope of the life to come; they hold an old wives tale, hell a fable too: the worlds end, the resurrection and Christ's coming unto judgment, Inter Naeniai habentur, they reckon them mere fallacies, Petrarch says, one of their own church; That blasphemous speeches came from a Popes mouth; Quantas nobis opes peperit illa fabula de Christo; It was Leo X. he reckoned even the Gospel a legend of lies.
Sermon 27. page 449. I thought Papists held Letchery one of the seven deadly sins, it seems a venial one, very venial by the Pope, who grants Priests Concubines, licenseth the Stews, leases out Curtizans in Fee-farm: B. Jewel's phrase. Joannes de Cosa Dean of the Catholic chamber, wrote a book in praise of the lewdest kind of lust: they will shortly say, I think, as Jerome writes, that Vigilautius said, that continency is heresy; then happily all the letchers in the land will turn Catholics, a Religion fit for them; the Whore of Babylon will favor Harlots, her sons (it seems) profess it all, for they fleere a chaste and honest man, call him an Eunuch: But Satan, Popes and Cardinals are liars: all God's, &c.
Above twenty more passages of this nature, concerning the Pope, Papacy, Rome, are obliterated in this Doctors Sermons, which for brevity we pretermit: only we shall conclude with one more, containing the good old Doctors hopes to see the Popes and Rome's speedy downfall, which this Arch-prelat with his confederates could no ways patiently endure to hear of; and that is in his second Sermon on the fifth of November, page 234. l. 3. The whole world will one day wonder, as he, at her drunkenness, so it at her fall. Fals are incident to the drunken, and Saint John foretells that too, in two chapters; doubles the word in both, Cecidit, cecidit, she is fallen, she is fallen, say I one day.
Now we appeal to any intelligent man's conscience, what the obliterating of all these passages against the Pope, Popery, Rome, &c. out of these new books, by the Arch-bishop and his Chaplains, portend and intimate, but a professed confederacy in them to reduce us back to our ancient vassalage to the Pope and Sea of Rome, and the re-establishing of the Popes authority, his Instruments, Agents and Popery among us in the highest degree; which the ensuing particulars will more fully demonstrate.
3. Passages purged out of new licensed Books, against seducing traitorous Papists, Popish Priests, Jesuits, Monks, Arminians; our toleration of, and remissness in executing Laws against them, and revolting to Popery.
DOctor Jones in his written Commentary on the Hebrews, had these casuing passages against Papists, Jesuits and their errors, expunged: page 446. One Papist if he be permitted, will quickly make many Papists: p. 148. If we happen to be seduced by Papists or other Heretics: page 348. Though the Papists be many and we but few, yet we may be of the Church: page 161. This was called confirmation, whereas the Papists afterwards abused it, and made a Sacrament of it, exalting it above Baptism: page 90. God hardeneth not only permissive, as Bellarm, and the rest of the Papists contend: page 101. Not to seek salvation by the observation of the Law, as the Papists do: page 241. We need not stand a loofe, as the Papists would have us: page 137. The Papists this day cleave hard to the Pope, nothing shall separate them from him: page 291. Both the Jesuits and theirs, cannot avoid this place, &c. page 341. To deny Christ, saith Bellarmine, is an heresy, or an error next door to heresy; yet Pererius the Jesuit denies that they be in that Paradise wherein Adam was; therefore he is near to in Heretics, &c.
In Doctor Clerke's Sermons, page 52. l. 28. this clause was expunged: And as himself the great Goliath of hell, this little Son of David hath cast down and beheaded: so his seed in this Land, blood-thirsty Catholics, incarnate devils, the word incarnate, root them out of Israel; and the devils borne, which is the Beast of Rome; the Horne of salvation knock it off in Zion; so shall King Jacob be safe, and his Israel be glad.
Page 231. 233. Doctor Haywood expunged these memorable passages against traitorous blood-thirsty Jesuits and Papists. Wherefore are the Jesuits in France and here and everywhere, but to be his slaughter-men, to sheed Kings blood? their feet are swift to spill it, because his throat lusts to swallow it: Be wise now therefore O ye Kings, and be learned by France O ye Princes of the earth; at least let the Lyon learn by the Flower-de-luce to watch not the Jesuit only, whose fingers itch to spill his blood, but the Recusant also, as very a traitor in his heart as he: The Lord convert their persons and confound their plots, as many as look at Jacob with an Esau eye.
We should wonder both at the man's self and at the man's men, not at the Jesuits only, and the Seminary Priests, you shall not know them, to make them the wonderment: But the Recusant Papist, yea every professed Papist, let us wonder at them too: They wax in number and in spirit, and their mouths speak presumptious things; Think you they censure that treason from their heart? surely I will think that he that says as the Pope says, will also do as the Pope does: Say he comes to Church, and hold the Kings supremacy; tamen Romanus est, as Segismond the Emperor said of a Cardinal, 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 kiss like a Serpent, he sure will sting too: his peace is with thee, but rebus sit stantibus, he is that woman's Son; he thirsts for blood, even thy blood that embraceth him; he says with Esau in his heart, the days 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 Apocalypse: 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 Stoic Priests, call these Calvinists bablers; others of them say, they set forth strange gods, for they preach to the people Jesus & 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 do mean: 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 limb of this Jerusalem? of Jerusalem it is but not of this, not of David's Jerusalem; you hear Jerusalem taxed roughly by the Prophet, both for murder and adultery, for shedding Saints blood, and serving strange gods; England is no persecutor, but it is an halter between two Religions: Dagon affronts God's Ark; heres both Eucharist and Mass, Babylon is in Jerusalem: It's not unworthy the observing that Jerusalem in the Original tongue is of the Duall number; there are two Jerusalem's; David bid • pray for Jerusalem's peace, but whether Jerusalem? that surely which he here describes, where is Unity, v. 2. Religion, v. 4. and Justice, v. 5. Jerusalem is a City that is at Unity within itself, thither go up the Tribes to praise the Lord, and there are our seats of judgment. Is our Jerusalem such? schism in the Church and faction in the State show there is no Unity: Popery and Atheism spread over the whole Land; prove there is small Religion; and impunity, less Justice; and may we pray for peace on this Jerusalem? we may; but yet it must be by some other Text; pray we may for any; Moses did for Israel though fallen grievously; Samuel for Saul though a grand sinner, we may well curse, though happily in vain; for God says, non est pax, theres no peace to the wicked; sin at length captiv'd Israel, sacked the City, raced the Temple; nunc seges est, grass grows at Jerusalem: Yet despair not daughter Zion return our Sullamite, theres no peace to the wicked: cease we to do evil, sorry we for sins, 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 vain, 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 drunkenness of men their whoredoms and blasphemies, draw down divine revenge on our Jerusalem; France will be God's • od, and Spain will be his hammer to scourge and beat Jerusalem to powder; mature repentance will prevent all, and peace will be on Israel.
And page 445. 446. Jesuits must speak for Mammon, he is their god: There are seekers of souls a phrase frequent in Scripture seekers of blood, Jesuits are such; seek fools they should, Jesus self did it; he sought to save them, Jesuits do but to destroy them: They Querere animas, but not in Christ's sense, in Satane sense to devour them; they seek carefully, for they will 〈 in non-Latin alphabet 〉 , do as the devil does, walk about the world to do that work: There are seekers of lies, v. 42. The Church of Rome swarms with such seekers: That's from below too, another of Satan's seekers, whom Christ calls father of lies.
These passages are all deleted by the Lincenser as heterodox.
In Master Ward's Commentary upon Matthew, these clauses were purged out by the Licenser, fol. 120. Thirdly, Fishes, i. e. men, not only rich men, but all men, and therefore the Monks are but bad fishers, who fish only for great and rich men, laboring only 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 fool 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 Logic professor to learn to frame a better Argument, this thus framed by him being so absurd; Those that desire temporal things are wicked, therefore those who want temporal things are not happy; he had need look well to this Syllogism or Argument, least with its four feet it run away from him. Fol. 154. Secondly, there is an anlawfull Hospitality, which is shown to Traitors, 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 Kingdoms, viz. those who instigate others unto wars, as the Cardinals and Jesuits upon every occasion do whisper in the ears of Princes, to make war upon their Neighbors, when they perceive any advantage to be had thereby. Fol. 212. Secondly, add nothing to the Word of God: Neither first, the chaff 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 quarrel with, and thwart, and cross it self; Example: they would prove Rom. 3. 28. & 4. 25. to be false by I am. 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 Friars) Revel. 19. do bite and sting like Serpents, that is do secretly wound men's consciencex (and four lines after) Thirdly, all go not to Christ that come into Monasteries but rather go from him, they living after another rule then Christ's; for Francis their great founder, erected a new sect of Monkery, and found out a new rule for them, which he called regulam Evangelicam, the rule of the Gospel, as though Christ's 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 favor: p. 90. What are the great Foxes but the Priests and Jesuits? what are the little Foxes but the Demipelagian cubs, which will spoil our fairest clusters, the Colleges of both Universities, if in time they be not looked unto, as they have done already in our neighbor Vine in the Low-countries, &c. page 472. If these cries of the souls under the Alter awake not the zealous Magistrates whom God hath made protectors of his Spouses, to draw out the sword of wholesome Statutes out of the scabbard to wound the hairy scalp of the Strumpet; yet let them at least take compassion on the souls of the living, even their sons and daughters, who are daily 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 speak unto you, beloved brethren? I need rather tears then words to bewail the great loss our Church sustaineth of hundred, nay thousand of souls, 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 voice by it. I cannot but cry aloud with zealous Bullenger, What clemency call you this, to suffer the Lord's Vineyard to be spoiled and laid waste by ugly monsters? what mercy to spare the Wolves, which spare not Christ's sheep redeemed with his procious blood?
To what purpose serves our wholesome Laws and Statutes, if they rust, as the Orator speaketh, like swords in the scabbards, and are never drawn upon the sworn enemies of our Church and state? &c. page 485. That the severity of our Laws 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 zeal, let not Jezebel be suffered to teach and to deceive God's servants, &c. page 495. I know to restrain such abuses is the peculiar duty of the Ecclesiastical and civil Magistrates, but to detect and discover them to authority, and to refrain from society or Idolaters, is the duty of us all; and I beseech you for the love of him who hath espoused your souls to himself and decked them with the richest Jewels of his grace, and made them a Jointure of his Kingdom, beware of Jezebel's Panders, who go about to entice you to spiritual fornication; If they be your brethren, the sons of your mother, or your own sons or daughters, or the wife that lieth in your bosom, or your friends that are as your own souls, that solicit 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 dear brethren, beware of the Panders of Antichrist, who go about to entice you not to corporal, but which is far worse, to spitituall whoredom; If they be your brethren, the sons of your own mother, or your own sons or daughters, or your wives that lie in your bosom, or your friends that are as your own soul, that entice you to go to Mass, 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 capital enemies, and proceed against them as you would against those who have plotted your utter ruin and overthrow.
Good God! that such pathetical clauses as these against seducing popish Priests and Jesuits, nay the very words of sacred Scripture it self, should be thus obliterated in our Protestant Church by the Arch-bishop's own direction, who professeth himself such an enemy to Priests and Jesuits! Doubtless his vapouring protestations against them were all mere delusory complements to beguile the over-credulous, since all these purgations proclaim 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 vermin in the general, we shall next proceed to sundry expunctions against doctrinal points of Popery in particular, which we shall prosecute in an Alphabetical 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 God's Word, as the Papists hold their Priests can do.
IN Doctor Clerks Sermons, Sermon 3. of the Nativity, page 23. the Licenser hath expunged these words: Nay, nor bind nor loose sin neither, but declarative: the Priest does, but pronounce the absolution, &c. So that in this purgation Christ is but the Physic, the Priest is the Physician or Apothecary at least; but he wants Heleborus to purge his brain.
In Master Richard Ward his Commentary upon Matthew, the Licenser hath quite obliterated this passage as erroneous, Matth. 18. 18. Whatsoever ye bind, &c. the Papists hold this gross opinion, that men are bound and loosed in Heaven, according to the will and pleasure of every Priest, exercising the Keys upon earth; and this Tenet they ground upon the generality of these words; Whatsoever sins ye remit, they are remitted; and whatsoever you bind on earth should be bound 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 ratify every decree of men upon earth. For,
First, this power is given to all lawful Pastors, who maintain and hold the Apostolic 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 God's will, and therefore John 20. 22. out Savior 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 God's Spirit; yea, hence Matth. 18. 20. it followeth, that they must be assembled in the name of Christ, that is, according to Christ's rule, and the direction of his Word; they must bind and loose, and not at their own 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 Commentary 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 Babylon's 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 Commentary on the Hebrews, had the like purgation; page 20. Then how sharply are the Papists to be reproved, that worship a piece of bread in the Sacrament: Strange that such a passage should be deleted, but that our bowing to, and toward the Altar, because there 'tis, hoc est corpus meum, tended to introduce the self 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 remembered.
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 transforms: but one is Anchrinst; easing the Pope of this title.
Master Ward in his Commentary upon Matthew, page 303. had this whole discourse concerning Antichrist expunged by the Licenser.
How many ways is this name Antichrist taken in the Scriptures, that our Savior saith, many shall come in his name, affirming that they are Christ's?
First, it is taken sometimes commonly; and thus his name Antichrist belongeth to all who are enemies to Christ: and these are either 1. open & professed enemies, as the Jews, Turks and Infidels, in which sense the word is not used in Scripture; or 2. covert and close enemies, who profess themselves Christians, and under the name and profession of Christ, oppugn Christ and his truth; and thus it is taken either 1. more largely, to signify the whole body of heretics, as 1 John 2. 18. 22. or 2. more strictly, and so it signifies the society of them, who having made an Apostasy from Christ, have received the mark 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 sin, and the son of perdirion (a Thes. 2. 3.) who after a more general manner is the head of all heretics, 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 only because he is the head of the Antichristian body but also because he being in profession the Vicar of Christ, is indeed Aemulus Christi, i. e. an enemy opposed to Christ in emulation of like honor, as if we should say, a counter-Christ, as the word Antichrist doth also signify.
How doth it appear 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 only.
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 〈 in non-Latin alphabet 〉 , so called, will appear by these Arguments: First, if Antichrist were in the Apostles time and was to remain until the second coming 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 until the second coming of Christ, as both Saint Paul (2 Thes. 2.) and John 1 cap. 2. 18. & 4. 3. & 2 John 7.) testify. 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 Emperors, the seventh Antichrist, as the Papists confess, the eighth (which is also one of the seventh) the state of Emperors revived: whereby it evidently appeareth, not only 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 known until 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 known well enough: page 14. Ob. 5. Whosoever shall put away his wife (the Pope is called the adversary, or he who opposeth himself against Christ, 2 Thes. 2. 11. and is justly so called, because he and his Divines do maintain assertions directly contrary to the word of Christ; one example we have in this verse, Bellarmine saith, &c. page 57. Ob. 3. Christ saith, unto me is given all power, therefore (Antichrists imp) Pererius saith, the Pope hath power over Infidels; And a little after Answ. 2. all power is given to Christ, therefore to the Pope, is a blasphemous and Antichristian consequence, displaying the Pope to his colors, to be the Where in making himself, or suffering himself to be made equal with Christ, is obliterated.
Would not any Protestant admire such passages as these should be expurged, to gratify the Pope.
The Articles of Religion agreed upon by the Arch-bishops and Bishops, and the rest of the Clergy of Ireland, in Convocation holden at Dublin, in the year of our Lord 1615. for the avoiding of diversities of opinions, and the establishing of consent touching true Religion: reprinted at London, 1629. Artic. 78. 80. determined thus against the Pope.
THE power which the Bishop of Rome now challengeth, to be the supreme head of the Universal Church of Christ, and to be above all Emperors, Kings and Princes, is an usurped power, contrary to the Scriptures and Word of God, and contrary to the example of the Primitive Church; and therefore is for just causes taken away and abolished within the Kings Majesty's Realms and Dominions.
The Bishop of Rome is so far from being the Supreame Head of the Universal Church of Christ, that his works and doctrine do plainly discover him to be that Man of sin, foretold in the holy Scriptures, whom the Lord scall consume with the spirit of his mouth, and abolish with the brightness of his coming.
These Articles were so displeasing to the Arch-bishop (together with some others against Arminians) that in the year 1634. this whole book of Articles was revoked; suppressed by Parliament in Ireland, through his procurement; then which strange act, there could not be a more apparent undermining of the Protestant Religion.
In the year 1634. there were, at the special request of the Queen of Bohemia, Letters Patents granted to Master Rulie, a Palatinate Minister, for a collection throughout 〈…〉 of the poor Ministers of the Palatinate; in which Patent there was this notable • clause inserted relating to their Religion and sufferings.
Whose cases are the more to be deplored, for that this extremity is fallen 〈◊〉 them for their 〈…〉 constancy to the true Religion, which we, together with them, do profess, and 〈◊〉 we are all bound in conscience to maintain to the utmost of our powers; whereas these relations and godly persons being involved, amongst many others their cou • trymen, in 〈◊〉 common calamity might have enjoyed their estates and fortunes if with other back-sliders in the times of trial, they would have submitted themselves to the ANTICHRISTIAN YOKE, and have renounced or dissembled the profession of the true Religion.
The very same formal words were used in former Patents of collections for them in King James his Reign, and in the Patent dated the 29. of Jan. in the third year of King Charles his Reign by which this Patent was drawn: The Arch-bishop perusing this Patent brought to him by Master Rulie, after it had passed the Seal, grew extremely choleric at it, rated Master Ruly, (who pleaded ignorance of the customs of England, and that the Patent was drawn by the Kings Attorney, according to former presidents, without any directions from himself, who was a mere stranger) chid him very sharply, threatened to suppress the whole collection, detained the Patent under seal, and carrying it the next day to the Court, complained of it to the King, checked the Lord Keeper and Secretary Cook, for letting such a clause pass in the Patent, who justified themselves by former presidents, by which they were guided; and by his violence, wholly cancelled the Patent after it was sealed; then caused a new Patent to be drawn, wherein this former clause was omitted, the King telling the Lord Keeper that the Arch-bishop would have it altered, and therefore it must be done; which thereupon was done occordingly. Now the cause of all this stir and anger of his Grace-ship against this clause, was only because it styled those of the Palatinate, professors of the true Religion, &c. and tacitly censured the Pope as Antichrist in this latter clause; Whereas these religious and godly persons might have enjoyed their estates and fortunes, if with other back-sliders in the times of trial, they would have submitted themselves to the Antichristian Yoke, and renounced or dissembled the profession of the true Religion: As was punctually attested upon oath by Master Wakerly and Master Hartlib. Of which more fully hereafter.
Now that all the forementioned purgations of passages against the Pope, and his being Antichrist, proceeded originally from the Archbi. himself, without any other motive but his own inherent affection to his Holiness and the Roman party, we shall most apparently evidence to all the world, by a Letter of his to Dr. Hall the Bishop of Exeter, signed with his own hand, and Bishop Hal's answer thereunto; the Originals of which Letters, Master Prynne seized in his Study at Lambeth, and attested at the Lord's Barre, where they were both acknowledged and read in these ensuing terms.
My very good Lord:
I Have received your Lordships Letters of Decemb. 6. 23. and with them the copy of your Book, and in them a paper of short propositions, which you think (and so do I) is fitter for the attestation of divers hands then the book it self: These propsitions shall be well weighed against the time of Convocation, which I conceive will be a fit time to take other Bishops attestation, without further noise or trouble.
For your book, I first thank you very heartily for your pains; and next, more then heartily (were it possible) for your noble and free submission of it, not only to many eyes and judgments, but also in the main to be ordered, and after that pressed or suppressed as it shall be thought fit here. Which care or conscience would men use which set out books, we should not have so much froth and vanity in the world, as now 'tis full of.
But whereas you writ: First, that the Book grew into greater length under your pen them you expected; I cannot be sorry for that, since that which you have added concerning Parker, Anti-Tilenus and Vedelius, seems to me very necessary: Secondly, that you are pleased to subject the work to me, and to interpret it, that you meant not personally to me, because I could not have time for other great occasions to revise it, but by way of desputation: These are to let you know, that were my occasions greater then they are, I would not suffer a book of that Argument, and in these times, to pass without my own particular View: And therefore, my Lord, these may tell you, that both my Chaplains have read over your book and that since them, I have read it over myself very carefully, every line of it; and I have now put it into the hands of my Lord the Bishop of Eli: and this thrice reading over hath been the cause why I did not give you a more speedy account of it.
And now, my Lord, according to the freedom which you have given one, I must tell you, that I have here and there in my reading of it over, made bold to alter or leave out a phrase or two, but have as yet varied nothing that is material; and indeed I should think it very uncivil and unjust too, to vary anything that is substantial, without first acquainting you with it, that so it may be done either by your own pen, or at the least, not without your own consent.
The particulars which I chiefly insist upon are these: First, you do extremely well to distinguish the Scottish business from the state of the foreign Churches; but yet to those Churches and their Authors you are a little more favorable then our case will now bear: But this I conceive will be easily helped, and that without pressing too much upon them. The second is, the first touch which you have concerning the Sabatarians, where you let their strict superstition pass without any touch at all, I think one little one will do no harm. The third, which you seem to pass by, as not much material in the Question, is in our judgment here, the very Maine of the cause, and it is, whether Episcopacy be an Order or Degree? an Order certainly, if it be of Divine and Apostolical institution. For that which is but different by degree and circumstantially, cannot be other then Iuris positivi; and the ancient word in the Fathers is, Ordinatio Episcopy; and our ordinary phrase is of any of our Brethren the Bishops, he is one of our Order: and why does the Church of England ordain or consecrate everyone that is made a Bishop, if it be but a Degree of the same Order? For when a Bishop is translated or made an Arch-bishop, theras then no consecration, because they are Iuris positivi, and only degrees: Your Lordship is very near a whole leaf upon this transition; I beseech you weigh it well, and then let me have it altered by your own pen, and the sooner sent the better.
The last (with which I durst not but acquaint the King) is about Antichrist; which title in three or four places of your book, you bestow upon the Pope positively and determinately, whereas King James of blessed memory, having brought strong proof, in a Work of his, as you well know, to prove the Pope to be Antichrist; yet being ofterwards challenged about it, he made this answer; when the King that now is went into Spain, and acquainted him with it, that he writ that not concludingly, but by way of Argument only, that the Pope and his Adherent might see, there were as good and better Arguments to prove him Antichrist, then for the Pope to challenge temporal jurisdiction over Kings: This whole passage being known to me, I could not but speak with the King about it, who commanded me to write unto you, that you might quallifie your expression in these particulars, and so not differ from the known judgment of his pious and learned Father: This is easily done by your own pen; and the rather because all Protestants join not in this opinion of Antichrist. I have no more to trouble your Lordship with, but to pray you to have your answer to these with as much speed as much speed as may be; so to God's blessed protection I leave you, and rest
Your Lordships very loving friend and brother, W. CANT.
Lambeth Jan. 14. 1639.
I had not leizure to toke a copy of these Letters, therefore I pray let me have them back again when you give me your answer.
This Letter was thus indorsed, To the right reverend Father in God, my very good Lord and Brother, the Lord Bishop of Exeter, these. And after the receipt again, thus indorsed by the Arch-bishop himself; My Letters of Jan. 14. 1639. to L. B. Exon. about his book for Episcopacy.
To which Letter Bishop Hall returned this Answer, found together with it in the Arch-bishops study.
MOst Reverend, and my ever most Honorable Lord, I do first humbly thank your Grace for those hours and pains you have been pleased to bestow, both upon my papers and me, and yet more for that noble freedom your Grace hath been pleased according to my earnest request, to use, in making known your Graces Judgment, in those few Animadversions which I have now received, and the gracious respect shown to me, that after so full power, put into your Graces hands to dispose of those papers, at your own pleasure; yet your Grace hath been pleased to take my unworthiness along with you, in the altering of my passages therein, wherein I hope I have satisfied your Graces expectation accordingly. As for my favourablenesse to foraigne Authors and Churches, I foretold your Grace, that I held it best not to be sparing of good words, though in the reality of the Tenet, I have gone further then the most others. Those Authors whom I mention, with so fair respect, are in those things (for which I cite them) our friends; but if your Grace find any phrase too high or unseasonable, it is but a dash of your Chaplains pen, to whom I beseech your Grace to give an absolute freedom in this behalf. For that of the Sabatarians, I have put a drop or two of vinegar more into my ink in two several places. For that passage concerning Antichrist, I have turned it upon themselves, without a declaration of my own judgment; however I find our learned pattern, Bishop Andrew's, more then once punctual this way. For that point of the Degree or Order of Episcopacy, although I well knew the weight of it, yet I did purposely intend to wave it here, because both it fetcheth a great and learned part of the School upon us, and because I found it to be out of my way, since these factions with whom we deal, deny both a several Order, and a several Degree, allowing only a priority of Order in the same degree; but our Tenet is doubtless most defensible: and I have accordingly so stated it in this review, which together with all my best services, I do humbly recommend to your Graces acceptation, vowing my hearty prayers for your Graces happy proceedings, as duly merited from
Your Graces most humble, and faithfully devoted in all observance JOS. EXON.
Exom. Pal. Jan. 18.
I have sent back your Graces Letter according to your Graces pleasure, and withal have been bold upon the humble suit of one of my worthy Clergy, Master Bury, to recommend a pious Petition of his to your Grace, the least touch of answer in your Graces Letter, will abundantly satisfy him.
Two R • negadoes have in two several parts of my Diocese been received into the Church, under that solemn form of Penance which your Grace was pleased to appoint.
This Letter was thus superscribed; To the most Reverend and most Honorable, my singular good Lord, the Lord Arch-bishop of Canterbury his Grace, Primate of all England, and Metropolitan, Chancellor of Oxford, and one of the Lord's of his Mijesties most honorable Privy Counsel, present these.
And after the receipt thereof, thus indorsed with the Arch-bishops own hand: Rec. Jan. 22. 1639. L. B. Exon. concerning some amendments in his book for Episcopacy.
In this Letter of the Arch-bishops, and the answer to it, besides the grand design of asserting Episcopacy of divine Right and Institution, we may observe these considerable particulars.
First, that he blames Bishop Hall for being a little too favorable to the foreign Protestant Churches, and their authors. Secondly, for passing by the Sabatarians (or strict observers of the Lord's day) without any touch at all, which he desires him to rectify and help, by some touches of shapnesse against them: this is his charity to the Protestants and Sabatarians (or Puritans of you please) they were too candidly handled, and therefore must be more harshly dealt withal: but now on the other hand, mark his extraordinary affection to, and care of the Popes honor and reputation. He doth in the third place, tax the Bishop for bestowing the title of ANTICHRIST on him three or four times in his Book positively & determinately. This was such a transcendent crime, that he must needs acquaint the King himself with it of his own native disposition, without any other Monitor, and procures a special royal command to him from his Majesty, to expunge those scandalous and dishonorable clauses against his Holiness out of his Treatise. Fourthly, in the reason which he renders for acquainting his Majesty herewith, and desiring him to make this change, there are these considerable things to be taken notice of: First, that King James himself did in his printed Works, at large prove and declare the Pope to be Antichrist, by very strong proofs. Secondly, that when the Spanish match was in agitation, and the Popes Dispensation required for the facilitating of it (being one of the first Articles in the Marriage Treaty) he was challenged by the Pope and his agents for it, but not before. Thirdly, that King James hereupon to satisfy the Pope, and gain his favor was put to a hard shift, and enforced to coin a new distinction which he never thought of till then, to excuse the matter: That he writ thou, not concludingly, but by way of Argument only; &c. Fourthly, that he made this answer and distinction when King Charles went into Spain, and acquainted him with it by word of mouth, that he thereby might satisfy the Pope and his party. Fifthly, that this whole passage was known to him, and he privy to this secret, not known formerly to others; therefore he was certainly one of the Cabinet-counsel, who was privy to the Kings going into Spain, and to the private instructions given him by King James before his departure hence; yea, very likely one who suggested this distinction to King James, to please the Pope and promote the Match; and therefore HE COULD NOT BUT SPEAKE WITH THE KING ABOUT IT: who hereupon commanded this Bishop, to qualify his expressions in these particulars, and so not differ from the known judgment of his pious and learned Father, from whose orthodox judgment notwithstanding the Arminians might freely dissent both with his Majesty's and this Arch-prelates approbation: Whereupon we find that these passages were qualified according to his desire, although Bishop Andrew's positive opinion in sundry passages was, that the Pope was Antichrist.
All which considered, we may infallibly conclude from his own pen, that all the forementioned purgations of passages against the Papacy, Pope, and his being Antichrist, were made by this Arch-bishops own special direction, without any other suggestion but his own Romish Genius and good affection to the Pope, to induce a more easy reconciliation with him: and this in direct opposition.
First, to the several Statutes of 16 R. 2. c. 5. 25 H. 8. c. 19. 20. 21. 28 H. 8. c. 10. 37 H. 8. c. 17. which tacitly define the Pope to be the Antichrist, who did obfuscate and wrest God's word & Testament a long season, from the spiritual and true meaning thereof, to his worldly and carnal affections, as pomp, glory avarice, ambition and tyranny; covering and shadowing the same with his human and politick devices, traditions and inventions, set forth to promote and stablish his only dominion, both upon the souls and also the bodies and goods of all Christian people, excluding Christ out of his Kingdom and rule of man's soul as much as he may, and all other temporal Kings and Princes out of their Dominions, which they ought to have by God's law, upon the bodies and goods of their subjects; whereby he did not only rob the Kings Majesty, being only the supreme head of this his Realm of England, immediately under God, of his honor, right and pre-eminence due unto him by the law of God, but spoiled this his Realm yearly of innumerable treasure, and with the loss of the same, deeemed the Kings loving and obedient Subjects, persuading to them by his laws, bulls, and other his deceivable means, such dreams, vanities and fantisies, as by the same, many of them were seduced and conveyed unto superstitious and erroneous openions.
Secondly, to the book of Homilies, in the second part of the Sermon for Whit-Sunday, page 316. and the 6. Sermon against willful Rebellion, page 316. which determines the Pope to be Antichrist in these terms: Wheresoever you find the spirit of envy, hatred, contention, robbery, murder, extortion, witchcraft, neeromancy, &c. assure yourselves that there is the spirit of the devil and not of God; albeit they pretend outwardly to the world never so much holiness, &c. such were all the Popes and Prelates of Rome for the most part, as doth well appear by the story of their lives; and therefore they are worthily accounted among the number of the false Prophets, and false Christ's, which deluded the world a long while: The Lord of heaven and earch defend us from their tyranny and pride, that they never enter into his Vine-yard again, &c. and he of his great mercy so work in all men's hearts by the mighty power of the holy Ghost, that the comfortable Gospel of his Son Christ may be truly preached, truly received, and truly followed in all places, to the beating down of sin, death, the Pope, the devil, and ALL THE KINGDOME OF ANTICHRIST, &c. The Bishop of Rome understanding the brute blindness, ignorance of God's Word, and superstition of English men, ond how much they were inclined to worship the BABYLONISH BEAST OF ROME.
Thirdly, to the 80. Article of the Church of Ireland, defining the Bishop of Rome, to be THE MAN OF SINNE, foretold in the holy Scripture.
Fourthly, to the Book of Common-prayer, appointed for the fifth of Novemb. styling the Pope, Papists and Jesuits, A Babylonish and Antichristian sect; and to the Kings Letters Patents, forementioned; defining Popery to be an Antichristian Yoake.
Fifthly, to the Hymn, printed in the end of all our Psalms and Common-prayer books. From Turk and Pope defend us Lord, which both would thrust out of his throne our Lord Jesus Christ thy dear Son: and the prayer for private families, bound up with our Bibles and Common-prayer-books; confound Satan and Antichrist, &c.
Sixthly, to the whole torrent of our Protestant Martyrs, Writers, who define the Pope to be Antichrist, yea the great Antichrist, prophesied of in Scripture. This was the direct position of our godly, learned Martyr Walter Brute, who maintained it in a large discourse, recorded by Master Fox, in his Acts and Monuments, edit. 1641. vol. I. p. 622. to 632. of our English Apostle John Wycliffe, Fox ibid. p. 594. (justified by John Hus) and Joan Wicklif. Dialog. l. 4. c. 15. Rich. Wimbledon, in his Sermon preached at Paul's Cross, anno 1389. Fox, vol. 1. p. 718. Sir Geofry Chaucer, in his Plough-man's Tale: Lucifers letters to the Prelates of England, supposed to be written by William Swinderly, Martyr (Fox Acts and Monuments, edit. 1610. p. 482. 483.) Sir John Oldeastle that famous Knight and Martyr; Fox ibid. p. 417. 418. Pierce Ploughman, his complaint of the abuses of the World, Fox ibid. 1. edit. 1641. p. 520. to 532. Mr. Will. Tyndale, a godly, learned Martyr, in his Obedience of a Christian man, p. 214. 215 &c. in his Revelation of Antichrist, and Practice of Popish Prelates: The Author of the image of a very Christian Bishop, and of a counterfeit Bishop, printed about the year 1538. Rodericke Mors his complaint to the Parliament of England, about 37 of King Henry 8. c. 23: 24. William Wraughter his Hunting and resening of the Romish Fox, dedicated to King Henry the eighth: Henry Stalbridge his Exhortatory Epistle to his dearly beloved Country of England, in King Henry the eighth his Reign: John Bale Bishop of Osyris, in his Image of both Churches, and Scriptorum Illustrium Britta • dae, p. 33. 116. 117. 161. 286. 287. 471. 481. 633. to 640. 647. 702. & de Vitis Ponrificum Romanorum: Father Latimer, Master Bilney, Master Rogers, Shetterdon, and other of our Martyrs: William Alley Bishop of Exeter in his Poor man's Library, part 1. sol. 56. Bishop Jewel in his Defense of the Apology of the Church of England, p. 593. 449. 480. to 497. 508. and Reply to Harding, p. 220. to 230. Master Thomas Beacon his Acts of Christ and Antichrist, his Supplication unto Christ, his Reports of Certain men, & Relics of Rome: Master John Fox in his Meditations upon the Apocalypse: Bishop Bilson in his book of Christian Subjection and unchristian Rebellion: Doctor Whitaker, Doctor Robert Abbot, Bishop of Sarum, Doctor George Downham, Bishop of Derry; Doctor Beard, Master Powel, Doctor Willet, Doctor Fulke, Doctor Sutcliffe, Doctor Sharp, Master Squire, in their several Treatises and discourses concerning Antichrist: Doctor John White in his way to the true Church, Sect. 61. Num. 4. Master Brightman upon the Revelation; Doctor Crakenthorpe, his defense of Constantine, and of the Popes temporal Monarchy; and generally all other our eminentest English Writers of any note, till this Arch-bishops reign, have positively defined the Pope and Papacy to be the great Antichrist, and proved the same at large: We shall close up this with two of the Arch-bishops predecessors resolutions in this point. The first is Arch-bishop Cranmer, who as he refused to move or stir his cap to the Popes Commissioners, when he was converted before them for his Religion, so he likewise professedly averred the Pope to be the Artichrist in these very terms, recorded by Master Fox in his Acts and Monuments, Vol. 3. Edit. 1641. p. 653. 660. 661.
The second is Arch-bishop Whitguift, who when he commenced Doctor, and answered the Divinity act at Cambridge anno 1569. publicly maintained this assertion in the Schools, Papa est ill Ancichristus, as Sir George Paul records in his life, p. 5. which this Arch-bishops immediate Predecessor. Abbot (to omit Arch-bishop Parker and Gryndall) likewise positively asserted; and Doctor Usher Arch-bishop of Armagh in a Letter of his to this Arch-prelat expressly he writes, that he did undoubtedly believe the Pope to be Antichrist; which title Bishop Andrew's and Bishop Hall. Bishop Morton and Bishop Downame, do likewise positively bestow upon the Pope, in some of their authorized impressions.
Therefore it cannot be but a grand offense for this Arch-prelat and his agents, contrary to the stream of all our Martyrs, Writers, Prelates, to purge all passages out of these new-printed books, against the Popes being Antichrist; in which all Protestant Churches, confessions, Writers, unanimously concur, together with our own.
7. Passages purged out against Altars, that the Cross is no Altar, that a Sacrifice may be without an Altar.
MAster Ward in his Commentary on Matthew, f. 248. lib. 2. p. 43. 44. Answ. 2. But the Cross is not an Altar, properly so called; for if it were, then it must either, First, be such in its own nature, which cannot be, the Cross and the Altar differing, &c. Or else, Secondly, the Cross is an Altar by a human use, or human Ordination; now this is not sufficient, because so anything may be made an Altar. Ans. 3. Thirdly, we answer, &c. unto these words; that there may be a Sacrifice without an Altar; this appears evidently thus: First, the offering up of Isaac, Gen. 22. was a true Sacrifice; for Isaac was a type of Christ, both in his immolation or offering, and in his death, and in his life; Christ died for us, and so Isaac did as it were in a certain figure, according to that of the Apostle, Heb. 11. 19. Abraham received Isaac from the dead in a figure and similitude; Isaac lived again from this death; so Christ rose again from the dead. But yet in this sacrifice of Isaac there is no mention at all made of an Altar, Gen. 22. Isaac verse 7. saith, Behold the fire and the wood, but where is the Lamb for the burnt Offering? where we see, that he requires a Lamb, but he requires not an Altar; as if the one were necessary unto a Sacrifice, not the other. Secondly, what is more necessary for a feast or banquent then a Table, and yet a banquet may be without a Table; whence the Martyrs when they were in prison celebrated the Lord's Supper without a Table: Now the Eucharist is a banquet, yea moreover a memorial of this one sacrifice of Christ in his death; and is often called a Sacrifice by the Fathers, and yet hath been celebrated often by many of the Fathers in prison without a Table; as it is said of Lucian, that he consecrated the bread of the Lord, and celebrated the Supper of the Lord when he had scarce his hands at liberty, using his own breast instead of a Table: and therefore it is evident, that there may be a sacrifice without an Altar. Thirdly, what is more necessary for a Preacher when he is to preach then a Pulpit? that is, it is very requisite and decent, and profitable for the people, that the Minister should speak unto them out of the Pulpit, as Ezra did, Ezra 9. But yet it is not simply necessary unto the essence of a Sermon, for a man may preach upon the plain ground without a pulpit, as it is said of Chrysostom, who preached unto divers persons (in his persecution) standing not in a Pulpit, but at the side of the Lord's Table; and therefore an Altar doth not appertain unto the essence of a Sacrifice. Answ. 4. Fourthly, we answer, &c. unto these words, Christ himself being both the Knife, Oblation, Altar and Priest (it is said, Heb. 9. 14. that