processerint did in the ministration of the Sacraments bestir themselves in a white Vesture so he advers Pelag Lib. 2. with which compare St. Chrysostom in his 83 Homily on St. Matthews Gospel for the Eastern Churches And hereunto the Cope was added in some principal Churches especially in the Celebration of the Blessed Eucharist Both which appear most evidently by the first Liturgy of K. Edw. 6. compared with one of the last clauses of the Act of Parliament 1 Eliz. c. 2. in which it is provided that such ornaments of the Church and of the Ministers shall be retained and be in use as were in the Church of England by Authority of Parliament in the second year of the Reign of King Edw. vi But this Vestur◠having been discontinued I know not by what fatal negligence many years together it pleased the Bishops and Clergy in the Convocation Anno 1603. to pass a Canon to this purpose viz. That in Cathedral and Collegiate Churches the Holy Communion shall be administred upon principal Feast dayes sometimes by the Bishops c. and that the principal Minister using a decent Cope c. Canon 24. 9. In that part of Divine Service which concerns the offering of the peoples Prayers to Almighty God it was required of the Priest or Presbyter first that in all the dayes and times appointed he used the Prayers prescribed in the publick Liturgy according to the Act of Parliament 1 Eliz. c. 2. and many subsequent Canons and Constitutions made in that behalf Secondly That he conformed himself to those Rites and Ceremonies which were prescribed in that Book and unto such as should be afterwards ordained by the Queens Majesty with the advice of her Commissioners appointed and authorized under the great Seal of England for causes Ecclesiastical or of the Metropolitan of this Realm as may be most for the advancement of Gods Glory the edifying of his Church and the due reverence of Christs Holy Mysteries and Sacraments And thirdly and more particularly That in his reading of the Prayers and Psalms he turn his face toward the East and toward the People in the reading of the Lessons or Chapters as appears plainly by the Rubrick which directs him thus That after the reading of the Psalms the Priest shall read two Lessons distinctly that the people may hear the Priest that reads the two Lessons standing and turning himself so as he may best be heard of all such as be present The Psalms or Hymns to be indifferently said or sung at the will of the Minister but the Hymns for the most part sung with Organs and sometimes with other Musical Instruments both in the Royal Chappels and Cathedral Churches Fourthly That he makes use of no other Prayers in the Congregation and therefore neither before nor after Sermon then those which are prescribed in the said Book of Common Prayer it being specially provided in the Act aforesaid that no Priest nor Minister shall use any other Rite Ceremony Order Form or manner of Celebrating the Lords Supper openly or privately or Mattens Evening Song Administration of the Sacraments or other open Prayers that is to say such Prayers as are meant for others to come unto or hear either in common Churches or private Chappels c. then is mentioned or set forth in the same Book Fifthly That all Priests and Deacons shall be bound to say daily the Morning and Evening Prayer either privately or openly except they be lett by Preaching studying of Divinity or some other urgent cause And sixthly That the Curate that ministreth in every Parish Church or Chappel being at home and not being otherwise reasonably letted shall say the same in the Parish Church or Chappel where he ministreth and shall toll a Bell thereto at convenient time before he begin that such as ar◠disposed may come to hear Gods Word and pray with him so as in some cases it may be said of the Priest as the Father doth of Christ that he is Os ipsum per quod loquimur The very mouth by which we speak unto our Father which is in Heaven And though it be intended in the Act of Parliament and exprest in the Articles of Religion that the Prayers are to be made in such a tongue as may be understood of the common people yet it is not meant as is declared in the Preface to the Book it self but that when men say Morning and Evening Prayers privately they may say the same in any language that they themselves understand Nor was it meant but that the Morning and Evening Service might be used in the Colledges and Halls of either University in the Latine tongue where all may be supposed to understand it as appears clearly by the constant and continual practise of Christ-Church in Oxon in which the first Morning Prayers commonly read about six of the Clock were in Latine the Morning and Evening Service with the Psalms of David being printed in Latine by themselves for that end and purpose 10. As for the Preaching of the Word that belongs properly and originally as the performance of all other Divine Offices did of old to the Bishops themselves as being the ordinary Pastors of the several and respective Diocesses and to the Priests no otherwise then by deputation as Curates and substitutes to the Bishops as may be proved out of the Instrument of their Institution For when a Clerk is to be admitted into any Benefice he puts himself upon his knees and the Bishop laying one Hand upon his Head and having the Instrument in the other repeats these words viz. Te N. N. ad Rectoriam de N. Ritè Canonicè instituimus curam regimen animarum Parochianorum ibidem tibi in Domino committentes committimus per presentes that is to say that he doth institute him into the said Benefice according to the Laws and Canons committing to him by these presents the care and Government of the Souls of all the Parishioners therein And therefore it concerns the Bishop not to Licence any man to Preach to the Congregation of whose good affections to the Publick abilities in Learning sobriety of Life and Conversation and conformity to the Government Discipline and form of Worship here by Law established he hath not very good assurance For though the Priest or Presbyter by his Ordination hath Authority to preach the word of God in the Congregation yet it is with this clause of Limitation If he shall be so appointed that is to say sufficiently Licenced thereunto and not otherwise And none were Licenced heretofore as was expresly ordered in the injunctons of Edward VI. and Queen Elizabeth but either by the Bishop of the Diocess who is to answer by the Law for every Minister he admits into the same for that Diocess only or by the Metropolitan of the Province for that Province alone or finally by either of the Universities upon the well performing of some publick exercise over all the Kingdom Considering therefore
it was not easie to Transcribe them insomuch that few of the Presbyters themselves could tell which of them were authentical which not So unsafely and uncertainly kept that they knew not where to address themselves for consulting with them That by reducing those numerous Act and those not known unto themselves to such a paucity of Canons published and exposed to the publick view no man should be insnared by ignorance or have just reason to complain of their multiplicity And finally That not one in all that Kingdom did either live under the Obedience of the Acts of those General Assemblies or did know what they were or where to find them Upon which grounds the Book of Canons being drawn up and presented to him he gave a Warrant under his Hand to the Archbishop of Canterbury requiring him together with the Bishop of London to peruse the same to see that they were well fitted to the Church-Government and as near as conveniently might be to the Canons of the Church oâ— England giving them and either of them full power to alter any thing in the said Canons as they found most fitting Which being done as he commanded and the Book made ready for the Press he pass'd his Royal Confirmation of it under the Great Seal oâ— the Kingdom in this manner following CHARLES REX WE 〈◊〉 of Our Royal Care for the Maintenance of the present Estate and Government of the Church of Scotland have diligently and with great content considered all the Canons and Constitutions after following and finding the same such as We are perswaded will be profitable not only to our whole Clergy but to the whole Church of that our Kingdom if so they be well observed Have for Vs Our Heirs and Lawful Successors of Our especial Grace certain Knowledâ—â— â—nd meer â—otion given and by these presents do give Our 〈◊〉 Assâ—â—t â—nto all the said Canons Orders and Constitutions 〈◊〉 all and every thing in them contained as they are afterwards set 〈◊〉 And further We do not only by Our Prerogative Royal and Supreme 〈◊〉 in Causes Ecclesiastical Ratifie and Confirm by these Our Letters Patâ—nts the said Canons Orders and Constitutions â—nd all â—nd every thing in them contained But likewise We command by 〈◊〉 â—uthority Royal and by these Letters Patents the same to be diligently observed and executed by all Our Loving Subjects of that Our Kingdom both within the Province of St. Andrews and â—lascow in all points wherein they do or may concern every or any of them according to this Our Will and Pleasure hereby expressed and declared And for the better observation of them We straightly Charge and Command all Our Archbishops Bishops and all others thaâ— exercise any Ecclesiastical Iurisdiction within that Our Realm to see the same Canons Orders and Constitutions to be in all points duly observed not sparing to execute the Penalties in them severally mentioned upon any that shall willingly break or neglect to observe the same as they tender the Honour of God the Peace of the Church the Tranquility of the Kingdom and their Service and Duty to Vs their King and Sovereign Given at Our Mannor of Greenwich 23 May 1635. These Canons when they came abroad were presently quarrelled and disclaimed by the Scottish Presbyters Quarrelled in reference to the subject matter comprehended in them Disclaimed because imposed upon them without their own approbation and consent The points most quarrelled at were these 1. That whosoever should affirm That the Kings Majesty had not the same Authority in Causes Ecclesiastical that the Godly Kings had among the Jews or the Christian Emperors in the Primitive Church or impugn in any part his Royal Supremacy in Causes Ecclesiastical was to incur the Censure of Excommunication 2. The like Censure to be inflicted on those who should affirm That the Worship contained in the Book of Common Prayer and Administration of the Sacraments though at the making of these Canons there was no such Book of Common Prayer recommended to them or That the Government of the Church by Archbishops and Bishops or the form of Making and Consecrating Archbishops and Bishops c. did contain any thing repugnant to the Scriptures or was corrupt superstitious or unlawful in the Service and Worship of God 3. That the Ordinations were restrained to four times in the year that is the first Weeks of March June September and December 4. That every Ecclesiastical Person at his Admission should take the Oath of Supremacy according to the form required by Parliament and the like Oath for avoiding Symonie required in the Book of Consecration 5. That every Presbyter shall either by himself or by another Person lawfully called read or cause Divine Service to be done according to the form of the Book of that Common Prayer before all Sermons and that he should Officiate by the said Book of Common Prayer in all the Offices Parts and Rubricks of it when as yet none of them had seen the said Book or Liturgie 6. That no Preacher should impugn the Doctrine delivered by another in the same Church or any neer adjoining to it without leave from the Bishop which they conceived to be the way to pin their whole Religion on the Bishops Sleeves 7. That no Presbyter should hereafter become Surety or Cautioner for any Person whosoever in Civil Bonds and Contracts under pain of Suspension 8. That whatsoever remained of the Bread and Wine prepared for the Communion should be distributed to the poorer sort which receive that day to be eaten and drunken of them before they go out of the Church 9. That Presbyters are enjoined to Minister the Sacrament of Baptism in private Houses and upon every day alike in case of infirmity and that the People were required not to receive the Sacrament of the Lords Supper but upon their knees 10. That in all Sentences of Separation a Thoro Mensa there shall be a Caution inserted and given accordingly That the Persons so separated should live continently and chastly and not contract Marriage with any Person during each others life which seemed to put the innocent Party into as bad a condition as the guilty contrary to the Judgment of the Reformed Churches 11. That no private Meeting be kept by Presbyters or any other Persons whatsoever for expounding Scripture or for consulting upon matters Ecclesiastical Such matters to be handled only in the Lawful Synods held by Bishops 12. That under pain of Excommunication no Presbyter or Layman jointly or severally make Rules Orders or Constitutions in Causes Ecclesiastical or to add or detract from any Rubricks or Articles or other things now established without the Authority of the King or his Successors 13. That National or General Assemblies were to be called only by the Kings Authority That the Decrees thereof should bind as well the Absent as the Present in Matters Ecclesiastical and That it should not be lawful for the Bishops themselves in such Assemblies or otherwise to
Iews commanded by Antiochus gave up the Divine Books to his Officers to be destroyed it was afterwards adjudged in favour of them by Optatus Bishop of Milevis a right godly man to be sin rather in them that commanded than of those who with fear and sorrow did obey their Mandates That when the Emperour Mauritius had made an Edict That no Souldier should be admitted into any Monastery and sent it to be published by Gregory sirnamed the Great the Pope forthwith dispersed it into all parts of the Christian World because he was subject to his command though in his own judgment he conceived the said Edict to be unlawful in it self and prejudicial unto many particular persons as well in reference to their spiritual as their temporal benefit and finally That it was resolved by St. Augustine in his Book against Faustus the Manichee cap. 75. That a Christian Souldier fighting under a Heathen Prince may lawfully pursue the War or exercise the Commands of his immediate or Superior Officers in the course of his Service though he be not absolutely assured in the justice of the one or the expedience of the other Such were the Reasons urged in behalf of all Parties concerned in this business and such the Defences which were made for some of them in matter of fact but neither the one nor the other could allay that storm which had been raised against him by the Tongues and Pens of unquiet Persons of which more anon Nor was the Clamour less which was raised against such of the Bishops as either pressed the use of his Majesties Instructions concerning Lecturers and silencing the Arminian Controversies or urged the Ministers of their several and respective Diocesses to use no other form of Prayer before their Sermons than that which was prescribed Canon 55. It had been prudently observed That by suâ—fering such long Prayers as had accustomably been used of late before the Sermons of most Preachers the Publick Liturgie of the Church had been much neglected That the Puritan Preachers for the most part had reduced all Gods Service in a manner to those Pulpit-Prayers That the People in many places had forborn to go into the Church till the Publick Liturgie was ended and these Prayers begun That by this means such Preachers prayed both what they listed and how they listed some so seditiously that their very Prayers were turned into Sin others so ignorantly and impertinently that they dishonoured God and disgraced Religion For remedy whereof it was thought convenient by the Archbishop and some other Prelates to reduce all to the form of Prayers appointed in the Canon above-mentioned according to the like form prescribed in the Injunctions of Queen Elizabeth and before her time by King Edward the Sixth and before his time also by King Henry the Eighth practised accordingly in the times of their several Reigns as appears by the Sermons of Bishop Latimer Bishop Gardiner Archbishop Parker Bishop Iewell Bishop Andrews and generally by all Divines of the Church of England till by the artifices and endeavours of the Puritan Faction these long Prayers of their own making had been taken up to cry down the Liturgie Which being in charge in the Visitation and afterwards in the Articles of several Bishops made as much noise amongst ignorant and factious People under colour of quenching the Spirit of God expressed in such extemporary Prayers of the Preachers conceiving as silencing the Doctrines of Predestination changing the afternoons Sermons into Catechisings and regulating the Extravagances of some of their Lecturers under the colour of a Plot to suppress the Gospel In which last Calumny as most of the Bishops had a share so did it fall as heavy on Pierce of Bath and Wells as on any other though he did nothing in that kind but what he was required to do by the Kings Instructions His Crimes were That he had commanded the Ministers in his Diocess to turn their afternoons Sermons into Catechisings and those Catechisings to be made according to the Questions and Answers in the Catechism authorised by Law and extant in the Book of Common Prayer which some few absolutely refusing to conform unto and others contrary to the meaning of the said Instructions taking some Catechism-point for their Text and making long Sermons on the same were by him suspended and so continued till they found a greater readiness in themselves to obey their Ordinary But the Great Rock of Offences against which they stumbled and stumbling filled all places with their Cries and Clamours was That he had suppressed the Lecturers in most parts of his Diocess and some report That he proceeded so far in it as to make his brag not without giving great Thanks to God for his good Success That he had not left one Lecturer in all his Diocess of what sort soever whether he Lectured for his Stipend or by a voluntary combination of some Ministers amongst themselves Which if it should be true as I have some reason to believe it is not ought to be rather attributed to some exiliency of humane frailty of which we are all guilty more or less than to be charged amongst his Sins But for his Actings in this kind as also for his vigorous proceedings in the Case of Beckington he had as good Authority as the Instructions of the King and the Directions of his Metropolitan could invest him in And so far Canterbury justified him in the last particular as to take the blame if any thing were blame-worthy in it upon himself though then a Prisoner in the Tower and under as much danger as the Power and Malice of his Enemies could lay upon him For such was his undaunted Spirit that when Ash a Member of the House of Commons demanded of him in the Tower Whether the Bishop of Bath and Wells had received his Directions from him in the Case of Beckington he answered roundly That he had and that the Bishop had done nothing in it but what became an obedient Diocesan to his Metropolitan So careful was he of preserving those who had acted under him that he chose rather to augment the number of his own misfortunes then occasion theirs If all the Bishops of that time had joined their hearts and hands together for carrying on the work of Uniformity as they were required the Service might have gone more happily forwards and the Envy would have been the less by being divided but leaving the whole burden upon so few and turning it over to their Chancellors and Under-Officers if they did so much they did not only for as much as in them was destroy the business but expose such as took care of it to the publick hatâ—ed For such was their desire to ingratiate themselves amongst the People that some of them being required to return the names of such Ministers as refused the reading of the Book made answer That they would not turn Informers against their Brethren there being enough besides
gives an account to Wederbourne by his Letters of the twentieth of April being the morrow after his Majesty had Signed the said Memorial It seems that Wederbourne had given our Archbishop notice of some defects which he had found in the Book of Consecration of Archbishops Bishops c. as it was then used amongst the Scots viz. 1. That the Order of Deacons was made but a Lay-Office at the best as by that Book might be understood And 2. That in the Admission to the Priesthood the very essential Words of conferring Orders were left out With which the King being made acquainted he gave command to the Archbishop to make known unto them That he would have them either to admit the English Book or else to rectifie their own in those two great oversights After which taking the whole business of that Church into his consideration it pleased him to direct his Further Instructions to the Archbishops and Bishops of it bearing date on the eighteenth of October following In which he requires them to take care That the Proclamation to be made for Authorising the Service-Book should not derogate in any thing from his Royal Prerogative 2. That in their Kalendar they should keep such Catholick Saints as were in the English such of the Saints as were most peculiar to that Kingdom especially those which were of the Royal Blood and some of the most holy Bishops being added to them but that in no case St. George and St. Patrick be omitted 3. That in their Book of Ordination in giving Orders to Presbyters they should keep the words of the English Book without change Receive the Holy Ghost c. 4. That they should insert among the Lessons ordinarily to be read in the Service out of the Book of Wisdom the first second third fourth fifth and sixth Chapters and out of the Book of Ecclesiasticus the first second fifth eighth thirty fifth and forty ninth Chapters 5. That every Bishop within his Family twice a day cause the Service to be read and that all Archbishops and Bishops make all Universities and Colledges within their Diocesies to use daily twice a day the Service 6. That the Preface to the Book of Common Prayer Signed by his Majesties Hand and the Proclamation for Authorising the same should be Printed and inserted in the Book of common-Common-Prayer According to which Instructions and the Corrections above-mentioned this Liturgie at the last after it had been twenty years in consideration was fully finished and concluded and being thus finished and concluded was Ratified and Confirmed by his Majesties Royal Edict as followeth viz. CHARLES By the Grace of God King of Great Britain France and Ireland Defender of the Faith c. To Our Lovits Messengers Our Sheriffs in that part conjunctly and severally specially constitute Greeting Forasmuch as We ever since Our entry to the Imperial Crown of this Our ancient Kingdom of Scotland especially since Our late being here in the same have divers times recommended to the Archbishops and Bishops there the publishing of a Publick Form of Service in the Worship of God which We would have uniformly observed therein and the same being now condescended unto Although We doubt not but all our Subjects both Clergie and others will receive the said Publick Form of Service yet thinking it necessary to make Our Pleasure known touching the Authority thereof Our Will is and We straightly command That incontinent these Our Letters seen you pass and in Our Name and Authority command and charge all our Subjects both Ecclesiastical and Civil by open Proclamation at the Market-Crosses of the Head Burroughs of this Our Kingdom and other Places needful to conform themselves to the said Publick Form of Worship which is the only Form which We having taken the Counsel of Our Clergie think fit to be used in Gods Publick Worship in this Our Kingdom Commanding also all Archbishops and Bishops and other Presbyters and Church-men to take a special care that the same be duly obeyed and observed and the Contraveners condignly censured and punished and to have special care that every Parish betwixt this and Pasche next procure unto themselves two at the least of the said Books of common-Common-Prayer for the use of the Parish The which to do We commit to you conjunctly and severally Our full Power by these Our Letters Patents delivering the same to be by you duly executed and endorsed again to be delivered to the Bearer Given under Our Signet at Edenborough 20 December in the Twelfth year of Our Reign 1636. Such was the form of Passing and Confirming the Scottish Liturgie never presented to that Kirk nor tendred to the Approbation of any General Assembly as in the Restitution of Episcopal Government and Introduction of the five Articles of Perth had been done before And this is that at which the Scottish Presbyters did seem to be most offended sufficiently displeased with any Liturgie at all but more in having such an one as either was so near the English or so different from it Which fault if any fault it were is rather to to be charged upon the Scottish than the English Prelates For when the way of introducing it was in agitation our Archbishop ever advised them as well in his Majesties presence as elsewhere To look carefully to it and to be sure to do nothing in it but what should be agreeable to the Laws of the Kingdom and not to fail of taking the Advice of the Lords of the Council and governing themselves according to it But as it seems those Bishops durst not trust their Clergy or venture the reception or refusal of it to the Vote of a General Assembly from which they could not promise themselves any good success So that the Case seems to be much like that of King Edward vi when the first Liturgie was Composed by some few of the Bishops and other Learned men not above thirteen in number especially thereto Authorised Or unto that of Queen Elizabeth when the second Liturgie of that King was fitted and corrected by her appointment Neither of which durst trust their Clergy but acted Sovereignly therein of their own Authority not venturing either of the said Books to their Convocations but only giving them the strength of an Act of Parliament and then the Point in issue will be briefly this viz. Whether the King consulting with a lesser part of the Bishops and Clergie and having their consent therein may conclude any thing in the way of a Reformation the residue and greatest part not advised withal nor yielding their consent in a formal way Now for my Answer that it may be built upon the surer grounds it is to be considered 1. Whether the Reformation be in corruption of Manners or abuses in Government Whether in matters Practical or in points of Doctrine 2. It in matters Practical Whether such Practice have the Character of Antiquity Vniversality and Consent imprinted on it or that it be the Practice
ex Officio And finally That no person or persons subject to the said Writ shall be Absolved by virtue of an Appeal into any Ecclesiastical Court till they have first taken in their own persons the usual Oath De parendo juri stando mandatis Ecclesiae With a Petition to his Majesty in the Name of the Synod to give command both to his Officers in Chancery and the Sheriffs of the several Counties for sending out and executing the said Writs from time to time without any Charge to the Diocesans whose Estates it would otherwise much exhaust as often as it should be desired of them Such is the substance of this Canon in laying down whereof I have been the more punctual and exact that the equal and judicious Reader may the better see what point it was which the Archbishop aimed at from the first beginning of his Power and Government as before was noted In the mean time whilst this Canon was under a Review another ready drawn was tendred to the Prolocutor by the Clerk of Westminster for the better keeping of the day of his Majesties most happy Inauguration By which it was decreed according to the Example of the most pious Emperours of the Primitive Times and our own most Godly Kings and Princes since the Reformation and the Form of Prayer already made and by his Majesties Authority Appointed to be used on the said days of Inauguration That all manner of persons within the Church of England should from thenceforth celebrate and keep the morning of the said day in coming diligently and reverently unto their Parish Church or Chappel at the time of Prayer and there continue all the while that the Prayers Preaching or other Service of the day endureth That for the better observing of the said day two of the said Books should be provided at the Charge of each several Parish by the Churchwardens of the same with an Injunction to all Bishopâ— Archdeacons and other Ordinaries to inquire into the premises at their Visitations and punish such as are delinquent as in case of such as absent themselves on the other Holydays Another Canon was brought in against Socinianism by the spreading of which damnable and cursed Heresie much mischief had already been done in the Church For the suppressing whereof it was ordained by the Synod after some explication and correction of the words and phrases That no Stationer Printer or other person should print buy sell or disperse any Book broaching or maintaining the said Abominable Doctrine or Positions upon pain of Excommunication ipso facto and of being proceeded against by his Majesties Atturney-General on a Certificate thereof to be returned by the several Ordinaries to their Metropolitan according to the late Decree of Star-Chamber against Sellers of prohibited Books That no Preacher should presume to vent any such Doctrine in any Sermon under pain of Excommunication for the first Offence and Deprivation for the second That no Student in either of the Universities nor any person in Holy Orders excepting Graduates in Divinity or such as have Episcopal or Archidiaconal Jurisdiction or Doctors of Law in Holy Orders shall be suffered to have or read any such Socinian Book or Discourse under pain if the Offender live in the University that he shall be punished according to the strictest Statutes provided there against the publishing reading and maintaining of false Doctrines or if he lived in the City or Country abroad of a Suspension for the first Oâ—fence Excommunication â—or the second and Deprivation for the third unless he should absolutely and in terminis abjure the same That if any Lay-person should be seduced unto that Opinion and be convicted of it he should be Excommunicated and not Absolved but upon due Repentance and Abjuration and that before his Metropolitan or his own Bishop at least With several Clauses for seizing and burning all such Books as should be found in any other hands than those before limited and expressed Which severe course being taken by the Convocation makes it a matter of no small wonder That Cheynell the Usufructuary of the 〈◊〉 Parsonage of Petworth should impute the Rise and Growth of 〈◊〉 in a Pamphlet not long after Printed unto many of those who had been principal Actors in suppressing of those wicked and detestable Heresies Another Canon was presented to the Prolecutâ—r by one of the Members of that Body advanced the next year to a 〈◊〉 Dignity for Restraint of Sectaries By which it was deâ—â—â—â—d That all those Proceedings and Penalties which are mentiâ—â—â—d in the Canon against Popish Recusants so far forth as may be appliable should be in full force and vigour against all Anabaptists Brownists Sâ—peratists Familists or other Sect or Sects Person or Persons whatsoever who do or shall either obstinately refuse or ordinarily not having a lawful impediment that is for the space of a Month neglect to repair to their Parish Churches or Chappels where they inhabit for the hearing of Divine Service established and receiving of the Holy Communion according to Law That the Clause in the former Canon against Books of Socinianism should also extend to the Makers Importers Printers and Publishers or Dispersers of any Book Writing or Scandalous Pamphlet devised against the Discipline and Government of the Church of England and unto the Maintainers and Abettors of any Opinion or Doctrine against the same And finally That all despisers and depravers of the Book of Common Prayer who resorted not according to Law to their Church or Chappel to joyn in the Publick Worship of God in the Congregation contenting themselves with the hearing of Sermons only should be carefully inquired after and presented to their several and respective Ordinaries The same Proceedings and Penalties mentioned in the aforesaid Canons to be used against them unless within one whole Month after they are first Denounced they shall make Acknowledgment and Reformation of their fault So far the Bishops and Clergy had proceeded in the Work recommended to them when the Parliament was most unhappily Dissolved And possibly the Convocation had expired the next day also according to the usual custom if one of the Clergy had not made the Archbishop acquainted with a Precedent in Queen Elizabeths Time for the granting a Subsidy or Benevolence by Convocation to be Taxed and Levied by Synodical Acts and Constitutions without help of the Parliament directing to the Records of Convocation where it was to be found Whereupon the Convocation was Adjourned from Wednesday till the Friday following and then till the next day after and so till Munday to the great amazement of many of the Members of it who expected to have been Dissolved when the Parliament was according to that clause in the Commission aforesaid by which it was restrained to the Time of the Parliament only Much pains was taken by some of the Company who had been studied in the Records of Convocation in shewing the difference betwixt the Writ for calling a Parliament
of the Church by whom a Sub-Committee was the same day named to prepare such matters as were to be discoursed and concluded by them the Bishop of Lincoln being in the 〈…〉 both Which Sub-Committee being made up of the Divines above-mentioned consisted of three Bishops nine Doctors in Divinity and four of some inferiour Degree in the Universities some of them being Prelatical and some Presbyterian in point of Government but all of them Calvinians in point of Doctrine Beginning first with points of Doctrine complaint was made that the whole body of Armimanism and many particular points of Popery for so they called all which agreed not with Calvin's sense had been of late maintained in Books and Sermons and sometimes also in the Divinity Schools And then descending to matter of Discipline they discoursed of many Innovations which they conceived to have been thrust upon the Church most of them in disposing and adorning the Communion Table and the more reverent Administration of the holy Sacraments some of them positively required or at least directed by the Laws of the Land as reading the Communion Service at the Lords Table on Sundaies and Holidaies reading the Litany in the middest of the Church the Ministers turning toward the East in the Creed and Prayers and praying no otherwise before Sermons than in the words of the Canon some of them never having been disused in many Parochial Churches and retained in most Cathedrals since the Reformation as standing at the Hymns and the Gloria Patri placing the Table Altarwise and adoring toward it some being left indifferent at the choice of the Minister as the saying or singing of the Te Deum in Parochial Churches officiating the Communion and the dayly prayers in the Latine tongue in several Colledges and Halls by and amongst such as are not ignorant of that Language And others not of so great moment as to make any visible alteration in the face of the Church or sensible disturbance in the minds of the People Which therefore might have been as well forborne as practiced till confirmed by Authority or otherwise might have been borne without any such clamour as either out of ignorance or malice had been raised against them They also took into consideration some Rubricks in the Book of Common Prayer and other things which they thought sit to be rectified in it Amongst which they advised some things not to be utterly disliked viz. That the Hymns Sentences Epistles and Gospels should be reprinted according to the new Translation That the Meeter in the Psalms should be corrected and allowed of Publickly and that no Anthems should be sung in Colledges or Cathedral Churches but such as were taken out of the Scripture or the publick Liturgy That fewer Lessons might be read out of the Books called Apocryphal and the Lessons to be read distinctly exclusive of the Liberty which is given to sing them as appears by the Rubrick That the Rubrick should be cleared concerning the Ministers power for repulsing scandalous and notorious sinners from the holy Communion and that the general Confession before the Communion be ordered to be said by the Minister only the People repeating it after him That these words in the Form of Matrimony viz. With my body I thee worship may be explained and made more intelligible And that instead of binding the married Couple to receive the Communion on their Wedding day which is seldom done they may be obliged to receive it on the Sunday after or the next Communion day following That none be licenced to marry or have their Banes asked who shall not first bring a Certificate from their Minister that they are instructed in the Catechism and that it be not required that the Infant be dipt in the water as is injoyned by the Rubrick in the case of extremity Some Passages they observed impertinently and not worth the altering as the expunging of some Saints which they falsly called Legendaries out of the Kalendar The constant adding of the Doxology at the end of the Pater noster Reading of Morning and Evening Prayer dayly by the Curate if not otherwise letted The leaving out of the Benedicite and the changing of the Psalm used in the Churching of Women That those words which only workest great marvels be left out of the Prayer for the Bishops and Clergy That Grievous sins instead of Deadly sins be used in the Letany That the sanctifying of the Flood Iordan be changed into sanctifying the Element of water in the Form of Baptism That those words In sure and certain hope of Resurrection which are used at Burials may be changed to these knowing assuredly that the dead shall rise again And that the Commination should be read at the Desk and not in the Pulpit all which remaining as they did could give no offence and might have easily been changed to give some content And finally some things there were of which they desired a Reformation which seemed to have so much of the Anti-Papist that they came close to the Puritan viz. That the Vestments prescribed by the first Liturgy of King Edward vi should not be required and the rule in that case to be altered That the Alms should be gathered rather after than before the Communion These words This is my body This is my bloud not to be Printed in great Letters and that a Rubrick be inserted to declare that kneeling at the Communion is required only in relation to the Prayer of the distribution Preserve thee body and soul c. That weekly Communion every Sunday be changed to monthly in Colledges and Cathedral Churches That the Cross in Baptism be either explained or quite disused and that in the Form of Confirmation these words importing that Children baptized are undoubtedly saved be no longer used That no times of Restraint may be laid on Marriage And that the Authoritative Form of Absolution in the Visitation of the sick may be turned to a Pronouncing or declaring of it I have the longer stood on the result of these Consultations because of the different apprehensions which were had of the Consequents and Issue of them Some hoped for a great Reformation to be prepared by them and settled by the Grand Committee both in Doâ—â—â—iâ—e and Discipline and others as much feared the affections of the men considered that Doctrinal Calvinism being once settled more alterations would be made in the Publick Liturgy than at first appeared till it was brought more near the Form of the Gallick Churches after the Platform of Geneva Certain I am that the imprisoned Archbishop had no fancy to it fearing least the Assembly of Divines in Ierusalem-Chamber so the place was called might weaken the foundations of Ierusalem in the Church of England That this Assembly on the matter might prove the National Synod of England to the great dishonour of the Church and that when their Conclusions were brought unto the great Committee the business would be over-ruled by the Temporal
way before him at a place called Turnhom-Green neer Chiswick it was thought safer to retreat toward Oxon. while the way was open than to venture his Army to the fortune of a second Battel which if it were lost it would be utterly impossible for him to raise another At Oxon. he receives Propositions of Peace from the Houses of Parliament but such as rather did beseem a conquering than a losing side Amongst which I find this for one That his Majesty would be pleased to give his Royal Assent for taking away Superstitious Innovations and to the Bill for the utter abolishing and taking away all Archbishops Bishops their Chancellors and Commissaries Deans Subdeans Deans and Chapters Archdeacons Canons and Prebendaries and all Chanters Chancellors Treasurers Sub-Treasurers Succentors and Sacrists and all Vicars Choral and Choristers old Vicars or new Vicars of any Cathedral or Collegiate Church and all other their under-Officers out of the Church of England To the Bill against Scandalous Ministers To the Bill against Pluralities and to the Bill for Consultation to be had with Godly Religious and Learned Divines That his Majesty would be pleased to pass such other Bills for settling of Church-Government as upon Consultation with the Assemby of the said Divines shall be Resolved on by both Houses of Parliament and by them to be presented to his Majesty Which Proposition with the rest being presented to him on Candlemas-day he referred to the following Treaty to be held at Oxon. in which he found the Commissioners of the Houses so streighted in Time and so tied up to their Instructions that nothing could be yielded by them which might conduce to the composing of the present Distempers But it was indifferent to them what Success they found either in the Propositions or the Treaty who had already entred on the Rents and Profits of all the Episcopal Sees and Capitular Bodies which were within the Power of their Armies and Sequestred the Benefices of all such as stood in their way under the common notion of scandalous Ministers who if they had offended against the Laws of tâ—e Realm by the same Laws were to have been proceeded against that so being legally deprived the vacant Churches might be left to be filled by the Patrons with more deserving Incumbents But such a course was inconsistent with the present Design Most of the Silenced Lecturers and Factious Ministers which within ten years then last past had left the Kingdom either for Inconformity or Debt or their own intemperance of Spirit had of late flock'd into it amain like so many Birds of Rapine to seek after the Prey And upon these and such as these the Sequestred Benefices were bestowed to be held no otherwise by them than as Vsufructuaries or Tenants at Will that so they might continue in a servile obsequiousness to the Power and Pleasure of their great Landlords With which his Majesty being made acquainted he presently signified his dislike and resentment of it by his Royal Proclamation bearing date at Oxon. May 15. 1643. In which he first complains That divers of the Clergy eminent for their Piety and Learning were forced from their Cures and Habitations or otherwise silenced and discharged from exercising their Ministry for no other reason but because contrary to the Laws of the Land and their own Consciences they would not pray against him and his Assistants or refused to publish any illegal Commands and Orders for fomenting the unnatural War raised against him but conformed themselves according to the Book of Common Prayers and Preach'd Gods Word according to the purity thereof without any mixture of Sedition Next That the said Clergy being so forcibly driven out or discharged of their Cures many Factious and Schismatical Persons were intruded into them to sow Sedition and seduce his good Subjects from their Obedience contrary to the Word of God and the Laws of the Land Part of the Profits of the said Benefices allotted to the said Intruders the rest converted to the Maintenance of the War against him And thereupon he streightly commandeth all his good Subjects to desist from such illegal courses against any of the Clergy aforesaid to pay their Tythes to the several and respective Incumbents or their Assigns without guile or fraud notwithstanding any Sequestration pretended Orders or Ordinances whatsoever from one or both Houses of Parliament and this to do under pain of being proceeded against according to Law as they should be apprehended and brought to the hands of Justice their Lands and Goods in the mean time to be sequestred and taken into saâ—e custody for their disobedience Requiring all Churchwardens and Sides-men to be assistant in gathering and receiving their Tythes Rents and Profits and to resist all such Persons as much as in them lay which were intruded into any of the Benefices or Cures aforesaid But this served rather to declare his Majesties Piety than to stop the course of those Proceedings For justifying whereof the Clergy must be branded with Offences of divers conditions some of them of such a scandalous and heynous nature as were not to be expiated with the loss of Livings but of Lives if any Legal Evidence had been found to prove them And that nothing might be wanting to their infelicity an infamous Pamphlet is dispersed Licenced by White Chairman for the Committee for Religion under the Title of The first Century of Scandalous and Malignant Priests c. Which though his Majesty abominated upon very good reason when it first came unto his knowledge yet would he not give way that a Recrimination should be made of the adverse Party by such as undertook to do it on far juster grounds In like manner they proceeded to the execution of another part of their design mentioned and presented in the said Proposition touching a Consultation to be had with Godly Religious and Learned Divines For not intending to expect his Majesties pleasure their Commissioners were no sooner returned from the Treaty at Oxon. but they caused such an Assembly to be called by their own Authority as should be sure to do the Work recommended to them The Convocation was in force but not fit to be trusted nor durst they venture to commit the choice of men to the Beneficed Clergy according to the course of National and Provincial Synods That Power they kept unto themselves committing the Nomination unto such as served for the several Counties that so each County might be furnished with such Persons to perform the Service as could have no Authority to bind them by their Constitutions or any other Publick Acts made and agreed upon in that Assembly An Assembly of a very strange mixture consisting of a certain number of the Lords and Commons with a greater proportion of Divines some of which were Prelatical some Independent and the greater part of them Presbyterians out of which spawned another Fry by the name of Erastians And that they might not be bound to this Journey-work
and reverently used and esteemed in the Church of England it is requisite that no man not being at this present Bishop Priest or Deacon shall execute any of them except he be Called Tryed and Examined according to the form hereafter following But because perhaps it will be said that the Preface is no part of the Book which stands approved by the Articles of the Church and established by the Laws of the Land let us next look into the Body of the Book it self where in the Form of Consecrating of Arch-Bishops or Bishops we finde a Prayer in these words viz. Almighty God giver of all good things who hast appointed divers Orders of Ministers in thy Church Mercifully behold this thy Servant now called to the Work and Ministry of a Bishop and replenish him so with the truth of Doctrine and Innocency of Life that both by word and deed he may faithfully serve thee in this Office c. Here we have three Orders of Ministers Bishops Priests and Deacons the Bishop differing as much in Order from the Priest as the Priest differs in Order from the Deacon which might be further made apparent in the different Forms used in Ordering of the Priests and Deacons and the form prescribed for the Consecration of an Arch-Bishop or Bishop were not this sufficient 6. But though the Presbyters or Priests were both in Order and Degree beneath the Bishops and consequently not enabled to exercise any publick Jurisdiction in Foro judicii in the Courts of Judicature yet they retained their native and original power in Foro Conscientiae in the Court of Conscience by hearing the confession of a sorrowful and afflicted Penitent and giving him the comfort of Absolution a power conferred upon them in their Ordination in the Form whereof it is prescribed that the Bishop and the assisting Presbyters shall lay their Hands upon the Head of the Party who is to be Ordained Priest the Bishop only saying these words viz. Receive the Holy Ghost whose sins thou doest forgive they are forgiven and whose sins thou doest retain they are retained In the Name of the Father and of the Son and of the Holy Ghost Amen Which words had been impertinently and unsignificantly used if the Priest received nor thereby power to absolve a sinner upon the sense of his sincere and true repentance manifested in Confession or in any other way whatsoever And this appears yet further by the direction of the Church in point of Practice For first it is advised in the end of the second Exhortation before the receiving of the Communion that if any of the people cannot otherwise quiet his own Conscience he should repair unto his Curate or some other discreet and learned Minister of Gods Word and open his grief that he may receive such Ghostly counsel and advice and comforts as his Conscience may be relieved and that by the Ministry of Gods Word he may receive comfort and the benefit of Absolution to the quieting of his Conscience and avoiding all scruple and doubtfulness Agreeable whereunto is that memorable saying of St. Augustine viz. Qui confiteri vult ut inveniat gratiam quâ—erat sacerdotem Secondly It is prescribed in the Visitation of the Sick That the Sick person shall make a special Confession if he feel his Conscience troubled with any weighty matter and that the Priest shall thereupon Absolve him in this manner following Our Lord Jesus Christ who hath left power to his Church to Absolve all Sinners which truly repent and believe in him of his great Mercy forgive thee thy Offences and by his Authority committed to me I Absolve thee from all thy Sins in the name of the Father and of the Son and of the Holy Ghost Amen Which form of Absolution is plainly Authoritative and not Declarative only such as that is which follows the General Confession in the beginning of the Morning and Evening Prayer as some men would have it 7. Now that the Penitent as well in the time of Health as in extremity of Sickness may pour his Sins into the Bosom of the Priest with the more security it is especially provided by the 113 Canon of the Year 1603. That if any man Confess his secret and hidden sins to the Minister for the unburthening of his Conscience and to receive spiritual Consolation and ease of Minde from him we do not any way binde the said Minister by this our Constitution but do streightly charge and admonish him that he do not at any time reveal and make known to any person whatsoever any Crime or Offence so committed to his secresie except they be such Crimes as by the Laws of this Realm his own Life may be called in question for concealing the same under the pain of Irregularity And by incurring the condition of Irregularity the party offending doth not only forfeit all the Ecclesiastical Preferments which he hath at the present but renders himself uncapable of receiving any other for the time to come Confession made upon such security will be as saving to the Fame of the Penitent as the Absolution to his Soul In which respect it was neither untruly nor unfitly said by a learned Writer Dominus sequitur servum c. Heaven saith he waits and expects the Priests Sentence here on Earth for the Priest sits Judge on Earth the Lord follows the Servant and what the Servant bindes or looseth here on Earth Clave non errante that the Lord confirms in Heaven 8. The like Authority is vested in the Priest or Presbyter at his Ordination for officiating the Divine Service of the Church offering the Peoples Prayers to God Preaching the Word and Ministring the Holy Sacraments in the Congregation Which Offices though they may be performed by the Bishops as well as the Presbyters yet they perform them not as Bishops but as Presbyters only And this appears plainly by the Form of their Ordination in which it is prescribed that the Bishops putting the Bible into their hands shall pronounce these words Take thou authority to preach the Word and Minister the Holy Sacraments in the Congregation where thou shalt be so appointed In the officiating of which Acts of Gods Divine Service the Priest or Presbyter is enjoyned to wear a Surplice of white Linnen Cloath to testifie the purity of Doctrine and innocency of Life and Conversation which ought to be in one of that Holy Profession And this St. Ierome tells us in the general Religionem Divinam alterum habitum habere in ministerio alterum in usu vitaque communi that is to say that in the Act of Ministration they used a different habit from what they use to wear at ordinary times and what this different habit was he tells us more particularly in his reply against Pelagius who it seems dislik't it and askt him what offence he thought it could be to God that Bishops Priests and Deacons or those of any inferiour Order in Administratione sacrificiorum candida veste
that every man that could pronounce well was not found able to endite and every man that could endite not being to be trusted in a business of such weight and moment it seemed good in the Wisdom of the first Reformers to compile some good and profitable Sermons called by the name of Homilies to be read carefully and distinctly on the Sundayes and Holy dayes for the instruction of the people 11. Such course was taken for the peace and edification of the Church by the first Reformers not only in the choice of the men to whom they gave Licences to preach but in supplying the defect and want of such preaching by the Book of Homilies and they had as great a care too for the keeping the people in good stomach not cloying them with continual Preaching or Homilizing but limiting them to once a day as appears by the Rubrick after the Nicene or rather the Constantinopolitan Creed One Sermon or Homily in the mornings of Sundayes and other Holy dayes for the edification of the â—lder and Catechizing by way of question and answer in the afternoon for the instruction of the younger was esteemed sufficient Lectures upon the week dayes were not raised upon this foundation but were brought in afterwards borrowed by Travers and the â—est toward the latter end of Queen Elizabeths Reign from the new fashions of Geneva the Lecturer being super-added to the Parson or Vicar as the Doctor was unto the Pastor in some forreign Churches Nor were they raised so much out of care and conscience for training up the people in the wayes of Faith and Piety as to advance a Faction and to alienate the peoples mindes from the Government and Forms of Worship here by Law established For these Lecturers having no dependance upon the Bishops nor taking the Oath of Canonical Obedience to them nor subscribing to the doctrine and establisht Ceremonies made it their work to please those Patrons on whose arbitrary maintenance they were planted and consequently to carry on the Puritan interest which their Patron drove at A generation of men neither Lay nor Clergy having no place at all in the Prayers of the Church where we finde mention only of Bishops Pastors and Curates nor being taken notice of in the terms of Law as being neither Parsons nor Vicars or to speak them in the vulgar proverb neither flesh nor fish nor good red herring No creature in the world so like them as the Bats or Reremice being neither Birds nor Beasts and yet both together Had these men been looked upon in time before their numbers were increased and their power grown formidable before the people went a madding after new inventions most of the mischiefs which have thence ensued might have been prevented And had there been more reading of Homilies in which the Reader speaks the sense of the Church and not so much of Sermonizing in which the Preacher many times speaks his own factious and erronâ—ous sense the people might have been trained up in no less knowledge but in much more obedience then they have been in these latrer times 12. As for the Sacraments which were advanced to the number of seven in the Church of Rome this Church hath brought them back to two as generally necessary to salvation Baptisme and the Holy Supper Four of the rest that is to say Marriage Orders Confirmation and the Visitation though not the Extream Vnction of the Sick being retained under the name of Sacramentals in our publick Liturgy Of which the Book of Consecrating Arch-Bishops and Bishops c. is by the Act of Parliament 8 Eliz. c. 1. affirmed to be a Supplement or Additional only added put to and annexed as the words do vary to the said Book of common-Common-Prayer And of these four two are reserved unto the Bishop that is to say Confirmation and the giving of Orders the other two viz. Marriage and the Visitation of the Sick being common to both alike though executed in the most part by the Presbyter only Of those reserved unto the Bishop the one is so reserved ad necessitatem operis because it cannot be done without him the other ad honorem sacerdotii as the Schools distinguish because it cannot be well done but by him Touching the first we have the general consent of all ancient Writers and the example of Coluthus who took upon him the ordaining of Presbyters contrary to the Rules of the Church and the Canons of thâ— most famous Councils But when the business came to be examined his Ordinations were declared to be null and void because he was a Presbyter only and not a Bishop as is affirmed by Athanasius in Apol. 2. The other grounded on the 8th Chapter of the Acts as St Cyprian in his 73. Epistle tells us where Peter and Iohn are said to have laid hands on them in Samaria which had been before Baptized in the Name of the Lord Iesus that they might receive the Holy Ghost and that by laying on of their hands they did receive the Holy Ghost accordingly verse 16 17. Quod nunc quoque apud nos geritur c. Which is also done saith St. Cyprian and Cyprian flourisht in the middle of the third Century amongst our selves when they which be already Baptized are brought unto the Prelates of the Church Praepositis Ecclesiae offeruntur that by our Prayer and Imposition of our hands they may receive the Holy Ghost and be strengthened by the Seal of the Lord. Upon which grounds beâ—iâ—â—â—â—he great antiquity of it it was retained by the first Reformers as in the Rubrick before Confirmation in the Common-Prayer-Book And â—ad it been as diligently practised by the Bishops in the declining times of this Church as it was piously and religiously retained by them it would have much conduced to their saâ—e standing in the Church and procured a greater veneration to their Persons also The other two viz. Marriage and the Visitation of the Sick together with the Burial of the Dead and the Churching of Women after Child-birth are left to the officiating of the Priest or Parochial Minister unless the Bishop please to take that work upon himself in some certain cases 13. But as for Penance one of the seven Sacraments in the Church of Rome we must look upon in a double capacity First As it was solemnly performed on Ashwednesday as a preparative to the approaching Feast of Easter the people humbling themselves before the Lord in Sackcloth and Ashes whence it had the name And secondly As imposed on such particular persons as lay under the censures of the Church Touching the first it is related in the beginning of the Commination that in the Primitive Church there was a godly Discipline That at the beginning of Lent such persons as were notorious sinners were put to open Penance and punished in this world that their Souls might be saved in the day of the Lord and that others admonished by their example might be the more afraid to
be challenged And when it was answered That there could be no reason to engage in such Disputations where no Moderator could be had The King replied That Charles should moderate between them and the opposite party At which when one of them seemed to smile upon the other the King proceeded and assured them that Charles should manage a point in Controversie with the best studied Divine of them all and that he had trained up George so far as to hold the Conclusion though he had not yet made him able to prove the Premises By which it seems that his Majesty conceived no such fear on the Princes part as that he could be practised or disputed out of his Religion and that he had no such fear of Buckingham neither but that he would be able to stand his ground notwithstanding any Arguments which were brought to move him And he that is so far confirmed as to stand his ground will never yield himself though he may be vanquished It was not then to be believed that me so principled and instructed as not to be forced out of their Religion should take such pains to be perverted or seduced upon worldly policies as well against their Science as against their Conscience Had they gone thither on that Errand what could have hindred them from putting the design in execution having in Spain sit opportunity to effect it at home the Kings Authority to confirm and Countenance it and the whole power of his Catholick Majesty which was offered more than once or twice to justifie and defend the misrule against all the world That they brought back the same Religion which they carried with them is a strong Argument to any man of Sense and Reason that they went not into Spain of purpose to betray it there Let us next look upon the proofs which are offered to us for Laud being privy to this journey whereof his being of Council to â—ervert the Prince and draw him to the Church of Rome there is no proof offered For first I find it charged that he wrote a Letter unto Buckingham on the fifth day after his departure and maintained a constant Correspondence with him when he was in Spain And secondly That he was privy to some Speeches which his Majesty had used to the Prince at his going hence His Majesty in some of his printed Books had maintained that the Pope was Antichrist and now he feared that this might be alledged against him in the Court of Rome to hinder the Popes Dispensation and obstruct the Marriage For the removal of which bar he commands the Prince to signifie if occasion were to all whom it might concern That his Majesty had writ nothing in that Point concludingly but by way of Argument That Laud was present at this Conference betwixt his Majesty and the Prince hath no proof at all He might be made acquainted with it on the post-fact when the Prince returned and yet because he was made acquainted with this passage though upon the post-fact it must be hence concluded as a matter certain That he was one of the Cabinet Council and privy to the Princes going into Spain and secondly as a matter probable That he suggested this distinction unto King James to please the Pope and promote the Match As little strength there is in the second proof touching his Writing to the Marquis on the fifth day after his departure But then it was not till the fifth before which time the Princes Journey into Spain was made the general Discourse of all Companies the ordinary Subject of all Tongues and Pens communicated by word of mouth by Letters and by what means not Nor can those following Letters which he received from Buckingham when he was in Spain convince him of being privy to that Journey when it was in project and design there being many others also who both received and dispatched Letters frequently from that very same person so far from being of the Council as to that particular that they were not of the Court at all So ordinary is the fate of such sorry Arguments to conclude nothing at all or that which is nothing to the purpose But what need more be said to confute this Calumny on which I have so long insisted than the great Care which was immediately taken by the King and his Bishops to maintain the Reputation of the Church of England in the Court of Spain No sooner had his Majesty notice that the Prince was come in safety to the Court of that King but order presently was taken for Officers of all Qualities and Servants of all sorts to be sent unto him that so he might appear in Publick with the greater lustre Nor was it the least part of his Royal Care to accommodate him with two such Chaplains as should be able to defend the Doctrine of this Church against all Opponents And that there might appear a face of the Church of England in the outward Forms of Worship also his Majesty was pleased by the Advice of the Bishops then about him of which Laud was one to give the said Chaplains Maw and Wren these Instructions following dated at Newmarket March 10. I. That there be one convenient Room appointed for Prayer the said Room to be employed during their abode to no other use II. That it be decently adorned Chappel-wise with an Altar Fonts Palls Linnen Coverings Demy-Carpet four Surplices Candlesticks Tapers Chalices Pattens a fine Towel for the Prince other Towels for the Houshold a Traverse of Waters for the Communion a Bason and Flaggons two Copes III. That Prayers be duly kept twice a day That all reverence be used by every one present being uncovered kneeling at due times standing up at the Creeds and Gospel bowing at the Name of JESUS IV. That the Communion be celebrated in due form with an Oblation of every Communicant and admixing Water with the Wine the Communion to be as often used as it shall please the Prince to set down smooth Wafers to be used for the Bread V. That in the Sermons there be no Polemical Preachings to inveigh against them or to confute them but only to confirm the Doctrine and Tenets of the Church of England by all positive Arguments either in Fundamental or Moral Points and especially to apply themselves in Moral Lessons to Preach Christ Jesus Crucified VI. That they give no occasions or rashly entertain any of Conference or Dispute for fear of dishonour to the Prince if upon any offence taken he should be required to send away any one of them but if the Lord Embassador or Mr. Secretary wish them to hear any that desire some information then they may safely do it VII That they carry the Articles of our Religion in many Copies the Books of Common Prayer in several Languages store of English Service-Books the Kings own Works in English and Latin Such were his Majesties Instructions to the said two Chaplains and being such they do concludingly demonstrate
great men about the Court for revealing the Kings Secrets committed to his trust and privacy contrary to the Oath taken by him as a Privy Counsellor The Bishop was conceived to live at too great a height to be too popular withal and thereby to promote the Puritan Interest against the Counsels of the Court This Information was laid hold on as a means to humble him to make him sensible of his own duty and the Kings displeasure and a Command is given to Noy then newly made his Majesties Atturney-General to file a Bill and prosecute against him in the Star-Chamber upon this delinquency Though the Bishop about two or three years since had lost the Seal yet he was thought to have taken the Purse along with him reputed rich and one that had good Friends in the Court about the King which made him take the less regard of this prosecution By the Advice of his Counsel he first demurred unto the Bill and afterwards put in a strong Plea against it both which were over-ruled by Chief Justice Richardson to whom by Order of the Court they had been referred Which artifices and delays though they gained much time yet could he not thereby take off the edge of the Atturney grown so much sharper toward him by those tricks in Law And in this state we shall finde the business about ten years hence when it came to a Sentence having laid so much of it here together because the occasion of the Suit was given much about this time About the same time also came out a Book entituled A Collection of Private Devotions or the Hours of Prayer composed by Cozens one of the Prebends of Durham at the Request and for the Satisfaâ—ction as it was then generally believed of the Countess of Denbigh the only Sister of the Duke and then supposed to be unsetled in the Religion here established if not warping from it A Book which had in it much good matter but not well pleasing in the form said in the Title page to be framed agreeably to a Book of Private Prayers Authorized by Queen Elizabeth Anno 1560. After the Kalendar it began with a Specification of the Apostles Creed in Twelve Articles the Lords Prayer in Seven Petitions the Ten Commandements with the Duties enjoined and the Sins prohibited by them The Precepts of Charity The Precepts of the Church The Seven Sacraments The Three Theological Virtues The Three kinds of Good Works The Seven Gifts of the Holy Ghost The Twelve Fruits of the Holy Ghost The Spiritual and Corporal Works of Mercy The Eight Beatitudes Seven deadly Sins and their contrary Vertues and the Quatuor novissima After which some Prefaces and Introductions intervening followed the Forms of Prayer for the first third sixth and ninth Hours as also for the Vespers and Compline known here in former Times by the vulgar name of Canonical Hours Then came the Litany The Seven Penitential Psalms Preparatory Prayers for Recâ—iving the Holy Communion Prayers to be used in time of Sickness and of the near approach of Death besides many others The Book approved by Mountain then Bishop of London and by him Licenced for the Press with the Subscription of his own hand to it Which notwithstanding it startled many at the first though otherwise very moderate and sober men who looked upon it as a Preparatory to usher in the Superstitions of the Church of Rome The Title gave offence to some by reason of the correspondence which it held with the Popish Horaries but the Frontispiece a great deal more on the top whereof was found the Name of IESVS figured in three Capital Letters IHS with a Cross upon them incircled with the Sun supported by two Angels with two devout Women praying toward it It was not long before it was encountred by Prynne and Burton of whom we shall have occasion to speak more hereafter Prynn's Book for of the other there was but little notice taken was Printed by the name of A Brief Survey and Censure of Cozens his Cozening Devotions Anno 1628. In which he chargeth it for being framed in general according to the Horaries and Primers of the Church of Rome but more particularly to be directly moulded framed and contrived according to Our Ladies Primer or Office Printed in Latin at Antwerp 1593. and afterwards in Latin and English Anno 1604. Next he objects That the Book of Latin Prayers published by Queen Elizabeth 1560. was called Orarium not Horarium sive Libellus Precationum that is to say A Book of Prayers That in that Book there was mention of no other hours of Prayer than first third and ninth and that in the second and third Editions of the same Book published in the years 1564. and 1573. there occurred no such distribution into hours at all which said he reproacheth all the Specifications before-remembred by the name of Popish trash and trumpery stollen out of Popish Primers and Catechisms not mentioned in any Protestant Writers and then proceeds to the canvasing of every Office and the Prefaces belonging to them which with the like infallible Spirit he condemns of Popery But for all this violent opposition and the great clamors made against it the Book grew up into esteem and justified it self without any Advocate insomuch that many of those who first startled at in regard of the Title found in the body of it so much Piety such regular Forms of Divine Worship such necessary Consolations in special Exigencies that they reserved it by them as a Jewel of great Price and value But of this Author and his Book the following Parliament to whom Prynne dedicates his Answer will take further notice But before that Parliament begins we must take notice of some Changes then in agitation amongst the Governours of the Church His Majesty in the Iune foregoing had acquainted Laud with his intent of nominating him to the See of London in the place of Mountain whom he looked on as a man unactive and addicted to voluptuousness and one that loved his ease too well to disturbe himself in the concerments of the Church He also looked upon that City as the Retreat and Receptacle of the Grandees of the Puritan Faction the influence which it had by reason of its Wealth and Trading on all parts of the Kingdom and that upon the Correspondence and Conformity thereof the welfare of the whole depended No better way to make them an example of Obedience to the rest of the Subjects then by placing over them a Bishop of such Parts and Power as they should either be unable to withstand or afraid to offend In order unto this design it was thought expedient to translate Neile whose accommodations Laud much studied to the See of Winchester then vacant by the death of Andrews and to remove Mountain unto Durham in the place of Neile But the putting of this design into execution did require some time Such Officers of State as had the management of the Kings
not the name of the other when it came to his turn The Ships being come and staying for a change of wind the like curtesie was desired of Pennington Admiral of that little Fleet for the present Service Pennington told them that he had no Chaplain that there was in the Ship one Dr. Ambrose his Friend and Kinsman who had borne him company in that Voyage and that he doubted not but that he would readily hearken to them if they made the motion The motion being made and granted Ambrose attends his Admiral to the place of Exercise where he took up his stand very near the Pulpit The Congregation being filled and the Psalm half done a Deacon is sent to put him in mind of going into the Pulpit of whom he desires to be accommodated with a Bible and a Common-Prayer Book The Deacon offered him a Bible but told him that they had no such thing as a common-Common-Prayer Book and that the Common Prayers were not used amongst them Why then said Ambrose the best is that I have one of my own which being presently taken out of his pocket he began with the Sentences and invitation and was scarce entred into the Confession when all the Church was in an uprore The Elders thereupon in a great amaze sent back the Deacon to desire him to go into the Pulpit and not to trouble them with that which they were not used to Ambrose replied That if they were an English Church they were obliged to serve God by the English Liturgie and that if they would have no Prayers they should have no Sermon and so proceeded on with the rest of the Liturgy which Message being delivered to the Elders the Deacon was sent back the third time requiring him to desist from that unnecessary Service On the receiving of which Message he puts the book into his pocket and goes out of the Church the two Embassadours following him and the Admiral them to the great honour of himself and the confusion of Iohnson from whose mouth I received the story and the other Chaplain being thus shewed their errour in not doing the like That our Bishop was ever made acquainted by the said Iohnson with this passage I am not able to say but whether he were or not he had too much ground for what he did in offering to their Lordships his considerations for regulating Divine Service in that and all other Factories Imployments and Commands of the English Nation That is to say First That the Colonels of the English Regiments in the Low-Countries should entertain no Minister as Preacher to their Regiments but such as should conform in all things to the Church of England to be commended to them by their Lordships the Advice of the Archbishop of Canterbury and York being taken in it Secondly That the Company of Merchants there residing or in any other parts shall admit no Minister as Preacher to them but such as are so qualified and so commended as aâ—oresaid Thirdly That if any Minister hath gotten himself by indirect means to be so commended and should be afterwards found to be unconformable and should not conform himself within three months upon warning giving him by the said Colonels or Deputy Governour of the Factors under whom he liveth he shall be dismist from his imployment and a more orderly man recommended to it Fourthly That every Minister or Chaplain in any Factory or Regiment whether of English or Scots shall read the Common Prayers Administer the Sacraments Catechise the Children and perform all other publick Ministerial duties according to the Rules or Rubricks of the English Liturgie and not otherwise Fifthly That if any Minister or Preacher being the Kings born Subject should with any bitter words or writings in Print or otherwise defame the Church of England by Law established notice thereof is to be given to the Ambassador there and by him to this State by whom the party so offending should be commanded over again to answer for his said offences the like to be done also in derogating from the Doctrine and Discipline of the Church and in Preaching Writing or Printing any thing prejudicial to the Temporal State and Government of the Realm of England Sixthly That no Colonel or Deputy Governour should permit their Minister or Preacher in the case of sickness or necessary absence to bring in any to preach or officiate for him but such an one for whose conformity he would be accountable Seventhly That no Deputy Governours should be sent to Delfe or any other place of Residence for the English Merchants but one that being conformable to the Church of England both in Doctrine and Discipline would take care also that such as be under him shall perform all Church duties before expressed that the party so designed shall be presented to their Lordships by the Merchant Adventurers giving assurance of his fitness and sufficiency for that charge and that some of the chief of the Merchants be sent for to the board and made acquainted with this order Eightly That as often as the said Merchants shall renew their Patents a clause for the due observation of these Instructions or so many of them at the least as should seem necessary to their Lordships to be inserted in the same Ninthly That all his Majesties Agents there from time to time have these Instructions given them in Charge and that once a year they be required to give the Board an account of the Progress of the business that further order might be taken if occasion be Tenthly That the English Ministers in Holland being his Majesties born Subjects be not suffered to hold any Classical meetings but howsoever not to assume the power of Ordination from which if they should not be restrained there would be a perpetual Seminary for breeding up men in Schism and Faction to the disturbance of this Kingdom In reference to the French and Dutch Churches here in England he proceeded in another method first representing the occasion of their settling here their several abuses of that Favour together with the manifold dangers and inconveniencies which might thence arise and next advising such agreeable remedies as he thought most proper for the cure And first he represented to them the great piety of this State in giving liberty to those Nations to enjoy the freedom of their own Religion at London and elsewhere in this Kingdom when being under persecution in their own Countries they could not enjoy the same at home Secondly That it was not the meaning of this State then or at any other time since that the first Generation being worn out their Children and Childrens Children being naturally born Subjects of this Realm should still remain divided from the rest of the Church which must needs alienate them from the State and make them apt to any innovation which may sort better with their humour Thirdly That they still keep themselves as a distinct body of themselves marrying only in their own Tribe with one
another by means whereof it must needs follow that as they are now a Church within a Church so in short time they might grow to be a Common-wealth in the middest of a Kingdom Fourthly That these bodies standing thus divided from the Church and State are planted for the most part in such Haven Towns as lay fittest for France and the Low-Countries which may be a shrewd temptation to them to take such advantages to themselves or to make use thereof for others as occasion offereth Fifthly That the example is of ill consequence in Church-affairs to the Subjects of England many being confirmed by it in their stubborn waies and inconformities but in London chiefly Sixthly That neither French nor Dutch Church be longer tolerated in this Kingdom than the Subjects of this Kingdom be suffered to enjoy the Doctrine and Discipline of the Church of England in those several parts beyond the Seas where they have their abode The dangers and inconveniencies being thus laid down he proceeds to the Remedies And first he doth advise That the number of them in all places of the Kingdom be fully known to the end a better Judgment might be made of the way by which they are to be reduced to the rest of the Kingdom Secondly That a Command be issued to this purpose from the State it self and that it be avowedly and not perfunctorily taken in all places where they do reside and a Certificate returned of the men of most credit and wealth amongst them Thirdly That if they will continue as a distinct body both from State and Church they should pay all duties double as strangers used to do in this Realm and not be capable of such immunities as the Natives have as long as they continue so divided from them Fourthly That when it shall be thought convenient to reduce them to the same condition with the rest of the Subjects they should then be warned in an Ecclesiastical way excepting such as be new Commers to repair diligently to their Parish Churches and to conform themselves to their Prayers and Sacraments which if they should refuse to do then to proceed against them by Excommunication and so unto the Writ de Excommunicato capiendo for a terror to others Fifthly and lastly That if this course prevaile not with them a Declaration to be made by the State to this effect That if they will be as natives and take the benefit of Subjects they must conform themselves to the Laws of the Kingdom as well Ecclesiastical as Temporal That being the likeliest way to make them capable of the inconveniencies they should run unto by their refusal and perverseness Such were the considerations offered by him to the Lords of the Council for advancing the peace and honour of this Church both at home and abroad But long it will not be before we shall behold him sitting in the Chair of Canterbury acting his own counsels bringing these Conceptions to the birth and putting the design into execution of which more hereafter These matters standing in this state we must at last look toward Scotland for the receiving of which Crown his Majesty and the Court prepare the beginning of this year But besides the Pomp and Splendor of a Coronation which the people with great importunity had long prest upon him there were some other Loadstones which made the Needle of his Compass point so much to the North. Concerning which the Reader may be pleased to know that at the first Alteration of Religion in the Kirk of Scotland the Scots petitioning for aide from Queen Elizabeth to expell the French obliged themselves by the subscription of their hands to embrace the Liturgie Rites and Ceremonies of the Church of England According whereunto an Ordinance was made by their Reformers that in all Parishes of that Realm the Common-Prayer should be read weekly on Sundaies and other Festival daies with the Lessons of the Old and New Testament conform to the order of the Book of common-Common-Prayer of the Church of England it being well known that for divers years after they had no other order for Common-Prayer but that which they received from hence But as Presbytery prevailed so the Liturgie sell the fancy of Extemporary Prayers growing up so fast in the minority of King Iames that it soon thrust all Publick Forms out of use and credit In which confused estate it stood till the coming of that King to the Crown of England where he much pleased himself with the Sobriety and Piety of the publick Liturgie This made him cast his eyes more sadly on the Kirk of Scotland where for want of some such publick Forms of Prayers the Ministers prayed so ignorantly that it was a shame to all Religion to have God spoke to in that barbarous manner and sometimes so seditiously that their Prayers were plain Libells against Authority or stuft with lies made up of all the false reports in the Kingdom For remedy whereof after he had restored and settled the Episcopal Government he procured the General Assembly of that Kirk held at Aberdeen Anno 1616. to pass an Act for Authorising some of the Bishops and divers others to compile a Publick Liturgie for the use of that Kirk which being presented unto the King and by him approved should be universally received over all the Kingdom To prepare the way unto them his Majesty gave order the next Spring after That the English Liturgie should be Officiated day by day in his Chappel-Royal in the City of Edenborough and in the year following 1618. obtained the five Articles before-mentioned as so many chief Ingredients for the Common-Prayer-Book to be passed at Perth by which Encouragements the Commissioners which were appointed to compile the Book went so luckily forwards that it was not long before they brought it to an end and sent it to King Iames by Archbishop Spotswood who not only carefully perused every Passage in it but caused it to be revised by some of the Bishops of that Kingdom which were then in England in whose Judgments he reposed especial confidence Fitted according to his mind he sent it back again to those from whose hands he received it to be by them commended to the use of the Church which undoubtedly had took effect if the Breach with Spain and the Death of that King which followed not long after had not unfortunately interrupted the Success of the business In this condition of Affairs King Charles succeeded in the Crown ingaged in a War with the King of Spain and standing upon no good terms with his People at home so that the business of the Liturgie seemed to be laid asleep if not quite extinct But in the year 1629. having agreed his differences with the Crown of France and being in a good way towards an Accommodation with the King of Spain the Scottish Bishops were again remembred of their Duty in it who dispatch'd Maxwell then one of the Preachers of Edenborough to the Court
without Mayors Bayliffs Constables and other Officers to take notice and to see observed as they tender Our displeasure And We further Will That Publication of this Our Commmand be made by Order from the Bishops thorow all the Parish Churches of their several Diocesses respectively Given at our Palace at Westminster Oct. 18. in the ninth year of Our Reign 1633. His Majesty had scarce dried his Pen when he dipt it in the Ink again upon this occasion The Parishioners of St. Gregories in St. Pauls Church-yard had bestowed much cost in beautifying and adorning their Parish Church and having prepared a decent and convenient Table for the holy Sacrament were ordered by the Dean and Chapter of St. Pauls as being Ordinaries of the place to dispose of it in such a Posture in the East end of the Chancel as anciently it had stood and did then stand in the Mother Cathedral Against this some of the Parishioners not above five in number appeal unto the Dean of the Arches and the Dean and Chapter to the King The third day of November is appointed for debating the Point in controversie before the Lords of the Council his Majesty sitting as chief Judge accompanied with Laud Archbishop of Canterbury Lord Keeper Lord Archbishop of Yorke Lord Treasurer Lord Privy Seal Lord Duke of Lenox Lord High Chamberlaine Earle Marshal Lord Chamberlaine Earle of Bridgewater Earle of Carlisle Lord Cottington Mr. Treasurer Mr. Comptroller Mr. Secretary Cooke Mr. Secretary Windebanke The cause being heard and all the Allegations on both sides exactly pondered his Majesty first declared his dislike of all Innovations and receding from ancient Constitutions grounded upon just and warrantable reasons c. And afterwards gave Sentence in behalf of the Dean and Chapter But because this Order of his Majesty in the case of St. Gregories was made the Rule by which all other Ordinaries did proceed in causing the Communion Table to be placed Altarwise in the Churches of their several and respective Diocesses I will subjoyn it here verbatim as it lies before me At Whitehall Novem. 3. 1633. This day was debated before his Majesty sitting in Council the question and difference which grew about the removing of the Communion Table in St. Gregories Church near the Cathedral Church of St. Paul from the middle of the Chancel to the upper end and there placed Altarwise in such manner as it standeth in the said Cathedral and Mother-Church as also in other Cathedrals and in his Majesties own Chappel and as is consonant to the practice of approved Antiquity which removing and placing of it in that sort was done by order of the Dean and Chapter of St. Pauls who are Ordinaries thereof as was avowed before his Majesty by Doctor King and Doctor Montfort two of the Prebends there Yet some few of the Parishioners being but five in number did complain of this act by appeal to the Court of Arches pretending that the Book of Common Prayer and the 82 Canon do give permission to place the Communion Table where it may stand with most fitness and convenience Now his Majesty having heard a particular relation made by the Counsell of both parties of all the carriage and proceedings in this cause was pleased to declare his dislike of all innovation and receding from ancient Constitutions grounded upon just and warrantable reasons especially in matters concerning Ecclesiastical Orders and Government knowing how easily men are drawn to affect Novelties and how soon weak Iudgments in such cases may be overtaken and abused And he was also pleased to observe that if those few Parishioners might have their wills the difference thereby from the foresaid Cathedral Mother-Church by which all other Churches depending thereon ought to be guided would be the more notorious and give more subject of discours and disputes that might be spared by reason of the nearness of St. Gregories standing close to the Wall thereof And likewise for so much as concerns the Liberty by the said Common Book or Canon for placing the Communion Table in any Church or Chappel with most conveniency that liberty is not so to be understood as if it were ever left to the discretion of the Parish much less to the particular fancy of any humorous person but to the judgment of the Ordinary to whose place and Function it doth properly belong to give direction in that point both for the thing it self and for the time when and how long as he may find cause Vpon which consideration his Majesty declared himself that he well approved and confirmed the Act of the said Ordinary and also gave commandment that if those few Parishioners before mentioned do proceed in their said Appeal then the Dean of the Arches who was then attending at the hearing of the cause should confirm the said Order of the aforesaid Dean and Chapter Of this last Declaration there was no great notice took at first the danger being remote the case particular and no necessity imposed of conforming to it But the other was no sooner published then it was followed and pursued with such loud outcries as either the Tongues or Pens of the Sabbatarians could raise against it Some fell directly on the King and could find out no better names for this Declaration than a Profane Edict a maintaining of his own honour and a Sacrilegious robbing of God A Toleration for prophaning the Lords day Affirming That it was impossible that a spot of so deep a dye should be emblanched though somewhat might be urged to qualifie and alleviate the blame thereof Others and those the greatest part impute the Republishing of this Declaration to the new Archbishop and make it the first remarkable thing which was done presently after he took possession of his Graceship as Burton doth pretend to wit it in his Pulpit Libell And though these Books came not out in Print till some years after yet was the clamour raised on both at the very first encreasing every day more and more as the reading of it in their Churches had been pressed upon them To stop the current of these clamours till some better course might be devised one who wisht well both to the Parties and the Cause fell on a fancy of Translating into the English Tongue a Lecture or Oration made by Dr. Prideaux at the Act in Oxon. Anno 1622. In which he solidly discoursed both of the Sabbath and Sunday according to the judgment of the ancient Fathers and the most approved Writers of the Protestant and Reformed Churches This Lecture thus translated was ushered also with a Preface In which there was proof offered in these three Propositions First That the keeping holy of one day of seven is not the moral part of the fourth Commandment Secondly That the alteration of the day is only an humane and Ecclesiastical Constitution Thirdly That still the Church hath power to change the day and to transfer it to some other Which as they are the general Tendries of the
consent in the times foregoing so were they now upon the point of having those old Rules broken on them by the King in making Canons and putting Laws and Orders on them for their future Government to which they never had consented And therefore though his Majesty had taken so much care as himself observed for facilitating and conveniencing their obedience by furthering their knowledge in those points which before they knew not yet they did generally behold it and exclaimed against it as one of the most grievous burthens that ever had been laid upon them More clamour but on weaker grounds was made against the Book of Common Prayer when it first came out which was not till the year 1637. and then we shall hear further of it Mean while we will return to England and see what our Archbishop doth as a chief Counsellor and States-man in his Civil Actings It was about four or five years since Anno 1631 that he first discovered how ill his Majesties Treasury had been managed between some principal Officers of his Revenue to the enriching of themselves to the impoverishing of their Master and the no small amazement of all good Subjects But the abuses being too great to be long concealed his Majesty is made acquainted with all particulars who thereupon did much estrange his countenance from the principal of them For which good service to the King none was so much suspected by them as the Archbishop of Canterbury against whom they began to practise endeavouring all they could to remove him from his Majesties ear or at the least to lessen the esteem and reputation which his fidelity and upright dealing had procured of him Factions are heightned in the Court Private ends followed to the prejudice of Publick Service and every mouth talkt openly against his proceedings But still he kept his ground and prevailed at last appointed by his Majesty on the fifth of February 1634. to be one of the great Committee for Trade and the Kings Revenue and seeing Wesâ—ons Glories set under a cloud within few weeks after Weston being dead it pleased his Majesty to commit the managing of the Treasury by Letters Patents under the Broad Seal bearing date on the fourteenth day of March to the Lord Archbishop Cottington Chancellor of the Exchequer Cooke and Windebank principal Secretaries and certain others who with no small envy looked upon him as if he had been set over them for a Supervisor Within two daies after his being nominated for this Commission his Majesty brought him also into the Foreign Committee which rendred him as considerable abroad as he was at home This as it added to his power so it encreased the stomach which was borne against him The year 1635. was but new began when clashing began to grow between him and Cottington about executing the Commission for the Treasury And that his grief and trouble might be the greater his old Friend Windebank who had received his preferment from him forsook him in the open field and joyned himself with Cottington and the rest of that Party This could not chuse but put him to the exercise of a great deal of Patience considering how necessary a friend he had lost in whose bosome he had lodged a great part of his Counsels and on whose Activity he relied for the carrying on of his designs at the Council Table But for all this â—e carries on 〈◊〉 Commâ—â—â—ion the whole year about acquaints himself with the Mysteries and secrets of it the honest advantages which the Lord Treasurers had for enriching themselves to the value of seven tâ—ousand pound a year and upwards as I have heard from his own mouth without defrauding the King or abusing the Subject He had observed that divers Treasurers of late years had raised themselves from very mean and private Fortunes to the Titles and Estates oâ— Earls which he conceived could not be done without wrong to both and therefore he resolves to commend such a man to his Majesty for the next Lord Treasurer who having no Family to raise no Wife and Children to provide for might better manage the Incomes of the Treasury to the Kings advantage than they had been formerly And who more like to come into his eye for that preferment than Iuxon his old and trusty Friend then Bishop of London a man of such a well tempered disposition as gave exceeding great content both to Prince and People and one whom he knew capable of as much instruction as by a whole years experience in the Commission for the Treasury he was able to give him It was much wondred at when first the Staff was put into this mans hand in doing whereof the Archbishop was generally conceived neither to have consulted his own present peace nor his future safety Had he studied his own present peace he should have given Cottington leave to put in for it who being Chancellor of the Exchequer pretended himself to be the next in that Ascendent the Lord Treasurers Associate while he lived and the presumptive heir to that office after his decease And had he studied his own safety and preservation for the times to come he might have made use of the power by recommending the Staff to the Earles of Bedford Hartford Essex the Lord Say or some such man of Popular Nobility by whom he might have been reciprocated by their strength and interess with the People in the change of times But he preferred his Majesties Advantages before his particular concernments the safety of the Publick before his own Nor did he want some seasonable considerations in it for the good of the Church The peace and quiet of the Church depended much on the conformity of the City of London and London did as much depend in their trade and payments upon the Love and Justice of the Lord Treasurer of England This therefore was the more likely way to conform the Citizens to the directions of their Bishop and the whole Kingdom unto them No small encouragement being thereby given to the London Clergy for the improving of their Tythes For with what confidence could any of the old Cheats adventure on a publick Examination in the Court of Exchequer the proper Court for suits and grievances of that nature when a Lord Bishop of London sate therein as the principal Judge Upon thâ—se Counsels he proceeds and obtains the Staff which was delivered to the Bishop of London on Sunday March 6. sworn on the same day Privy Counsellor and on the first of the next Term conducted in great state from London House to Westminster Hall the Archbishop of Canterbury riding by him and most of the Lords and Bishops about the Town with many Gentlemen of chief note and quality following by two and two to make up the Pomp. It was much feared by some and hoped by others that the new Treasurer would have sunk under the burden of that place as Williams did under the custody of the Seal but he deceived them both
University to his Visitation But before any thing was done in it the Troubles in Scotland and the Disturbances at home kept it off so long that a greater Visitation fell upon the Visitor than could have hapned unto them Howsoever the bare reputation of it did prevail so far that many who were slack or fearful in embelishing their Chappels and publick Places of Divine Worship went on more confidently then before insomuch that not only in the Chappels of some private Colleges but in St. Maries Church it self being the Publick Church of that University the Table was railed in like an Altar towards which many of the Doctors Scholars and others usually bowed In Oxon. where he was more absolute he found less comptroll Chancellor of the University by their own Election Visitor of the Colledges of All Souls and Merton in the right of his See and such a Patron to the rest that he could hardly recommend that Affair unto them which they did not expedite In many of their Letters and Addresses to him they gave him the Title of His Holiness and most Holy Father which though appropriated to the Pope in the darker Times were generally communicated to all Christian Bishops in the clear Sun-shine of the Gospel And on the other side in his Missives and Dispatches to them he recommends himself unto their Devotions beseeching them That as often as they made their approaches toward the Altar they would remember him in their Prayers to Almighty God He had his breeding as before was said in that University and could not chuse but know That many of the old Statutes were grown out of use by the change of Religion others by long neglect and discontinuance some never rightly understood and all so mingled and confounded that it was very hard to say which of them were in force which not and yet all Students bound to keep them under corporal Oaths if not at their first Matriculations yet at their taking of Degrees For remedy whereof with great pains and judgment he digested a new Body of Statutes to serve as a perpetual standing Rule for their future Government as well in commanding as obeying Which being first sent down unto them advisedly considered of explained corrected and accommodated to their best advantages were afterward revised by him and upon full deliberation engrossed in Vellum fairly bound up confirmed by his most Sacred Majesty and so obtained the strength of Laws Received and published for such in the Convocation on Wednesday Iune 22. being the morrow after the Judgment had passed on his side at Hampton-Court for the Visitation at Cambridge And in those Statutes he took care that the Vice-chancellor Proctors and all Proceeders year by year in their several Faculties should make their Offerings with that due and accustomed Reverence at the Holy Table He procured also from his Majesty a Confirmation of their former Priviledges over the Town and an enlargement of them also in respect of the Londoners By which last they were enabled to Print all Books which either his Majesties Printers or the Company of Stationers had engrossed to themselves as Bibles Common Prayer Books Homilies Grammars c. which brought them in a Composition of 200 l. per Annum for the times ensuing Nor could his Care and Providence for the encouragement of Learning be confin'd to this side of the Sea the like course being taken by him shortly after as well for revising and perfecting the broken Statutes of the Colledge neer Dublin as the enlarging of the Priviledges of that University And yet he could not hold his hand till he had added Bounty and Munificence to his former Cares The University of Oxon. was long since honoured with the Title of Generale Studium conferred upon none else in the former times but the Universities of Paris in France Bononia in Italy and Salamanca in Spain In all which by a Decree of Pope Clement the Fifth in the Council of Vienna in France Anno 1511. it was Ordained That there should be Professors of the Hebrew Greek Arabick and Chaldean Languages But it was only so Ordained no execution following on it till some Ages after The Arabick Tongue was known in Spain by reason of the great Command which the Moors had in that Country but never entertained in any of the other three And as for the Hebrew Greek and Chaldee those times were so extremely ignorant of them that the Study of the Greek Tongue was sufficient to condemn a man of Heresie and a small spattering in the Hebrew made him subject unto some suspicion of Heretical Fancies And so it stood till Reuchlin and Budaeus in France Erasmus and Paulus Fagius in England restored again the Greek and Hebrew to those several Nations The Greek so coursly entertained in this University whilst Erasmus taught it quietly enough at Cambridge that when a Learned young man began publickly to read the Greek Tongue there he was encountred presently in a poor but popular declamation with base and barbarous Revilings But long it was not before Cardinal Wolsey took a course to put this University into a way of Nobler Studies founding therein two Publick Lectures for the Greek and Hebrew with a liberal Salary according to the Standard of that time of 40 l. per Annum to either of them which afterwards being confirmed by King Henry viii continued without further encouragement and augmentation till such time as Laud was come to his Ascendent when by the Power and Favour which he had with his Majesty a Canonry in Christ-Church was annexed perpetually to the Publick Professor for the Hebrew Doctor Iohn Morris being the first who enjoyed the benefit of that Grant By means whereof the Hebrew and Chaldaick Tongues which few in Oxon. understood when I first came thither became to be so generally embraced and so chearfully studied that it received a wonderful proficiency and that too in a shorter time than a man can easily imagine So great a Spur the hope of Honour and Preferments gives to Arts and Languages But all this while the Arabick was utterly laid aside in these parts of Europe till in conformity to the said Decree of the Council holden at Vienna it came into our Archbishops mind to establish a Publick Lecture in that Language also which having for a long time taken up his thoughts was at last effected The first Lecture in that Language read publickly on the tenth of August in this present year a Revenue of 40 l. per Annum settled upon the University for the maintenance of it his first Professor in that Tongue being Edward Pocock Fellow of Corpus Christi Colledge one who had spent much time in the Factory of Aleppo and other places of the East returning home well studied in all the Languages of those Countries And that Rhetorick might thrive as well under his Encouragements as Grammar and the Tongues were in a hopeful way to do he obtained from his Majesty another
the Kingdom At Hull he had a Magazine of Arms and Ammunition provided for the late intended War against the Scots and laid up there when the occasion of that War was taken away Of this Town he intended to possess himself and to make use of his own Arms and Ammunition for his own preservation but coming before the Gates of the Town he was denied entrance by Hoâ—ham who by the appointment of the House of Commons had took charge of that place The Gentry of Yorkshire who had Peâ—â—tioned the King to secure that Magazine became hereby more firmly united to him The like had been done also by the Yeomandry and those of the inferiour sort if his proceedings had not been undermined by a Committee of four Gentlemen all the Members of the House of Commons and all of them Natives of that County sent thither purposely in a new and unprecedent way to lie as Spies upon his Counsels and as Controllers to his Actions Some Messages there were betwixt him and the Houses of Parliament concerning the atoning of these differences whilst he was at York but the nineteen Propositions sent thither to him did declare sufficiâ—â—tly that there was no peace to be expected on his part unless he had made himself a Cypher a thing of no signification in the affairs of State It was desired in the eighth of these Propositions That his Majesty would be pleased to consent to such a Reformation as should be made of the Church Government and Liturgy as both Houses of Parliament should Advise wherein they intended to have Consultation with Divines as was Expressed in their Declaration And that his Majesty would contribute his best assistance to them for the raising of a sufficient maintenance for Preaching Ministers throughout the Kingdom And that his Majesty would be pleased to give his Consent to Laws for taking away of Innovations and Superstitions and of Pluralities and against Scandalous Ministers For satisfaction whereunto he first repeats unto them so much of a former Answer returned to their Petition which accompanied the Remonstrance of the State of the Kingdom as hath already been laid down in the year foregoing and after calls to their Remembrance a material clause in his Message of the 14th of February at such time as he yielded his consent to deprive the Bishops of their Votes in Parliament In which it was declared That his Majesty had Observed great and different troubles to arise in the hearts of his people concerning the Government and Liturgy of the Church and therefore that he was willing to refer the whole consideration to the Wisdom of his Parliament which he desired them to enter into speedily that the present Distractions about the same might be composed that he desired not to be pressed to any single Act on his part till the whole was so digested and settled by both Houses that his Majesty might cleerly see what was fit to be left as well as what was fit to be taken away Of which he addeth that he the more hoped for a good success to the general satisfaction of his People because they seemed in their Proposition to desire but a Reformation and not as had been daily Preached for Necessary in those many Coventicles which for the ninteen Months last past had so swarmed in this Kingdom a Destruction of the Present Discipline and Liturgy that he should most cheerfully give his best assistance for raising a sufficient maintenance for Preaching Ministers in such course as should be most for the encouragement of Piety and Learning that to the Bills they mentioned and the Consultation which they intimated as he knew nothing of the particular matters of the one though he liked the Titles of themselves so neither did he of the manner of the other but by an Informer to whom he gave little credit and wisht no man did more Common Fame he could say nothing till he saw them With which general well studied answer he dismissed that Article These Propositions and the entertaining of so many Petitions by the Houses of Parliament visibly tending to the Abolition of Episcopal Government made it appear most necessary in the Eyes of those who wisht well to it to hasten the publishing of such Petitions as had been presented to the King in behalf thereof and by his Majesty had been Ordered to be published accordingly For what could otherwise be expected but that many such Petitions should be presented to his Majesty and both Houses from several Counties in the Kingdom for the preserving of that Government under which this Church had flourished with Peace and Happiness since the Reformation Amongst which none did plead the cause with greater servency then that which was tendred in the name of the Gentry and Clergy of the Diocess of Canterbury partly out of the esteem they had to their Metropolitan and partly out of the affection which they carried to the cause it self In which Petition it was sâ—ewed That notwithstanding this Kingdom hath by the singular Providence of Almighty God for many years last past happily flourished above all other Nations in the Christian World under the Religion and Government by Law Established yet hath it been of late mâ—st miserably disâ—racted through the sinister Practices of some private persons ill affected to them both By whose means the present Government is disgraced and traduced the houses of God are profaned and in part deâ—aced the Ministers of Christ are contemned and despised the Ornaments and many Vtensils of the Church are abused the Liturgie and Book of Common Prayer depraved and neglected That absolute model of Prayer the Lords Prayer vilified the Sacraments of the Gospel in some places unduly administred in other places omitted Solemn days of Fasâ—ing observed and appointed by private Persons Marriages Illegally Solemnized Burials uncharitably performed And the very Fundamentals of Religion subverted by the Publication of a new Creed and teaching the Abrogation of the Moral Law For which purpose many offensive Sermons are daily Preached and many Impious Pamphlets Printed And in contemning of Authority many do what seemeth good in their own Eyes onely as if there were no King nor Government in this our Israel Whereby God is highly provoked his Sacred Majesty dishonoured the Peace of the Kingdom endangered the Câ—nsciences of the People disquieted the Ministry of Gods word disheartned and the Enemies of the Church imboldned in their enterprise For redress whereof May it please this great and Honourable Council speedily to Command a due observation of the Religion and Government by Law Established in such manner as may seem best to the Piety and Wisdom of his Royall Majesty aâ—d this Honourable Court Your Petitioners as they shall confidently expect a blessing from heaven upon this Church and Kingdom so shall they have this further cause to implore the Divine Assistance upon this Honourable Assembly To this Petition there subscribed no fewer then 24 Knights and Baronets Esquires and Gentlemen
by which the proceedings in those Courts were to be regulated and directed so as it doth appear most clearly that it was not the purpose of that King either to diminish the Authority or to interrupt the Succession of Bishops which had continued in this Church from the first Plantation of the Gospel to that very time but only to discharge them from depending on the Popes of Rome or owing any thing at all to their Bulls and Faculties which had been so chargeable to themselves and exhausted so great a part of the Treasure of the Kingdom from one year to another 3. Upon this ground he past an Act of Parliament in the 25. year of his Reign for the Electing and Consecrating of Archbishops and Bishops In which it was Enacted that on the Vacancy of every Bishoprick within his Realm his Majesty should issue out his Writ of Conge d' eslire to the Dean and Chapter of the Church so Vacant thereby enabling them to proceed to the Election of another Bishop that the Election being returned by the Dean and Chapter and ratified by the Royal Assent his Majesty should issue out his Writ to the Metropolitan of the Province to proceed unto the Confirmation of the Party Elected and that if the Party so Confirmed had not before been Consecrated Bishop of some other Church that then the Metropolitan taking to himself two other Bishops at the least should proceed unto the Consecration in such form and manner as was then practised by the Church so that as to the Rites and Ceremonies of the Consecration there was no alteration made at all Those which were Consecrated after the passing of this Statute were generally acknowledged for true and lawful Bishops by the Papists themselves or otherwise Dr. Thomas Thurlby Bishop of Westminster had never been admitted to have been one of those who assisted at the Consecrating of Cardinal Pool when he was made Arch-Bishop of Canterbury on the death of Cranmer All which recited Statutes with every thing depending on them being abrogated by Act of Parliament in the time of Queen Mary were revived in the first Year of Queen Elizabeth and so still continue But so it was not with another alteration made in the form of exercising their jurisdiction by King Edw. 6. In the first Parliament of whose Reign it was enacted that all process out of the Ecclesiastical Courts should from thence forth be issued in the Kings Name only and under the Kings Seal of Arms contrary to the usage of the former times Which Statute being repealed by Queen Mary and not revived by Queen Elizabeth the Bishops and their subordinate Ministers have ever since exercised all manner of Ecclesiastical Jurisdiction in their own Names and under the distinct Seals of their several Offices 4. In Doctrinals and forms of Worship there was no alteration made in the Reign of K. Hen. 8. though there were many preparations and previous dispositions to it the edge of Ecclesiastical Affairs being somewhat blunted and the people indulged a greater Liberty in consulting with the Holy Scriptures and reading many Books of Evangelical Piety then they had been formerly which having left the way more open to Arch-Bishop Cranmer and divers other learned and Religious Prelates in K. Edwards time seconded by the Lord Protector and other great ones of the Court who had their ends apart by themselves they proceeded carefully and vigorously to a Reformation In the managing of which great business they took the Scripture for their ground according to the general explication of the ancient Fathers the practise of the Primitive times for their Rule and Pattern as it was expressed to them in approved Authors No regard had to Luther or Calvin in the procedure of their work but only to the Writings of the Prophets and Apostles Christ Iesus being the Corner-stone of that excellent Structure Melancthons coming was expected Regiis Literis in Angliam vocatus as he affirms in an Epistle to Camerarius but he came not over And Calvin made an offer of his service to Arch-Bishop Cranmer Si quis mei usus esset if any use might be made of him to promote the work but the Arch-Bishop knew the man and refused the other so that it cannot be affirmed that the Reformation of this Church was either Lutheran or Calvinian in its first original And yet it cannot be denied but that the first Reformers of it did look with more respectful eyes upon the Doctrinals Government and Forms of Worship in the Lutheran Churches then upon those of Calvins platform because the Lutherans in their Doctrines Government and Forms of Worship approach't more near the Primitive Patterns than the other did and working according to this rule they retain'd many of those ancient Rites and Ceremonies which had been practised and almost all the Holy Dayes or Annual Feasts which had been generally observed in the Church of Rome Nothing that was Apostolick or accounted Primitive did fare the worse for being Popish I mean for having been made use of in times of Popery it being none of their designs to create a new Church but reform the old Such Superstitions and Corruptions as had been contracted in that Church by long tract of time being pared away that which was good and commendable did remain as formerly It was not their intent to dig up a foundation of such precious stones because some superstructures of Straw and Stubble had been raised upon it A moderation much applauded by King Iames in the Conference at Hampton-Court whose golden Aphorisme it was That no Church ought further to separate it self from the Church of Rome either in Doctrine or Ceremony then she had departed from her self when she was in her flourishing and best estate p. 77. 5. The succession of Bishops continued as it did before but fitted in the form and manner of their Consecrations according to the Rules laid down with the fourth Council of Carthage celebrated Anno 407. or thereabouts and generally received in all the Provinces of the Western Church as appears by the Book of Consecrating Arch-Bishops and Bishops c. Approved first by the Book of Articles and confirmed in Parliament Anno 5.6 Edw. VI. as afterwards justified by the Articles of Religion agreed upon in Convocation in Queen Elizabeths time Anno 1562. And by an Act of Parliament in the 8th Year of her Reign accounted of as part of our Publick Liturgies And by that book it will appear that Bishops were then looked upon as a distinct Order of themselves and not as a different degree only amongst the rest of the Presbyters For in the Preface to that Book it is said expresly That it is evident to all men diligently reading Holy Scripture and Ancient Authors that from the Apostles time there have been these Orders of Ministers in the Church of Christ Bishops Priests and Deacons Not long after which it followeth thus viz. And therefore to the intent these Orders should be continued
offend The Restitution of which godly Discipline though they much desired yet finding that the times were not like to bear it they contented themselves with prescribing a form of Commination to be observed upon that day containing a recital of Gods Curses thundered out against impenitent Sinners to be publickly read out of the Pulpit by the Priest or Presbyter subjoyning thereunto one of the Penitential Psalms with certain Prayers which had been used in the Formularies of the times foregoing and then proceeding to the Epistle and Gospel with the rest of the Communion Service appointed for the first day of Lent in the publick Liturgy As for the other sort of Penance there was not any thing more frequent in the practice of the Church and the dispensation of the Keyes then the imposing of it by the Bishops and their Officers upon Adulterers Fornicators and such as otherwise have given scandal by their irregular course of life or by their obstinate inconformity to the Rites and Ceremonies here by Law establisht upon performance of which Penance in the face of the Church or in the way of Commutation for the use of the poor they were to have the benefit of Absolution and consequently be restored to the peace and bosom of the Church And though there be no form prescribed in our Liturgy for the reconciling of a Penitent after the performance of his Penance which I have many times wondered at yet so much care was taken in the Convocation of the year 1640. that no Absolution should be given but by the Bishop himself in person or by some other in Holy Orders having Ecclesiastical Iurisdiction or by some grave Minister being a Master of Arts at the least and Beneficed within the Diocess to be appointed by the Bishop the same to be performed in the open Consistory or some Church or Chappel the Penitent humbly craving and taking it upon his knees Can. 13. Which was as much as could be done in that point of time 14. Such being the duty of the Priest we shall next look upon the place and times in which they are to be performed the place of publick Worship they call generally according to the style of the ancient Fathers by the name of the Church For consecrating or setting apart whereof to Religious uses I finde so great authority in the Primitive times as will sufficiently free it from the guilt of Popery Witness the testimony which Pope Pius gives of his Sister Eutorepia in an Epistle to Iustus Viennensis Anno 158. or thereabouts for setting apart her own House for the use and service of the Church Witness the testimony which Metaphrastes gives of Felix the first touching his Consecrating of the house of Cicilia about the year 272. And that which Damasus gives unto Marcellinus who succeeded Felix for consecrating the house of Lucinia for Religious uses witness the famous consecration of the Temple of the Holy Martyrs in Ierusalem founded by Constantine the Great at which almost all the Bishops in the Eastern parts were summoned and called together by the Emperors Writ and finally not to descend to the following times witness the 89th Sermon of St. Ambrose entituled De Dedicatione Basilicae Preached at the Dedication of a Church built by Vitalianus and Majanus and the invitation of Paulinus another Bishop of that Age made by Sulpitius Severus his especial Friend Ad Basilicam quae pro rexerat in nomine Domini consummabitur dedicandum to be present at the Dedication of a Church of his foundation which Dedications as they were solemnized with Feastings for entertainment of the company which resorted to them so were those Feasts perpetuated in succeeding Ages by an annual Repetition or Remembrance of them such annual Dedication-Feasts being called in England Wakes or Revels and in some places only Feasts according the style and phrase of their several Countries I must confess that there occurs no form of such Consecration in our English Liturgies those times were more inclinable to the pulling down of old Churches then building of new witness the demolition of so many Hospitals Chanteries and Free Chappels in the unfortunate minority of King Edward vi But when the times were better settled and that new Churches began to be erected and the old ones to be repaired some Bishops made a Form of Consecrating to be used by themselves on such occasions And others followed a Form composed by Bishop Andrews a man as much averse as any from the Corruptions and Superstitions of the Church of Rome But if the Convocation of the Year 1640. had not been so precipitated to a speedy conclusion by the tumults of unruly people it is probable if not certain that a Canon had been passed for digesting an uniform order of such Consecrations as there was made a body of Visitation-Articles for the publick use of all that exercised Ecclesiastical Jurisdiction which every Bishop and Arch-Deacon had before fashioned for themselves 15. Next to the Consecration of Churches follows in course the necessary repair and adorning of them not only required by several Canons and Injunctions of Queen Elizabeths time the Canons of the Year 1603. and some Rubricks in the Book of common-Common-Prayer but also by some Homilies which were made of purpose to excite the people thereunto that is to say the Homilies of the right use of the Church for repairing and keeping clean the Church and of the time and place of Prayer The question is whether the use of painted Images on the Walls or Windows were tolerated or forbidden by the Rule of the Reformation They which conceive them to have been forbidden by the Rules of the Church alledge for defence of their opinion the Queens injunction published in the first year of her Reign Anno 1559. the Articles of the Regal Visitation following thereupon and the main scope of the three Homilies against the peril of Idolatry In the first of which it was ordered first That to the intent that all Superstition and Hypocrisie crept into divers mens hearts might vanish away no Ecclesiastical persons should set forth or extol the Dignity of any Images Reliques or Miracles but declaring the abuse of the same they shall teach that all goodness health and grace ought to be both asked and looked for only of God as the very author and giver of the same and of none other Num. 2. And secondly That they shall take away utterly extinct and destroy all Shrines coverings of Shrines all Tables Candlesticks Trindals and Rolls of Wax Pictures Paintings and all other Monuments of fained Miracles Pilgrimages Idolatry and Superstition so that there remain no memory of the same in Walls Glass-Windows or elsewhere within their Churches and Houses preserving and repairing nevertheless both the Walls and Glass-Windows and that they should exhort all their Parishioners to do the like within their several Houses Num. 23. For which last there follows afterwards a more special Injunction Numb 35. According whereunto this Article was
first and afterwards the efficacy of it And first in reference to the Necessity The first Reformers did not only allow the administration of this Sacrament in private houses but permitted it to private persons even to women also For it was ordered in the Rubrick of Private Baptism That when any great need shall compel as in extremity of weakness they which are present shall call upon God for his Grace and say the Lords Prayer if the time will suffer and then one of them shall name the Childe and dip him in the water or poure water upon him saying these words N. I Baptize thee in the name of the Father c. At which passage when King Iames seemed to be offended in the Conference at Hampton-Court because of the liberty which they gave to Women and Laicks It was answered then by Dr. Whitgift Archbishop of Canterbury That the administration of Baptisme by Women and Lay Persons was not allowed in the practice of the Church but enquired of and censured by the Bishops in their Visitations and that the words in the Book inferred no such meaning Against which when the King excepted urging and pressing the words of the Book that they could not but intend a permission and suffering of Women and private Persons to Baptize It was answered by Dr. Babington then Bishop of Worcester That indeed the words were doubtful and might be pressed to that meaning but that it seemed by the contrary practice of this Church censuring Women in this case That the Compilers of that Book did not so intend them and yet propounded them ambiguously because otherwise perhaps the Book would not have then passed in the Parliament But then stood forth the Bishop of London Dr. Bancroft and plainly said That it was not the intent of those Learned and Reverend men who framed the Book of common-Common-Prayer by ambiguous terms to deceive any but did indeed by those words intend a permission of private persons to Baptize in case of Necessity whereof their Letters were witnesses some parts whereof he then read and withal declared That the same was agreeable to the practice of the ancient Church as appeared by the Authority of Tertullian and of S. Ambrose on the 4th of the Ephesians who are plain in that point laying also open the absurdities and impieties of their opinions who think there is no necessity of Baptism And though at the motion of that King it was ordered that the words Lawful Minister should be put into the Rubrick First let the LAWFVL MINISTER and them that be present call upon God for his Grace c. The said LAWFVL MINISTER shall dip it into the Water c. yet was the alteration greater in sound then sense it being the opinion of many great Clerks that any man in cases of extream necessity who can pronounce the words of Baptism may pass in the account and notion of a lawful Minister So much for the necessity of Baptism And as for the efficacacy thereof it is said expresly in the 27. Article To be a sign of Regeneration or New Birth whereby as by an Instrument they that receive Baptisme rightly are grafted into the Church the promises of forgiveness of Sin and of our Adoption to be the Sons of God by the Holy Ghost are visibly signed and sealed Faith is confirmed and Grace is encreased by vertue of Prayer unto God and as expresly it is said in one of the Rubricks before Confirmation That it is certain by Gods word that Children being Baptized have all things necessary for their Salvation and be undoubtedly saved that is to say for so it must be understood in case they dye before they fall into the committing of Actual Sins 29. Touching good works and how far they conduce unto our Iustification the breach was wider at the first breakin gs out of Luther then it hath been since Luther ascribing Iustification unto Faith alone without relation unto Works and those of Rome ascribing it to good Works alone without relation unto Faith which they reckoned only amongst the preparatives unto it But when the point had been long canvased and the first heats were somewhat cooled they began to come more neer unto one another For when the Papists attributed Iustification unto Works alone they desired to be understood of such good Works as proceeded from a true and lively Faith and when the Lutherans ascribed it to Faith alone they desired to be understood of such a Faith as was productive of good Works and attended by them The Papists thereupon began to cherish the distinction between the first and second Iustification ascribing the first unto Faith only the second which the Protestants more properly called by the name of Sanctification to the works of Righteousness The Protestants on the other side distinguishing between Fides sola and solitaria between Sola Fides and Fides quae est Sola intending by that nicity that though Faith alone doth justifie a sinner in the sight of God yet that it is not such a Faith as was alone but stood accompanied with good Works And in this way the Church of England went in her Reformation declaring in the 11 Article That we are accounted righteous before God only for the Merits of our Lord and Saviour Iesus Christ by Faith and not for our own works or deservings Which Justification by Faith only is further declared to be a most wholesome Doctrine and very full of comfort for which we are referred to the Book of Homilies And in the Book of Homilies we shall also finde That we may well bear the name of Christian men but we lack that true Faith which belongeth thereunto For true Faith doth evermore bring forth good Works as St. Iames speaketh Shew me thy Faith by thy Works Thy Deeds and Works must be an open testimony of thy Faith otherwise thy Faith being without good Works is but the Devils faith the faith of the wicked a phantasie of Faith and not a true Christian Faith And that the people might be be trained up in the works of Righteousness it is declared in the 7th Article That no Christian man whatsoever is free from the obedience of the Commandments which are called Moral According whereunto it is ordered by the publick Liturgy that the said Commandments shall be openly read in the Congregation upon Sundayes and Holy Dayes contrary to the usage of all ancient Liturgies the people humbly praying God To have mercy upon them for their transgression of those Laws and no less humbly praying him To encline their hearts to keep the same So that though Faith must lead the way to our Iustification yet holiness of life manifested in the works of Charity and all other acts of godly living must open the way for us to the Gates of Heaven and procure our entrance at the same as is apparent by the 25. of St. Matthews Gospel from verse 34. to 41. 30. Which being so it may be well affirmed without any wrong
Clergy Fourthly That they should double the yearly Rents which were reserved unto the Crown by their former Grants And finally That these Conditions being performed on their parts the King should settle their Estates by Act of Parliament Home went the Commissioners with joy for their good success expecting to be entertained with Bells and Bonfires but they found the contrary the proud Scots being generally resolved rather to put all to hazard than to quit that Power and Tyranny which they had over their poor Vassals by which name after the manner of the French they called their Tenants And hereunto they were encouraged under-hand by a Party in England who feared that by this Agreement the King would be so absolute in those Northern Regions that no Aid could be hoped from thence when the necessity of their designs might most require it Just as the Castilians were displeased with the Conquest of Portugal by King Philip the Second because thereby they had no place left to retire unto when either the Kings displeasure or their disobedience should make their own Country to hot for them Such was the face of Church and State when his Majesty began his Journey for Scotland to receive the Crown a Journey of great expence on both sides but of small profit unto either On the thirteenth day of May he advanced toward the North but by such leisurely Removes that he recovered not the City of York till the twenty fourth into which he made a Solemn and Magnificent Entrance attended by the Flower of the English Nobility the principal Officers of his Court and some of the Lords of his Privy Council He was received at his first entrance into Scotland with a gallant body of that Nation consisting for the most part of the like Ingredients and so conducted into Edenborough on the tenth of Iune Edenborough the chief City of the Realm of Scotland and indeed the Summa totalis of that Kingdom extended a whole mile in length from the Palace-Royal of Holy-Rood-House lying at the foot of the Hill to a fair and ancient Castle mounted on the top thereof From this Castle the King was to descend the Street in a Royal Pomp till he came to his Palace as the Kings of England commonly on the like occasion ride from the Tower thorow London to the Court of Whitehall where the Solemnities of the Coronation were to be perform'd The day designed for it was the eighteenth of Iune the concourse of People beyond expression and the expressions of their Joy in gallantry of Apparel sumptuous Feastings and Acclamations of all sorts nothing inferiour to that concourse But this was only the Hosanna of his first Reception they had a Crucifige for him when he came to his Parliament It was conceived at his Majesties first going toward the North that he would have settled the English Liturgie in that Church at his being there but he either carried no such thoughts with him or if he did he kept them to himself as no more than thoughts never discovering any such thing in his words or actions The Scots were of another temper than to be easily won to any thing which they had no mind to and a less mind they could have to nothing than the English Liturgie King Iames had taken order at his being in Scotland Anno 1617. That it should constantly be read twice every day in his Chappel-Royal for that City and gave command that the Lords of his Privy-Council and the Lords of Session should be present at it on the Sundays and there receive the Holy Communion according to the form prescribed in the common-prayer-Common-Prayer-Book And this he did unto this end That as well the Citizens of Edenborough as such as came thither upon Business might by degrees be made acquainted with the English Forms and consequently be prepared for the receiving of such a Liturgie as the King with the Advice of his Bishops and other Learned Men according to the Act of the Assembly at Aberdeen should commend unto them But these Directions being either discontinued or carelesly followed after his decease and the five Articles of Perth not press'd so diligently on the People as they might have been the Scots were generally as great Strangers to the Liturgie of the Church of England as when King Iames first came amongst us His Majesty could not be so ill served as not to be well enough informed how things went in Scotland and therefore was not to venture rashly upon such a business wherein he might receive a foil He thereupon resolves to proceed no further in Matters which concerned the Church than to pass an Act of Ratification an Act Confirmatory of such Laws and Statutes relating unto Church-concernments as by King Iames had been obtained with great charge and cunning And though he carried this Act at last yet was it not without a far greater opposition than he had reason to expect from that Convention But the Commission of Surrendry did so stick in their stomacks that they could not chuse but vent their disaffections on the first occasion Nor would they suffer him to enjoy the benefit of that Act so hardly gotten with Peace and Honour but followed him into England with a pestilent Libel in which they charged him to have carried that Act by corrupting some and a plain down-right buying of the Voices of others This was the first taste which they gave the King of their malevolency towards his Person and Government but it shall not prove to be the last His Majesty had another business to effect at his being there for which he needed not their Assistance and for that reason did not ask it This was the raising of the City of Edenborough to a See Episcopal which before was only a Borough Town belonging anciently to the Diocess and Jurisdiction of St. Andrews The Metropolitan of St. Andrews was willing for the common good to yield unto this diminution of his Power and Profit and that the whole County of Lothian extending from Edenborough-Fryth to the Town of Barwick should be dismembred from his own Diocess to serve as a Diocess to this Bishop of new Election And on the other side the Duke of Lenox whose Ancestors had long enjoyed the Priory of St. Andrews with a great part of the Lands belonging to it was willing to let his Majesty have a good penyworth of some part of those Lands to serve as a Patrimony to this new Episcopal See and the Bishop of it Which Provision being thus made and settled Forbesse a right grave and solid Divine is made the first Bishop of this City his Cathedral fixed in the Church of St. Giles being the fairest in the Town a Dean appointed for that Church some Ministers of Edenborough and the Parts adjoining being nominated for the Canons or Prebends of it A design pious in it self and purposely intended to inure the Edenburghers to the Fatherly Government of a Bishop who by tempering the exorbitancies of
reference to the Statute of the Third of this King a Warrant is granted in the Month of April 1629. by Richard Dean then Lord Mayor of London for apprehending all Porters carrying Burthens or Water-men plying at their Oars all Tankerd-bearers carrying Water to their Masters Houses all Chandlers and Hucksters which bought any Victuals on that day of the Country-Carriers all Vinteners Alehouse-keepers Strong water-men and Tobacco-sellers which suffered any Person to fit drinking on that day though possibly they might do it only for their honest necessities In which as Dean out-went the Statute so Raynton in the same Office Anno 1633. over-acted Dean prohibiting a poor woman from selling Apples on that day in St. Paul's Church-yard within which place he could pretend no Jurisdiction and for that cause was questioned and reproved by Laud then Bishop of London But none so lastily laid about him in this kind as Richardson the Chiâ—â— Justice of his Majesties Bench who in the Lent-Assizes for the County of Somerset Anno 1631. published the like Order to that which had been made by Walter for the County of Devon not only requiring that the Justices of the Peace in the said County should see the same to be duly put in execution but also as the other had done before that publication should be made thereof in the Parish-Churches by all such Ministers as did Officiate in the same with which encroachment upon the Ecclesiastical Jurisdiction in imposing upon men in Holy Orders the publishing of Warrants and Commands from the Secular Judges Laud being then Bishop of London and finding his Majesties Affairs in a quieter condition than they had been formerly was not meanly offended as he had good reason so to be and made complaint of it to the King who thereupon commanded Richardson to revoke the said Order at the next Assizes But Richardson was so far from obeying his Majesties Command in that particular that on the contrary he not only confirmed his former Order but made it more peremptory than before Upon complaint whereof by Sir Robert Philips and other chief Gentlemen of that County his Majesty seemed to be very much moved and gave Command to the Bishop of London to require an Account from the Bishop of Bath nnd Wells then being how the said Feast-days Church-Ales Wakes or Revels were for the most part celebrated and observed in his Diocess On the Receipt of which Letters the Bishop calls before him 72 of the most Orthodox and ablest Clergy-men amongst them who certified under their several hands That on the Feast-days which commonly fell upon the Sunday the Service of God was more solemnly performed and the Church was better frequented both in the forenoon and afternoon than upon any Sunday in the year That the People very much desired the continuance of them That the Ministers in most Places did the like for these Reasons specially viz. For preserving the memorial of the Dedication of their several Churches For civilizing the People For composing Differences by the mediation and meeting of Friends For encrease of Love and Unity by those Feasts of Charity For Relief and Comfort of the Poor the Richer part in a manner keeping open House c. On the Return of which Certificate so seasonably seconding the Complaint and Information of the Gentry Richardson was again convented at the Council-Table and peremptorily commanded to reverse his former Orders at the next Assizes for that County withal receiving such a rattle for his former Contempt by the Bishop of London that he came out blubbering and complaining That he had been almost choaked with a pair of Lawn Sleeves Whilst these things were thus in agitation one Brabourne a poor School-master in the Diocess of Norfolk being seduced and misguided by the continual inculcating of the Morality of the Lords-day Sabboth from the Press and Pulpit published a Book in maintenance of the Seventh-day Sabboth as it was kept amongst the Iews and prescribed by Moses according to Gods Will and Pleasure signified in the Fourth Commandment This Book at the first not daring to behold the Light went abroad by stealth but afterwards appeared in publick with an open confidence an Epistle Dedicatory to his Majesty being placed before it His Majesty extremely moved with so lewd an impudence and fearing to be thought the Patron of a Doctrine so abhorrent from all Christian Piety gave Order for the Author to be Censured in the High-Commission Brabourne being thereupon called into that Court and the Cause made ready for an Hearing his Errour was so learnedly confuted by the Bishops and other judicious Divines then present that he began to stagger in his former Opinion which hint being taken by their Lordships he was admonished in a grave and Fatherly manner to submit himself unto a Conference with such Learned men as should be appointed thereunto to which he chearfully consented and found such benefit by that Meeting that by Gods Blessing he became a Convert and freely conformed himself to the Orthodoxal Doctrine of the Church of England concerning the Sabboth and Lords-day Which Tendences of some of the People to downright Iudaism grounded upon the Practices and Positions of the Sabbatarians and seconded by the petulancy of some Publick Ministers of Justice in debarring his good Subjects in keeping the ancient Dedication-Feast of their several Churches occasioned his Majesty to think of the reviving of his Royal Fathers Declaration about Lawful Sports To which end he gave Orders to the Archbishop of Canterbury to cause the same to be re-printed word for word as it had issued from the Press in the time of his late Royal Father Anno 1618. at the end whereof he caused this Declaration of his own sense to be super-added that is to say Now out of a like Pious Care saith his Sacred Majesty for the Service of God and for suppressing of any humours that oppose the Truth and for the case and comfort and recreation of Our well-deserving People We do Ratifie and Publish this Our Blessed Fathers Declaration the rather because of late in some Counties of Our Kingdom we find that under pretence of taking away Abuses there hath been a general forbidding not only of ordinary Meetings but of the Feasts of the Dedication of Churches commonly called Wakes Now Our express Will and Pleasure is That these Feasts with others shall be observed and that our Iustices of the Peace in their several Divisions shall look to it both that all Disorders there may be prevented or punished and that all neighbourhood and freedom with manlike and lawful exercises be used And We further command Our Iustices of Assize in their several Circuits to see that no man do trouble or molest any of Our lâ—yal and dutiful People in or for their Lawful Recreations having first done their Duty to God and continuing in Obedience to Vs and Our Laws And of this We command all Our Iudges Iustices of the Peace as well within Liberties as
Protestant Lutheran and Calvinian Writers beyond the Seas so were they briefly touched at and maintained in the Doctors Lecture which came out thus translated in the next Candlemas Term under the Title of The Doctrine of the Sabbath delivered in the Act at Oxon. An. 1622. By D. Prideaux his Majesties Professor for Divinity in that Vniversity The name of Prideaux was so Sacred that the Book was greedily bought up by those of the Puritan Faction presuming they should find in it some invincible Arguments to confirm both the Party and the Cause But when they found how much they had deceived themselves in that expectation and that nothing could be writ more smartly against them and their Lords-day-Sabbath as it did very much cool their courage and abate their clamours so did it no less tend to the diminution of that high esteem and veneration which before they had harboured of the man What followed afterwards when the reading of the book was pressed and the clamours multiplied by such as refused to read it future time shall shew These passages concerning England being laid together we must look back into the North which still took up a great part of his Majesties thoughts He had observed how much his Fathers Pious Order for officiating by the English Liturgie in the Chappel Royal of that Kingdom had been discontinued and neglected imputing thereunto the opposition which he found amongst them at his late being there And being resolved to pursue his said Fathers most Religious purpose of settling an uniformity of Divine Worship in all the Churches of these Kingdoms he thought it most expedient to pursue the same Method also to the end that the people being prepared by little and little might the more willingly admit of that or some other Liturgie like unto it when he should think it reasonable to commend it to them In order whereunto he sends to Ballentine then Bishop of Dumblaine and Dean of the Chappel of that Kingdom these Instructions following to be observed in the Chappel Royal of Holy Rood house in the City of Edenburgh CHARLES REX I. Our express Will and Pleasure is That the Dean of Our Chappel that now is and his Successors shall be assistant to the Right Reverend Father in God the Archbishop of St. Andrews at the Coronation so often as it shall happen II. That the Book of the Form of Our Coronation lately used be put in a little Box and laid into a Standard and committed to the care of the Dean of the Chappel successively III. That there be Prayers twice a day with the Choires as well in Our absence as otherwise according to the English Liturgy till some other course be taken for making one that may fit the Customes and Constitutions of that Church IV. That the Dean of the Chappel look carefully that all that receive the blessed Sacrament there receive it kneeling and that there be a Communion held in that Our Chappel the first Sunday of every Month. V. That the Dean of Our Chappel that now is and so successively come duly thither to Prayers upon Sundaies and such Holidaies as the Church observes in his Whites and preach so whensoever he preach there and that he be not absent thence but upon necessary occasion of his Diocesses or otherwise according to the course of his preferment VI. That these Orders shall be Our warrant to the Dean of Our Chappel that the Lords of Our Privy Council the Lords of the Session the Advocate Clerk Writers to the Signet and Members of Our Colledge of Iustice be commanded to receive the holy Communion once every year at the least in that Our Chappel Royal and kneeling for example sake to the Kingdom and we likewise command the Dean aforesaid to make report yearly to Vs how We are obeyed therein and by whom as also if any man shall refuse in what manner he doth so and why VII That the Copes which are consecrated for the use of Our Chappel be delivered to the Dean to be kept upon Inventory by him and in a Standard provided for that purpose and to be used at the Celebration of the Sacrament in Our Chappel Royal. To these Orders we shall hereafter add others if we find others more necessary for the Service of God there Together with these directions bearing date the eighth of October he sends a Letter of the same Date to the said Bishop of Dumblaine requiring him to put them speedily in execution and all things to be carefully performed by him as he was directed commanding also that he should certifie the Lords of the Council there if any person who had been formerly appointed to communicate in the said Chappel Royal should either neglect or refuse conformity to his Majesties pleasure to the end that the Council might take such further order in it as had been directed by his Majesty in some former Letters But knowing or at the least suspecting that Ballentine might have somewhat more of the Presbyter than the Bishop in him as indeed he had he gave a Warrant under his hand to his Grace of Canterbury Requiring him to hold correspondency with the said Bishop of Dumblaine that the said Bishop might from time to time receive his Majesties directions for ordering of such things as concerned his Service in that Chappel He had before a Primacy in the Church of England and a strong influence on the Government of the Church of Ireland This Warrant gives him some just ground of a superintendency over the Kirk of Scotland also which from henceforth was much directed by his power and wisdome as will appear by that which follows in its proper place Mean while we will behold such alterations as by his power were made in the Preâ—erments of the Church of England which in the beginning of this year lamented the death of Bishop Godwin made Bishop of Landaff in the year 1601. from thence translated unto Hereford Anno 1617. A man whose memory shall be precious in succeeding times for his indefatigable pains and travel in collecting the Catalogue of Succession of all the Bishops of this Church since the first planting of the Gospel amongst the Saxons not pretermitting such of the Brittish Church as by the care and diligence of preceding Writers or any old Monument and Record had been kept in memory For his Successor in that See Iuxon then Dean of Worcester and Clerk of his Majesties Closet as before was said is recommended and elected But before the business had proceeded to confirmation there was a Supersedeas to it by Lauds preferment to the Metropolitan See of Canterbury who having a great confidence in him and no less aâ—fection to his Person than confidence of his Wisdom and Moderation commended him so efficaciously to his Majesties Favour that he made him not only Bishop of London but Dean oâ— the Chappel Royal also It had been Lauds great care as he grew into credit with his Majesty to give a stop
Noble Houses which made them the more insolent and uncontrollable That the Pope had erected an University in Dublin to confront his Majesties Colledge there and breed up the Youth of the Kingdom to his Devotion one Harris being Dean thereof who had dispersed a Scandalous Pamphlet against the Lord Primates Sermon preach'd at Wansteed one of the best Pieces that ever came from him Anno 1629. That since the Dissolving of their new Frieries in the City of Dublin they had Erected them in the Country and had brought the People to such a sottish negligence that they cared not to learn the Commandments as God spake and left them but flocked in Multitudes to the hearing of such Superstitious Doctrines as some of their own Priests were ashamed of That a Synodical Meeting of their Clergy had been held lately at Drogheda in the Province of Vlster in which it was decreed That it was not lawful to take the Oath of Allegiance And therefore That in such a conjuncture of Affairs to think that the bridle of the Army might be taken away must be the thought not of a Brain-sick but of a Brainless man which whosoever did endeavour not only would oppose his Majesties Service but expose his own neck to the Skeanes of those Irish cut-throats All which he humbly refers to his Lordships seasonable Care and Consideration Upon this Information the Deputy obtains his Majesties leave to hold a Parliament in that Kingdom which he managed with such notable dexterity that he made himself Master of a Power sufficient to suppress the Insolencies of the Papists and yet exceedingly prevailed upon their Affections From which time forwards the Popish Recusants in that Kingdom were kept in stricter duty and held closer to loyal Obedience for fear of irritating so severe a Magistrate than ever they had been by any of his Predecessors This Parliament brought with it a Convocation as a thing of course and in that somewhat must be done to check the spreading of Calvinism in all parts of that Church The Articles of Religion agreed upon in Convocation Anno 1615. were so contrived by Vsher the now Lord Primate That all the Sabbatarian and Calvinian Rigours were declared therein to be the Doctrines of that Church Most grievous Torments immediately in his Soul affirmed to be endured by Christ which Calvin makes to be the same with his descent into Hell The abstenencies from eating Flesh upon certain days declared not to be Religious Fasts but to be grounded only upon Politick Ends and Considerations All Ministers adjudged to be Lawfully called who are called unto the Work of the Ministry by those that have Publick Authority given them in the Church but whether they be Bishops or not it makes no matter so that he be Authorized unto it by their several Churches The Sacerdotal Power of Absolution made declarative only and consequently quite subverted No Power ascribed unto the Church in Ordaining Canons or censuring any of those who either carelesly or maliciously do infringe the same the Pope made Antichrist according to the like Determination of the French Hugonots made at Gappe in Dolphine And finally such a silence concerning the Consecration of Archbishops and Bishops expresly justified and avowed in the English Book as if there were not a different Order from the Common Presbyters All which being Vsher's own Opinions were dispersed in several places of these Articles for the Church of Ireland approved of in that Convocation and finally confirmed by the Lord Deputy Chichester in the Name of King Iames. By means whereof these two great mischiefs did ensue First A great matter of division which it caused to the Priests and Papists of the Realm that in three Kingdoms under the Obedience of one Sovereign Prince there should be three distinct and contrary Professions and yet pretending every one to the same Religion And secondly Whensoever the Points were agitated here in England against the Sabbatarian and Calvinian Rigours the Disputants were forthwith choaked by the Authority of these Articles and the infallible Judgment of King Iames who confirmed the same If therefore the Archbishop meant to have Peace in England the Church of Ireland must be won to desert those Articles and receive ours in England in the place thereof This to effect it was not thought expedient by such as had the managing of that design to propose any abrogation or repealing of the former Articles which had so many Friends and Patrons in that Convocation that it was moved severally both in the House of the Bishops and in that of the Clergy to have them ratified and confirmed in the present Meeting And questionless it had been carried in that way if it had not seasonably been diverted by telling the Promoters of it That those Articles had already received as much Authority as that Church could give them and that by seeking to procure any such Confirmation they would weaken the Original Power by which they stood This blow being thus handsomly broken their next work was to move the Primate That for the avoiding of such scandal which was given the Papists and to declare the Unity in Judgment and Affections between the Churches a Canon might be passed in approbation of the Articles of the Church of England To this the Prelate being gained the Canon was drawn up and presented to him and being by him propounded was accordingly passed one only man dissenting when it came to the Vote who had pierced deeper into the bottom of the Project than the others did It was desired also by Bramhall not long before the Lord Deputies Chaplain but then Bishop of Derrie That the whole Body of Canons made in the year 1603. might be admitted in that Church But the Primate was ever so afraid of bowing at the Name of IESVS and some other Reverences required in them which he neither practised nor approved that he would by no means hearken to it which bred some heats between him and Bramhall ending at last in this Temperament That some select Canons should be taken out of that Book and intermingled with some others of their own composing But for the Canon which approved and received the Articles of the Church of England it was this that followeth viz. Of the Agreement of the Church of England and Ireland in the Profession of the same Christian Faith FOr the manifestation of our Agreement with the Church of England in the Confession of the same Christian Faith and Doctrine of the Sacraments We do receive and approve the Book of Articles of Religion agreed upon by the Archbishops and Bishops and the whole Clergie in whole Convocation holden at London Anno Dom. 1562. for the avoiding of diversities of Opinions and for the establishing of Consent touching true Religion And therefore if any hereafter shall affirm That any of those Articles are in any part Superstitious and Erroneous or such as he may not with a good Conscience Subscribe unto Let him be Excommunicated
they commonly called it But then he must have crost the proceedings of the House of Commons in the last Parliament wherein he was so great a stickler voting down under a kind of Anathema the Kings pretensions of right to all help from the Subject either in Tunnage or Poundage or any other way whatsoever the Parliament not cooperating and contributing towards it Howsoever the Service was as grateful as the Author acceptable from henceforth both a frequent and a welcome guest at Lambeth house where he was grown into such esteem with the Archbishop that he might have chose his own preferment in the Court as it was then generally believed had he not undervalued all other employments in respect of his Studies But possibly there might be some other reason for his declining such imployments as the Court might offer He had not yet forgotten the affronts which were put upon him about his History of Tythes for in the notion of affronts he behâ—ld them alwaies and therefore did but make fair weather for the time till he could have an opportunity to revenge himself on the Church and Church-men the King being took into the reckoning For no sooner did the Bishop begin to sink in power and credit under the first pressures of the late Long Parliament but he published a book in Greek and Latine by the name Futâ—chius with some Notes upon it In which he made it his chief business to prove that Bishops did no otherwise differ from the rest of the Presbyters than doth a Master of a Colledge from the rest of the Fellows by consequents that they differed only in degree not order And afterwards when his Majesty began to decline in the love of the Parliament and that the heats grew strong between them he was affirmed to have written the Answer to his Majesties Declaration about the Commission of Array Which in effect proved a plain putting of the Sword into the hands of the People So hard it is for any one to discerne the hearts of men by their outward actions but the God that made them Thus leaving England for a time we must go for Scotland in which we find the Canons finished and the Bishops busie and intent on a publick Liturgie It was his Majesties first intent to introduce the English Liturgie amongst them and to that end had ordered that it should be daily read in his Chappel Royal of that Kingdom as before was said But Ballentine the Bishop of Dumblaine and Dean of the Chappel to whom the care thereof had been recommended was so negligent in it that the Archbishop found it necessary to remove him to some other Bishoprick on the next avoydance The See of Aberdeen proving vacant he procured his translation thither and preferred Wederbourne a Scot by birth but bread in Cambridge beneficed in Hampshire and made one of the Prebends of â—ly by the learned Andrews to be his Successor in those places By this new Dean his Majesties design was followed with more care than ever and possibly might have took effect if the rest of the Scottish Bishops had been pleased therewith as well as this But the Scottish Bishops having prevailed with his Majesty as before was noted to have a distinct Liturgie of their own His Majesty commanded the Archbishop of Canterbury to give them the best assistance he could in that way and work which notwithstanding he delayed as long as he could in hope to bring them in the end to a better perswasion But finding them so resolved upon it that they could not be altered he contributes his assistance to it humbly intreated so to do by some Letters brought unto him by Maxwell not long before made Bishop of Ross bearing date April 2. 1635. and subscribed by the Archbishops of St. Andrews and Glascow the Bishops of Murrey Dumblaine and Brechine The Book being first hammered and prepared in Scotland and from thence transmitted to the Court his Majesty referred it to the consideration of the Archbishop of Canterbury the Lord Treasurer Iuxon Bishop of London and Wren Bishop of Norwich But the Lord Treasurer being taken up with other imployments the burden of the work remained on the other two They found on the perusal of it that Wederbourne had followed such instructions as he had carried with him about the making of that book if it must be made in keeping so much in it of the English Liturgie and they found also certain notes which he had sent together with it to the end that as many of them as his Majesty liked might be made use of in that book Thus authorised and instructed they proceed unto the making of such Alterations as were offered to them consisting for the most part in these Particulars First That the Magnificat and the rest of the Hymns together with the Epistles and Gospels should be printed according to the last Translation in the time of King James conform therein to such Directions as they had received for Printing the Psalms of David in the last Translation Secondly That for the better singing of those Psalms to the Organ a Colon should be made in the middle of every Verse as it was in the English Thirdly That they could not agree to any more Emendations in the Creed of St. Athanasius than they had noted in that Book Fourthly That though the Bishops there desired some time to consider further of the Holydays yet it was never otherwise meant but that the Office appointed for every of them should be kept in the Liturgie the Practice and Observation of them being respited for a time to their further thoughts Fifthly That though they admitted of all the Sentences which they found in the Offertory yet they wished that some which were in the English Book might be added also Sixthly That every Prayer or Action through the whole Communion should be named in the Rubrick before it that it might be known to the People what it is as they should find done to their hands in the Prayer of Consecration and the Memorial of Oblation next after following Seventhly That the Invitation Confession Absolution Sentences Prefaces and Doxologie should be retained in the same place and order which they had in the Liturgie of England and that the Prayer of humble Access to the Holy Table would stand very well as they conceived before the very Act af Participation Eighthly and finally That in the Margin of the Prayer of Consecration they should add some Note directing him that Celebrates at what words he should take the Patin with the Bread on it and the Chalice with the Wine in it into his hands according to the Practise of the Church of England These Alterations being not only made by his Majesties Warrant and approved by him in a Memorial under his Hand bearing date the nineteenth day of April in this present year but confirmed also with the like Royal Signature as they stood in the Book Of which Particulars and some others the Bishop
first Innovation touching the suppressing of Sermons during the time of the late Fast in infected places contrary to the Orders in former times he answered First That after-Ages might without offence learn to avoid any visible inconvenience observed in the former And secondly That the suppressing of those Sermons was no Act of the Bishops but a Command proceeding on a full debate from the Lords of the Council the better to avoid the spreading of the Contagion And thirdly That as Sermons on the Fast-days had been used of late they were so far from humbling men in the sight of God that they were fitter for other operations as the raising of Sedition amongst the People of which there could not be a clearer instance than in that of Burton To the second That by appointing the Weekly Fasts to be on Wednesdays and those Fasts to be kept without any Sermons there was a plot for suppressing all Wednesday Lectures for ever after It was answered That Wednesday was the usual day for such Publick Fasts That it was named by the Lord Keeper no great Friend to Popery and that those men had lived to see the Fast ended and the Wednesday Lectures still continued To the third That the Prayer for Seasonable Weather was left out of the last Book and that the leaving of it out was one cause of the Shipwracks and Tempestuous Weather which followed after He answered generally first That all Fast-Books are made by the command of the King who alone had Power to call such Fasts and that the Archbishops and Bishops who had the ordering of those Books had also Power under the King of putting in and leaving out of those Books whatsoever they think fit for the present occasion Secondly as to this particular That when the Fast-Book was made the Weather was very Seasonable and the Harvest in and that it was not the Custom of the Church to pray for seasonable Weather when they had it but when it was wanting Thirdly That it was very boldly done to ascribe the cause of those Tempests to the leaving out of that Prayer which God had never revealed unto them and they could not otherwise know but by Revelation To the fourth touching a Clause omitted in the first Collect in which Thanks had been given to God for delivering us from Popish Superstition He answered That though our Fore-fathers had been delivered from such Superstitions yet God be blessed that for our parts we were never in them and therefore could not properly be said to have been delivered To the fifth touching the leaving out of a passage in one of the Orders for the Fast concerning the abuse thereof in relation to Merit he answered That it was left out because in this Age and Kingdom there was little opinion of Merit by Fasting insomuch that all Fasts were contemned and scorned both at Lent and all other set times except such as some humerous men called for of themselves to promote their ends The sixth Innovation charged upon them was the leaving of the Lady Elizabeth and her Children out of one of the Collects And the seventh That out of the same Collect the words Father of thine Elect and of their Seed was expunged also To which it was answered That the said Collect was not in the Common-Prayer-Book confirmed by Law neither King Edward vi nor Queen Elizabeth having any Children Secondly That it was added to the Book at the coming in of King Iames who brought a Princely Issue with him and left out again in the beginning of the Reign of King Charles who at that time and for four years after had no Issue neither Thirdly That as the Lady Elizabeth and her Children were put into the Collect when the King had no Issue of his own so when the King had Issue of his own there was as much reason to leave them out Fourthly For the leaving out of that Clause Father of thine Elect c. it was done by his Predecessor and that the leaving out of the Lady Elizabeth and her Issue was done by the Command of the King The eighth Innovation charged upon them was bowing at the Name of IESVS and altering to that end the words in the Epistle on the Sunday next before Easter by changing IN the Name of Iesus to AT the Name of Iesus And it was answered unto this That bowing at the Name of IESVS was no Innovation made by the Prelates of this Age but required by the Injunction of Queen Elizabeth in the very first beginning of the Reformation And secondly Though it be IN the Name of Iesus in the old Editions of the Liturgie yet it is AT the Name of Iesus in the Translation of Geneva Printed in the year 1567. and in the New Translation Authorised by King Iames. The ninth relates to the Alteration of two Passages in the Form of Prayer set forth by Act of Parliament for the Fifth of November in which Form it is thus expressed Root out the Babylonish Sect which say of Jerusalem Down with it c. And in the other place Cut off those Workers of Iniquity whose RELIGION is REBELLION Which are thus altered in the Books which came out last viz. Root out that Babylonish and Antichristian Sect of them which say c. And in the other Cut off those workers of Iniquity who turn RELIGION into REBELLION c. To which it was replied That the Book of Prayer appointed for the Fifth of November was neither made set forth or commanded to be read by Act of Parliament but only made and appointed to be read by the Kings Authority Secondly That being made and appointed to be read by no other Authority than the Kings the King might alter in it what he thought convenient and that he had the Kings hand for those Alterations What Reasons there might be to move his Majesty to it we may enquire into hereafter on another occasion To the tenth for the leaving out the Prayer for the Navy he answered that the King had then no Fleet at Sea nor any known enemy to assault as he had when that Prayer was first put in and that howsoever if there had been any design to bring in Popery to which these Innovations must be made subserviâ—nt they should rather have kept in that Prayer than have left it out Concerning the Communion Table there were three Innovations urged the placing of it Altarwise reading the second Service at it and bowing towards or before it For answer to the first It was proved to have been no Innovation in regard of Practice because it had so stood in his Majesties Chappels and divers Cathedrals of this Kingdom since the first Reformation Which posture if it be decent and convenient for the Service of God either in the Kings Chappels or Cathedrals it may be used also in other Churches but if it served to bring in Popery it was not to be used in them Nor was it any Innovation in regard of Law
a base and Libellous Answer without the name of any Author Place or Printer or any Bookseller according to the unusual Custom where and of whom it might be bought I shall not trouble my self any more about it than by a Transcript of the Title which was this that followeth viz. DIVINE and POLITICK OBSERVATIONS newly translated out of the Dutch Language wherein they were lately divulged upon some lines in the Speech of the Archbishop of Canterbury pronounced in the STAR-CHAMBER the fourteenth of June 1637. VERY expedient for preventing all prejudice which as well through ignorance as through malice and flattery may be incident to the judgment which men make thereby either of his Graces power over the Church and with the King or of the Equity Iustice and Wisdom of his ENDS in his said Speech and of the reasons used by him for attaining to his said ENDS And though he took great care and pains concerning that supposed additional clause to the 20th Article so much as might satisfie any man not extremely partial yet find I a late Writer so unsatisfied in it that he leaves it to the State-Arithmeticians to decide the Controversie whether the Bishops were more faulty in the addition than the opposites in their substraction of it One other Charge there was and a great one too which I find not touched at in this Speech and that is that the Prelates neither had nor sought to have the Kings Letters Patents under the Great Seal of England for their keeping Courts and Visitations c. but did all in their own Names and under their own Seals contrary to the Law in that behalf Concerning which we are to know that by a Statute made in the first year of King Edward the Sixth it was Enacted That all Summons Citations and other Process Ecclesiastical in all Suites and causes of Instance and all causes of Correction and all causes of Bastardy or Bigamy or De jure Patronatus Probates of Testaments and Commissions of Administrations of persons deceased be made in the name and with the Style of the King as it is in Writs Original or Iudicial at the Common Law c. As also that no matter of person or persons who hath the Exercise of Ecclesiastical Jurisdiction use any other Seal of Jurisdiction but wherein his Majesties Arms be engraven c. on pain of incurring his Majesties indignation and suffering imprisonment at his will and pleasure Which Statute and every branch thereof being repealed by Queen Mary and not revived by Queen Elizabeth in all her Reign the Bishops of her time were safe enough from any danger on that side But in the first Parliament of King Iames there passed an Act for continuing and reviving of divers Statutes and for repealing of some others 1 Iac. c. 25. Into the Body whereof a Clause was cunningly conveyed his Majesties Council learned not considering or fraudulently conniving at it for the repealing of that Statute of the Reign of Queen Mary by which King Edwards stood repealed of which no notice being taken for some while by those whom it chiefly did concern it was now discovered and made use of as a Rod to affright the Prelates from exercising their Jurisdiction over obstinate and incorrigible Non-conformists as formerly they had been accustomed For remedy whereof and for encouraging the Bishops to perform their duties iâ— was declared by the Judges with an unanimous consent and so delivered by the Lords Chief Justices in the Star-Chamber the fourteenth of May in this present year That the said Act of Repeal 1 of Queen Mary did still stand in force as unto that particular Statute by them so much pressed This was sufficient for the present but the Archbishop would not trust to it for the time to come and thereupon in in his Epistle to the King before remembred He humbly desired his Majesty in the Churches name That it might be resolved by all the Reverend Judges of England and then published by his Majesty that the Bishops keeping of their Courts and issuing Processes in their own names and the like exceptions formerly taken and now renued were not against the Laws of this Realm that so the Church Governours might go on chearfully in their duty and the peoples minds be quieted by this assurance that neither their Law nor their Liberty as Subjects was thereby infringed A motion favourably heard and graciously granted his Majesty issuing out his Royal Proclamation on the eighteenth day oâ— August then next following For declaring that the proceedings of his Ecclesiastical Câ—urts and Ministers were according to Law The Tenour of which Proclamation or Declaration was as followeth By the King WHereas in some of the Libellous Books and Pamphlets lately published the most Reverend Fathers in God the Lord Archbishops and Bishops of the Realm are said to have usurped upon his Majesties Prerogative Royal and to have proceeded in the High Commission and other Ecclesiastical Courts contrary to the Laws and Statutes of the Realm It was Ordered by his Majesties High Court of Star-Chamber the twelfth of June last that the Opinion of the two Lords Chief Justices the Lord Chief Baron and the rest of the Judges and Barons should be had and certified in these particulars viz. whether Processes may not issue out of the Ecclesiastical Courts in the names of the Bishops Whether a Patent under the Great Seal be necessary for the keeping of the Ecclesiastical Courts and enabling Citations Suspensions Excommunications and other Censures of the Church And whether the Citations ought to be in the Kings Name and under his Seal of Arms and the like for Institutions and Inductions to Benefices and correction of Ecclesiastical offences And whether Bishops Archdeacons and other Ecclesiastical persons may or ought to keep any Visitation at any time unless they have express Commission or Patent under the great Seal of England to do it and that as his Majesty Visitors only and in his name and right alone Whereupon his Majesties said Judges having taken the same into their sâ—rious consideration did unanimously agree and concur in opinion and the first day of Iuly last certified under their hands as followeth That Processes may issue out of Ecclesiastical Courts in the name of the Bihops and that a Patent under the Great Seal is not necessary for the keeping of the said Ecclesiastical Courts or for the enabling of Citations Suspensions Excommunications and other Censures of the Church And that it is not necessary that Summons Citations or other Processes Ecclesiastical in the said Courts or Institutions and Inductions to benefices or correction of Ecclesiastical offences by Censure in those Courts be in the Kings name or with the Style of the King or with the Kings Seal or the Seals of the Office have in them the Kings Arms And that the Statute 1 Edw. 6. c. 2. which enacted the contrary is not now in force And that the Archbishops Bishops Archdeacons and other Ecclesiastical
Right of that Dukedom to the Crown of England Iersey the bigger of the two more populous and of richer soil but of no great Trading Guernsey the lesser the more barren but nourishing a wealthier People Masters of many stout Barques and managing a rich Trade with the neighbouring Nations Attempted often by the French since they seised on Normandy but always with repulse and loss the People being very affectionate to the English Government under which they enjoy very ample Priviledges which from the French they could not hope for As parts of Normandy they were subject in Ecclesiastical Matters to the Bishops of Constance in that Dukedom and so continued till the Reformation of Religion here in England and were then added to the Diocess and Jurisdiction of the Bishops of Winchester But the Genevian Discipline being more agreeable to such Preachers as came to them from France they obtained the Exercise thereof in the eighth year of Queen Elizabeth Anno 1565. The whole Government distinguished into two Classes or Colonies that of Iersey of it self being one and that of Guernsey with the Islands of Sark and Alderney making up the other both Classes meeting in a Synod every second or third year according to the Order of their Book of Discipline digested by Snape and Cartwright the two great Ring-leaders of that Faction here in England in a Synod held at Guernsey Iune 28. 1576. And this manner they continued till the time of King Iames when the Churches in the Isle of Iersey falling into some disorder and being under an immediate Governour who was no great Friend to Calvin's Plat-form they were necessitated for avoiding of a greater mischief to cast themselves into the Arms of the Church of England The principal Ecclesiastical Officer whilst they were under the Bishops of Constance had the Title of Dean for each Island one the several Powers both of the Chancellor and Archdeacon being united in his Person This Office is restored again his Jurisdiction marked out his Fees appointed his Revenue settled but made accountable for his Administration to the Bishops of Winchester The English Liturgie is Translated also into French to be read in their Churches Instructions first and afterwards a Body of Canons framed for Regulating both the Ministers and People in their several Duties those Canons bearing date the last of Iune in the one and twentieth year of that King For the confirming of this Island in their Conformity to the Government and Forms of Worship there established and the reducing of the others to the like condition it was resolved That the Metropolitical Visitation should be held in each of them at the next opening of the Spring And that it might be carried on with the greater assurance the Archbishop had designed a Person for his Principal Visitor who had spent some time in either Island and was well acquainted with the Bayliffs Ministers and men of special note amongst them But the Affairs of Scotland growing from bad to worse this Counsel was discontinued for the present and at last laid by for all together But these Islands were not out of his mind though they were out of sight his care extending further than his Visitation The Islanders did use to breed such of their Sons as they designed for the Ministry either at Saumur or Geneva from whence they returned well seasoned with the Leaven of Calvinism No better way to purge that old Leaven out of the Islands than to allure the people to send their Children to Oxon or Cambridge nor any better expedient to effect the same than to provide some preferments for them in our Universities It hapned that while he was intent on these Considerations that one Hubbard the Heir of Sir Miles Hubbard Citizen and Alderman of London departed this Life to whom upon an inquisition taken after his death in due form of Law no Heir was found which could lay claim to his Estate Which falling to the Crown in such an unexpected manner and being a fair Estate withal it was no hard matter for the Archbishop to perswade his Majesty to bestow some small part thereof upon pious uses To which his Majesty consenting there was so much allotted out of it as for the present served sufficiently to endow three Fellowships for the perpetual Education of so many of the Natives of Guernsey and Iersey not without some probable â—ope of doubling the number as the old Leases of it â—â—ould expire These Fellowships to be founded in Exeter Iesus and Pembroke Colledges that being disperst in several Houses there might be an increase both of Fellows and Revenues of the said foundations By means whereof he did both piously and prudently provide for those Islands and the advancement of Conformity amongst them in the times to come For what could else ensue upon it but that the breeding of some Scholars out of those Islands in that University where they might throughly acquaint themselves with the Doctrine Government and Forms of Worship establisht in the Church of England they might afterwards at their return to their native Countries reduce the Natives by degrees to conform unto it which doubtless in a short time would have done the work with as much honour to the King and content to himself as satisfaction to those People It is not to be thought that the Papists were all this while asleep and that neither the disquiets in England nor the tumults in Scotland were husbanded to the best advantage of the Catholick Cause Panzani as before is said had laid the foundation of an Agency or constant correspondence between the Queens Court and the Popes and having so done left the pursuit of the design to Con a Scot by birth but of a very busie and pragmatical head Arriving in England about the middle of Summer Anno 1636. he brought with him many pretended reliques of Saints Medals and Pieces of Gold with the Popes Picture stamped on them to be distributed amongst those of that Party but principally amongst the Ladies of the Court and Country to whom he made the greatest part of his applications He found the King and Queen at Holdenby House and by the Queen was very graciously entertained and took up his chief Lodgings in a house near the new Exchange As soon as the Court was returned to Whitehall he applied himself diligently to his work practising upon some of the principal Lords and making himself very plausible with the King himself who hoped he might make some use of him in the Court of Rome for facilitating the restitution of the Prince Elector And finding that the Kings Councils were much directed by the Archbishop of Canterbury he used his best endeavours to be brought into his acquaintance But Canterbury neither liked the man nor the Message which he came about and therefore kept himself at a distance neither admitting him to Complement nor Communication Howsoever by the Kings Connivence and the Queens Indulgence the Popish Faction gathered not only strength
answered by my own hand and so you have it And since you are pleased so worthily and brother-like to acquaint me with the whole plot of your intended work and to yield it up to my censure and better advice so you are pleased to write I do not only thank you heartily for it but shall in the same brotherly way and with equal freedom put some few Animadversions such as occur on the sudden to your further consideration aiming at nothing but what you do the perfection of the work in which so much is concerned And first for Mr. George Graham whom Hall had signified to have renounced his Episcopal Function I leave you free to work upon his business and his ignorance as you please assuring my self that you will not depart from the gravity of your self or the cause therein Next you say in the first head That Episcopacy is an ancient holy and divine Institution It must needs be ancient and holy if divine Would it not be mâ—re full went it thus So ancient as that it is of Divine Institution Next you define Episcopacy by being joyned with imparity and superiority of Iurisdiction but this seems short for every Archpâ—esbyters or Archdeacons place is so yea and so was Mr. Henderson in his Chair at Glasco unless you will define it by a distinction of Order I draw the superiority not from the Iurisdiction which is attributed to Bishops jure positivo in their Audience of Ecclesiastical matters but from that which is intrinsical and original in the power of Excommunication Again you say in the first point That where Episcopacy hath obtained it cannot be abdicated without violation of Gods Ordinance This Proposition I conceive is inter minus habentes for never was there any Church yet where it hath not obtained The Christian Faith was neâ—er yet planted any where but the very first feature of a Church was by or with Episcopacy and wheresoever now Episcopacy is not suffered to be it is by such an Abdication for certainly there it was à Principio In your second head you grant that the Presbyterian government may be of use where Episcopacy may not be had First I pray you consider whither this conversion be not needless here and in it self of a dangerous consequence Next I conceive there is no place where Episcopacy may not be had if there be a Church more then in Title only Thirdly since they challenge their Presbyterian Fiction to be Christs Kingdom and Ordinance as your self expresseth and cast out Episcopacy as opposite to it we must not use any mincing terms but unmask them plainly nor shall I ever give way to hamper our selves for fear of speaking plain truth though it be against Amsterdam or Geneva and this must be sadly thought on Concerning your Postulata I shall pray you to allow me the like freedom amongst which the two first are true but as exprest two restrictive For Episcopacy is not so to be asserted unto Apostolical Institution as to bar it from looking higher and from fetching it materially and originally in the ground and Intention of it from Christ himself though perhaps the Apostles formalized it And here give me leave a little to enlarge The adversaries of Episcopacy are not only the furious Arian Hereticks out of which are now raised Prynne Bastwick and our Scottish Masters but some also of a milder and subtler allâ—y both in the Genevian and Roman Faction And it will become the Church of England so to vindicate it against the furious Puritans as that we may not lay it open to be wounded by either of the other two more cunning and more learned adversaries Not to the Roman faction for that will be content it shall be Juris Divini mediati by far from and under the Pope that so the Government of the Church may be Monarchical in him but not Immediati which makes the Church Aristocratical in the Bishops This is the Italian Rock not the Genevan for that will not deny Episcopacy to be Juris Divini so you will take it ut suadentis vel approbantis but not imperantis for then they may take and leave as they will which is that they would be at Nay if I much forget not Beza himself is said to have acknowledged Episcopacy to be Juris Divini Imperantis so you will not take it as universaliter imperantis For then Geneva might escape citra considerationem durantis for then though they had it before yet now upon wiser thoughts they may be without it which Scotland says now and who will may say it after if this be good Divinity and then all in that time shall be Democratical I am bold to add because in your second Postulatum I find that Episcopacy is directly commanded but you go not so far as to meet with this subtilty of Beza which is the great Rock in the Lake of Geneva In your nine Postulatum that the Accession of Honourable Titles or Priviledges makes no difference in the substance of the calling You mean the titles of Archbishops Primates Metropolitans Patriarcks c. 'T is well And I presume you do so But then in any case take heed you assert it so as that the Faction lay not hold of it as if the Bishops were but the Title of Honour and the same calling with a Priest For that they all aim at c. The eleventh Postulatum is larger and I shall not Repeat it because I am sure you retein a Copy of what you write to me being the Ribbs of the work nor shall I say more to it then that it must be warily handled for fear of a saucy Answer which is more ready with them a great deal then a Learned one I presume I am pardoned already for this freedom by your submission of all to me And now I heartily pray you to send me up keeping a Copy to your self against the accidents of Carriage not the whole work together but each particular head or Postulatum as you finish it that so we here may be the better able to consider of it and the work come on faster So to Gods blessed Protection c. Such was the freedom which he used in declaring his judgement in the case and such the Authority which his reasons carried along wâ—th them that the Bishop of Exon found good cause to correct the oblâ—quity of his opinion according to the Rules of these Animadversions agreeably unto which the book was writ and published not long after under the name of Episcopacy by Divine Right c. Such care being taken to prevent all inconveniencies which might come from Scotland he casts his eye toward the Execution of his former Orders for Regulating the French and Dutch Churches here in England It had been to no purpose in him to endeavour a Conformity amongst the Scots as long as such examples of separation did continue amongst the English If the post-nati in those Churches born and bred in England
care as in the other And to that end he was not pleased that the Pope should be any longer stigmatized by the name of Antichrist and gave a strict Charge unto his Chaplains That all exasperating Passages which edifie nothing should be expunged out of such Books as by them were to be Licenced to the Press and that no Doctrines of that Church should be writ against but such as seemed to be inconsistent with the establish'd Doctrine of the Church of England Upon which ground it was that Baker Chaplain to the Bishop of London refused to Licence the Reprinting of a Book about the Gunpowder-Treason saying to him that brought the Book That we were not so angry with the Papists now as we were about twenty years since and that there was no need of any such Books to exasperate them there being now an endeavour to win them to us by fairness and mildness And on the same ground Bray Chaplain to the Archbishop refused the Licencing of another called The Advice of a Son unless he might expunge some unpleasing Expressions affirming That those Passages would offend the Papists whom we were now in a fair way of winning and therefore must not use any harsh Phrases against them The Chaplains not to be condemned for their honest care and much less their Lords though I find it very heavily charged as a Crime in all In the English Litany set out by King Henry viii and continued in both Liturgies of King Edward vi there was this Clause against the Pope viz. From the Tyranny of the Bishop of Rome and all his detestable Enormities Good Lord c. Which being considered as a means to affright those of the Romish Party from coming diligently to our Churches was prudently expunged by those who had the Revising of the Liturgie in the first year of the Queen In imitation of whose Piety and Christian Care it was thought fit by the Archbishop to change some Phrases which were found in the Books of Prayer appointed â—or the Fifth of November The first was this Root out the Babylonish and Antichristian Seâ—t which say of Jerusalem Down with it c. Which he changed only unto this Root out the Babylonish or Antichristian Sect of them which say c. The second was Cut off those Workers of Iniquity whose Religion is Rebellion and whose Faith is Faction which he changed no otherwise than thus Cut off those Workers of Iniquity who turn Religion into Rebellion c. The Alterations were but small but the clamour great which was raised about it The Puritans complaining That the Prayers so altered were intended to reflect on 〈◊〉 seemed to be conscious to themselves of turning Religion into Rebellion and saying of Jerusalem like the old Babylonish Sect Down with it down with it to the ground But he had better reason for it than they had against it For if the first Reformers were so careful of giving no offence to the Romish Party as to expunge a Passage out of the Publick Liturgie when the Queen was a Protestant much greater reason had the Archbishop to correct those Passages in a formal Prayer not confirmed by Law when the Queen was one of that Religion Nothing in this or any of the rest before which tends to the bringing in of Popery the prejudice of the true Protestant Religion or the suppressing of the Gospel Had his Designs tended to the Advancing of Popery he neither would have took such pains to confute their Doctrines nor they have entertained such secret practices to destroy his Person of which more hereafter Had he directed his endeavours to suppress the Protestants he would not have given so much countenance to Dury a Scot who entertained him with some hopes of working an Accord betwixt the Lutheran and Calvinian Churches In which Service as he wasted a great deal of time to little purpose so he received as much Encouragement from Canterbury as he had reason to expect Welcome at all times to his Table and speaking honourably of him upon all occasions till the Times were changed when either finding the impossibility of his Undertaking or wanting a Supply of that Oyl which maintained his Lamp he proved as true a Scot as the rest of that Nation laying the blame of his miscarriage in it on the want of Encouragement and speaking disgracefully of the man which had given him most Had he intended any prejudice to the Reformed Religion Reformed according to the Doctrine of Calvin and the Genevian Forms both of Worship and Government he would not have so cordially advanced the General Collection for the Palatine Churches or provided so heartily for the Rochellers and their Religion touching which last we find this Clause in a Prayer of his for the Duke of Buckingham when he went Commander of his Majesties Forces for the Isle of Rhe viz. Bless my dear Lord the Duke that is gone Admiral with them that Wisdom may attend all his Counsels and Courage and Success all his Enterprises That by his and their means thou wilt be pleased to bring Safety to this Kingdom Strength and Comfort to Religion Victory and Reputation to our Country Had he projected any such thing as the suppressing of the Gospel he would not have shewed himself so industrious in preventing Socinianism from poysoning those of riper years in turning afternoon Sermons into Catechising for the instruction of Children in prohibiting all Assemblies of Anabaptists Familists and other Sectaries which oppose the Common Principles of the Christian Faith For that his silencing of the Arminian Controversies should be a means to suppress the Gospel or his favouring of those Opinions designed for a back-door to bring in Popery no wise man can think The Points in Controversie between the Calvinists and Arminians in the Reformed Churches of Calvin's Plat-form are agitated no less fiercely by the Dominicans on the one side the Iesuits and Franciscans on the other side in the Church of Rome the Calvinists holding with the Dominicans as the Arminians do with the Iesuit and Franciscan Friars And therefore why any such compliance with the Dominicans the principal Sticklers and Promoters in the Inquisition should not be looked on as a Back-door to bring in Popery as well as a Compliance in the same Points with the other two Orders is beyond my reach With which I shut up my Discourse touching the Counsels and Designs which were then on foot and conclude this year The next begins with a Parliament and Convocation the one Assembled on the thirteenth the other on the fourteenth of April In Calling Parliaments the King directs his Writs or Letters severally to the Peers and Prelates requiring them to attend in Parliament to be holden by the Advice of his Privy Council at a certain Time and Place appointed and there to give their Counsel in some great and weighty Affairs touching himself the safety of the Realm and the defence of the Church of England A Clause being
supply but in the grant thereof blasted his Majesties Expedition against the Scots whose Cause they resolved to make their own and received thanks from them for that favour in their next Remonstrance Which coming to his Majesties ears on Munday the fourth of May he called his Council together on the next Morning betimes by whose unanimous consent he dissolved the Parliament On Tuesday April 14 the Convocation assembled in the Chapter-house of the Church of St. Paul from whence they waited on his Grace and the rest of the Bishops to hear the Sermon in the Quire The Sermon preacht by Turner Residentiary of the Church His Text was taken out of Mat. 10.16 Behold I send you forth as Sheep in the midst of Wolves which he followed home unto the Purpose In the close of the Sermon he had a passage in these words or to this effect that all the Bishops held not the Reins of Church Discipline with an even hand but that some of them were too easie and remiss in the ordering thereof Whereby though they sought to gain to themselves the popular plause of meekness and mildness they occasionally cast on other Bishops more severe than themselves the unjust imputation of Rigour and Tyranny and therefore he advised them withall with equal strictness to urge an universal Conformity The Sermon ended the Clergy fell to the electing of their Prolocutor as before commanded pitching unanimously on Dr. Richard Steward Clerk of his Majesties Closet and Dean of Chichester to be presented the next day to the Archbishop and the rest of the Prelates in the Chappel of King Henry vii at Westminster to which the Synod was adjourned The next day being come after a Protestation made in writing by the Sub-Dean and Prebendaries of that Church for not acknowledging the Archbishop of Canterbury or the rest of the Bishops to have any Jurisdiction in that place and the admitting of the same for good and valid they were permitted to proceed in their Convocation The business of that day was the presenting of the Prolocutor by Sheldon Warden of All-souls his Admission by the Archbishop and Stewards unwilling readiness to discharge the Office each of them delivering their conceptions in Elegant Latine Speeches as the custome is but the Archbishops longer than both the rest Which Ceremonies being performed his Grace produced a Commission under the Great Seal by which they were enabled according to the said Statute of King Henry viii to propose treat consult and agree upon the Exposition or Alteration of any Canon then in force and upon such new Canons Orders and Constitutions as the said Bishops and Clergy of which the Lord Archbishop to be alwaies one should think â—it necessary and convenient for the honour and service of Almighty God the good and quiet of the Church and the better Government thereof to be performed and kept by the said Archbishops Bishops and the rest of the Clergy in their several places as also by the Dean of the Arches and by all others having Ecclesiastical Jurisdiction in the Province of Canterbury and by all other persons within this Realm so far as being Members of this Church they may be concerned Provided alwaies that no such Canons Orders or Constitutions so to be considered on as aforesaid be contrary or repugnant to the Liturgy established or the Rubricks in it or the 39 Articles or any Doctrinal Orders and Ceremonies of the Church of England already established as also that nothing should be done in execution of the same till being exhibited to his Majesty in writing to be allowed approved confirmed and ratified or otherwise disallowed annihilated and made void as he should think fit requisite and convenient and then to be allowed approved and confirmed by Letters Patents under the Great Seal of England Also the said Commission to continue and remain in force during the present Session of Parliament and to expire together with it For the procuring of this Commission as the Archbishop had good reason as well for countenancing and confirming his former Actings as for rectifying many other things which required reformation so had his Majesty as good reasons for the granting of it the grounds whereof contained in his Commission of Iune 13. for confirming all the Acts of this Convocation are to this effect He had been given to understand that many of his Subjects being misled against the Rites and Ceremonies then used in the Church of England had taken offence at the same upon an unjust supposal That they were not only contrary to Law but also introductive unto Popish Superstitions whereas it well appeared unto him upon mature deliberation that the said Rites and Ceremonies which were then so much quarrelled at were not only approved of and used by those godly and learned Divines to whom at the time of the Reformation under King Edward vi the compiling of the Book of common-Common-Prayer was committed divers of which suffered Martyrdom in Queen Maries daies but also again taken up by this whole Church under Queen Elizabeth Which Rites so taken up had been so duly and ordinarily practiced for a great part of her Reign within the memory of divers living as that it could not then be imagined that there would need any Rule or Law for the observation of the same nor that they could be thought to savour of Popery He found too plainly that since those times for want of an express Rule therein and by the subtle practices of some men the said Rites and Ceremonies began to fall into disuse and in place thereof other Foreign and unfitting usages by little and little to creep in But being he found withal that in the Royal Chappels and in many other Churches most of them had been ever constantly used and observed his Majesty could not but be very sensible of the inconvenience And he had cause also to conceive that the Authors and Fomenters of those Jealousies though they coloured the same with a pretence of zeal and did seem to strike only at some supposed iniquity in the said Ceremonies yet aimed at his Royal Person and would have his good Subjects think that he himself was perverted and did worship God in a superstitious way and that he did intend to bring in some alteration in the Religion here established From which how far he was and how utterly he detested the very thought thereof he had by his many Declarations and upon sundry other occasions given such assurance to the World that no man of wisdom and discretion could ever be so beguiled as to give any serious entertainment to such brainsick Jealousies And as for the weaker sort who were prone to be misled by crafty seducers he alwaies assured himself that as many of them as had loyal or but charitable hearts would from thenceforth utterly banish all such causeless fears and surmises upon those his Sacred Professions so often made as a Defender of the Christian Faith their King and Sovereign He
thought it convenient that a Canon should be prepared to that purpose or not Which being carried in the affirmative without any visible dissent one of the Clerks for the Diocess of Bristol presented a Canon ready drawn for the same effect but drawn in such a commanding and imperious Style that it was disliked by all the company but himself and thereupon a Sub-committeee was appointed to prepare the Canon and make it ready with as much dispatch as they could conveniently Which was no sooner agreed on and the Committee continued for some following business but the Archdeacon of Huntington who was one of the number made his first appearance so extreamly discontented that he was not stayed for and that the business was concluded before he came and earnestly pressing the Prolocutor that the debate might be Resumed or at the least his Reasons might be heard against the Vote which when the Prolocutor upon very good Reasons had refused to yield too he fell upon him with such heats and used him so exceeding coursly that on complaint made thereof and of some other intervening harshness made by the Prolocutor in a full House of the Clergy he was ordered by the far Major part to quit the House though afterwards Restored again on the acknowledgment of his Errour when his heats were down Which Rubb removed the Canon went very smoothly on without opposition commended Generally for the Modesty and Temper of it in which Respect I hold it worthy to be presented to the Reader in its full proportion without any Abbreviation of it as of those before A Declaration concerning some Rites and Ceremonies BEcause it is generally to be wished that Vnity of Faith were accompanied with Vniformity of Practice in the outward Worship and Service of God chiefly for the avoiding the groundless suspicioâ— of those who are weak and the malicious Aspersions of the professed enemies of our Religion the one fearing Innovations the other flattering themselves with a vain hope of our back-sliding unto their Popish Superstition by reason of the situation of the Communion Table and the approaches thereunto the Synod declareth as followeth That the standing of the Communion Table side-way under the East Window of every Chancelâ—or Chappel is in its own nature indifferent neither commanded nor condemned by the Word of God either expresly or by immediate deduction and therefore that no Religion is to be placed therein or scruple to be made thereon And albeit at the time of reforming this Church from the gross superstition of Popery it was carefully provided that all means should be used to roâ—t out of the Minds of the People both the inclination thereunto and memory thereof especially of the Idolatry committed in the Mass for which cause all Popish Altars were demolished yet notwithstanding it was then ordered by the Injunctions and Aâ—vâ—rtisements of Queen Elizabeth of blessed memâ—ry that the holy Table should stand in that place where the Altar stood and accordingly have been continued in the Royal Chappels of three famous and pious Princes and in most Cathedral and some Parochial Churches which doth sufficiently acquit the manner of placing the said Tables from any illegality or just suspicion of Popish Superstition or Innovation And therefore We judge it fit and convenient that all Churches and Chappels do conform themselves in this particular to the example of the Cathedral or mother Churches saving alwaies the general liberty left to the Bishop by Law during the time of the Administration of the holy Communion And We declare that this Situation of the holy Table doth not imply that it is or ought to be esteemed a true and proper Altar whereon Christ is again really sacrificed But it is and may be called an Altar by us in that sense which the Primitive Church called it an Altar and no other And because experience hath shewed us how irreverent the behaviour of many people is in many places some leaning other casting their hats and some sitting upon some standing at and others sitting under the Communion Table in time of Divine Service For the avoiding of these and the like abuses it is thought meet and convenient by this present Synod that the said Communion Table in all Churches or Chappels be decently severed with Rails to preserve them from such or worse prophanations And because the Administration of holy things is to be performâ—d with all possible decency and reverence therefore we judge it fit and convenient according to the word of the service-Service-Book established by Act of Parliamenâ— Draw near c. that all communicants with an humble reverence shall draw near and approach to the holy Table there to receive the divine mysteries which have heretofore in some places been unfitly carried up and down by the Minister unless it should be otherwise appointed in respect of the incapacity of the place or other inconvenience By the Bishop himself in his Iurisdiction and other Ordinaries respectively in theirs And lastly whereas the Church is the House of God dedicated to his holy Worship and therefore ought to mind us both of the greatness and goodness of his divine Majesty certain it is that the acknowledgment thereof not only inwardly in our hearts but also outwardly with our bodies must needs be pious in it self profitable unto us and edifying unto others We therefore think it very meet and behoveful and heartily commend it to all good and well-affected people Members of this Church that they be ready to tender unto the Lord the said acknowledgment by doing reverence and obeysance both at their coming in and going out of the said Churches Chancels or Chappels according to the most ancient custome of the Primitive Church in the purest times and of this Church also for many years of the Reign of Queen Elizaâ—eth The receiving therefore of this ancient and laudable Custome we heartily commend to the serious consideration of all good People not with any intention to exhibit any Religious Worship to the Communion Table the East or Church or any thing therein contained in so doing or to perform the said Gesture in the Celebration of the holy Eucharist upon any opinion of the Corporal presence of the Body of Christ on the holy Table or in the mystical Elements but only for the advancement of Gods Majesty and to give him alone that honour and glory that is due unto him and no otherwise And in the practice or omission of this Rite we desire that the Rule of Charity prescribed by the Apostle may be observed which is That they which use this Rite despise not them who use it not and that they whâ— use it not condemn not those that use it No sooner was this Declaration passed and sent up to the Lords but on the same day or the next an Address was made to the Prolocutor by the Clerk for Westminster concerning the confusion which hapned in most parts of the Church for want of one uniform body oâ— Articles to be used
some Articles peculiar to their several Jurisdictions for the space of three years The same to be allowed by their Metropolitan And afterwards to content themselves with the said Articles so enlarged and accommodated for al times succeeding Some other tâ—ings there were in Proposition and Design that never ripened into Act or Execution There had been a Design in deliberation touching the drawing and digesting of an English Pontifical to be approved by this Convocation and tendred to his Majesties Confirmation Which said Pontifical was to contain the form and manner of his Majesties late Coronation to serve for a perpetual standing Rule on the like occasions Another form to be observed by all Archbishops and Bishops for Consecrating Churches Church-yards and Chappels and a third for Reconciling such Penitents as either had done open Penance or had revolted from the Faith to the Law of Mahomet Which three together with the form of Confirmation and that of Ordering Bishops Priests and Deacons which were then in force were to make up the wâ—ole Body of the Book intended But the Troubles of the Time growing greater and greater it was thought expedient to defer the Prosecution of it till a fitter conjuncture Many had took exception against the tying up of Preachers to the Form of Prayer appointed to be used before their Sermons Can. 55. For whose Relief therein a short Prayer was drawn containing all the Heads of that in the Canon And being so drawn up it was to have been tendred by the hands of one of the Clergie who would have undertaken that it should be universally received by all those which dislike the other But the Archbishop chose rather to adhere to the Canon than to venture on any new Experiment that Canon being founded on the Injunctions of Queen Elizabeth and King Edward vi at the first Reformation And so the Proposition fell without moving further Gryffith a Clerk for one of the Welsh Diocesses a moderate and sober man proposed unto the House That a new Edition might be made of the Welsh Church-Bible the old one being corrupt in some places and defective in others which he instanced in The Motion well approved by the Clergie and by the House of Bishops committed to the care of the â—our Welsh Bishops of whose proceeding in the Work by reason of the following Troubles there was little hope Nor did the Archbishop speed much better in a Motion of his which was That his Majesty might be moved for the new Printing of the Common-Prayer Book in the Latin Tongue to the end though I cannot positively say that he expressed so much at that time that it might be used in all Colledges and Halls in Officiating the morning-Morning-Prayer at which noâ—e are bound to be present but such as are presumed to understand the Language For doing whereof he conceived he had good ground in the first Rubricks after the Preface to the Common-Prayer Book in which it is declared That though it be appointed in the aforesaid Preface that all things should be Read and Sung in the English Tongue to the end that the Congregation may be thereby Edified yet it is not meant but when men say Morning and Evening Prayer privately they may say the same in any Language that they themselves do understand And he had also the constant example of Christ-Church in Oxon. in which the first Morning-Prayers were continually Officiated in the Latin Tongue for the Prebends Students and others of the Foundation and at the Cathedral-hours in the English only for Instruction and Devotion of the Choir-men Alms-men Servants and all others which resort unto them It is a matter which deserves no small Admiration That these Canons like the first building of the Temple without the noise of Ax and Hammer should pass the House with such a general calm and quiet and be received with so many Storms and Tempests when they went abroad The very sitting of the Convocation condemned â—or an illegal Act as if it were a Crime to outlive the Parliament And much sport made by ignorant and malicious men touching the Metamorphosis of an old Convocation into a new Synod as they scoffed it which hath sufficiently been answered in that before The whole Body of the Canons Voted by the House of Commons in the following Parliament to be against the Fundamental Laws of the Realm against the Kings Prerogative Property of the Subject the Right of Parliaments and to tend to Faction and Sedition which shall be answered as sufficiently in that which follows The seven lasâ— passionately opposed by Martin and some other Ecclesiastical Judges before they passed the Royal Assent as tending to the visible discouragement if not the plain overthrow of their Profession To which it was answered by the Archbishop and the Council too That nothing but their Excrescences and Exorbitances were by those Canons pared away all their Preferments with the Profits and Lawful Fees which belonged unto it remaining as before they were Yet the Civilians made not so much noise as some Common Lawyers who look'd upon the Granting of a Benevolence by Convocation and the Levying of it by Synodical Acts and Constitutions as being an Incroachment on the Priviledges and Rights of Parliament without the Midwifery whereof the Clergie could Enact no Canons to bind the Subjects in such pecuniary Payments as were laid upon them Which were it so and that the Clergie could not give away their own without leave from others they must needs be the greatest Slaves the Sun ever shined on Whereas in truth the Clergie in Convocation have as much power to give away the money of the Clergie by whom they are chosen to that Imployment as the Commons in Parliament have to command the Money of the Cities Towns and Counties for which they serve For in the choosing of the Clerks for the Coâ—vocation there is an Instrument drawn and sealed by the Clergy in which they bind themselves to the Archdeacon or Archdeacons of their several Diocesses upon pain of forâ—eiting all their Lands and Goods to allow stand to and perform whatsoever their said Clerks or Proctors shall say do or condescend to on their behalf Greater Authority than this as the Commons have not so why the Clergie in the Convocation should not make use of this Authority as they see occasion I can find no reason Nor is it a speculative Authority only and not reducible unto Practice an Authority which was then in force but not in use as is distinguished in some Cases They had a Precedent for it in Queen Elizabeths time as before was noted not then behâ—ld as an Incroachment on the Right of Parliaments But then was then and now is now the change of Times without any alteration oâ— the Laws diversifying the same Action into good and bad But nothing raised so much noise and clamour as the Oath required by the sixth Canon Exclaimed against both from the Pulpit and the Press Reproached in printed Pamphlets
Of the Form of Consecration observed but not prescribed since the Reformation What kinde of Images they are which were prohibited by the Queens Injunctions The Articles of the Regal Visitation and What is to be said in answer to such passages as are found against them in the Book of Homilies The Lords Day built upon the same foundation with the other Holy dayes according to the Book of Homilies and The Act of Parliament 5.6 of EDW. vi What works of labour were permitted on the Lords Day and the other Holy dayes by the Book of Homilies The Statute 5. and 6. of EDW. vi The Injunctions of King EDW. vi and Of Queen ELIZ. Practised accordingly in the Court from that time to this Reverence required of the people at their first entrance in to the Church According to the practice of the Primitive times and The example of the Knights of the Garter c. and That example well enforced by Archbishop LAUD p. 47. Kneeling and standing when required The reverence to be used at the name of Iesus continued by Injunct 52. and Afterwards renewed by the Canon of the year 1603. with The Reasons for it The moderate proceedings of the first Reformers In reference to the Pope and The Church of ROME Observed and applauded by K. JAMES The Power of the Church asserted in the twentieth Article In the 34th reduced to practice and Of the power ascribed in Sacred Matters to the Kings of ENGLAND The Sacrament of the Lords Supper called frequently The Sacrament of the Altar as viz. by the Act of Parliament by Bishop RIDLEY Bishop LA TIMER and Some other Martyrs The Lords Table ordered to be placed where the Altar stood by the Injunctions of Q. ELIZ 1559. The Book of Orders 1561 and Advertis of the year 1565. and At the same the second Service to be said on the Sundayes and Holy Dayes The Lords Supper frequently called a Sacrifice by The Ancient Fathers By many Learned men amongst our selves Some of our godly Martyrs also and In what respect A Real Presence proved by The publick Liturgy By Bishop RIDLEY By Mr. Alex. Nowel and By Bishop BILSON The same confirmed â—y the words of the Catechism As also by the testimony of Bishop ANDREWS Bishop Morton The Article of Christs descent made figurative by Calvin and The Lord Primate but Justified to be Local By the Articles of the Church of ENGLAND The words of Mâ— Alexander Nowel and The works of Learned Bishop Bilson The necessity of Baptisme maintained by the first â—eformâ—râ— Justified in the Conference at Hampton-Court and Not gain said by any alteration in the publick Rubrick and Of the efficacy ascribed unto it by the Church Justification how divided betwixt Faith and Works In what respects ascribed to Faith by the Church of ENGL. and In what to Works Of the efficacy of good Works and The Reward belonging to them and Of the Doctrine of the Church of ENGLAND in that particular The great Divisions in the Church touching Predestination The stating of the point by the Church of ENGLAND Illustrated by the story of Agilmond and Lamistus Kings of Lombardy Predestinatination how defined The definition explicated The explication justified by the ancient Fathers By Bishop LATIMER and The last clause of the 17th Article The Church why silent in the point of Reprobation The absolute Decree unknown to Bishop HOOPER By Bishop LATIMER and By King Iames. Universal Redemption maintained by the Book of Articles Many plain passages in the Publick Liturgy And the testimony of our ancient Martyrs The freedom of the Will too much advanced by the 〈◊〉 Decryed as much by Luther and The Contra Remonstrants The temper of St. Augustiâ— in it Approved and imitated in the Articles of the Church of ENGL. and Her Publick Liturgie The Churches Doctrine vindicated and explained by Bishop Hoopâ—â— and by Bishop Latimer as also by the Lutheran Churches and St. Augustine himself The Churches Doctrine in the point of Falling away Made clear by some expressions of Bishop Hâ—oper Of Bishop Latimer and The Conference at Hampton Court The harmony and consent in Judgment between Bishop Hooper and Bishop Ridley and Between Bishop Ridley and Archbishop Cranmer The judgment of Archbishop Craâ—â—â—â— in the point disputed The authority ascriâ—ed to the Works of Erasmus by our first Reformers The Points which still remain in difference betwixt the Churches How far with in the possibility of Reconcilement And in what points they joyn together against the Anabaptists and Sectaries Liberty of Opinion left in other Points by the first Reformers 〈◊〉 Their discretion in so doing Approved and commended by King Iames. Anno Dom. 1573. (a) Brev. 1. Lord Brook p. 3. (b) Brev. 1. Lord Brook p. 3. Camld Rens p. 273. last Edit 1589. (d) 〈◊〉 scribendo quam concionaâ—do veâ—â—â—â—tem Evâ—ngâ—â—icam haud sigâ—â—â—er saâ—agiâ— pâ—opugâ—are Godwin Catal. â—pisc 584. (e) Hist. of Scot. lib. 7. p. 497. 1590. 1593. 1599. (f) Full. Hist. lib. 9. p. 234. (g) Cant. Dâ—me p. 469. (h) Hâ—oker Prefâ—ce (i) 〈…〉 quia 〈…〉 in communes errores Ludo. Vives in Aug. de Civit Dei Nisi quod ex illa ipsa doctrina catholici Patres vetâ—res Episcopi câ—llâ—gâ—râ—nt (k) Lib. Can. cap. De conâ—â—â—at p. 19. 1602. 1603. 1604. 1606. L. Decad. 3. 〈◊〉 Cant. Dome p. 409. (m) Injuria contumelici R. E. Clericorum exâ—gitatus in Montani partes transit B Rhen. in Tertull. (n) Câ—llâ—ct of Speeches p. 5 (o) 〈◊〉 n. Mat. 19.9 9 Bre. p. 4. p. 6. 1608. 1610. 1611. (p) Conf. at Hamp p. 85. Hist. of K. Charles by H. L. p 31. 1611. (z) Iohn 21. v. 3 6. 1614. (s) Church Hist. l. 10 p 59. t 〈…〉 Gâ—dw in Continuat 1617. Hist. Scotl. l. 7. p. 531. Nâ—m p. 534. 1618. Hist. 〈◊〉 Scot. â—â—l 5â—0 (b) 1620. Anno Dom. 1621. 1622. (g) Vide quà m praetiolâ—s vaâ—is administrant Mariae Fâ—lâ—â— Socrat. Hist. Eccl. lib. 3. (h) Cant. Dâ—â—â— p. 504 Et tani ad Sacramenta quam Sacramentalia tum Coenae Dominicae tum etiam Baptismatis Sacri in â—andem ministrantur c. Hidden wâ—rks of dâ—rk p. 47 Iâ— p. 25. (m) Hidden works p. 34. Cant. Dâ—â—m p. 276. Hiâ—d Works c. 34. Brev. p. 3. (p) Breviate p. 14. (q) 〈◊〉 p. 47. Sâ—alâ— 530. (r) Digby â—â— Calvert Iul. 25. (s) to Colverâ— Dec. 28. to K. James Octob. 24. Hâ—dd Works p. 6â— Act of Parl. A. 11 Jac. 21. c. 34. (s) D. Whites Preface to his Reply c. (t) Epist. dediâ—at to tâ—e King 16â—7 (e) Epist. dedicatâ— to Appello Caesâ— (a) Hidden 〈◊〉 p. 73. (b) Ib. p. 69. 1625. Breviate p. 6. Breviâ—te p. 6. 〈◊〉 p. 156. (a) Eâ—â— Regia p. 12. Iâ—id p 15. Cant Doom 69. Hist. K. Ch. 20. 〈…〉 Collect 〈…〉 Eâ—act Collâ—â—t of Edw. Huâ—â— 290. Sâ—r. 3. p. 102 Pag. 104. P. 107. P. 109. 1626. Cabal Breviâ—te p. 7. Pa. 8. Hist. King Charles p. 50. Ch. Hist. lib. 2.