Canterburys Doom

46. A Passage crossed out against mixing the Sacramental wine with water.

THis clause is purged out in Master Ward's Commentary on Matthew page 380. Wine and blood cannot be both in the Sacrament corporally and substantially, as the Papists teach: It is controverted between us and the Church of Rome, whether the Wine in the Lord's Supper be to be mixed with water, or pure Wine to be administered? and they say it is to be mixed with water; and we deny not, but that of ancient times, in hot Countries, especially where their Wine was strong, they used to mix water with wine in their common drink, and thereupon so used it in the Sacrament: but now to put water into the wine at the Sacrament, when it is not ordinarily so used or drank, we hold it to be an Antichristian custom, and contrary to Christ's institution, as appears by this argument; Christ in his last Supper gave wine and not water to be drank, for he calleth it, the fruit of the Vine, which is wine and not water, Matth. 26. 29. &c.

47. Passages purged out concerning the Ministers doing their duty in Praying, frequent Preaching of the Word, the people's diligent hearing of the Word preached, &c.

IN Master Ward's Commentary on Matthew page 41. this clause is obliterated: Mending their Nets.

Quest. What is observable in these Nets?

Answ. Note here two things in them, viz. First Lead, that is, the ponderous denuniiation and menaces of the law: Secondly, Corke, and that is the sweet and comfortable promises of the Gospel, teaching us, that the preaching of the Word should be fitted to the capacity and disposition of the hearers, and that in a threefold regard; as first in regard of the time, it must be preached in season and out of season, 2 Tim. 4. 2. and secondly, in regard of the object, to every creature, Mark 16. 10. &c. thirdly, in regard of the manner, milk must be given to Babes, and strong meat to men; the weak must be strengthened, the obstinate reproved; the ignorant instructed, the erroneous reduced into the way of truth, and the wicked reclaimed from their evil ways.

Quest, Wherein must the Preachers of the Word, principally labor in the preaching of the Word?

Answ. In these two things: First, to sink to the bottom the Net with the weight of Lead, by diving, penetrating, sounding and descending into the entrails, bowels and lowest vaults of the heart, because otherwise they cannot catch those who are hid and drowned in the mud and earth; they must reveal and make known the wrath of the Lord against all iniquity and wickedness of men (Rom. 18.) that sinful men by flying from, and forsaking their sins, may avoid the wrath of God.

Secondly, when they have truly humbled their hearers with the judgment pronounced and denounced against them for their sins, they must then raise them up to the top with cork, which brings the upper side of the net above water; they must be comforted and cherished by the promises of the Word, least otherwise the sight of their sins and sense of God's wrath, drive them to despair: and these two, lead and cork, are carefully to be observed and handled; for first, sinners must be cast down, then raised up: That Net needs no cork that hath no lead, nor those hearers comfort who never lamented for their sins; and therefore, first, Ministers must show the people the anger of God against sin, Rom. i. 17. 18. then secondly, the righteousness of faith, Rom. 3. 21. First, ordinarily comes the spirit of bondage, which sinks the soul to the bottom of sorrow, and then seasonably is held forth the spirit of adoption (Rom. 8. 15.) and the evangelical promises which raise up the soul from the pit of hell: a • cork without lead, and comfort without lamentation, leads to presumption, so lead without cork loseth the net in the mud and earth; and therefore our concord must be mixed with discord, and our creble with bases; we must in our preaching sing of mercy and judgment, mixing threatenings with promises, and weaving, inter-la • cing promises with terrors (as the Lord himself doth through the whole book of the Scripture) if we desire to fish, that we may catch many souls for an offering unto the Lord, for he fisheth in vain whose net wants either lead or cork.

Ibidem on Matth. 13. 55. written copy 261. this is dashed out.

Quest. Who are unfit or unworthy to take the calling of the Ministry upon them?

Answ. First, those who being arrogant and proud for their learning and parts, thi • themselves worthy to be preferred before others: Secondly, those who make a 〈◊〉 of Religion for base and worldly respects and ends only: Thirdly, those who are •• dued only with a fox-like wit and craft, and subtle policy: Fourthly, those who •• light and aiery in their preaching, seeking therein nothing more then popular appla •• and praise: Fifthly, those who do not prefer the advancement of Religion and pr • pagation of the Gospel, before all human things: If the Reader desire to see the • answers and particulars amplified and much enlarged, let him read Chemuit. Har • fol. 893.

Ibidem page 38. this is deleted. Thirdly, as the fish gain nothing except they be taken with the hook, so preaching profits not the hearers, except tha • obey what is preched; and therefore great is their misery who neglect the preaching of the Word; for first, from such the Vineyard shall be taken away; and secondly, th • wrath of God shall abide upon, and remain with them; yea, thirdly, the Word preached, and the empty feats, will rise up in judgment at the last day; and therefore man had better neglect pleasure, riches, honor, meat, health, yea, life it self, tha • the preaching of the Word; for what will momentary pleasure or uncertain rices or worldly honor, or food or health, or life, profit us, if we lose our precious soul • (of more worth then all these) eternally. In fishers we must consider, besides th •• knowledge and diligence, these two things, to wit, the place and main scope. Firs • the place where they fish, and herein we may observe, first, that they must be in many places, for sometimes fishers are in one place or part of the sea, sometimes in another, as we see in Christ and his Apostles, Mark 1. 38. Secondly, there are fisher • 〈…〉 in the uttermost parts of the world; so Ministers must follow God's cal • though 〈…〉 to go to foreign parts, their line went through all the world: Thirdly 〈◊〉 make long journeys, go much ground, fail far in the sea for a few fishes: • Ministers preach long for the winning of a few souls. Secondly, in fishes we may 〈…〉 the main scope; wherein note, that servants fish not for themselves, but for their Masters; so Ministers must wooemen for God, not for themselves, and labor to gain souls that they may be presented as pure and chaste Virgins unto the Lord (2 cor. 11. 2.) as Eleazar wooed Rebecca for Isaac not for himself, and continued soliciting her until she consented to go with him; so the Ministers of God must first labor not for an hour, but until they have gained some souls unto the Lord their Master; and secondly, they must labor not for their own sakes, but for their people's, yea, for God's sake, that is, for God's glory, and their salvation; and thirdly, the Ministers may be said to labor for their own sakes too, for it is true, ye are my Crown and my glory, as the Apostle saith (Phil. 4. 1. & 1 Thes 4. 19. 20.) yea, the Epistle which is written in our heart (2 Cor. 3. 2.) and if you stand fast, then we live, 1 Thes. 3. 8.

Ibidem page 40. The Church of God is sometimes compared to the Sea, and then the Ministers are the Pilots of the Ship, and the fishers in that Sea; and therefore if our names imply labor, and cur calling import industry, then Non-residents are not to be commended, if they absent themselves from their flocks, for their lucre or easesake, and not upon some urgent and weighty affairs (for a time) which may be as profitable for the Church of God; Paul labored night and day, and Christ prayed, not that drones and idle persons, but that laborers might be sent into his harvest.

Ibidem page 328. Answ. 2. Christ here only reproveth the ambitions affectation of the Pharisees, who delighted much to be called Fathers (when the Pharisees sat in Moses Chair, then they might call them fathers; that is, so long as they taught the truth) but when they were not directly subordinate unto God, and affected that which was due only to him, then they were not to be counted as Fathers; mark here the opposition, call no man your Father, for one is your Father in Heaven: If the earthly Father be subordinate to the Heavenly, then ye may call them father; but when they affect that which is due to the heavenly Father, to whom belongeth the Kingdom, the power and the glory; then call them not Fathers.

Ibidem printed book, fol. 170. written copy, fol. 82. They mis-apply the Word, who, first, sow pillows under men's elbows; secondly, but principally, they who make sad the hearts of those by their preaching, whom God hath not made sad: such are those at this day, who have smooth tongues, in respect of sin, and yet are full of bitter invectives against the better sort; some hate the preaching of the Word, and therefore hate and abuse the Preachers thereof; whence it comes to pass, first, that some Ministers are partly fearful, and so forbear preaching, that by so doing they may decline hatred, persecution, and reviling speeches: Secondly, some are partly weary, &c.

Ibidem printed book, fol. 178. written copy fol. 79. Quest. How must we so preach that God may gain glory thereby?

Answ. It is done three manner of ways (viz.) either first, by preaching the glorious works of God, and that either first, his eternal works or decrees which were from all eternity; as namely, first, the creation of the Universe; secondly the predestinating of some unto salvation, from the corrupt mass of man-kind fallen in Adam; thirdly, our redemption by Christ; fourthly, the preparation of celestial glory: Secondly, his works done in time; which are either first, temporal; as first, the preservation of the whole world; secondly, the protection of man, least he should lack any good thing, or be harmed by any evil thing, &c.

Ibidem printed book, fol. 490. written copy fol. 298. A knowing Minister can better direct people to come out of their sins, &c.

Page 29. book fol. 9. written copy 262. They being converted, must convert their brethren the Gentiles. Answ. 8. The final cause why the Apostles were sent unto Israel was, that so their obstinacy and hard-heartedness might be perfected and ripened unto judgment; and therefore although the Samaritans were more ready to hear and embrace the Gospel then the Jews (as appears by John 4. & Act. 8) yet Christ sends it to those who are most backward and difficultly persuaded (yea who will not be persuaded) to embrace it, that so their sins may be full and mature unto harvest: Hence observe, that the preaching of the Word is often sent unto many for their destruction; this evidently appears thus, to wit, first from these places, Jer. 7. 27. Ezek. 2. 35. & 3. 6. &c. Matth. 24. 34. John 15. 22. 24. Act. 13, 46. & 7. 22. & 1 Thes. 2. 15. Secondly, because thus the justice and anger of God is justified, 2 (hron. 36. 16. Rom. 10. 21. Prov. 1. 24. Thirdly, because it is the nature of the Word to harden as well as soften, like the Sun which hardens mire, as well as softens wax; for the Word is a light, and therefore where that shines men cannot sin in darkness; and when men sin against light and conscience, then judgment is near, even at the door, &c.

48. Passages deleted against Murder in Magistrates, Princes, and others.

IN Doctor Clerks Sermons in the Sermon on Innocents day, page 81. l. 5. After these words, but only Malefactors, should follow this deleted clause: These were not; nay, slay they may not any man, that term is odious; justice loveth no slaughter: capital offenders Kings may put to death, but they may not slay men; I may not be peremptory before so learned hearers, who can judge better then I; I will not say certainly, but I will say happily, the Evangelist used this word of purpose to make the act the more erroneous: Murder in a Magistrate, in a King to slay: Uriah’s death plotted by David, David's self blood, Psal. 51. Blood and murder are synonimous; the Prophet expressly calls Ahab a murderer, 2 King. 6. for Naboth's death: The sword of justice smites it slays not in Scripture phrase: Nay, a King may not slay, not a delinquent; if in his passion either himself, or his men at his command, shall shed his blood, it is flat homicide; he might have sentenced him to die, but his private sword may not kill any; Saul's Javelin thrown at Jonathan or David, had it killed either it had been murder, yea though they had been trespassers, and their crime never so capital.

In Master Wards Commentary on Matthew fol. 110. this is expunged: There is an excusable homicide, which is either casual, &c. or sudden and strange: Now this is gathered from Numb. 35. 17, 18. where the Lord saith, if he smite him with throwing a stone (whereby he may die) and he die, &c. and if he smite him with an hand weapon of wood (wherewith he may die) &c. as if he would say, if he chance to kill him with a stone or a piece of wood, which there was no fear or likelihood would kill him, then he should be quit and not die: But here is a threefold doubt or scruple will arise, which I confess I am not able to resolve; viz. First, whether such indulgence, pardon, or exemption from punishment, be altogether to be granted to him who thus unexpectedly killeth his Neighbor, or whether this execution can be collected out of this place? Secondly, if such a freedom from punishment be here to be understood, then whether the blow wherewith the party was killed, be to be understood of a stroke that was given in anger or in jest? Thirdly, whether by the blow which was given, be understood a stroke not mortal for the present, but a blow whereof the party long languisheth, and at last dies?

49. That Christ is our sole Mediator, not Saints and Angels, and against prayer to Saints, deleted.

IN Doctor Clerks Sermons, page 191. l. 24. after these words hath it often, should follow this expunction: This provideth too against popery; God hath made Christ the only Mediator, the sole means of grace, of all his gifts whatsoever; Papists add to him too more, merits of men, and intercession of Saints; horrible sacrilege to rob Christ of his right; he is our Intercessor; if not, yet blasphemy to disable him, he belike is insufficient, they put into his office the Saints, as Coadjutors: they be his fellow advocates; he is weak alone, or they think him very proud: He is our Mediator, but they must make means to him, his Mother must entreat him: Entreat? command her son; jure Matris impera: they are not worthy the answering; what prayer is not made in his name is sin.

And page 200. l. 19. After these words Saint Peter to his Master, should follow. Protestants, some like not of the Liturgy; they say tis Popery: surely they mistake: tis a wonder the Papist censure it not rather, that they call it not Calvinisme, or the Teregamus Domine: and Christ have mercy upon us; because we pray in it immediately to Christ.

50. That Nature used well and improved, is a means to obtain Grace, and greater graces then before. Expunged.

IN Master Ward 's Commentary upon Mat. 25. 14. p. 355. Object. Some object these words to prove, That God will give greater graces unto him, or bestow greater upon him, who hath well used the light of nature. Answ. By those Talents are here understood the gifts of God, and especially the knowledge of God by the Gospel; which knowledge he is said to hide, who doth detain the truth in unrighteousness, and doth keep in the known truth. This Talent therefore cannot be that sufficient grace, which (they say) doth happen to Infidels and unregenerate persons; but that grace which God doth bestow upon his domestical servants. Neither by him who hath, is understood a man in his mere naturals, or some heathen man, furnished with sufficient grace; but a man furnished with the knowledge of the Gospel, which is given to me for that end, that by edifying his neighbor he might spread the knowledge far abroad, and like monie put to use, it might be increased with daily additions.

51. Passages deleated concerning Original Sin.

IN Master Ward 's Commentary on Mat. 3. ver. 10. this is expunged, written copy, fol. 21, Every tree therefore that bringeth not forth good fruit is hewn down and cast into the fire. Argum. The Papists say that for original guilt only, we are not guilty at all of Hel-fire; and therefore Infants dying before the committing of actual sin shall not be damned or punished, poena sensue, with any sensible punishment. Now against this, these words may be thus aptly objected; Every tree which bringeth forth not good fruit, it hewn down and cast into the fire; but Infants who are without the Covenant, are trees obnoxious of original sin, which brings forth no good fruit; therefore Infants that are without the Covenant, being guilty of original sin, shall be cut down and cast into the fire, &c.

The Papists say, that those who are only guilty of original sin, shall not be punished poena sensue, with any sensible torments after this life. Against which Tenet this Text is thus aptly objected, All Chaff is to be burnt with eternal fire, which is a sensible torment; but whosoever are polluted with original sin, and not purged by the blood of Christ, are chaff; therefore they shall be burnt with eternal fire, which is a sensible torment. The major proposition is proved from this verse, He will burn up the chaff with unquenchable fire. The minor proposition is confirmed thus: It is necessary that such as are polluted with original sin, and not purged by the blood of Christ are either Chaff or Wheat (and this the Papists I hope will not deny:) but they are not Wheat, because they are not gathered into the Garner) for they say that such as die before Baptism, are not made partakers of the joys of Heaven:) and therefore they are Chaff prepared for the fire.

52. Deleted clauses against the Oath ex Officio and forced Oaths.

IN Master Ward 's written Commentary on Mat. p. 138. this Discourse is purged out: Faulty, they are faulty here, who injuriously contstrain men to swear: and this is twofold, namely, first, when men are forced to swear against themselves: this is injurious, no man being bound to betray himself; In criminalibus, licet in contractibus, not in criminal offenses, but in contracts and bargains: for an oath may lawfully be administered and given unto a man, to answer whether he made any such bargain or covenant (as is aledged) or not; but it never used to a thief or murderer: for in criminal offenses witnesses must come in against a man, or he is acquitted by Law, and is never put to his oath to accuse himself. Secondly, Men are injuriously constrained to take an oath, De rebus ignotis, to answer they know not to what. This was altogether disliked and disallowed by that famous Martyr John Lambert, in his answer to the Bishops fourteenth Article, Fox fol. 1119. whereunto I refer the Reader. Fifthly, all rash swearers, &c. Fol. 139. Swear not at all. Object. Sixtus Senensis, and some other Papists say, that Christ here sets down a council of perfection, not forbidding all swearing, but rather wishing that men could so live in faith, love and truth, that there might be not use of an oath. Answ. 1. First, this is false, because Christ's words are not perswasory, but prohibitory, expressly forbidding swearing. Ibid. fol. 239. b. fine. Que. 4. Whether it be lawful to force one to swear? Answ. 1. First, a Magistrate may impose an oath, with these (three) limitations: first, if the thing be weighty: secondly, if otherwise it cannot be known: thirdly, if it be not a snare to catch a man's self, or a trick to make him accuse himself. Answ. 2. Secondly, Magistrates should be very wary how they enforce or contstrain men to swear; because, first, oftentimes they thus add fuel unto the fire of God's wrath, by making men forswear themselves; and therefore here it should be considered, if it were not better to lose the thing in question, then to hazard the loss of our Brothers soul, by making him to perjure himself. Paul would rather never eat flesh while he lived, then offend his brother; and therefore he is far from Paul his charity, who for a thing of small value or moment, will drive his brother to perjury. Secondly, if thou believe him when he swear, why wilt thou not believe him, if he take some solemn protestation? An honorable person being called into the Senate at Athens to depose touching some matters, the Senators would not have him to take the accustomed oath, knowing him to be a virtuous and honest man, Cicero orat. pro Balto. Thus except the matter be of very weighty importance, we should consider, First, if he whom we desire should be put to his oath, fear the Lord, then he dare no more lie then forswear himself, Secondly, if he fear not the Lord, then how will he fear to forswear himself? And thus both Magistrates, and those who are wronged should be very careful not to constrain any offender to swear, if by any other means the matter may be known or decided.

53. A Passage obliterated against popish Pardons, Indulgences and Purgatory.

IN Mr. Ward 's Commentary on Mat. p. 179. written copy, this is crossed out as hetrodox. We have no need of a second purging. (How derogatory then are the Papists to the sufferings of Christ, who ascribe more to the Pope • pardons, then to Christ's pangs? Antichrist by his Indulgences, can both deliver and preserve from Purgatory, and send the soul straight unto heaven; but they will die in the quarrel, before they will grant such or so much power and efficacy to be in the death, bloodshed and merits of Christ, &c.

54. The very name of Papists expunged, with a passage against the Popes power.

IN Doctor Clerke 's Sermon upon Candlemas day, page 95. line 14. The Papists say. page 166. l. 7. let Papists hold, &c. p. 171. l. 7. This Manuel, but the Papists take advantage of that. page 200. l. 16: Papists hold it. p. 224, l. 38. A Papist, p. 299. l. 5. 9. Papists say; Papists make. p. 330. l. 16. even by Papists, who extenuate sin, are blotted out▪ The like is frequently done in Doctor Jones his Commentary on the Hebrews, and in M. Ward 's Com. on Matthew; where p. 395. there is this notable passage purged out; Christ saith, unto me is given all power: therefore (Antichrists imp) Carerius saith, The Pope hath power over Infidels. All power was given to Christ, therefore to the Pope, is a blasphemous Antichristian consequence, displaying the Pope in his colors to be the Whore, in making himself, or suffering himself to be made equal with Christ.

55. A Clause expunged against Popish Penance.

IN Master Ward, page 34. this clause is obliterated. Fifthly, Bellarmine's Argument follows not, as appears by this instance; Papists say, their Penance is the second table after shipwreck; now she that sinneth not needs not this Penance; but the Adulteress is admitted unto it; is therefore the Adulteress better then the Innocent, because she is made partaker of the second Table, which the other is not? No more is she for the second Husband.

56. Passages expunged against Perseverance in Grace.

IN Master Ward 's Commentary on Mat. 24. 13. He that endured to the end, &c. this passage is rased out, He that endures unto the end, &c. We may learn hence, that patience in persecution and affliction, is not praise-worthy, except it be permanent and endure unto the end. How doth this appear? First, evidently by these places and proofs, Mat. 10. 22. Luke 21. In patience possess your souls. Heb. 3. 6. & 6. 11. &c. unto the 15. and 12. 3. 12. and Jam, 5. 7. unto the 12. And secondly, because without this perseverance we shall have noreward. He who digges for Gold, must continue diging until he come to the vein or oar, else he loseth his labor. He who is upon a journey or race must continue therein until he hath won his wager, or reached his journeys end. He who is fighting a Duel, must stand upon his guard and withstand his antagonist, yea continue coragiously to oppose him, until he have got the victory, otherwise all he doth at first onset is nothing. The Israelites went out of Egypt and yet never came to Canaan; and many begin well, who for want of perseverance fall short of their reward. What is here required of us? To labor to persevere and abide rightly armed against all temptations and trials whatsoever, even unto the end. How must we do this. Answ. By these ways and means, to wit; First, our ingress into the lists múst be living and solid, and not sleeping or dead; for otherwise we can never endure to the end. Secondly, we must not love but leave and relinquish the world, 1 John 2. 15. for otherwise we shall never be able to hold out against the assaults of the world. Thirdly, we must be trained soldiers, and exercise ourselves daily in the Lord's lists; that is, we must frequently give ourselves; 1. to meditation: 2. to the hearing of God's word: 3. to the practice of piety: 4. to the opposing and resisting of iniquity, and all manner of wickedness: and 5. to the strengthening and corroborating of our faith by the Word and Sacraments. Fourthly, we must principally exercise our patience and labor that it may have its perfect work in us. Who can be always patient, or endure patient in persecution and affliction unto the end? They can who have not placed their hope in this life or anything therein, but live in Christ, and place all their hope and confidence in him, Colos. 3. 3. 4.

In the same Commentary on Mat. p. 277. written copy, this whole discourse is obliterated. The words in this place; The gates of hell shall never prevail against it: ser • e us as a strong rock to build perseverance of grace and faith upon, both against the Papists, Pelagians, Socinians, and others: For here our Savior plainly promiseth, that against those which build their faith upon this rock Christ, the gates of hell, and power of Satan, shall never prevail. To this Socinus (in tractatu, de loco; tu es Petrus) answers, That these words of Christ's are not so to be understood, as though the Devil could not prevail against any of the members of the true Church of Christ: but, that so long as they are the true members thereof, it is impossible that they should be hardened by Satan or hell; that is, he promiseth to the Church, so long as it remains the Church of Christ, that the power of death shall not so prevail against it, that it come into condemnation: but he doth not understand by the gates of hell, the craft, deceit and fraud of Satan, whereby he labors to seduce and enthrall some. Hereunto we answer; first, whatsoever is an adversary to the building of the Church upon the Rock, or to the constant adhering of the Church unto Christ, that is understood by the prevailing gates of hell, (for in these words he removes the contrary of that which before he had laid down; upon this Rock will I build my Church:) but the fraudulent and crafty temptations of Satan, which are effectual or of force, to seduce or enthrall the faithful are principal enemies to this building of the Church, and constant adhering unto Christ; and therefore these crafty and subtle temptations are understood by the gates of hell. Secondly, whatsoever comes out of the gates of hell, or hath its beginning from thence, that is here understood by this phrase of the gates of hell; but the temptations of Satan are hatched in hell, and come from thence; therefore they are here meant by the gates of hell. Thirdly, if the condemnation of the faithful only be understood here, by the gates of hell, then this promise may stand with the total failing or falling away of the Church militant; (for then he should promise nothing to the militant members of the Church, but only to the dead, who die in faith:) but this is repugnant to the intention of Christ in this place, and to the interpretation of all Writers, and the opinion of all Christians. Fourthly, Saint Peter himself, unto whom our Savior here speaks, seems otherwise to interpret these words then Socinus doth, 1 Pet. 2, 7, 8. where the Apostle teacheth, that unbelievers and disobedient persons, who stumble at Christ and are offended with him, do belong unto those gates, which do impugn and assault that building which consists of living stones, and is founded upon the corner stone and true rock, Jesus Christ. Fifthly, the proportion or analogy ought to be observed, which our Savior here intimates and implies, betwixt two Cities; the one of heaven, which hath her gates and keys, verse 19. and the other of hell; which by the gates of her plots, practices and provocations do seek the ruin of the heavenly city. Now in this place our Savior promiseth (and would have us to believe it upon his word, that none of the plots, projects, assaults or batteries of the gates of hell shall prevail against the heavenly City, the Church. And therefore seeing one City is opposed to the other, and the gates of the one to the gates of the other; and the one (viz. the Church) is considered in the state and condition of her present building; it is very requisite that the other should respect her present impugning and assaulting of the other; and consequently, the craft, deceit, and fraud of Satan, whereby he labors to seduce, enthrall and deceive the members of the Church.

Ibidem p. 201. Christ is Never (the Licenser makes it semetimes) absent from his children; and then blots out this ensuing clause; For he loves them unto the end, Joh. 13. 1, yea, promiseth to be with them unto the end, Mat. 28. 20. yea, dwells in them by his spirit, 1 Cor. 3. 16. & • Cor. 6. 16. but yet he seems sometimes to be absent. And pa. 57. Professors are odious unto the world, and derided, scoffed and taunted at by the world; but the comfort is, that they are dear unto God, and precious in the sight of Christ, who will acknowledge them to be his, when he doth deny and utterly disclaim those their mockers and despisers. And thus the Lord hath particular consolations for all particular sorts of his servants: And 12. lines after; They stand or fall to their own Master; yea, they shall stand, and none (neither sin or Satan) shall be able to pluck them out of Christ's hand, John 10. 18.

57. Passages purged out against the Popish Pyx and Transubstantiation.

IN Master Ward's Commentary on Matth. page 341. there is this deletion. Que. Who may be meant there, or to whom may these words be fitly applied? Answ. These words of our Savior's do nearly touch the Papists, for they can point with their fingers, and say, here is Christ, and there is Christ: Behold, in this Pyx are three Christ's, in that five, in that seven, in that more; therefore it is likely that Christ giveth us this special watch-word, and such others, Believe them not.

Quest. What doth our Savior forewarn us of here?

Answ. We have in this verse a charge from Christ, that if those Impostors, the Papists, should say unto us of him; behold, he is in secret places or closets, we should not believe it; and this is most appliable unto them who tell us; that Christ is to be found in a Pyx, and think that they have him in safe custody, under lock and key.

59. Passages deleted against Prayer to Saints; Popish Prayers; the Merit of Prayer; praying first for spiritual things; and praying towards the East.

In Doctor Clerks Sermons page 140. l. 12. after yea, and then, the Licenser hath expunged this following sentence: The Papists are foully befoold, who have prayed so long to Saints, being but damned spirits, and all in hell.

Ibid. page 219. l. 6. after that word mostly, this is deleted: Frayers, Papists say Saints pray; they want naught themselves, but pray for us; they there fore pray to them; proof from Scripture they press but very poor; fain to fetch instance from hell: Dives prayed for his brethren: Bellarmine's reason, worthy a Cardinals hat, Happily.

In Master Wards Commentary on Matthew page 82. this is gelded out: When a Papist prayeth to any Saint in heaven; for sometimes they pray to those, who in all probability are in hell, as Thomas Becket, Hildebrand, and divers cheating impostors.

Ibip. page 164. 161. 168. 169. this is deleted: Let those therefore who call upon the name of the Lord, depart from all iniquity, and let them labor to abound in all virtues, both moral and theological, that so our profession may be praised both of profane and civil men.

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 all this; therefore they were forced to cry much and long.

The Papists say, prayer is a Meritorious work, as hath been elsewhere shown; Against which, we urge this place thus; we must not pray as the heathen did, for they thought to be heard for the merit of their long prayers: therefore it becometh not Christians to pray with any opinion to be heard. Answ. 2. Spiritual graces are to be demanded before temporal good. Thirdly, we have no true right unto temporal things, nor proper interest in them, nor any true warrant to beg them, until we be converted; and therefore temporal things are not first to be desired: Our Savior teacheth only those to pray for temporal blessings, that can call God father, as we see in the preface of the Lord's Prayer, which we cannot do aright until we be converted.

Ibidem page 341. this is deleted; Object. It is controverted betwixt us and the Papists, concerning the forms of Churches; and Bellarmine affirms, that they should be built East and West, that so when we pray therein, our faces might be turned towards the East: and for the proose hereof, he produceth this place; Ab oriente venturus ereditur ad judicium; It is believed that Christ will come unto judgment from the East, therefore we ought to pray towards the East.

Answ. First, creditor, it is believed (saith he) namely, by those who can believe what they list, though never so absurd, &c. See page 299.

60. Passages obliterated concerning Predestination, God's Decree and Reprobation. See Election, page 303.

IN Master Ward 's Commentary on Matthew, in the written copy fol. 172. this clause is expunged. How is the Kingdom of God attained unto? First, the foundation of it is the eternal love of God. Secondly, from this love proceeds the Decree of Predestination. Thirdly, from this Decree follows Redemption wrought by Christ. Fourthly, thence follows the Promises of the Gospel, applying Christ to our hearts. Fistly, and lastly, follows Faith, which apprehends both the Promises and Christ.

What reason can there be that God should prepare vessels unto dishonor? How can God create men to destroy them? I Answer. Neither is reason dumb here, but can speak something in God's behalf: viz. First we for our food kill Sheep, Oxen, Birds and Fowl, who never wronged us; yea, for this end we fat and cram them, although we did not create them. How much more then may God destroy a creature which he hath made, and for his glory pass by a man who hath infinitely offended him? Secondly, Artificers often make pieces of work and break them again, for the praise of their skill and Art, why then may not the Lord do so? Obj. God gave nothing unto man but a being, therefore it was unjust to do more unto him, then to take away his being. God who created man of nothing or of earth, might justly have reduced him again to his first matter, but not make him worse then he was: now to be damned is much worse then not to be. I answer. Artificers and Craftsmen make vessels for their own service, yea even to serve for base offices, and that for a long time, yea even forever, if they and their vessels could endure forever. And therefore why should we dispute against God? Saint Paul durst not do it, Rom. 9. 13. &c. What reason is there that God should condemn us for Adams fault? Reason answers, That for treason against the King, the Father is beheaded, and the children disinherited; yea, because old Wolves and Foxes endanger and injure us, therefore we kill the young ones that never harmed us because they are of a ravenous nature also, and will do hurt if they live; why then should we plead against God? &c. See more of this Sect. 25. concerning Election.

In Doctor Clerk 's Sermons page 91. l. 12. after these words, Saint Ambrose doth warrant it, should follow this large discourse of Predestination, which the Licenser hath totally expunged. I will not be peremptory in so perplex a Question as is Predestination; I will say as I conceive it, and submit me to your censure. In the great Council in Heaven (why name I heaven? heaven was not yet) God meaning to make manifest both his justice and his grace to the world, which he purposed to create in time, for the glory of them, both out of the whole mass of man, selected some, and refused the rest: whom his mercy pretermitted those his justice predessigned unto damnation, but whom his love elected, those his grace ordained to final salvation: The Tragic Poet could say, God whom he loveth, he saveth; what then his grace fore-purposeth, his power in time effecteth, and his wisdom manages and marshalleth all the means; salvation only is the end intended by his grace, but the means are many, that might come between: Grace hath a golden chain of many links, salvation the last, but so fastened to his fellows, that it cannot fail; adoption, redemption regeneration vocation, justification, sanctification: adoption to the right and title of God's sons, redemption from death, regeneration by baptism, vocation by the Gospel, justification by faith, sanctification by the spirit, all these Paul hath omitted, and named but the last, both as the most comfortable, and to which all the rest do purposely tend: Damnation is the doom decreed to the reprobate; God's justice sentenceth them, but how and in what order, I list not to discourse, for offending of weak consciences: For the execution of which sentence, there was ordained death and hell, and Satan, and the evil day; death to attend them, hell to enjoy them, Satan to torment them, and the evil day to judge and deliver them; The Elect also do deserve that doom; God's curse is justly incurred by their sin, but God's goodness travelled with good, which decreed they should be saved: Ask me not the Question why God Almighty dealt not equally with all? It is already answered; God is just as well as gracious: Had he saved all, where then were his justice? had he damned all, where then were his grace? Reply not in thy reason, that God had he so pleased, might have been both just and gracious, and yet have saved all: for Christ who satisfied his Father for the Elect, might also have so done (had he pleased) for the Reprobates: Alas! besides, why made God choice of thee, and not of me? I must answer with Saint Paul, O homo tu quis est, Who art thou O man, that presumest to plead with God? hath not the Potter power to make vessels of his clay to what use himself listeth? As clay is to the Potter, so is man to God; he will have mercy on whom he will have mercy. This project of God's gracious love hath caused the Scripture by elegant Antonomosie to cast the name of it upon the means of it; Christ called not only a Savior, but salvation; Mine eyes (saith old Simeon) have seen my salvation; yea not Christ only, that procured it, but the Gospel also that proclaims it; it is called God's salvation, Acts 28. 28. for the Gospel is the word of it; Paul calls it so, and Christ is the horn of it, old Zacharias calls him so, a project worthy, &c.

61. Passages purged out against popish Purgations of sin by other means then Christ's blood, and against Purgatory.

IN Doctor Clerks Sermons, page 23. l. 13. After these words Gregory Naz. the Lycenser hath expunged these lines following; Satisfaction's a Purgation too, a Popish one: the Alms of the living effectually purge for the sins of the dead. The Saints intercession, I think another too: the prayers of the dead for the sins of the living; and why not their blood too as well as Christ's? Tu per Thomae sanguinem. Beckets blood is not so dry a drug as Christ's; happily it will work better. Indulgences are another, the Popes too, he hath a great facility in that kind of physic. The Mass another, a strong purgative. Paul said, all purging is by blood; the Mass hath none, tis incruenta hostea (themselves so term it) an oblation without blood. A sup of the Chalice, or a kiss of the Pax, offering to an Image, or creeping to a Cross, Pilgrimage, Oil, Holy-water, purgers of sin; all, I think, all Popery is a purge: What mean the Priers flagellant, who whip their bodies, but to purge their sins with their own blood, set scourgers to be self purgers, happily they will not be beholding unto Christ's The Prophet says, By his stripes we are healed, but they think they are by theirs: shall I press these purgers with this fourth term of my Text, per simetipsum, by himself, they will fly unto the second, and say, Paul said not, he had purged. All say sins before Baptism are purged by him, but those we act after it must be purged by others: by the Pope, the Priests, our friends, or ourselves, by pardons, penance. Mass, good works: New Romanists old Montanistes: even Aquinas himself puts but Original sin only to Christ's purging, Actual to the Mass; But you heard what point before, that Saint John was Paul's Paraphrast 1 John 1. 7. he says, The blood of Christ cleanseth from all sin; but yet that Alms purge sin, they find in Tobia's History, whence they may ground good manners, but not faith; but Solomon says it too, Prov. 15. 21. and that book is canonical: that book, but not this verse; it is a bastard Scripture, foisted in by some forgery; the Hebrew Text hath it not.

Ibid. page 200. l. 16. after unworthy of Christ's presence, these words are put out: they will rather go to Purgatory.

62. Passages obliterated concerning preaching, its end and frequency.

IN Master Ward 's Commentary on Matthew, these clauses are deleted, written copy fol. 239. Observ. 3. The Apostles gently persuade and admonish, that so Christ may be planted in our hearts. Object. There is a double scope of the preaching of the word, viz. a declaration of the mercy and anger of God, Rom. 9. 22, 23. and therefore the end and scope of all preaching is not to call men unto salvation. An. Certainly, it is most true, that there is a double scope of preaching, but the difference is in the Object, these differing in the Event, not in the first scope of God, for the Lord's scope is, that all should be saved, Ezek. 18. 8. 1 Tim. 2. 4. & 2 Pet. 3. but his will is, that those who will not be saved, should be damned; and therefore the Ministers of the Word of God, in the preaching thereof, declare, pronounce and publish the wrath and anger of God against all those who will not accept of the tender of mercy, offered by him in his Word.

Observ. 5. Ministers are often calumniated for their zeal, industry in the preaching of the Word. Quest. How doth the truth of this appear? Answ. First, natural and simple men would not have them labor at all, because a little preaching is too much for them. But Secondly, they are ashamed to confess and acknowledge this, and therefore they lay their fault either upon their Parsons, or their manner of preaching: It is according to the Proverb, easy to find a staff to beat a dog, and those who are ill affected to the Ministers of the Word, will easily find something to tax them for; as for example; First, for the person of the Minister, be he rich or poor, of noble or ignoble parentage, old or young, learned or illiterate, or whatsoever, something malice can find out to reproach him withal: Secondly, for the manner of preaching, let him preach sweetly or sharply, often or seldom, out of the Word only, or else also out of the Fathers and human Authors, or howsoever, yet some aspersion shall be cast upon him: Thirdly, for the manner of his life, be he severe and more reserved, as was John, or human, affable, and more familiar, as was Christ, yet he shall not go without a censure, but shall either be called a Devil, or a friend of wicked men.

Page 32. Observ. The most profitable preaching is to apply general doctrines to particular persons, &c: Quest. Why is this manner of preaching most profitable? Answ. First, because we regard not generals, hearing them only for form, as though we heard the scenes or acts of a stage-play. Answ. 2. Secondly, because people are not able to apply general Doctrines to themselves, and therefore they had need be applied unto them by the Ministers who are able to do it. Answ. 3. Thirdly, because if people be able to apply it, yet for the most part they mis-apply it, that is, they apply what they hear to others, not to themselves, self-love so blinding their consciences, that they cannot see their own faults, Luke 8. 11. John 9. 40. 41.

Ibidem printed book, fol. 92. & written copy fol. 224. on Matth. 11. 15. 16. Thou hast hid these things from the wise. Quest. How doth it appear that God hides the knowledge of the Gospel from those who swell great with human wisdom?

Answ. First, it appears thus; because God takes away his helping hand from unworthy persons, and that two manner of ways, to wit, First, sometimes outwardly, by prohibiting the Pastors to preach, as Matth. 10. 5. Act. 16. 7. and sometimes inwardly, by not blessing the Word which is preached unto the hearers thereof, &c.

Ibid. in the written copy p. 396. Quest. To whom doth the preaching of the Gospel properly belong?

Answ. The Ministry of the Word belongs properly to the Elect, Ephes. 4. 11, 12. he gave Pastors and Teachers for the perfecting of the Saints, and for the edifying of the body of Christ. Against this, this place is objected, the preaching of the Gospel is sent unto all (Go and teach all Nations) and therefore it doth not properly belong unto the faithful.

Answ. 1. It is true, that we do, and must preach unto all, because the Ministers of the Word, in the judgment of charity, must believe well of those to whom they preach, leaving secret judgment unto the Lord: and Secondly, it is preached properly unto the Elect to convert them, and only accidentally to the Reprobates, as being inseparable, mixed with the other, as tares and chaff are mixed with good corn, 2 Cor. 2. 16.

63. A Passage deleted against Ministers Reading their Sermons.

IN Doctor Clerks Sermons, page 404. l. 8. after these words. improperly so called, these words are blotted out: A reading prophesy riseth in the Church, but fit to be prohibited, for it is not from the spirit, Prophetiza nobis Christ, Matth. 26. 28. Christ, read who hath smitten thee; much a do is about a reading Ministry; the King to name it, and the Bishops to suffer it; but what shall we say of reading Prophesy? surely the Bishops are to blame to suffer it; and yet the greater part of those who condemn reading Priests; are themselves reading Priests; reading is no preaching, so they falsely say; but their preaching is reading, so I may truly say.

64. Passages blotted out concerning the Sabbaths morality, perpetuity, strict sanctification, and against the profanation of it.

IN Master Ward 's Commentary on Matthew, written copy page 201. this is deleted, I came not to destroy the Law, &c.

It is here objected, that the Sabbath day was not moral; Christ would not have altered it; for in this verse, he came not to dissolve the Law, but to fulfill it.

Answ. The alteration of the day is no dissolving of the Law, no more then the alteration of the several services, once in force by virtue of the second Commandment, (as namely, circumcision, sacrifices, the Passover, and the like) doth abolish that Commandment.

Object. 2. It is objected again, Christ compareth the Sabbath to a sacrifice, Mat. 12. 7. therefore it is ceremonial.

Answ. Our Savior in that place useth a proverbial speech, thereby showing, that the greater duty must be preferred before the less; see Mat. 9. 33. where the self-same speech is used, and yet there is no question of Ceremonies, but only company keeping with Publicans and sianers: Dod upon the fourth Commandment.

Ibidem page 110. this clause is gelded out: Some will not allow of all the words of precept, according to the Letter; as for example: First, some divide the Sabbath into two hours in the fore-noon, and two in the afternoon, although they have no footing for it, either from the spiritual and literal meaning of the fourth Commandment: Secondly, other can distinguish, &c.

In Doctor Jones his Commentary on the Hebrews, page 117. this sentence is expunged. Here we are to learn, that we are to occupy ourselves in a serious contemplation of the Sabbath day, it is as chest full of precious and invaluable Jewels, if it were unlocked unto us; it is a recordation of things past, namely, of the creation of the world which is never to be forgotten by us; and our Christian Sabbath must put us in remembrance of the resurrection of our Savior Christ, which was a re-making of the world: Again Secondly, The Sabbath was a type and figure of things to come, of that spiritual rest that we should have by Christ from sin, Satan and the pains of hell; and likewise of that heavenly and everlasting rest that we shall have in the Kingdom of Heaven; all the week long we are working in those callings wherein God hath set us eating our bread, as is the Commandment, in the sweat of our brows; but on the Sabbath day we rest from them all, do nothing but hear the Word of God, pray, sing Psalms, receive the Sacrament: and this should put us in mind of that perpetual Sabbath we should keep in Heaven, where we should do nothing but praise God continually: yet for all that, this day, the day of days, the Lord's day, which the Lord hath selected to himself, is too little regarded by a great number; some men are so worldly that they will not rest, no not on this day; they that do rest from bodily labors, will not rest on such a heavenly manner as they ought to do, it may be they will be sleeping even at the Church, when others be at Sermons, or they will be sitting idle at home, in the streets, or Church-yards, but they do not make that holy and comfortable use of the Sabbath, as they ought to do, they do not now take occasion to meditate upon that sweet and joyful Sabbath, where we shall rest with Abraham, Isaac and Jacob forever; yet as the holy Ghost teacheth us in this place, this is one principal use we are to make of the Sabbath.

In the said Doctor Jones his Commentary, page 41. 103. 119. 232. 236. 253. 252. 274. 319. 320. these words, The prophonation of the Sabbath are put out, and the very name of Sabbath obliterated.

So in Doctor Clerk's Sermons page 200. l. ult. & page 147. l. 7. the word Sabbath is deleted.

65. Passages deleted, that the Sacraments Ex Opere Operato confer Grace; and concerning the Sacrament of Baptism.

IN Master Ward 's Commentary on Matthew, written copy page 399. this clause is purged out: Fourthly, by Baptism we gain eternal life and salvation; that is although Baptism doth not confer these ex Opere operato, yet where the Sacrament in rightly administered, and faithfully received, and Christ within justifying the person to be baptized, Rom. 4, 11. there Baptism doth seal all these mercies, graces and benefits unto the party baptized.

Answ. 2. Baptism is not absolutely necessary unto salvation, as appears thus; First Sacraments do not confer grace upon all, nor by a phisicall power give grace unto any, but sometimes God in and by the Sacraments conveys grace unto his Elect children, and sometimes by the Sacraments confirms grace which he hath formerly conferred.

Ibidem on Matthew 3. ver. 11. I indeed have baptized you with water, but he shall baptize you with the holy Ghost. this discourse is obliterated:

Quest. What is John Baptists principal scope herein?

Ans. His principal and particular scope was this, to show that his baptism had no efficacy nor power in it from himself at all, but only from Christ: teaching us, that the outward Sacrament may be in-effectual (vede August. contr. Faustum 10. 4. & 19. 12.) and that two manner of ways, viz. First, for a time only, as those who were baptized into John 's baptism received not the graces of the spirit till afterwards, Act. 9. 2. And Secondly, sometimes finally, and forever; and thus Simon Magus was baptized but never benefitted at all by it, Act. 8. 13. 20. 23.

It may here be demanded, why the Sacraments are sometimes in-effectual, seeing they are the Sacraments of Christ, instituted by himself?

First, because they are Sacraments appointed for the confirming of grace formerly given, not for the conferring of grace by any phisicall power in themselves (Rom. 4. 11.) and therefore no wonder if the Sacraments be not effectual, when they are administered to one void of grace; for a seal set to a blank profits nothing.

Secondly, because those things which are a means of conferring grace, according to the Ordinance of God, are but only means, and not efficient causes; and therefore unto the receiver is like the preaching of the Word, altogether unprofitable when they are not mixed with faith, Heb. 4. 2.

How may we know whether we are truly baptized or not, or whether our baptism be effectual or operative in us?

We may know thisby a serious examination of ourselves by those things whereunto Baptism is compared, viz. Water A. Spirit B. Fire C.

A. First, Baptism is compared to Water, which hath these two principal properties; First, it washeth clean, and cleanseth away filth and pollution from a garment, and therefore we must examine and try, whether we be washed and clean purged from the pollution of • inne or not? Secondly, It moisteneth and maketh apt to fructify; and to bring forth fruit, Isa. 44. 3. and therefore we must try whether we are barren or not? for if we increase nor in the works of sanctification, we are not yet truly baptized unto Christ. B. Secondly, baptism is compared unto the Spirit, or to wind or breath, who • e properties are these two, namely; First, to cool and refresh the Lungs; and secondly, to work insensibly, according to our Savior's speech John 3. the wind blows where it lists, of which afterwards in his proper place, viz. upon John. 2. 5. Let us here only examine, whether lust burn and rage within us or not? for if we be enflamed therewith, and have no spiritual breath to cool these carnal flames, then we are not truly baptized into Christ; the pulses of the conscience being sighs and prayers wherewith the child of God doth querch the fire of concupiscence. C. Thirdly, Baptism is compared to fite, whose properties are these three; to wit, First, to give light, and therefore he that is blind, is not yet by baptism made a member of Christ; for where the spirit of Christ is there the eyes of the understanding are opened by him; and secondly to purge away dross from mettle: and therefore we must try, whether the corruption of our nature be more and more subdued, and whether we be more holy, more pure and more unspotted then formerly we were? yea like gold seven times tried in the furnace; and thirdly, it doth enflame and burn; and therefore key-cold and luke-warm Christians are not yet baptized into Christ: wherefore we must labor that our hearts may be enflamed with a desire to advance the glory of God; as Saint Paul, when he saw the City Athens subject to idolatry, his spirit was stirred in him, Act. 17. 16.

66. Passages deleted, that the Eucharist and Mass are no Propitiatory Sacrifice. (See Mass before.)

IN Master Ward 's Commentary on Matthew written copy page 324. this discourse is deleted: Quest. Is the bread in the Lord's Supper, when it is consecrated, to be offered up as a Propitiatory sacrifice unto God?

Answ. No: our sacrifices now are Thanksgiving and Alms, Hosea 14. 3. Phil. 4. 18. Heb. 13. 15, 16.

Object. But this Sacrament is frequently by the Fathers called a sacrifice, and therefore the Mass is no Idol; yea the Papists urge Heb. 13. 10, &c. and from thence of set up the Bread, Christ, unto God for a propitiatory sacrifice.

Answ. First, it is not certain that the Apostle in that place speaks of the Eucharist, yea rather contrarily, it is certain, that he speaks not of the Eucharist, for verse 15. it is said, Per illum, by him, therefore let us offer. &c. and therefore if we offer sacrifice unto God (per illum, ergo non illum) by Christ, then we do not offer up Christ himself unto God.

Secondly, our sacrifices now are spiritual, viz. prayers, praises and alms; as was shown before in the answer to the Question: And hence collections were wont to be made in the Church, 1 Cor. 16. at the time when the Eucharist was celebrated; and thus the Fathers do always explain themselves when they speak of sacrifice: for there is a double sacrifice, to wit, first, one which the Priest offers up, and this the Papists speak of, but not the Fathers; secondly, a sacrifice which every Communicant offers, and of this the Fathers speak; Tu sine oblation venis, participas quod pauper offert, Chrysost. When thou comest to the Lord's Supper, thou must not come without an offering.

Ibid. page 365. The Papists object, Christ in the institution of his supper speaking of his sacrifice, doth not utter the words in the future tense: This is my body, which trad • tur, shall hereafter be given for you; and my blood, which effundetur, shall be shed for you: but in the present tense, pro vobis traditur & effunditur, which is given for you, and shed for you; therefore Christ did not only sacrifice his body and blood upon the Cross, but also in the Lord's supper.

Answ. First, if these words (this is my body which is given, and my blood which is shed) be the substantial words of the sacrifice of the Mass, then there is a gross and impious error in the Canon of the Mass; for in the first part of the institution, the Canon wholly omits these word, quod pro vobis traditur, which is given for you; and in the other part of the institution, the Canon hath not the present tense, but the future effundteur, this is my blood which hereafter shall be shed for you; and thus the very nerves and sinews of this argument are quite cut a sunder by the Canon of the Mass it self.

Secondly, how can the sacrifice of the Mass be called Jucruentum, an unbloody sacrifice, if there were in effusion of blood even at that instant when Christ celebrated his supper? yea if the Wine be substantially changed into the blood of Christ, and the Bread into his body, and that there be blood not only in the Cup, but also with the flesh, as they teach, then it must needs be a bloody sacrifice.

Thirdly, it is not unknown to the Christian Faith of Protestants, when and where the body of Christ was given for the redemption of our souls and the blood of Christ shed for washing away of our sins; for the Scripture in many places declares, that this was done in the death and suffering of Christ, and not in the celebration or institution of the Eucharist.

Fourthly, neither doth the use of the present tense prove that which they would have, for it is usual and well known, that there is an Enallage oft times in Scripture, and that not only the present tense, but also sometimes the preter tense is put for the future for the certainty of things affirmed: as for example; paer natus est nobis, unto us a child is given or borne; Agnus occisus, the Lamb was slain from the beginning of the world; behold the Lamb of God, qui tollet, which taketh away the sins of the world, Ego pono, I lay down my life for my sheep &c. Chem. Exam. part 2. fol. 166. 6.

Many Passages of this nature are expunged out of Doctor Jones his Commentary on the Hebrews, others altered by the Licenser, which we pretermit.

67. Clauses deleted against Popish Satisfaction.

IN Master Ward 's Commentary on Matthew written copy page 17. this is deleted: Quest. Which are the parts of Repentance?

First, the Papihs answer hereunto, that the parts of repentance are three, to wit, First contrition, or (as some of them say) Attrition: Secondly, auricular confession; Thirdly, Satisfaction of merit.

Object. We may satisfy the wrath of God for the punishment due unto sin.

Answ. Neither will this evasion serve, that by grace our works satisfy, for grace and works are so divers, that they cannot herein concur together; grace taking away works, and works grace, if they should be joined as working causes together.

Ibidem page 383 this is purged out: I read (saith Ambrose) of Peter 's penitent tears, but not of his Satisfaction; the which words of the Father, being urged against popish Satisfaction, Peter Lombard answered, Multa facta sunt quae scripta non sunt, many things have been done which are not written or mentioned in the Scriptures.

Answ. This answer is a sufficient satisfaction (with the Papists) being an essential point of penance, and pertaineth to doctrine, and therefore it should have an express warrant or proof out of the Scripture; for in matters of faith or points of doctrine, an argument may be drawn negatively from the Scriptures (though not so in matter of fact) as for example; This doctrine is not found in Scripture, therefore it ought not to be received, is a good consequence; wherefore the Fathers (viz. Ambrose) argument is good, and the Masters (viz. of the sentences) solution looseth not the knot.

And fol. 207. written copy: Thy sins be forgiven thee.

We see Christ here neither requires confession, nor demands or reserves Satisfaction of this sick man, but wholly takes away his sins, to teach us that Christ pardons our sins truly, Heb. 8. 12. Ior. 31. 21. &c. Isa. 43. 25. Heb. 10. 17.

68. Scripture Texts themselves and their very words alone deleted.

NOt to trouble you with any already mentioned in the Premises take these ensuing instances instead of many more that might be added. In Master Ward 's Commentary on Matth. p. 201. Christ indeed is never absent from his children; for, he loves them unto the end, John. 13. 1. yea, promiseth to be with them unto the end, Mat. 28. 20. yea, he dwelleth with them by his spirit, 1 Cor. 3. 16. 2 Cor. 6. 16. But yet he seemeth sometimes absent. Ibid. p. 202. There is a fear of God, which is a godly fear; wherein two things are observable. viz. First, that he is to be feared, Ps. 2. 11. Pro. 1. 7. Eccle. 12. 11. And secondly, that he is not to be feared doubtingly, but believed confidently, John. 4. 18. & Rom. 8. 38. Ibid. p. 84. All Christians are called light: Thus Saint Paul taxed the Jews, Thou art confident that thou thyself art a guide of the blind, a light to them that sit in darkness, Rom. 2. 19. whence he intimates that every Christian is or ought to be a light. Ibid. p. 194. Quest. Why doth the Lord principally respect our Faith? Answ. First, because Faith only saveth us, Rom. 3. 12. 27. &c. and 4. 5. Acts 13. 48. John. 8. 24. Eph. 2. 8. Secondly, because works serve only to prove our Faith, Gal. 5. 8. I am. 2. 18. Ibid. p. 207. Thy sins be forgiven thee. We see Christ here, neither requires Confession, nor demands or reserves Satisfaction of this sick man, but wholly takes away his sins: to teach us, That Christ pardons our sins truly, Heb. 8. 12. Ier. 31, 32. &c. Isaiah 43. 25. Heb. 10. 17. Ibid. p. 403. Secondly, it appears the Holy Ghost is God, because he begat Christ the Son of God, Luk. 1. 35. where he is called, The power of the most High; and therefore he is God. Ibid. p. 187. the Lord is immutable and immovable in his Law and Decrees of mercy, John 13. 1. Rom. 11. 29. Ibid. page 221. All power comes from God; we neither have power to eschew evil, nor to do good, Rom. 7. 15. 19. 23. Were not these Licensers as bad or worse then Papists, thus to obliterate these very Texts of sacred Scriptures as heterodox, and unfit to pass the Press? No doubt they would have rased them out of the Bible itself in time, as well as out of this Authors writings, who did but barely cite them in their genuine sense, against Popish and Arminian errors.

69. Passages expunged, that the Scriptures are light, not hard to be understood, and to be read by the common people.

IN Master Ward upon Matthew 14. 15. page 27. 90. these clauses are deleted. Ye are the light of the World.

The Papists affirm, the Scriptures to be hard, and difficult and obscure, that the common people or Laity cannot understand them, and therefore it is to no purpose for them to read them. Now against this we produce this place, arguing briefly thus; the Apostles are the light of the world, therefore their doctrine (i. e. the Scripture) is perspicuous, and facile, and may be understood by a diligent and observant Reader &c.

To this of Bellarmine we answer, first, the Major proposition is false, that every light is always visible, for these two causes, viz. First, because the Sun and Moon were ordered to be great lights (Gen. 1. 16. and Psal. 136. 8.) for the governing of day and night, and yet we see them often darkened, and suffer strange eclipses: so the Church, though it be ordained to enlighten the world by ministering the doctrine of the Scriptures, yet sometimes it may fail out of men's sight, as hath been shown elsewhere, viz. upon Matth. 5. 14. Secondly, though the Church be a light, yet such as walk in darkness, loving that better then the light, do not always see it, but want either will or eyes thereto: Thus the King of Arams Soldiers neither saw the horses and Chariots of fire that were round about Elisha, nor knew that they were in the midst of Samaria, until their eyes were opened.

Neither do men light a candle and put it under a Bushel.

The Papists say, that the Scriptures are so hard and obscure, that although people were permitted to read them in their mother tongue, yet they could not possibly understand them, and therefore it boots not at all to do so: Now against this Tenet of theirs we enforce this place, arguing thus; Christ in the former verses affirmed his Apostles to be, not only the sale of the earth, but also the light of the world; and in this verse shows how absurd a thing it is to light a candle, and then to put it under a Bushel, and how useful it is to put it into a candlestick, because so it gives light to all that are in the house. But if the writings of the Apostles be obscure, then we must of necessity confess, that the light is hid under a bushel, and is not seen by those in the room: Now if this be absurd, then let the Pastists acknowledge it an absurd opinion to think the Scriptures obscure, and rather affirm them to be perspicuous and plain; yea, not only perspicuous and clear to the understanding of some, but to all who are in the house, that is, to all the faithful: Briefly, if the Gospel be like a lighted candle which is put into a candlestick, and gives light to all who are in the house, then it is perspicuous and clear to the whole household; but the former is true from this verse; therefore also the latter, &c.

Were not our Prelates wholly Popish, and Rome's sworn Vassals, who could not endure to have such passages as these pass freely through our Presses without a Romish purgation? and do not these bad fruits discover how rotten their hearts, how corrupt their judgments were?

70. Passages blotted out against Transubstantiation; and Christ's Corporal presence in the Eucharist.

IN Dr. Clerk's Sermons page 229. l. 21. after these words, not die at all, should follow this deleted cause; God is the creator; 'tis he (John says) made all things; the Popish Priest saith, he can, by certain words said in the Sacrament, make his maker, create Christ, incarnate him again, turn bread into Christ's body.

And in Master Ward's Commentary on Matthew, p. 380. Wine and bread cannot be both in the Sacrament corporally and substantially, as the Papists teach; But of this subject you have heard much before; we shall not therefore here enlarge ourselves any further.

71. A notable clause deleted concerning the Toleration of Popish Priests, and Divines preaching against it.

IN D. Featlie's Clavis Mystica, p. 175. this notable passage is purged out by the Archbishops Chaplain: Now though toleration of different Religions falleth in some respects, within the compass of the mysteries of state, which cannot be determined in the Schools but are fittest to be debated at the Council Table; yet considering the preeminence the Law of God hath above the law of men, and the dangerous consequence of an ill resolution of the state in this point, which may tend to the ruin of many thousand souls; certainly the States-man is not to begin but where the Divine ends in a deliberation of this nature; For first, it is to be inquired, Whether bearing with a false Religion, be a thing justifiable by the rules of true Religion? whether the God of Heaven permit any permission of blasphemy against himself, or heresy against his true worship? And in case that God dispence with some kind of toleration of errors and abuses for some time, to prevent a greater mischief, the Council of state is to inquire, whether the condition of the present state be such, that the only means to suppress heresy, is for a while to let it grow? as also, whether the cockle can be clean weeded out without the spoil of much good corn? If the Grecians never undertook any matter of great consequence, before they received answers from their Oracles; neither the Jews before they consulted with God by the Ephod; nor the Romans, priusquam de coelo servatum esset, before they had the approbation of their south-sayers; doubtless all Christian estates are to expect either a command, or at least a warrant from Scripture, before they proceed in matters so nearly concerning God and his service; otherwise, they go about to set the sun by the dial, not the dial by the sun; alter the house to the hangings; whereas all good Governors should be like good Pylots, qui manum ad clavum, oculos habent ad astra, who have their eye upon the stars or C • rd and hand upon their helm; that is, they ought according to the direction from heaven to steer their course.

72. Passages expunged against Veniall sins.

IN Doctor Clerk 's Sermons page 295. l. 16. after Lotteries, the Licenser hath deleated these words; All sins ventall; ventall (I would say) there; yea (as a Romish Riball shamed not once to say) though a man had lain with our Lady.

And page 333. l. 22. after these words. A petty sun, should follow; nor ever heard I of vice in a Diminutine, but only in a Papist; Lindan hath Levicula vitiola, substantive and adjective abated both,

In Master Ward 's Commentary on Matth. 5. ver. 19. page 105. One of the least Commandments, this discourse is rased out.

Are all sins mortal, are not some Veniall?

First, some sins are called venial, possibilitate, because there is a possibility that they may be pardoned; and they are thus called, in opposition to those mortal sins which cannot possibly be forgiven, as final impenitency, total apostasy, and the sin against the Holy ghost, Heb. 64. & 10. 26.

Secondly, some sins are called venial, facilitate, because they are more easily and usually forgiven; and they are thus called, in opposition to those sins which are scarcely or seldom pardoned; as swearing, and the idolatry of covetous men, which are seldom truly repented of.

Thirdly, some sins are called venial, promissione, because they have a promise of pardon; and thus all the sins of the righteous children of God are called venial.

Fourthly, some sins are called venial, vera estimatione, because they deserve not death nor condemnation: And in this sense we deny any sins to be venial, because every transgression of the Law is mortal; yea, hence Bellarmine confesseth, that they are not properly sins, because they are preter legem non contra, besides the Law, not contrary to the Law; and therefore we should not presume because our sins are small, but fear because they are many; the smallness of them having been a means to hinder us from turning from them, or repentig of them, and also to multiply and increase the number of them.

Ibidem written copy page 334. Object. Therefore some sins are venial, some mortal.

Answ. First, neither an Eagle nor an Elephant will catch at flies, and therefore it becomes not so great and learned a Scholar as Bellarmine is to catch and snatch at these flies and moats.

73. Passages rased out concerning our effectual Vocation.

THis whole discourse is obliterated in Master Ward 's Commentary on Matthew 22. ver. 14. Many are called but few elected:

Quest. How many sorts of callings or calls are there?

Answ. There is a double call, viz. particular and general: First, there is a particular calling or function, •• to the ministry, and the like, John 6. 12. Matth. 7. 22. now this call belongs not unto salvation, and therefore I omit it: Secondly, there is a general call unto salvation, which is twofold, to wit, ineffectual and effectual: First, there is an effectual calling, which is twofold. to wit, a calling whereby God calls all men, and a call whereby he calls the outward Church: First, there is an effectual call whereby God calls all men, and this is twofold, to wit; First, the Word of God, which is said to call all, and that both because it speaks unto all without difference; Come all, &c. Mark 11. 24. & Acts 17. 30. & 10. 35. and also because the sound thereof goes into all the world, or unto the atmost parts of the world. Rom. 10. 17. Psal. 19. 4: The book of the creatures for the invisible things of God are seen in the creation, Rom. 1. 20. and there are some marks and impressions or prints of God in every creature: Secondly, there is an effectual call, whereby God calls the eternal Church, to wit, the whole Church professing the Gospel outwardly, whether they be Papists, Arians, Heretics, Ana baptists or Protestants: Whence we may learn, That all in the outward Church are called, and therefore many are called; this is clear from this verse: and chap. 20. 16. Luke 14. 16.

Quest. 2. How are all in the outward Church called?

Answ. Two manner of ways, by the Word and Spirit; First, all under the Gospel are called by the Word preached, Matth. 23. 37. and hence the Gospel is called Lucifer, the day star, 2 Pet. 1. 19. and the Word of life, John 6. 68. and the salvation of God, Act, 28. 28. and the word of reconciliation, 2 Cor. 5. 19. and therefore what will become of those who despise the Gospel; that is, both first, the Papists, who because they hate us, therefore they contamne the Gospel which we profess, although it be the word of life, and the means of their calling: Oh woe be unto those who contemn the words of Christ; and also secondly, they who think preaching a fine thing, but not necessary; such are they who can be content with a dumb Minister, or who, like the Gergesens, prefer their gain before Gospel; Oh! it is a grievous thing for Christ to call, and we to refuse his gracious calling: and also thirdly, they who enjoy the preaching of the gospel, and may be made partakers thereof, hath forenoon and afternoon on the Lord's day, and yet neglect it, and for every trifle, and upon every trivial occasion, will absent himself, Prov. 1. 24. Oh it is a fearful thing for a man to loath this lovely manna; and likewise fourthly, they who do not make a right use of that which they hear, and this is the most usual, and the most hurtful of all, Amos 8. 11. And thus we see how all under the gospel are called by the Word: Secondly, all under the gospel are called by the Spirit, working within, as well as by the Word preached without: Now because we make this a member of the general ineffectual call: it may be demanded.

Quest. 3. Whether the call of the Spirit be ineffectual or not? for it is said, that those who are led by the Spirit are the sons of God, Rom. 8. 14. and that there is no condemnation to the spiritual man, Rom. 8. 1. because the gifts of God are 〈 in non-Latin alphabet 〉 , without repentance, Rom. 11. 29.

Answ. All this is true of the effectual operation of the holy spirit, because that is certain and eternal; but there is a general work of the spirit, which ends in perdition; that is, many may and do fall finally and totally into sin, and consequently into eternal destruction, in whom sometimes there hath been some good motions, and general operations of the blessed spirit; this is clear from these places, to wit, Mat. 7. 22. & 13. 20. Heb. 6. 4. & 10. 26. & 2 Pet. 2. 20. Now this general call and operation of the holy Spirit hath these degrees following. viz. First, an understanding of the word, for the mere natural man cannot understand it, Mat. 16. 23. & 1 Cor. 2. 14. Here observe two things, to wit, First, there are many in the places of the Gospel who hear the Word preached all the days of their lives, and yet understand nothing, but remain children in understanding; now these never were made partakers so much as of common or general grace: Secondly, there are some who live under the Word, and do dogmatically understand the Word; now these must remember that knowledge is not enough, God having given them knowledge for practice sake, yea to know and not to obey will aggravate their panishment. Secondly, a taste of spiritual things and the heavenly gift, Heb. 6. 4. this is to receive the Word with joy. Matth. 13. 20. and there are few ordinary hearers, but at some time or other have these affecting motions, although for the most part the reprobate rather rejoiceth in the newness then in the trunesse of that which he hears. Thirdly, obedience in part for saking some sins and doing God some service, Mark 6. 20. And thus much for the first general call unto salvation, to wit, the ineffectual call. Now

Secondly, there is an effectual calling, and thus only the sheep of Christ are called, John 10. 27. & 6. 44. & 2 Tim. 1. 9. & 1 Cor. 1. 26.

Quest. 4. How many things are observable in this effectual vocation or calling?

Answ. These five which follow; namely; First, it is of and from God, that is, those who are effectually called are called by God. John 8. 44. Act. 13. 48. Secondly, it is wrought by the Spirit, Mat. 12. 18. Isae. 42. 1. 1 Cor. 5. 14. Gal. 3. 26.

Object. 1. Thirdly, it is free: Now against th • s it may be objected, election is free but not vocation, because our works go before effectual vocation, as appears by the Prodigal, and Eunuch, and Cornelius.

Answ. There are two parts of our effectual vocation, whereof the first is hid and secret, and internal. and is spiritually wrought by the holy spirit; and the second part is manifest, and that is, the perfection of sanctification, when it is outwardly perfected: Now both these proceed from the free love of God, who works in us both the will and the dead, both good habits and good acts; read Phil. 2. 13. 2 Tim. 1. 9. Jam. 1. 18. Fourthly, it is firm and certain, Rom. 8. 30. 1 Thes. 2. 24. Fifthly, it is not appertaining unto all, but only those who are elected, are effectually called, &c.

74. Clauses obliterated against Will-worship.

IN Master Ward 's Commentary on Matthew, written copy page 361. this is expunged: Quest. Because this woman without any particular command from God, did by this her fact perform a good work, and an acceptable service unto Christ, it may therefore be demanded. Whether those works which are undertaken out of a good intention, though without a command, be acceptable services or parts of God's worship?

Answ. No; for the Word saith, that he is worshipped in vain by the Doctrine of men, Isa. 15. 9. and Col. 220. will-worship is condemned, yea this last was singular, not exemplary; for Mary anointed Christ without any special command from God, but not without a singular instinct of the spirit, and Christ defendeth the fact, not at simply good or worthy to be imitated, nor because he did approve of will-worship, but because it was grateful unto him for another use, which he knew, but she knew no, namely his burial, which was shortly to be, Bareus s. fol 853. b.

Ibidem page 57. in the written copy: Here indeed is a pride in Religion, when God must be content either to accept of will-worship, or a freewill-offering, or else he shall have nothing.

75. Passageo deleted concerning the loving, prizing and hearing of God's Word.

IN Master Ward 's Commentary on Matthew, page 110. in the written copy, this clause is rased out.

Answ. 3. Except their righteousness exceed that of the Scribes, they cannot be saved (because civil honesty without Religious zeal is but like a menstrens cloth, Isa. 64.) And afterwards the last line but four, First, delight in the hearing of the Word, and call it not a weariness or hard saying; we see in hunting that both the horse and the dog run after the Hare, but after a diverse manner; for the horse hath no delight in that sport, and therefore if he were whipt and spurred, he would not ride after it, but the dog delights in the pastime, and therefore runs swiftly of himself without any beating: Thus it is not enough to come to the house of God upon God's day to hear his Word, but we must do it with delight and desire, if we would have the Lord to approve of our hearing.

Ibid. page 332. there is this further deletion: First, how do we love the Word? whether do we prepone or postpone other things before it? we should inquire with ourselves, whether we so love the Word, that we had rather want our meat, drink, and raiment, and recreations, and riches, and all, rather then the preaching of the Word of God, &c.

Fourthly, unto an example of piety and purity, Phil. 2. 15. (we say and see that those who are in place among the Papists, are bold and courageous in the defense of their Religions, and therefore it is a shame if any Protestants, who are preferred either to Ecclesiastical or civil dignities, should stand as Newters betwixt two.)

And a little after: Thirdly, whether the back and belly of the poor bless us, &c. Fourthly, whether we use our riches for the buying and procuring the preaching of the Word or not, when we want it? For our Lord will take an account of the spending and disposing of our riches.

76. Passages deleted concerning good works, their end; and against the Merit of Works, and Works of Supererogation.

IN Master Ward 's Commentary on Matthew, p. 200. this is purged out: Quest. How many ends are there in the performance of good works?

Answ. Four; namely, first, to please God; secondly, to glorify God; and thirdly to make our own calling and election sure; and fourthly, to confirm, strengthen and build up others: Now the moral works of the natural man fall short in all these but only the last, for sometimes his Neighbor reaps benefit thereby.

Ibidem printed book, fol. 156. written copy fol. 68. 69. Why may we not ascribe some Merit unto our works?

Answ. Because that were to derogate from God and his good will, who so graciously invites us to come and buy grace of him without money ormony-worth, Isa. 55. 1. and therefore we must not expect not exact the reward of glory, as a due debt unto us from God for our works, as Saint Elzearous did, &c. Will not this hinder and discourage men from working, to remember that all their works merit nothing at God's hand at all? Ans. It is so far from hindering, that it furthers; so far from discouraging, that it encourages; so far from lessening, that it increases; and so far from extinguishing that it enflames our desires and endeavors to be rich in good works.

Ibidem written copy fol. 105. We deserve nothing at the hands of God but only by the obedience of the Commandments, i. e. if there be any merit, it is in the obedience of the Law: if Adam had merited, it had been by obeying that which was commanded, not that which was required; for when by such things we desire to please God, he will say, who hath required these things at your hands, Isa. 1. 12. and therefore little hope can the Papists have to merit Heaven by their monastical Vowes, whether general or particular.

Ibidem written copy fol. 108. It is injurious unto Christ, to desire God to accept of the overplus of our brothers merits for us: Here we may observe the true Mystery of Iniquity, and the impious impudency of the Popish Writers, and all who herein subscribe unto them; who, first, hold that the merit of Christ is not sufficient to save us, because it is not ours, and we ought to have an inherent righteousness of our own besides that imputative righteousness of his, or otherwise we can never be saved: And secondly, that the merits of a mere man can save us although we be wicked, and have no ioherent righteousness in us at all; thus blasphemously arrogating more to the false and feigned overplus of sinful men, then to the whole sufferings and perfect merits of that Lamb without spot.

Ibidem written copy fol. 300. Object. For the merit of works: Answ. First, the Question between us and the Papists is, demeritis secundum esse, but this conclusion is inferred de Meritis secundum dici, and therefore proves nothing against us: Answ. 2. Secondly, he who can perfectly fulfill whatsoever is commanded in the Law, may be said to merit the reward promised: but this none are able to do, as hath been formerly in divers places proved: Answ. 3. Thirdly, the promise of the Gospel is not, do this and live; but believe and thou shalt be saved: and therefore the reward is not merited by works, but given of grace and mercy? Answ. 4. Fourthly, these accidental promises, wherein life is promised to works, do not give a tight unto the Kingdom of Heaven for the merit of works, but the profession of life everlasting through grace in Christ: And therefore works are not antecedent, causal and meritorious causes of this life, but in respect of our right thereunto, they are frequent conditions, and in regard of our possession thereof, they are preparations thereunto.

Passages expunged against Prophanenesse, Libertinism, and living, ending in sin.

TO close up these purgations we informed you in the first Section of them, p. 259. that the Licenser changed this passage in Doctor Jones his Commentary on the Hebrews, page 106. We have begun in pure and sound Religion, let us not END in Popery; into, let us not end in profaneness; yet behold these purgers ending not only in Popery, but Libertinism and prophanensse too, in the highest degree, as their expunging these clauses (to omit hundreds of like nature) evidence.

In Mr. Ward 's Commentary on Matthew, p. 161. they deleted this period Thirdly they (Professors) must be careful to stop the mouths of moral, civil, honest men, who usually object, that they are not so proud, covetous, idle, revengeful, angry, and self-conceited as Professors are; for they are Pharisees toward others, and little better then Publicans in themselves; Let those therefore who call upon the Name of the Lord, depart from all iniquity, and let them labor to abound in all virtues, both moral and Theological, that so our profession may be praised both of profane and civil men.

Page 147. in the same Author: Thirdly, another reason; why we must never sin at all, is, because sin is like Penalopes Webbe, and therefore to admit of one were to cast ourselves as far back as ever we were; wherefore we must so run, that we may attain, and so follow God's Plough, that we look not back: the sow who after her washing turns her self to her former wallowing, becomes as filthy as ever; and man by a willing running or falling into sin, becomes as far off from God, and odious unto him as ever; and therefore we must take no liberty unto sin at all.

And page 217. Secondly, those are here blame-worthy, who after a general call to the profession of the gospel, live wickedly, turning the grace of God into wantonness, Jude 4. and ending in the flesh though they began in the Spirit, Gal. 5. 19: certainly these are the worst of all in the Lord's esteem, this not being the persuasion of him who called them.

TO these purgations, infinite others might be accumulated, enough to make many whole Folio Volumes, but for brevity sake we shall pretermit them; all these here mentioned (for the Readers fuller satisfaction, & clearer discovery of this prelates popish intentions) not being read at large, at the Lord's Bar, but only the principal of them, the rest but pointed at (though all there actually produced in general collections of them) to husband time, and avoid tediousness in this kind of evidence.

Now we appeal to all the world and every man's conscience who shall impartially peruse these several orthodox passages expunged out of new licensed books, by the Archb. and his Agents, before they could pass the Press (the like whereof was never heard of in any Protestant Church, but only in Romish Babel) and compare them with the several forementioned Popish Doctrines, Superstitions, Errors, Clauses authorized by them in other late printed Pamphlets, to corrupt the People: whether they be not a most full, satisfactory, experimental, irrefragable Evidence to convince your Lordships and all gainsayers, of the Arch-bishops real Endeavors, utterly to subvert the Protestant Religion, and introduce the whole body of popery (with arbitrary power and tyranny) among us without any public opposition, notwithstanding all his mere verbal protestations to the contrary, most apparently contradicted, refuted, by these his popish purgations uncapable of any justification or excuse, unparalleled by any Protestant Prelates unheard of in any Protestant Church, or in our own, before his comin • ering in it, unpractised by any, but only popish Inquisitors, in their Indices Expurgator • y; wherein we find the very self-same passages in substance, yea and some of them in terminis deleted out of Classical Authors, which this Arch-bishop and his Chaplains have obliterated out of our Protestant Writers, as you may evidently discern by these few particular instances in the Index Librorum expurgatorum, by Gasper Quiroga, Cardinal and Arch-bishop of Toledo, and general Inquisitor for Spain, Salmuri; 1601. wherein I find these with sundry other like clauses expunged out of the Index to Saint Augustine 's Works, set out by Froben: The Annotations to the Bible of Robert Stephanus Erasmus. and others. Eucharistiam non esse sacrificium, sed sacrificij memoriam: Fides sola justificat: Justi summus sola fide; Justos ab injustis fides discernit, non opera. Imaginum usus prohibitus. Matrimonium omnibus concessum qui continere non volunt. Opera nostra no non salvare: Peccata venialia damnant. Qui Sabbathum observat sanctificat. Sacra sunt venalia Romae. Culum est venale Densque: Roma ipsa Lupanar Facta est toto execrabilis orbe. Christus sol •• pacificator & justificator. Non meremur beatitudinem de condiguo. Vult Dominus Altare terreum, nos autem marmoreum constru • mus: Episcopus non differt a Presbytere. Sacerdos & Episcopus olim idem: Monachi olim non fuerunt, si • ut hodis, &c. Voterum nulla vincula apud veteres Monaches. Boatissime pater audit Romanus Pontifex • Tuin euim glorificatur nomen Dei, cum nihil nosiris meritis, sed totum tribuitur illius • isericordiae. Templorum supervacaneus ornatus. Alienis meritis & operibus nemo juvetur: Fides etiam in tentatione manet: Summum malum est in operibus nosiris & meritis confidere; hoc cum est meritum Christi blasph • m • re. Confitenda Deo peccata non homini: Scripturae divinae omnibus voleutibus perviae & faciles; Seripiuras legere omnibus, etiam mund • nis praeceptum. Sanctorum invocationem pracavit Jo • nnes, Salut non ex Meritis. Imagines pictas contra Religionem esse scribit Epiphanus: Imagines vel sia • uas Dei cultores adorar • non debent. &c.

What affinity there is between these purgations of this popish Spanish Inquisitor, and those of this English Archprelate & his Agents, you may easily discern by comparing both together; & thereupon necessarily conclude, that their intentions were alike popish, because their Practises, Purgations are so parallel. Only there are these remarkable differences between them: First, that these purgations made by him and his Agents are far more gross in sundry particulars then any we find in this, or any other Romish Inquisitors Index Expurgatorem: Secondly, that they were made by this Arch-prelat and his Chaplains, who professed himself a zealous Protestant, and who in respect of his very calling, supreme authority in our Church, and the great trust reposed in him, ought rather to have authorized then purged out these passages, especially in such times when we were all generally running headlong unto popery, and apostatizing unto Rome; when as all these other deleatures were made by professed papists only in popish Kingdoms, Churches, when they were falling off to the protestant Religion, which they endeavovred to prevent.

By this Card you may see and suppress what compass this Arch-director and Corrector of our Church did sail by, and what foreign port he was making to.

The precedent branch of the Evidence against the Arch-bishop, hath given most ample proof of the seventh and ninth Original Articles, to which we shall only add; That, the Arch-bishop having stopped the English Presses to all Orthodox Books against his Popish Innovations at home, endeavored to hinder the Printing of them abroad in Foreign parts; to which end by Sir William Boswels means, (then Leager Ambassador at the Hague) and the assistance of one John le Maire, preacher in Amsterdam (his constant Spie and Intelligencer, to give notice of all English and Scottish Books there printing, as appears by sundry Original Letters under his hand and seal, found in the Arch-bishops studdy) he procured the States of the United Provinces in the Low Countries, to make a general Proclamation in April 1639. against the Printers and spreaders of Libellous and Seditious Books against the Church and Prelates of England, and obtained a Proclamation or Order from the Towns of Amsterdam and Roterdam, for the apprehending and punishing of Master Can and other English men, who Printed such English and Scottish Books; which is evident by divers copies thereof, and Letters from Sir William Boswell and others, to the Arch-bishop. By means whereof the Presses both in England and the Netherlands were all closed up against Orthodox English Books, under the notion of Libellous and Seditious Pamphlets, and could neither be Printed nor imported without great danger and censure.

On the contrary, divers Popish books of all sorts, as well in English as Latin, French and other Languages, were Printed and dispersed in London by Priests, Jesuits, Papists and their Agents, without any restaint or search made after them, or punishment inflicted on the Printers or dispersers of them: yea, many thousands of them were daily imported by help of the Queens Priests and Capucins, who dispersed them; and if the searchers or others seized them at the Custom house, according to the Statute of 3. Iacobi. c. 5. which Enacts; That no person or persons shall bring from beyond the seas, nor shall print, buy, or sell, any Popish Primers, Ladies Psalters, Manuels, Rosaries, Popish Catechisms, Missals, Breviaries, Portals, Legends and Lives of Saints, containing any superstitious matter, Printed or Written in any Language whatsoever, nor any other superstitious Books, Printed or Written in the English tongue; upon pain of forfiture of 40. s. for every such Book; &c. The Arch-bishop or his Chaplains would presently send to the Searchers, and enjoin them to restore these Books to the owners that claimed them; or else command them to bring them in to the High Commission Office, upon pretence to proceed against the Importers, and to have the Books themselves publicly adjudged to be burnt; where, after a little space, they were delivered out from thence to the Importers, without any penalty or confiscation, and then freely dispersed among the Roman Priests and English Catholics, to foment them in their Idolatry, Superstition, and seduce others unto Popery: as one John Egerton a searcher deposed, and others attested; of which more hereafter. Which compared with the premised Licensing of Popish, and purging Orthodox Books against Popery; will most perspicuously discover his impious designs to advance and set up Popery among us by degrees.

The fifth particular branch of the Evidence to prove the first General Charge against the Arch-bishop of Canterbury.

WEE shall in the next place proceed to the eighth and ninth Original Article, which we shall address ourselves to prove, and make a fifth General Proof of his Trayterous Endeavors to subvert God's true Religion by Law established in our Church, and to set up Popish superstition and Idolatry in its steed: and that is, His countenancing, commending, fomenting, and preferring of divers Clergymen, who were most addicted to, and greatest Writers, sticklers for Arminian Errors and Superstitious Popish Doctrines, Ceremonies, Innovations, to the best Ecclesiastical Dignities, Promotions, Benefices, and making some of them Chaplains to his Majesty, to the Princes Highness; and Heads of Colleges in our Universities, to poison those Fountaines of Religion: Seconded with his contrary discountenancing, suppressing, suspending, censuring, imprisoning, persecuting, and driving forth of this Kingdom such zealous, Orthodox Preaching Ministers who were most bold and resolute to oppose them.

For pregnant proof of the former Branch of this particular.

First, it is clear and undeniable not only by known experience and divers Letters found in his study, but by the Docquet Books and privy Signets on record, that this Archbishop (contrary to the use of his Predecestors) encroached, usurped to himself from the year of our Lord 1627. when he first grew potent at Court and became Bishop of Bath & Wells, afterwards of London, before he was Archbishop, and ever since he mounted to the See of Canterbury, the disposition and donation of all or most Bishoprics, Deaneries, Prebendaries and Benefices of note in his Majesty's gift, or in the gift of the Lord Keeper and Master of the Court of Wards, not only within the Kingdoms of England, but of Scotland and Ireland too; and that he usurped the power of nominating Chaplains in ordinary to his Majesty's and the Princes Highness (contrary to all former Presidents) belonging time out of mind to the Lord High Chamberlaines Office, who had the nomination of these Chaplains and swore and invested them in their office, as Master Oldesworth (a Member of the House of Commons) Secretary to the late High Chamberlain the Honorable Earl of Pembroke attested upon Oath, and the Noble Earl himself averred upon his Honor; a thing so notorious to all old Courtiers, and Chaplains in ordinary to the King, as to doubt of it were a Solecisme.

To make this apparent by punctual proofs, we shall instance in such particular persons which were advanced by him to Bishoprics even for their erroneous Arminian opinions, or dangerous Popish Tenets and Practises. We have formerly proved, that Richard Montague was questioned and voted against in the Commons House in Parliament April 13. 1626. for his Arminian and Popish Tenets, published in his Gagge and Appeale, and, endeavoring, as much as in him lay to reconcile us to Popery: which complaint was revived against him in the ensuing Parliament, An. 1627. No sooner was that Parliament dissolved; but this Prelate, then Bishop of London, who fomented, protected him against the Parliament all he could, instead of discountenancing, punishing, advanced him to the Bishopric of Chichester in the place of Bishop Carlton who writ against him. This was evidenced by the Docquet Book it self, wherein this entry of the Privy Signet and Election is recorded, July 18. 1628. His Majesty's Royal assent for Richard Montague, Bachelor in Divinity, to be Bishop of Chichester, signified, By order of the LORD BISHOP OF LONDON (Laud) And by the Record it self of the Kings Royal Assent, produced at the Bat by Master Prynne, and there Read in these Words.

CHARLES R.

REX, &c. Reverendissimo in Christo Patri perdilecto & perquam fideli Nostro Domino Georgio providentia divina Cantuar: Archiepiscopo ac totius Angliae Primati & Metropolitano, ac aliis quibuscunque Episcopis quorum in hac parte intererit, salutem: Cum vacante • uper seed Episcopy Cicestren: per mortem naturalem vltimi Episcopy ejusdem, ad humilem petitionem Decani & Capituli Ecclesiae nostrae Cathedralis Cicestr: per Literas Nostras petendi licentiam concesserimus alium sibi eligendum in Episcopum & pastorem sedis pradicti, iidem Decanus & Capitulum vigore & obtentu licentiae nostrae perdilectum nobis in Christo Richardum Montague; sacrae Theologia Baccalaurum sibi et Ecclesia praedicta elegerunt in Episcopum & pastorem, prout per literas suas, sigillo corum communi sigillatas Nobis inde direstas plenius liquet & apparet. Nos electionem illam acceptantes eidem electioni Regium nostrum assensum adhibuimus pariter et faverem, et hoc vobis tenore praesentium significamus. Rogantes, ac in side et dilection quibus Nobis tenemini firmiter precipiendo mandautes, quatenus vos eundum Richardum Montague in Episcopum et pastorem Ecclesiae Cathedralis nostrae Cicestren: pradictae fie vt praefertur electum, electionemque praedict: confirmare, et cundem Episcopum et pastorem Ecelesiae Cathedralis predictae consecrare, ceteraque omnia et singula peragere quae vestro in hac parte incumbunt officio pastorali, juxta formam statutorum et legum Regni nostri Angliae in hac parte edit • et provis: velitis cum diligentia, favere, & effectu. In cujus rei, &c.

After this he so far honored him, as to be present at his consecration; Witness this passage in his Diary, penned with his own-hand. August 23. 24. 1628. Saturday Saint Bartholmeus Eve, the Duke of Buckingham slain at Portsmouth by one Lieutenant Felton about 9. in the morning; the News of his death came to Croydon where it found myself, and the Bishops of Winchester, Eli and Carlisle at the consecration of Bishop Montague for Chichester, with my Lord's Grace. In the year 1638. upon the Translation of Bishop Wren to Eli; this Archbishop preferred him to the See of Norwich; witness Bishop Montague's Letter to the Archbishop thus endorsed with his own hand. Rec. Martii 29. 1638. Bishop of Ghichesters submission of his Books to me, &c. Found in his Study at Lambeth and attested by Master Prynne.

By this Letter it is most apparent: First, that Bishop Montague made the Archbishop acquainted with his Books before he printed them, and submitted them to his censure: and how full of Popery they are, you have already heard: Yea after they were printed he presented him with printed Copies of them curiously bound up and guilded, produced and read formerly at the Lord's Barre: Secondly, That Canterbury and he were of the same religion, and did drive at the same end; and what was that but the erecting of Altars, the introducing of Popery, and reconciling us to Rome, as this Letter and the foregoing evidence manifest. Thirdly, That his promotions were by the Archbishops long-continued extraordinary favors, for which he returns him thanks in this Letter. And no wonder was it, that Bishop Montague was his special Favorite; for if we believe the Pamphlet entitled; The Popes Nuncio, p. 11. 14. 16. (first published in Italian by the Venetian Ambassador) this great confident of the Archbishop was very intimate with Panzain the Popes first Legate, frequently visited him, and very passionately desired a Reconciliation of us and the Church of Rome: Yea, Godfrey Goodman Bishop of Gloucester, in his Letter to the Archbishop whiles they were both prisoners in the Tower, dated August 30. 1642. (the original whereof was seised on by M. Prynne) writes: That at that instant when he dissented from the New Canons (by Bishop Montague's encouragement) An. 1640. he could have proved, how that in his person he did visit and held correspondency with the Popes Agent and received his Letters in behalf of his Son who was then travelling to Rome, who by his Letters he had extraordinary entertainment there. This Bishop Montague would ascribe to the favor and credit which he had gotten by his writings. If so, it seems they were very well approved of at Rome; And this is not only probable but real, as appears by an original Letter under Bishop Montague's own hand to Secretary Windebanke, dated from Aldingburne Jan. 26. wherein he desires this Popish Secretary to give his son leave to go to Rome in his travel, which he is desirous to do, and I (writes he) AM DESIROVS HE SHOVLD; desiring him to acquaint his GRACE therewith, and remember his duty to him: His Graces advancement then of such an Arminian and Romish Prelate, so intimate with the Popes Legate and much favored at Rome, must certainly favor of a Romish design to corrupt our Church, subvert our Religion, set up Popery and reduce us back to Rome.

Doctor Roger Manwaring Vicar of Saint Giles in the fields, a man very Popishly affected, and intimate with Papists, who abounded in his Parish; upon a complaint and Impeachment of the Commons in Parliament for two Sermons preached before his Majesty the third year of his reign, in Justification of the Lawfulnesse of the Kings imposing Loves and Taxes on his People without consent in Parliament, to the subversion of the Property and Liberty of the Subjects (which Sermons were preached and printed by this Archbishops special solicitation) was on the 14. of June 1628. censured by the Lord's in Parliament; and thereby perpetually disabled from all future Ecclesiastical preferments in our Church: Of this censure the Archbishop took special Notice inserting it into his Diary: adding, that himself was complained of by the house of Commons June 12. for warranting Doctor Manwarings Sermons to the Press. Yet no sooner was this Parliament ended, but in high affront of their public censure, in July following, by this Prelates assistance, Doctor Manwaring (as was proved by the Docquet Book) was presented unto the Rectory of Stamford Rivers in the County of Essex, void by the promotion of Richard Montague to the Bishopric of Chichester; he who had right thereto was put by; and a dispensation granted to Doctor Manwaring to hold it with the Rectory of St. Giles which made this Doctor in the superscription of a Letter of his to this Archbishop, when London, about the Commission of Fees in London Churches Jan. 28. 1631 (indorsed with the Bishops own hand and found in his study) to style him, My singular good Lord: And so he proved; for soon after, as was proved by the Docquet Book, in May 1633. the Deanery of Worcester was granted to this Doctor; and the grant signified to the signet office by the Bishop of London (Laud) who procured him this preferment: What service Manwaring did in that Church in setting up a Marble Altar, introducing Copes with other Popish Innovations, and what Account he gave thereof to the Archbishop his Patriot, you may formerly read, p. 81. under both their hands; which was such a Meritorious Work that in few days after, the Archbishop procured a Conge d'eslier for him to the Bishopric of St. David's in Wales; which was signed by the Archbishop himself, as appears by the Docquet Book in the signet office (produced at the Lord's Bar) among the entries of December 1635. After which, himself consecrated him Bishop of that See, as was proved by his own Diary, wherein he entered this Memento with his own hand: Feb. 28. 1635. I consecrated Doctor Roger Manwaring Bishop of Saint David's. So that this pair of malignant active Popish Prelates, Montague and Manwaring, received all their Ecclesiastical preferments after the proceedings against them in several Parliaments, by his procurement, in highest affront of their Authority and Censures; who obtained likewise a Royal Pardon procured for them, entered in the Docquet Book, Jan. 1628. Both drawn according to his Majesty's pardons of Grace granted to his subjects at his Coronation, with some particulars for the pardoning of all Errors heretofore committed severally by them, either in speaking, writing or printing, whereby they might be hereafter questioned.

But to proceed to others; August 1628. we find in the Docquet Book a Conge d'sliere, and Royal Assent by order from the Bishop of London for Doctor Mawe (a known Arminian) to be Bishop of Bath and Wells: and the like in the same Moneth for Doctor Richard Corbet (a professed Arminian and one well-affected to Popery) to be Bishop of Oxford, by order from this Bishop, who afterwards promoted him to Norwich. In November, 1628, A Conge d'slier by his order too, was directed to the Dean and Chapter of York to elect Samuel Harsnet then Bishop of Norwich (a professed notorious Arminian well inclined to Popery) to the Archbishopric of York. Mart. 25. 1632. we find a Conge D'eslire to the Dean and Chapter of Christ-Church to Elect Doctor John Bancroft Bishop of Oxford, and in June following a Warrant for the restitution of the temporalities of this Bishopric to him, both subscribed & signified by the Bishop of London; and what a corrupt unpreaching Popish Prelate Bancroft was, is known to all the University of Oxford. In Octob. 1632. We find these four several Conge D'eslires all procured by order of this Prelate, then Bishop of London. One to the Dean and Chapter of Winchester to Elect Walter (Curle) Bishop of Bath and Wells to be Bishop of Winchester; Alike, to the Dean and Chapter of Coventry and Lichfield, to Elect Robert (Wright) Bishop of Bristol, to be Bishop of that See. Alike to the Dean and Chapter of Peterborough, to Elect Doctor Augustine Linsell (an Arch-Arminian and very Popish and Superstitious, as was attested by Mr. Peter Smart upon Oath, and the Author of most of the Innovations in Durham Cathedral, who joined therein with Doctor Cosins) Bishop of that See. Alike, to Elect Doctor Pierce Bishop of Bath and Wells. Now how active all these Prelates were to set up Altars, introduce all Popish Ceremonies, suppress Lectures, silence Ministers, promote the Book of sports, advance Arminianism and Popery, hath been already manifested in the premises: And we find that Doctor Lindsell was afterwards translated to the Bishopric of Hereford Jan. 1633. and this Bishop of Winchester made the Kings chief Almoigner in June 1637. by Order of this Archbishop. In Octob. 1635. we meet with in the Docquet Book a Conge D'eslire and Letter to the Dean and Chapter of Norwich, to Elect Matthew Wren Bishop of Norwich, both signified by this Archbishop of Canterbury; and the like for his translation to Eli, March 17. 1637. by Order from this Archbishop. Now what an Arminian and Popish Innovator this Prelate was in all particulars (the Popish furniture of whose Chapel with Basons, Candlesticks, Corporalls, Altar-cloths, A Chalice with a cross upon it, and other Popish Trinkets as appears by his own Book of Accounts costing him 159. l. 4. shil. 1. d.) and how great a persecutor, silencer, supresser of Godly Ministers, people, the world experimentally knows, and the premises demonstrate. We could instance in sundry English & Welsh Bishops more of the same strain who were all advanced by his order, means, as namely Bi Neal made Archbishop of York by him; (an Arch promoter of Arminians, Popish Clergy men and all Popish Innovations:) Dr Iuckeson, first made Bishop of Hereford, afterward of London, and Lord Treasurer by this Archbishop: A man though of a mild temper; yet as Superstitious, as Popish as most of the former; and his Visitation Articles (especially the last enforcing the New Cannons and Etcetera Oath) as Superstitious and Vile as any: Doctor Duppa Bishop of Chichester, a known Arminian and very Superstitious: Doctor Skinner Bishop of Bristol, and after of Oxford, a man tainted with Arminianism, and very much addicted to Popish Superstitions, Innovations; with sundry others; but these shall suffice. Only we cannot pretermit a notable Letter of Dr. John Towers to Sir John Lamb, to be a Mediator to his Grace, to confer the Bishopric of Peterborough upon him; which Letter intimates, that all Bishoprics and Ecclesiastical Preferments were then in his disposal.

What effect this Letter produced, appears by the Docquet Book, Octob. 29. 1638. Where we find both a Conge De'slire, and Letter to the Dean and Chapter of Peterborough, to Elect this aspiring Dr. for their Bishop, both drawn up, by Warrant from this Archbishop of Canterbury. Belike Sir John Lamb found this Doctor very thankful for his promotion according to his promise, the rather, because we find in the Docquet Book, Novemb. 5. 1638. A presentation of this Dr Towers to the Rectory of Caster in the diocese of Peterborough, by order from the Lord Archbishop of Canterbury. Who as he disposed of all Bishoprics in England, so likewise in Ireland even whiles he was Bishop of London and since, as appears, not only by sundry Letters from Doctor Usher Primate of Ireland, and other Irish Prelates, found in his Study, but by several Writings and Warrants under his hand for disposing Bishoprics there; we shall instance only in three.

The first of them (seised in his Study by Mr. Prynne) is thus indorsed with the Archbishops own hand. Mr. Lancasters Reasons why he should be Archbishop of Cassils, though he be thought too young.

By this its apparent that the power of disposing the Archbishoprics and Bishoprics in Ireland were in this Prelates hands, and that he rejected or advanced whom he pleased there; and therefore must be satisfied,

The second is this Note writ with this Archbishops own hand found among Secretary Windebanks Papers, who thus endorsed it. Jan. 1634. My Lord of Canterburies Note for George Andrew's Dean of Limbrick to be Bishop of Fernes and Laughlin.

Thirdly, A Warrant thus endorsed with the Archbishops own hand; A Warrant for the Bishop of Limericke; writ by his Secretary Dell, and signed by himself in this form: which will demonstrate the form of all his other Orders and Warrants to the Signet for the forementioned English Bishops.

His Authority in disposing the Bishoprics in Ireland was so absolute, that William Bishop of Corke and Ross in his Letter to this Archbishop. Aug. 7. 1640. (after he had passed through one or two Bishoprics there) writes thus by way of acknowledgement to him for his preferments there; What I had or have is of your Graces goodness, under him who gives life and breath, and all things; and under our gracious Sovereign, who is the breath of our nostrils.

The like we could prove for Scotland: and what kind of Popish and Arminian Bishops he there preferred, themselves have sufficiently declared in their Charge against him, and other Writings.

Not to insist upon his earnest endeavor and contest to promote Dr. Theodor Price Vice-Dean of Westminster, to a Welch Bishopric, as the fittest man in his conscience of all others, who lived a professed Unpreaching Epicure, Arminian, and died a reconciled Papist to the Church of Rome soon after, receiving extreme unction from a Popish Priest, who missed the Bishopric only by the Noble Earl of Pembrooks opposition, to which Dr. Owen was preferred in his stead.

We shall pass from Bishoprics to Deaneries. To pretermit his advancement of Dr Manwaring, Dr Wren, Dr Duppa, and others to Deaneries, ere they were made Bishops. Decemb. 1635. the Deanery of Worcester was granted to Dr Christopher Potter (a professed Arminian, which Dr. Featly attested) by signification and order of this Archbishop of Canterbury, as the Docquet Book records: to whom he submitted the correction of his Book entitled, Want of Charity; and imputed his preferments, witness this Doctors own Letter to the Archbishop, the original whereof, attested by M. Prynne, was produced and read, as followeth.

In April 1635. We find in the Docques Book a Presentation of Dr Richard Bayly (generally reputed an Arminian, and Popishly affected) to the Deanery of Sarum, by Order from this Archbishop. In October 1638. Dr Thomas Jackeson, a professed Arminian (as Doctor Daniel Featly his fellow-Collegian attested) was made Dean of Peterborough, by the order and procurement of this Archbishop. By his means, Bishop Wren was made Dean of his Majestics Chapel: And to conclude with one notable instance more instead of all others. October 16. 1640. the Deanery of Peterborough was granted to Doctor John Cosin; by signification and order from this Archbishop, who promoted him to this dignity by his own confession, th •• written with his own hand & attested by M. Prynne: I presented four of his Majesty's Chaplains in ordinary to his Majesty for the Deanery of Peterborough: His Majesty pitched upon Doctor Cosia in regard his means lying in the Bishopric of Durham was in the Scots hands, and nothing left to maintain him, his wife and children, but a poor Headship worth 40. l. per anuum; And out of the same consideration, and no other, did I put his name with the rest to his Majesty. What an Arch-Promoter of Popish Doctrines, Ceremonies, Innovations this Dr Cosin was, appears by the premises; and Master Peter 〈◊〉 testimony of him upon Oath, and what a recall intimate friend this Arch bishop was to him, what a Patri • t and Protector of him against all Prosecutions, might be evidenced by sundry Letters passing between them, over tedious to recite, the Originals whereof, found in the Archbishops Study, we have ready to produce.

For Clergy men infected with Arminianism, Popery, and devoted to Popish Ceremonies, 〈◊〉 by him to be Chaplains in ordinary to his Majesty, & the Prince his Highness; to corrupt their Persons, Courts, in the Theory and Practice of Religion; we shall instance only in these ensuing: Dr Richard Bayly Dean of 〈◊〉 ; Dr Thomas Turner, Dr William Heywood, Dr Richard Marsh: Dr William Hutchinson: (all formerly his own Chaplains, as appears by a list of his Chaplains since he was Bishop, written with his own hands) Dr Peter Heylin; Dr William Brough, Dr William Louis, Dr Thomas Laurence, Dr Samuel Baker; Dr Richard 〈◊〉 , Dr John Cosin, Dr Walter Raleigh, Dr William Watts: Dr Benjamin Layney, Dr Thomas Bletchenden, Dr William Beal, Dr James Brown (advanced to be Dean of Hereford by his means of whose Popish Practises we formerly gave evidence) Dr Andrew Clare, Dr Christopher Dow, Dr Lushington; and Dr John Pocklington: How much many of these were addicted to Arminianism, Popery and all Popish Ceremonies, hath been formerly attested upon other occasions; that the rest of them were of the self same strain, is so notoriously known in the Court, our Universities, the places where they live, to your Lordships and the Archbishop himself, that it needs no other proof: That these were made his Majesty's and the Princes Chaplains, by this Archbishops procurement, who usurped upon the Lord High Chamberlaines office to nominate Chaplains in ordinary to his Majesty (which stone of his Predecessors did since the Reformation) was attested by Mr Oldisworth a Member of the Commons House, who deposed; That upon his knowledge for 25. years space, it did belong to the Lord Chamberlaines office, to nominate and appoint the Kings Chaplains in ordinary, and so it continued all the old LordWill. Earl of Pembrookes Chamberlainship: And this the difference of the Warrants proves: For where the Kings Warrant runs; These are to signify his Majesty's pleasure: there the King is to be consulted with before the place is granted; as in the Warrant and case of the Bedchamber-men. But where the Warrant is, These are to Will and require you to admit such a one, as in the case of the Kings Chaplains, there the Lord Chamberlain doth all by his own authority without consulting with the King. That since the present Earl of Pembroke was Lord Chamberlain, the Archbishop took upon him to recommend all Chaplains to the King, and many of them were his own Chaplains first: which the Earl of Pembroke himself seconded.

Mr Oldisworth likewise delivered in a list of the Kings and Princes Chaplains in ordinary as they stood, Feb. 12. 1640. produced at the Barre. Two of these Chaplains, to wit, Doctor William Heywood, and Doctor Samuel Baker, with his own Arminian Chaplains, Doctor Edward Martyn, Doctor William Bray, and Doctor Thomas Weekes (whom he openly denied to be his Chaplain before the Lord's, till Mr Prynne proved the contrary by a list of his Chaplains under his own hand, affixed to the end of his Written Diary) were the Licensers of all the forementioned Arminian and Popish Books published in our Realm, and the Purgatory Doctors, who obliterated all the fore-cited Passages against Popery, Arminianism, Popes, Jesuits, Papists, out of our orthodox Writers. Others of them were Authors of sundry Arminian, licentious, Popish Impressions: As Doctor Heylin, Doctor Laurence, Doctor Cosin, Doctor Watts, Doctor Dowe, and Doctor Pocklington; Whose Books were some of them written, others of them printed by the Archbishops command, some of them with, others without the Authors privity. Amongst these we shall instance only in Doctor Pocklingtons Books, the most Popish, Impious, and profane of any other; Who though lately dead before this Trial, yet speaks loud enough to this purpose, in his Petition to the House of Peers before his censure, here remaining upon the File of Petitions.

A Copy whereof we have here subjoined, compared with the Original, by which you may clearly discern by whose command his Popish Impressions were Printed and Published, even by this Archbishops, who perused them before they were printed.

Now what a Capitall Crime and transcendent misdemeanor it is for this Arch-Prelate to place such Arminian Popish Prelates, and Chaplains in ordinary about his Majesty, & the young Prince (more infectious then Cardinal Wolsies breath, to King Henry the 8. when infected with the great Pox) to seduce, poison them, as much as in them lay, with Arminian and Popish Errors, Superstitions, Ceremonies, and in and by them their whole kingdoms and National Churches; and that not only by transient verbal Sermons (which infect only the ears of the Auditors for the present) but by pestilent printed Treatises, which corrupt the eyes, judgment, of the Readers, and universally seduce both the present and future generations more then any public verbal Sermons, though never so pernicious to the Auditors for the present, let all wise men judge.

For his promoting of Arminians, of persons addicted to Popish Ceremonies, Errors, Innovations, to Offices and Headships in our Universities to poison those fountains of Piety and Learning, we shall instance in these few Particulars. During the time of his Chancellorship in the University of Oxford, from April 1630. till Anno, 1641. it is observable, that he nominated only five Vice-Chancellors to govern the University under him; namely Dr Smith, Warden of Wadham College; Doctor Brian Duppa, Dean of Christ-Church (whose further promotions he procured) Doctor Pinke, Warden of New-College, Doctor Bayly, President of Saint John the Baptist College, Doctor Frewen President of Mary Magdalene College, Dr Christopher Potter Provost of Queens College; (as the University Register undeniably proves, and all Oxford Scholars can attest;) all deeply tainted with Arminianism, great Promoters of all Popish Innovations, Superstitions, Ceremonies, in that University, as we have formerly manifested. Besides, he promoted Doctor Thomas Iackeson, a professed Arminian, to the President-ship of Corpus Christi College in Oxford, and afterwards to the Vicarage of Witney, as appears by the Docquet Book, to omit his advancement of Doctor Laurence, and other such like Popish Doctors there.

What heads of Houses he promored in the University of Cambridge; and what professed Arminians and Well-wishers to Popery they were, you have already heard in part; we shall only repeat the names of some of them, Doctor Brookes, Doctor Beal, Doctor Martin, Doctor Cosin, Doctor Layny, Doctor Sterne, men very infamous both for Arminian and Popish Errors.

And not content to corrupt our English Academies, he promoted Master Chapel, the Archest and most notorious Arminian in the University of Cambridge, who leavened all his Pupels and many hopeful Scholars with Arminianism (as Mr Walker and others witnessed) to the Provost-ship and Government of the College and University of Dublin in Ireland, (as appears by sundry original Letters thence, endorsed with his own hand, and himself must needs acknowledge) whom he brought into that place with an high hand, where he did much hurt by venting his Arminian druggs, and maintained Justification by Works: Exemption of the Clergy from the Secular power, and was very active in the Synod there, in suppressing the Articles of Ireland against Papists and Arminians, (as was Doctor Bramhall too, his grand Arminian Popish Instrument there) as was attested upon Oath by Dr Hoyle, a Member of the Assembly, and Divinity Reader in that University.

His advancements of Persons tainted with Arminianism, Popery and Popish Superstitions, to Benefices, Prebendaries and other Ecclesiastical preferments, are almost numberless, as we find by the Docquet Books; all or most of the Ecclesiastical Preferments belonging to the Crown being disposed of by him alone of latter times, not by the Lord Keeper and Master of the Wardes as formerly, upon whose Presentations he encroached. We shall instance in some few of many.

In September 10. 1628. Doctor Augustine Lindsey by order from this Bishop, and a Letter by him procured from the King in his behalf to the President and Chapter of Litchfield, was promoted to a dignity in that Church, as appears by the Docquet Book: Mr George Walker the Minister attested upon Oath, that this Lindsy (whom the Archbishop afterwards made a Bishop) was reputed one of the chief heads of the Arminian faction: and that Dr Bastwick writing against the Arminians, & bowing at the name of Jesus, was sent to him by this Archbishop to be instructed and refuted, as the ablest of that party. Mr Peter Smart a Reverend Divine deposed; That this Doctor was an Arch-arminian to his knowledge, with whom he had frequent disputes, a defender and setter up of Images and Altars: That he said in his hearing; That none but ignorant Calvinist Bishops did put down Altars at the beginning of reformation; and that they were worse then Jesuits: That he was much offended with the Homilyes against the Perill of Idolatry, against setting up Images in Churches, and said, that he would have these Homilyes put out of the Homily-Book, and wondered why they were suffered to continue in it so long. A fit Cathedralist to make a Bishop afterwards; and a great companion and friend of Sancta Clara.

In Octob. 1631. Peter Heylin (this Arch-Prelates great Creature and Votary, who resigned himself to his directions and command in all things, as appears by an Epistle in a Manuscript Sermon of his found in the Archbishops study) was by his order and procurement presented to the Rectory of Hemingford; and in November following to a Prebendary in Westminster; and in November 1632. he procured him a Presentation to the Rectory of Haughton in the Diocese of Durham. In September 1631. Dr Thomas Bletchenden by his order and procurement was promoted to a Prebends place in the Cathedral of Canterbury; and Dr William Bray to another Prebendary in the same Church November 13. 1637. by his order too. Mr Thomas Lushington was by his order presented to a Prebendary in the Cathedral Church of Sarum in June 1931. Dr John Weekes in December 1633. was by his order presented to a Prebendary in the Cathedral of Bristol: Dr Brian Duppa Jan. 1633. was by his order presented to the Chancellorship of Sarum and the Prebendary of Bridgenorth thereto annexed; and May 19. 1638. to the Rectory of Petworth. Dr John Bramhall June 1632. was by his order presented to a Prebendary in York Cathedral. Dr William Beale Octob. 1637. was by his order and procurement presented to the Rectory of Paul's Perry, of which two others were unjustly deprived in the High Commission to make way for his promotion to it. Dr William Brough Jan. 19. 1938. by his order was presented to a Prebends place in the Church of Windsor. In May 1639. by his order Dr Samuel Baker was preferred to a Prebends place in the Cathedral of Canterbury, and Tho. Brown to a Prebends place in the Collegiate Church of Windsor. July 29, 1640. Dr Mumford by his order was presented to the Rectory of Anesby: what other Arminian, Popish, Superstitious, Scandalous Persons were advanced to livings by him, and how he poisoned our Church with such almost in every place, the World may see at large in Mr John Whites first Century of Scandalous Ministers. We shall only add this one thing more; that even after his Commitment for high Treason he still interposed in preferring Superstitious Episcopal Clergy men of his faction to his Majesty's livings as well as to those in his own gift; as we shall evidence by this Letter of his to the King (seised by Mr Prynne among his other Papers) all written and thus endorsed with his own hand; For the Kings most Excellent Majesty; which was answered by the King himself in the Margent with his own hand in this ensuing form.

What a Plague and Poison these Arminian, Popish Prelates, Deans, Prebends, Heades of houses, Parsons and Vicars thus advanced by him proved to our Church, how near they had reduced us back to Rome, and how much they endangered the utter extirpation of our Protestant Religion, is so experimentally known to all men, so plentifully evidenced in the premised proofs, that we may confidently aver, had not God himself miraculously from heaven by the late Scottish Troubles and happy convention of this present Parliament retarded, prevented and utterly frustrated their dangerous proceedings and Jesuitical designs, in these three kingdoms, in all probability we had long ere this been totally over-run with Popery, and the zealous Professors of the Protestant Religion in all three been either totally extirpated and massacred, as some hundred thousands of them have been of late in Ireland, or banished their own Country into foreign Climes, or left to the mercy of the bloody Papists and these their Popish Confederates, whose tender mercies are but cruelties. This crime then of his is no less then treasonable and capital, being so destructive both to Church and Kingdom.

As he thus preferred Popish and Arminian Clergy men to the chief Ecclesiastical preferments in our Church, so on the contrary (following the counsel of Contzen the Mogountine Jesuit in his Politicks) he discountenanced, suspended, silenced, suppressed, censured, imprisoned, persecuted most of the prime orthodox, diligent preaching Ministers in the Realm and forced many of them to fly into America, Holland and other foreign places to avoid his fury, only for opposing his Popish Innovations, and expressing their fears of the change of our religion by the increase of Popery and Popish Superstitions. Not to trouble you with any forementioned instances of Master Peter Smart, Mr Henry Burton, Mr Snelling and others; we shall instance in some fresh examples.

Mr Samuel Ward of Ipswich, a most reverend, orthodox, and learned Minister of special eminency, was by this Archbishops means on the 26. of Novemb. 1635. (as appears by the High Commission Records,) censured in the High Commission at Lambeth; and there suspended from his Lecture and Ministry, and every part thereof till absolved by his Majesty, enjoined a public submission and recantation, such as the High Commissioners should prescribe, condemned in expenses and costs of suite, and committed to prison; For preaching in some of his Sermons at Ipswich, against Bowing at the name of Jesus, the Book of sports on the Lord's day, and saying, that the Church of England was ready to ring the Changes, and insinuating unto his Auditory, that there was cause to fear an Alteration of Religion; saying, that Religion and the Gospel stood on tiptoes ready to be gone; that divers good Ministers were silenced, and that they should beware of a relapse unto Popery. In this censure the Archbishop had the chiefest hand, as was proved by the High Commission Books and Mr Wardes Submission, which was drawn up by Sir John Lamb and sent to this Archbishop, who endorsed it with his own hand. This severe sentence utterly ruined this famous painful preacher who lay long in prison, and soon after ended his days in great grief and sorrow.

In April 1630. Articles were exhibited against Mr Charles Chancy, a Reverend learned, painful Minister living at Ware, for preaching against the Bacchanales and disorders used by many in the Christmas holy-days, the increase of Popery, Arminianism, and using these expressions in a Sermon of his, charged against him in his Articles, in January before: That Idolatry was admitted into the Church, and that not only the prophets of Baal, but Baal himself is received, and houses multiplied for the entertainment of them; and with all saying, that the preaching of the Gospel would be suppressed: That there wanted men of courage to tell the Superiors in the Church of their neglect, for that there was increase of much Atheism, Popery, Arminianism and Heresy in our Church since the reformation of it, as at this time, wherein Heresies were not only broached but maintained; whereby he raised a fear among the people, and insinuated to them, that some alteration of Religion would ensue and be brought in; and scandalized the whole Church of England and Government thereof. To these Articles Mr Chancy gave in his answer upon Oath in the High Commission the 21, of the same April: and the very next day, by Order of that Court, the whole cause was referred to this Bishop (then of London) being his ordinary; provided that if Mr Chancy did not submit himself to perform his Lordships order therein, that then his Lordship, if it seemed good unto him, might transfer the cause back again to be censured in this Court. Whereupon Mr Chancy made a Submission to his Lordship in Latin, and soon after was enforced to desert the Kingdom, and set sail for New England to avoid further persecution. All which is manifest by the Original Articles, and Mr Chancyes answer to them, found among Sir John Lambes sequestered Writings by Mr Prynne; and by the Order of Reference and M. Chancyes Submission, endorsed with the Bishops own hand, the chief Prosecutor of this cause.

To these we could add M. Cotton, M. Hooker, M. Davenport, M. Wells, M. Peters, M. Glover, and sundry other Ministers driven into New England, and other Plantations; those that fled over into Holland to avoid his prosecution; with some hundreds of Ministers questioned in the High Commission and else-where, by his means, and there suspended, silenced for not publishing the Book of Sports, or not submitting to his Popish Innovations. M. Salisbury was questioned and troubled by this Prelate for these passages in his Sermon, on Math. 24. 6. How many thousands have made shipwreck of faith & a good conscience, renounced our true Church, step'd aside to Arminianism, and from thence (as it is the widest gate that opens towards Rome) relapsed to Popery. Thus are we scattered in our Jacob, and divided in our Israel. The Low Countries not long since (if not still) sighed as deeply, and mourned as strongly, to find herself (as imperceivably) to be overgrown with Arminianism. And what a faction is like to be in our deplorable England between Popery and Arminianism together, except God be more merciful and our State the more vigilant and mindful, We shall see sooner then tell, and feel sooner then see. Doctor Staughton, D. Sibbes, D. Taylor, D. Gouge, M. White of Dorchester, M. Rogers of Dodham, with sundry more of our most eminent preaching orthodox Divines were brought into the High Commission and troubled or silenced for a time, by his procurement upon frivolous pretences: But in truth, because they were principle Props of our Protestant Religion, against his Popish and Arminian Innovations. But omitting these we shall conclude this head with one memorable instance more which comes very home.

Mr Nathaniel Bernard Lecturer at Sepulchers in London preaching at Antholins Church in May 3. 1629. used this expression in his prayer before his Sermon. Oh Lord open the eyes of the Queens Majesty, that she may see Jesus Christ, whom she hath pierced with her Infidelity, Superstition and Idolatry: This Archbishop, then of London, was presently informed of this passage, attested by Walter Kirby an Attorney of Bernard's Inn. John Brown of Durham, Minister, and some others: Whereupon the Bishop brought him into the High Commission, where after long attendance, upon his Submission, this ensuing Order was framed.

The Copy of this Order, with another Paper containing the words, were both endorsed with the Bishops own hand and found among his Papers by Mr Prynne, who produced them. Mr Bernard not long after upon his submission was dismissed the Court, After which repairing to the University of Cambridge to visit his friends, he fortuned to preach at Saint Mary's Church there on the 6. of May 1632. in the afternoon; wherein he let fall divers Passages concerning preaching, the purity of God's Ordinances, worship, and against the Introducers of Popery and Arminianism, which this Bishops creatures excepted against, and speedily informed him off. Dr T. Cumber then Vice-Chancellor, informs him of this Sermon in a Letter of his May 22. 1632. wherein he writes in this manner. I cannot but further advertise your Lordship in a word; that here was one Mr Bernard, a discontinuer and a Preacher, as I hear, about London, who uttered some offensive words concerning some Ceremonies, and Rites used in some Churches, in a Sermon of his at Saint Mary's, and as I have heard in some other Church before: I gave a decree to the Beadle to convent him, but he could not be found: To which the Bishop returned this answer written with Mr Dells hand and thus endorsed; May 27. 1630. A clause of my Letter to Dr Cumber concerning Mr Bernard, &c.

Before this Doctors Letter the Bishop had received an information of the heads of his Sermon from others thus endorsed with his own hand. May 6. 1932. Notes of Mr Bernard's Sermon at Cambridge; the particulars whereof are hereafter expressed more at large in his own words.

Soone after Mr Bernard by this Bishops prosecution was brought into the High Commission Court and forced to deliver in a Copy of his Sermon to the Bishop, which he did: who excepted against these Passages in it, for which he was articled against. God's Ordinances for his public Worship are the glory of any Nation. By God's Ordinances here, I understand chiefly the Word, Sacraments and Prayer, which if blended and adulterated with any Superstitious Innovations of men, cease to be God's Ordinances, and he owns them no longer. It is not the single having of God's Ordinances for his public Worship, but the having of them in their purity and integrity that dignifies a Nation. God's Ordinances for his public Worship in their Purity and Integrity are a sure shield between a Nation and public ruin and desolation: For proof whereof, I challenge all Recordes both divine and human to produce one instance wherein God punished any part of his Church with any National ruin and destruction, before they had either departed from, or corrupted his Ordinances. The Apostle Rom. 1. 16. affirmeth of the preaching of the Word, that it is the power of God to salvation. It is the means by which God manifesteth his omnipotent and irresistible power in the conversion and salvation of all those who from eternity were ordained thereunto, by God's absolute and immutable Decree. This seems to confute their error who think meanly and basely of these Ordinances of God, which we have proved to be the glory of that Nation, where they are in their purity and integrity. These men turn their glory into shame; for is there not a generation of profane men among us, who are afraid and ashamed to preach twice on the Lord's day, to preach plainly, powerfully, and spiritually to the souls and consciences of their people, least they should be accounted Puritans? Many who are afraid to hear too often, especially on the week days least they should be accounted Bible-bearers, and gadders after Sermons? Many who are as much afraid to perform holy duties in their families, and to speak like Christians as Peter was, who that his speech might not betray him, began to curse and swear? Many who complain that there is too much preaching and that it was never merry since? Many who esteem very meanly of prayer, especially of the public prayers of the Church? Some that have scorufully called the sirging of a Psalm a Geneva Iigge?

But the principal exception was for this ensuing Discourse in the close of his Sermon.

Further, I will not deny that God hath his true invisible Church among those Nations, as he had in Israel in the days of Ahab and Elijah: nay, I see no reason why (in a large, yet true sense) we may not call the Church of Rome, Italy, or Spain a particular visible Church of Christ: as Israel in the Reign of Jeroboem was a Church of God, though Idolatrous, and Apostaticall: Yet I say, that it is impossible that any should be saved living or dying (without repentance) in the doctrine and Idolatrous worship of the Church of Rome, as the late Tridentine Council hath decreed it. My reason is this; He that thinks to go to heaven any other way then by faith in Christ only, shall never come there. But he that dies without repentance in the Doctrine of the Church of Rome (as the Council of Trent hath decreed it) thinks to go to heaven another way, then by faith in Christ only, as namely by the merits of his own works; Ergo such a one shall never come there. Thirdly, if God's Ordinances for his public worship in their purity are the glory of a nation, then it follows, that they who go about to deprive a Nation of any of God's Ordinances for his public Worship, either in whole or in the best part of them (idest) in their purity and integrity, they go about to make that Nation base, and inglorious and if so, then are they enemies to that Nation, and Traitors to it, if it be their own Nation: for Treason is not limited to the royal blood, as if he only could be a Traitor who plotteth and attempteth the dishonor and shedding thereof, but may be and is too oft committed against the whole Church and nation, which last, is by so much the worst of them two, by how much the end is better then the means, and the whole of greater consequence then any other part alone.

Whereby we may learn, what to account of those among ourselves (if any such be, which is better known to you then to me) who endeavor to quench the light and abate the glory of our Israel, by bringing in their Pelagian errors into the Doctrine of our Church established by Law, and the Superstitions of the Church of Rome into our warship of God, as high Altars, Crucifixes, and bowing to them, id est (in plain English) worshipping them; whereby they Symbolize with the Church of Rome very shamefully, to the irreparable Shipwracke of many souls who split upon this rock. The Papists teach, that it is impossible to be saved in our Church and our Religion: Some of ours (at least in outward profession) teach, that it is possible to be saved in the Romish Religion and Church; hence an unsettled judgment concludes, if we may agree in Heaven, why do we not agree and meet each other half way on earth? And hence we have many Cassanders among us, who meditate and wish a reconciliation between the Church of Rome and ours; and to be sure (say the unsettled) it is the safest way to be members of that Church wherein both sides agree that salvation is to be had, then of that Church in which one side only affirms it, and that a party; And this fills Rome with English proselytes. What can we think less of those men who by their Symbolizing with the Church of Rome in Doctrine and Worship give occasion thereunto, then that they are enemies to this Church and Nation? I say, they are enemies, and therefore let us take up arms against them. But what arms? Preces Ecclesiae sunt arma Ecclesiae, let us pray these men either to conversion (if it be God's blessed will,) or to their destruction, fiat justitia, pereant illi. And let us use that prayer against them, which David used against Ahithophel, with which I will conclude all; O Lord turn the council of all these crafty Achitophells into folly, who go about to lay the honor of this Church and Nation in the dust, by depriving us of the purity of any of thy Ordinances for thy public Worship, which are the glory of this our Israel.

For these clauses Mr Bernard was most severely sentenced in the High Commission by this Bishops violent Prosecution; Suspended his Ministry, excommunicated, fined a thousand pounds, imprisoned; condemned in costs of suite, committed prisonet to the new Prison, where he lay sundry months, being most barbarously used and almost starved for want of necessaries; of which he complained to the Bishop by sundry Letters and Petitions found in his study with Mr Bernard's Sermon, and the informations against him, (endorsed with the Bishops own hand and produced at the Barre) but could find no relief, unless he would make this ensuing Recantation sent to him by the Bishop, and thus endorsed with his own pen: Septem. 11. 1632 A Copy of a Recantation tendered to Mr Bernard, Lecturer of Sepulchers, about a Sermon that he preached at Cambridge. He refused this Recantation.

For refusing to make this strange prescribed Recantation, this godly Minister, though he in general terms professed, his sincere sorrow and penitency for any Oversights and unbeseeming Expressions in his Sermon, both in his Petitions and Letters to the Bishop, (which would not suffice,) was for a long time detained in the New Prison, there miserably abused by the Keepers, of which he oft complained without redress, and in conclusion utterly ruined for speaking out the truth.

We shall close this branch of our Evidence with this observation; That as Rewards and Punishments rightly distributed are the greatest incentives to virtue, piety, learning, and retractives from vice, error, superstition; so when they are perverted, misplaced, they become the grandest discouragements to Piety, Religion, the strongest attractives to Heresy, Popery and all kind of Superstitions; Scholars commonly look most of all after preferments; yea make it their principal study to comply with those men's Opinions, and Practifes, who are the chief Bestowers of them. No wonder therefore that our poor Church was suddenly overspread with a generation of Arminian, Popish, Superstitious, Ceremonious, profane, Prelatical Clergy-men, when all or most Ecclesiastical preferments were in this Arch-Prelates disposal, who for the most part advanced none but such, but discountenanced, suppressed, persecuted, & kept back from preferments most orthodox zeal us preaching Divines who would not comply with his Popish Innovations and Designes. It is very observable, that the Archbishop himself records in his Diary, April 5. 1625. How he presented to the Duke of Buckingham, by his command, a Schedule wherein the Names of Ecclesiastical persons were written under the Letters O. (that is orthodox in his sense, to wit, Arminians, or persons addicted to Popish Errors and Superstitions) and P. (that is Puritans) who was to deliver them to King CHARLES: Ever since which time Montague, Manwaring, Wren, with such like unorthodox Clergymen have been advanced, and all Puritans as they termed them, kept from preferment; And it is as considerable what Mr Chaloner deposed to this purpose: That being in Rome about five years since, Friar John (the great agent there for our English Benedictines and Catholics) was very inquisitive and demanded seriously of him, Whether the Archbishop of Canterbury had not the bestowing of all Ecclesiastical preferments and livings in England, especially those in the Kings gift? Seeming to be confident they were all then in his dispose, and thereupon assuring himself, that he would advance such persons to them as should be most favorable, most pliable to Popery and Papists, to drive on their designs; as they did indeed with a witness, till this Parliament employed their diligence and power to weed them out by Degrees. And therefore his advancement of such unsound, corrupt, Popish Clergy-men on the One, and suppressing good Orthodox Preaching Ministers on the other side; must necessarily import a most desperate design in him to supplant our established Religion, by such a Generation of Vipers, who would eat out the very bowels of their own Protestant Mother Church, and Religion by Degrees.

The sixth Branch of the Commons Evidence to make good their first General Charge of the Archbishops endeavors to subvert our Religion and introduce Popery.

WEE shall now advance our progress from this to the sixth Branch of our Evidence, to make good our general Charge of this Archbishops Traytorous Practises and Endeavors to subvert our true Protestant Religion, and introduce Popish Superstition, and Idolatry; to wit; His Iesviticall Practises, Plots and Proceedings by himself and his Instruments to suppress the frequent and powerful Preaching of the Gospel on Lordsdayes, Weeke-days, with all Lecturers and Lectures throughout the Kingdom, and the Feoffees for Impropriations, a principal means to maintain the same; and his silencing, suspending many godly Ministers in all parts upon frivolous illegal Pretences, that so Popish Errors, Superstitions might flow in and grow up the faster, with none or little public Opposition: This is fully charged against him in the eleventh Original Article and sixth Additionall; which were read upon this occasion.

The first and most pernicious Plot this Prelate laid to suppress Preaching, Lectures and Lecturers, was drawn up by himself under his own hand soon after the Parliaments dissolution in tertio Caroli, and presented by him to the King, under this specious title which he gave it. Considerations for the better settling of the Church-Government: The Original draught whereof, written with his own hand and found in his study by Mr Prynne, was produced and read in form following.

By this Original Paper, the main scope whereof is only to suppress Preaching, Lectures, and extirpate all Lecturers by Degrees; it is apparent. First, that this Prelate was the prime Projector, Promoter of all the Jesuitical Devices contained in these Considerations, and since put in Practice in every Diocese to suppress Preaching, Lectures and Lecturers. Secondly, that the specious pretence of having the Afternoon Sermons in every Parish turned into catechizing; so much pressed and commended, was only a mere pretence and wicked policy of purpose to suppress Lectures and undermine Lecturers; None being enjoined to catechise but such as preached; none being questioned for not catechizing if they preached not; and those that catechised and preached too, or expounded, or used any other Catechism but that in the Common-Prayer-Book, being questioned and suspended as Delinquents. Thirdly, that he not only recommends these Considerations to his Majesty, but moves him to turn them into Injunctions, and to call for an Account every half year to see how they were observed. Fourthly, that to effect and further this wicked project, all his orthodox, grave Ministers are required to be present at Lectures the better to turn informers against Lecturers that were honest and painful. Fifthly, some Colleges must have new Governors appointed them to prevent the growth of Puritanism: No new Bishops must be made but such who would be active in putting this design in execution: The Kings own privy Council must be specially enjoined to dance attendance at the High Commission to punish such who transgressed these Prescriptions, and the Judges inhibited to grant Prohibitions for their relief.

This foundation being laid, these Considerations of the Bishop were in a few weeks after, with very little alteration, transformed and hightned into the Title of Instructions from his Majesty; the Original Draught whereof we have here present, interlined, altered with this Bishops own hand: and then in Decemb. 1629, they were sent in the Kings own name, as his own Regal Injunctions, to the Archbishops of Canterbury and York, and by them to all the Bishops in their particular Provinces to see them punctually observed and put in execution in every parish within their Diocese. One Copy of them was sent by Archbishop Abbot to B • Laude, then Bishop 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 of London. In pursuit whereof he summoned in all the Ministers and Lecturers within the City and Suburbs to attend him at London House; where he made a solemn Speech unto them; Wherein (as appears by the Notes of it under his own hand here produced) he pressed obedience to these Instructions of his Majesty, which he said, had been mistaken by some of them before it was possible for them to see, much less to weigh them; adding, that they were full of Religion and Justice: that much good would come to the Church and Commonwealth by obedience to them; the want of which obedience hath lost us more ways then one. And professing he was sorry there was need of those or any other; yet since there is need, and the Government hath found it so, he was glad of this occasion to know, and see them together.

What these Instructions were, and how consonant to his own Considerations, We shall manifest by an exact Copy endorsed with his own hand in this form. Decemb. 30 1629. Instructions from his Majesty concerning the Residence of Bishops; and the Lecturers: with some Notes, exceptions, explanations upon them in the margin, written likewise by himself.