goods of the People and for abolishing the whole discipline and government of our Kirke by generall and provinciall Assemblies Presbyteries and Kirke Sessions which was setled by Law and in continuall practise since the time of Reformation that Canterburie was Master of this Worke is manifest By a Book of Canons sent to him written upon the one side only with the other side blank for corrections additions and putting all in better Order at his pleasure which accordingly was done as may appeare by interlinings marginalls and filling up of the blanke page with directions sent to our Prelates and that it was don by no other than Canterbury is evident by his Magisteriall way of prescribing and by a new copy of these Canons all written with Saint Androis owne hand precisely to a Letter according to the former castigations sent backe for procuring the Kings warrant unto it which accordingly was obtained but with an addition of some other Canons and a Paper of some other corrections According to which the Booke of Canons thus composed was published in Print the inspection of the Bookes Instructions and his Letters of joy for the successe of the worke and of others Letters of the Prelate of London and the Lord Sterling to the same purpose all which we are ready to exhibite will put the mater out of all debate Besides this generall there be some things more speciall worthy to be adverted unto for discovering his Spirit 1. The fourth Canon of Cap. 8. Forasmuch as no Reformation in Doctrine or Discipline can be made perfect at once in any Church therefore it shall and may be lawfull for the Church of Scotland at any time to make remonstrance to his Majesty or his successours c. Because this Canon holdeth the doore open to more Innovations he writeth to the Prelate of Rosse his privy Agent in all this Worke of his great gladnesse that this Canon did stand behinde the Curtaine and his great desire that this Canon may be Printed fully as one that was to be most usefull Secondly The title prefixed to these Canons by our Prelates Canons agreed upon to be proponed to the severall Synods of the Kirke of Scotland is thus changed by Canterbury Canons and Constitutions Ecclesiasticall c. ordained to be observed by the Clergy He will not have Canons come from the Authority of Synods but from the power of Prelates or from the Kings Prerogative Thirdly the formidable Canon Cap. 1. 3. threatning no lesse than Excommunication against all such persons whosoever shall open their mouthes against any of these Bookes proceeded not from our Prelates nor is to be found in the Copy sent from them but is a thunder-bolt forged in Canterburies owne fire Our Prelates in divers places witnesse their dislike of Papists A Minister shall be deposed if he be found negligent to convert Papists Chap. 18. 15. The adoration of the Bread is a superstition to be condemned Cap. 6. 6. They call the absolute necessity of Baptisme an errour of Popery Cap. 6. 2. But in Canterburies Edition the name of Papists and Popery is not so much as mentioned 5. Our Prelates have not the boldnesse to trouble us in their Canons with Altars Fonts Chancels reading of a long Liturgy before Sermon c. But Canterbury is punctuall and peremptory in all these Although the words of the tenth Canon Chap. 3. be faire yet the wicked intentions of Canterbury and Rosse may be seene in the poynt of justification of a sinner before God by comparing the Canon as it came from the Prelates and as it was returned from Canterbury and Printed our Prelates say thus Jt is manifest that the superstition of former ages hath turned into a great prophanenesse and that people are growne cold for the most part in doing any good thinking there is no place to good workes because they are excluded from justification Therefore shall all Ministere as their Text giveth occasion urge the necessity of good workes as they would be saved and remember that they are Via Regni the way to the Kingdome of Heaven though not causa regnandi how be it they be not the cause of Salvation Here Rosse giveth his judgment that he would have this Canon simply commanding good workes to be Preached and no mention made what place they have or have not in justification Vpon this motion so agreeable to Canterburies mind the Canon is set downe as it standeth without the distinction of Via Regni or causa Regnandi or any word sounding that way urging only the necessity of good workes 7. By comparing Canterburie 9. Cap. 18. As it was sent in writing from our Prelates and as it is Printed at Canterburies command may be also manifest that he went about to establish Auricular confession and Popish Absolution 8. Our Prelates were not acquainted with Canons for afflicting of Arbritrary penalties But in Canterburies Booke wheresoever there is no penalty expresly set downe it is provided that it shall be arbitrary as the ordinary shall thinke fittest By these and many other the like it is apparent that tyranicall power he went about to establish in the hands of our Prelates over the worship and the soules and goods of men overturning from the foundation the whole order of our Kirke what seeds of Popery he did sow in our Kirke and how large an entry hee did make for the grossest novations afterward which hath beene a maine cause of all their combustion The third and great novation was the Booke of Common Prayer Administration of the Sacraments and other parts of Divine service brought in without warrant from our Kirke to be universally received as the onely forme of divine Service under all highest paines both civill and Ecclesiasticall which is found by our nationall assembly besides the Popish freme and formes in divine worship to containe many Popish errors and ceremonies and the seeds of manifold and grosse superstitions and Idolatries and to be repugnant to the Doctrine Discipline and order of our reformation to the confession of Faith constitutions of generall Assemblies and Acts of Parliament establishing the true Religion that this also was Canterburies worke we make manifest By the memories and instruction sent unto him from our Prelates wherein they gave a speciall account of the diligence they had used to doe all which herein they were enjoyned by the approbation of the Service Booke sent to them and of all the marginall correction wherein it varieth from the English Booke shewing their desire to have some few things changed in it which notwithstanding was not granted This we finde written by Saint Androis owne hand and subscribed by him and nine other of our Prelates By Canterburies owne Letters witnesses of his joy when the Booke was ready for the Presse of his prayers that God would speed the worke of the hope to see that service set up in Scotland of his diligence to send for the Printer and directing him to
Archdeacon of Canterbury received from my Lords Grace a Commission for the speeding of his Majesties Instructions enforced by these phrases It is expected that you should strictly put in execution these matters which do concern either your selves in your own persons or the Clergy that do remain within my Diocesse and this to be done not as a thing of forme or perfunctorily but so that an account be made and returned to his Majestie what fruit there is of these Instructions and how in the severall Diocesses they are performed And therefore I pray you and in the name of his Highnesse require you to advertise me what is done in these particulars and whether there be due obedience unto these commands Accordingly the Commissioners sent for Mr Palmer a Lecturer in Saint Alphage Canterbury on Sunday in the afternoone who first denyed to shew any Licence Secondly certified that he had no Licence to preach there Thirdly against the Ministers will he read Prayers and catechized but not according to Canon Fourthly in that catechizing he undertook to declare the Kings minde in his Instructions Fiftly he hath never heretofore read Prayers or used the Surplisse in that Parish Sixthly the Incumbent a man licensed by three Archbishops petitioned that he might performe his own ministeriall duties in his own Parish Seventhly Mr Polmer preached a factious Sermon in the Cathedrall Church and detracted from Divine Service there Eighthly the Incumbent for not joyning with him is threatned to loose his tithes Ninthly factious parties of all the Parishes in the Towne are his auditors where they will not be forbidden to sit vpon the Communion table Hereupon the Commissioners willed Master Palmer to desist and to give Master Platt the Minister of the said-Church roome to doe his duties himselfe vntill they might heare farther from my Lords Grace of Canterbury and to him they remitted him sending up their reasons wherefore they did it They likewise sent for Master Vdnay Lecturer on Sunday in the after-noone at Ashford a Market towne and the most factious of all Kent Where though there be a grave learned diligent Incumbent and a Lecture beside performed every Satturday by the grave neighbour Ministers yet Master Vdnay was invited thither by factious persons such as are registred in the high Commission for Conventiclers whereupon he obtained a recommendation from the King directed to the Constable of Ashford who in the Kings name charging the Incumbent to admit him thrust him up into the Pulpit where he hath ever since Lectured directly contrary to the third instruction for Lectures it being a great discouragement to the Incumbent Vdnay himselfe having had a Benefice neere that Towne within eight miles at which for this ten yeeres he hath never constantly resided For these reasons the Commissioners wisht him likewise to desist and referd him to my Lords Grace of Canterbury who hath since replaced him in Ashford by his Licence and Seale and as we are informed hath likewise authorised Master Palmer By these proceedings the Commissioners are made the scorne of the factious They and all other conformable Orthodoxe Ministers are discomforted his Majesties Instructions are annihilated and Master Arch-deacon of Canterbury is inhibited his Iurisdiction In his own Diocesse of London many Lectures were suppressed many Lecturers and Ministers questioned suspended by colour of these Instructions especially if they vsed the least glances against Arminianisme and Popish Innovations by name Mr Iohn Rogers of Dedham Mr Daniel Rogers of Wethersfield Mr Hooker of Chemsford Mr White of Knightsbridge Mr Archer M. William Martyn M. Edwards M. Iones M. Ward M. Saunders M. Iames Gardner M. Foxly with sundry others being likewise some of them driven out of his Diocesse and the Kingdome too Bishop Wren in pursuance of these instructions prescribed printed and published these ensuing Visitation Articles concerning Lecturers in his Diocesse of Norwich on which the Churchwardens were strictly injoyned to enquire and present upon oath as appears by his printed Articles Anno. 1636. Which were reade in forme following Concerning the Ministers Preachers and Lecturers 44. Have you any Lecturer in your Parish and on what day is your Lecture If any such be doth he twise at the least every yeere reade divine Service both Morning and Evening two severall Sundayes publickly in his Surplice and Hood and also twise in the yeere Administer both Sacraments with such Rites and Ceremonies as are prescribed by the Booke of Common Prayer 45. Doth the Lecturer whosoever he be reade the Divine Service according to the Liturgy printed by Authority in his Surplice and Hood before every Lecture 46. Doth your Preacher or Lecturer behave himself in his Lectures and Sermons as he ought to do teaching obedience and edifieing of his auditory in matters of faith and good life without intermedling with matters of State or newes or other discourses not fit for the Pulpit and also without favouring or abetting Schismaticks or Separatists that are at home or gone abroad either by speciall prayer for them or by any other approbation of them 47. Have you any Lecture of Combination set up in your Parish And if so is it read by a company of grave and orthodox Diuines neer adjoyning and in the same Diocesse and doth every one of them Preach in a Gown not in a Cloak And when and by whom were they appointed And what be their names 48. Is any single Lecturer maintained by your Town or otherwise suffered to preach he not first professing his willingnesse to take upon him the cure of soules nor actually taking a Benefice or Cure so soon as it may be procured for him What is his name what license hath he And hath he a settled contribution affixed to the Lecturers place or is it arbitrary and for this Lecturer onely What summe doth it amount to ordinarily By whom is it usually payd or collected or of late years hath been 49. If any Psalmes do use to be sung in your Church before or after the morning and evening Prayer or before or after Sermons upon which occasions onely they are allowed to be sung in Churches is it done according to that grave manner which first was in use that such doe singe as can read the Psalmes and have learned them by heart And not after that uncougth and undecent custome of late taken up to have every line first read and then sung by the people Concerning the Parishioners 8. Is there within your Parish in any house or family any one that is called or reputed a Chaplain or that is known or supposed to have entred into holy Orders Or any that live there in imployment as a Scholler Present their names if there bee any such and how long they have been there Not long after this Bishop in his Diocesse of Norwich suppressed all Afternoon-Sermons on the Lordsday throughout his Diocesse with most single Lectures Lecturers and Combination Lectures too which he permitted onely unto some few places after much
faithfully promised to preach it no more And when he absolved him on this promise he most prophanely used to him these words of our Saviour spoken to the Woman taken in Adultery Iohn 8. 14. Go thy way sinne no more that is preach this Lecture no more as if preaching was as heinous a sinne as Adultery lest a worse thing happen to thee Furthermore in pursuit of these Instructions he put down all Sermons on the Lords dayes in the Afternoon throughout his Diocesse strictly charging the Ministers in his Visitations not to preach on Lords dayes in the Afternoon upon any occasion under pain of Suspension After which hee suspended one Mr Cornish only for preaching a Funerall Sermon on a Lordsday Evening Furthermore he convented the Minister of Beercoockham before him for having two Sermons on that parish Revellday alleadging that it was a hinderance to the Revel and utterance of the Church-all provided to be spent ' on that day belike he had more care of the Church wardens Ale then the peoples Soules and he questioned one Mr Thomas Erford a Minister as a Delinquent for preaching at the parish of Mountague on their Revellday upon the Prophet Joels exhortation to Fasting weeping and mourning charging him that not only his Sermon but his every text too was scandalous to the Revel and gave offence to the meeting And whereas divers godly Ministers of his Diocesse being restrained from preaching did take great paine thereupon to catechise their Parishioners in the principles of Religion on Lordsdayes in the Afternoon according to the Letter of these Instructions enlarging themselves upon the Questions and Answers in the Catechisme in the Common-Prayer-Booke for the peoples better Instruction and using a short prayer before and after that exercise this Bishop being informed of it corrected and sharply reproved these Ministers for their pains threatning to punish them severely if they Persisted therein saying Thus it was a Catechizing Sermon-wise and AS BAD AS PREACHING Charging them that they should aske no other Questions nor receive any other Answers from the people but such as were conteined in the Book of Common prayer which one Mr Bâ—â—rett Rector of Barwick not observing was enjoyned penance for it and one Humfrey Blake Churchwarden of Bridgewater was likewise put to penance for not presenting Mr Devenish the Minister there as a Delinquent for expounding the Church-Cateckisme and making a short prayer of his own before he began his exercise All which particulars were proved by substantiall witnesses before a Committee of the House of Commons drawn up into an Impeachment against this Bishop and being in verity the Impious fruites of this Arch-Prelates project who encouraged him herein must be justly and principally charged upon his score Quia plus peccat Author quà m Actor The like Suppressions of Sermons and Catechizing on the Lords day in the Afternoon were common in all or most other Diocesse neither could any Combination Lectures be obtained in them but with very great suite and upon very hard conditions which the Bishops tooke advantage to prescribe by colour of these Instructions all strictly observed till this present Parliament This we could prove by many Instances we shall produce but one instead of all the rest found among Sir Iohn Lambes Papers the Archbishops grand Instrument herein by Mr Prynns endorsed with Sir Iohns own fift Orders given by the Right Reverend Father in God JOHN Lord Bishop of PFTERBOROVGH for and concerning the Sermon weekly on Wednesday in Saint JAMES Chappell in BRACKLEY September the 14. 1639. 1. IT is ordered that the fifteen Divines whose names are here under written shall be appointed to their severall dayes by Dr Hâ—ath Chancellor of the said Dioces or his permission by Doctor Sybthorpe one of his Surrogates in a Catalogue to be signed by him annexed to these orders II. That no other Divine shall be admitted to Preach there upon any Wednesday but one of these fifteene except the Curate of that place upon any pretence whatsoever And if one of these shall dye or depart or refuse to preach none other shall be Substituted but by expresse allowance of the Bishop III. That the Bell shall begin to toll a quarter of an houre before nine of the Clocke in the morning and shall continue so toleing till nine of the Clocke and no longer IIII. That immediatly upon ceasing of the Bell the Divine Service of the Church of England for morning prayer shall begin and shall be said together with the Letanie either by the Preacher for that day or else in case of necessity only by the Minister of the place of his assistant in his Surplice and Hood according to his degree in Schooles V. The Preacher for that day shall be ready at the Communion Table in his Surplice and Hood while a Psalme is in singing after the Morning prayer and the Letanie to begin the Communion Service commonly called the second Service and that there be no Hiatus or stopp at all after the end of the Psalmes If he be not there He who did reade the Morning prayer that day shall presently goe thither and proceede to the second Service and no Sermon shall be had that day VI. The Preacher assoone as he hath repeated the Nicen Creede shall goe up into the Pulpet in his Surplice and hood VII No other forme of prayer before the Sermon shall be vsed then is set downe in the LV. Canon to move the people to pray in the words and manner there perscribed interposing only if he so desire the names of the Vniversities and of his Colledge or of his Patron he being one quallified by Law to have a Chaplaine VIII The Sermon at the utmost shall be within the compasse of an howre and shall be ended with Glory be to God c. without any other prayers in the Pulpit VIIII The Preacher shall after is Sermon come presently from the Pulpit and so goe to the Communion table and reade the prayer for the whole estate of Christs Church c. and one or two of the Collects which stands after the Communion Service and so shall dismisse the people with that blessing there The peace of God c. X. A Surplice and Hood are to be provided for the Preacher at the charge of the Towne XI The people to be admonished by the Preacher as neede shall require to be diligent and of reverend behaviour at the divine service both before the Sermon and also after it All men to be uncovered during all the time both of Service and Sermon all persons to do Reverence at the blessed name of Iesus to stand at the Creedes Hymnes and Gospells to kneele at the confession and prayers and practise all other parts of conformity to the Church Government or otherwise it shall be sufficient cause to have the combination for the said weekely Sermon forthwith inhibited if the Divine Service be neglected or deserted Or if these Orders above
of the Lord Therefore for him to introduce such an Idolatrous Superstitious worship as this into the Kings own Chappel contrary to the Word of God and Law of the Land under pretext of Gods worship to corrupt the King and his whole Court in their worship and Religion and alienate his good Subjects affections from him will prove little lesse then Treason in the highest degree As for his pretended Speech we have already refuted it And for the Homily it hath neither word nor syllable to warrant it but some thing against it since as it condemns prophanes on the one hand so it censures all superstition on the other between which this Prelate would have no medium as this his prayer imports Secondly That the Archbishop was chief Superintendent of his Majesties Chappel as Primate and Metropolitan of all England The King and Queen where ever they live in England being his immediate Parishoners and the whole Kingdom but his Parish though devided into several Bishopricks as hath been resolved by all the Nobles in King Henry the first his raign as our Historians and his own Predecessour Archbishop Parker record Therefore Bishop Wren being only Dean of the Kings Chappel the Archbishops creature and brought into that office by him durst not have set up this gaudy Crucifix there in the passion week in his presence without his approbation and direction by which he tacitly confesseth it was done That it gave publique scandal to many well-affected Courtiers and others Sir Henry Mildmay deposed and particularly to himself who complained of it to the King and the Archbishop too who if his heart had been right and fervent to our Religion would have been most scandalized offended at this unusual scandalous sight and never have permitted it successiively two yeers together nor justified it so peremptorily as now he did And whereas he objects that had Sir Henry been thus scandalized with the Crucifix it self he would have been as much offended with the old there constantly hanging as with the new We Answer That the old was hardly visible and scarce observed by any but this so grosse so great so gaudy and notorious that every man in the Chappel took special notice thereof as if it had been some new blasing Star And if the old were so visible all the yeer long what need the hanging up of this new one onely in the passion and Easter weeks which was never used in the memory of man before In fine the third Part of the Homily against the peril of Idolatry resolves that the most rich costly gaudy Images and Crucifixes are more dangerous and scandalous then others not so stately therefore Sir Henry might well be scandalized with it more then with the old one not so costly Thirdly he gives no Answer to that which is one main charge from this Innovation in the royal Chappel to make it the patern the Canon to regulate all Cathedral and Parish Churches by His silence herein bewrayes his guilt Fourthly Dr. Browns and those Seminaries adorations of this Crucifix and the Altar were but the meer scandalous fruits of his own exemplary Innovations before and erections of them there and their speeches occasioned by his actions Therefore the guilt of them must rest heaviest on himself not them It is his own oft iterated position That he who gives the occasion of a Schism ought to be repuâ—ed the Schismatick not he that separates upon the occasion given And Tertullian in his Book De Idolatria resolves That the makers of Idols are the greatest Idolaters because none would or could worship them were they not first made that they might be worshipped His own hanging of up this Crucifix and bowing towards the Altar and it was the cause that Dr. Brown and these Seminary Priests adored and bowed towards them in the self some manner as himself there used Therefore the crime the scandal of it must rest most on himself His pretence that this might be done and spoken by the Priest to gain Proselytes by discountenancing our external worship is a very strange improbable whimsey since our Bishops our Doctors imitation of their Popish worshipping Crucifixes Altars was more likely ten thousand to one to gain them Proselytes then any discountenancing whatsoever thereof by them could be yea it had been a monstrous contradiction and folly in them to discountenance that very thing themselves practised and endeavoured to draw others to Therefore the whole weight of this heavy charge concerning his Majesties Chappel rests intirely upon him in each particular without the least diminution Thirdly from White-hall they pursued me to the Kings Coronation at Westminster Abbey where they charge me 1. With compiling the Form of this Coronation 2. That the unction was in forma crucis 3. That the old Crucifix inter regalia was set upon the Altar 4. That divers of the Prayers in it and this manner of anointing were taken verbatim out of the Roman Pontifical 5. That after the Coronation I solemnly offered the Regalia at the Altar in the Kings name Ans To which I shall give this Answer 1. That the Form of the Kings Coronation was made and agreed on by the whole Committee according to a former Book I had of my Predecessor and I was but a Minister to the Committee in what I did 2. That the anointing in Form of a Crosse was made by my Predecessor not by me who supplied only the place of the Dean of Westminster 3. That I was commanded to bring this old Crucifix being inter regalia and to place it on the Altar 4. That admit the Prayer objected be taken out of the Roman Pontifical yet if it be good as it is there is no hurt we know the story of the cock in the fable dum vertit stercorarium offendit gommam And a Pearl is never the worse if raked out of a dunghil 5. I was to offer the regalia at the Altar by my place and the Book of Common Prayer approves of offerings To which was Replied 1. That it appears by his own Diary that he had the chief hand in compiling this Form and that it was collected corrected by himself though other Bishops were joyned in consultation with him 2. That though the Unction were made by his Predecessor which he makes not appear yet it was principally by his direction and himself makes special mention of it That it was in medum Crucis in the Margent of his Book 3. That he makes no command appear from any Supream Authority for his placing the old Crucifix on the Altar neither doth he alleadge who it was that gave him any such command Therefore it must be interpreted his own voluntary act 4. That the Prayer it self is not very good savouring of Papal pride in the Clergy and it is no such precious Pearl as that he needed to rake such a dunghil of Popish superstitions as the Roman Pontifical is to finde it out to adorn his
prepare a blacke letter and to send it to his servants at Edenburgh for Printing this booke Of his approbation of his proofes sent from the Presse Of his feare of delay in bringing the worke speedily to an end for the great good not of that Church but of the Church Of his encouraging Rosse who was entrusted with the Presse to goe on in this peece of Service without feare of Enemies All which may be seene in the Autographs and by letters sent from the Prelate of London to Rosse wherein as he rejoyceth at the sight of the Scottish Canons which although they should make some noyse at the beginning yet they would be more for the good of the Kirke than the Canons of Edenburgh for the good of the Kingdome So concerning the Liturgy he sheweth that Rosse had sent to him to have an explanation from Canterbury of some passage of the Service Booke and that the Presse behoved to stand till the explanation come to Edenburgh which therefore he had in hast obtained from his Grace and sent the dispatch away by Canterburies owne conueyance But the Booke it selfe as it standeth interlined margined and patcht up is much more than all that is expressed in his Letters and the changes and supplements themselves taken from the Masse Booke and other Romish Ritualls by which he maketh it to vary from the Booke of England and are pregnant testimonies of his Popish spirit and wicked intentions which he would have put in execution upon us then can be denyed The large declaration professeth that all the variation of our Booke from the Booke of England that ever the King understood was in such things as the Scottish humour would better comply with than with that which stood in the English service These Popish innovasions therefore have beene surreptitiously inserted by him without the Kings knowledge and against his purpose Our Scottish Prelates doe petition that something may be abated of the English ceremonies as the Crosse in Baptisme the Ring in marriage and some other things But Canterburie will not only have these kept but a great many more and worse superadded which was nothing else but the adding of fewell to the fire To expresse and discover all would require a whole booke we shall only touch some few in the matter of the Communion This Booke inverteth the order of the Communion in the Booke of England as may be seene by the numbers setting downe the orders of this new Communion 1. 5. 2. 6. 7. 3. 4. 8. 9. 10. 15. Of the divers secret reasons of this change we mention one onely In joyning the spirituall praise and thanksgiving which is in the Booke of England pertinently after the Communion with the Prayer of Consecration before the Communion and that under the name of Memoriall or Oblation for no other end but that the memoriall and Sacrifice of Praise mentioned in it may be understood according to the Popish meaning Bellar. de Missa lib. 2. cap. 21. Not of the spirituall sacrifice but of the oblation of the body of the Lord. It seemeth to be no great matter that without warrant of the Booke of England the Presbyter going from the North-end of the Table shall stand during the time of consecration at such a part of the Table where he may with the more ease and decency use both hands yet being tryed it importeth much as that he must stand with his hinder parts to the People representing saith Durand that which the Lord said of Moses Thou shalt see my hinder parts He must have the use of both his hands not for any thing he hath to doe about the Bread and Wine for that may be done at the North end of the Table and be better seene of the people but as we are taught by the Rationalists that he may by stretching forth his Armes to represent the extension of Christ on the Crosse and that he may the more conveniently lift up the Bread and Wine above his head to be seen and adored of the people who in the Rubricke of the generall confession a little before are directed to kneele humbly on their knees that the Priests elevation so magnified in the Masse and the peoples adoration may goe together That in this posture speaking with a low voyce and muttering for sometimes he is commanded to speake with a loud voyce and distinctly he be not heard by the people which is no lesse a mocking of God and his people then if the words were spoken in an unknowne language As there is no word of all this in the English Service so doth the Booke in King Edwards time give to every Presbyter his liberty of gesture which yet gave such offence to Bucer the censurer of the Booke and even in Cassanders owne judgment a man of great moderation in matters of this kind that he calleth them Nunquam satis execrandos Missa gestus and would have them to be abhorred because they confirme to the simple and superstitious ter impiam exitialem Missae fiduciam The corporall presence of Christs body in the Sacrament is also to be found here for the words of the Masse-booke serving to this purpose which are sharpely censured by Bucer in King Edwards Liturgy and are not to be found in the Booke of England are taken in here Almighty God is in called that of his Almighty Goodnesse he may vouchsafe so to blesse and sanctifie with his Word and Spirit these gifts of Bread and Wine that they may bee unto us the body and blood of Christ The change here is made a worke of Gods Omnipotency the words of the Masse ut fiant nobis are translated in King Edwards Booke That they be unto us which are againe turned into Latine by Alesius Vt fiant nobis On the other part the expressions of the Booke of England at the delivery of the Elements of feeding on Christ by faith and of Eating and drinking in remembrance that Christ dyed for thee are utterly deleared Many evidences there be in this part of the Communion of the bodily Presence of Christ very agreeable to the Doctrines taught by his Sectaries which this paper cannot containe They teach us that Christ is received in the Sacrament Corporaliter both objective and subjective Corpus Christi est objectum quod recipitur corpus nostrum subjectum quo recipitur The Booke of England abolisheth all that may import the oblation of any unbloody Sacrifice but here we have besides the preparatory oblation of the Elements which is neither to be found in the Booke of England now nor in King Edwards Booke of old the oblation of the body and blood of Christ which Bellarmine calleth Sacrificium Laudis quia Deus per illud magnopere laudatur This also agreeth well with their late doctrine We are ready when it shall be judged convenient and we shall be desired to discover much more matters of this kind as grounds laid for missa sicca or the halfe
Messe the privat Messe without the people of communicating in one kinde of the consumption by the Priest and consummation of the Sacrifice of receiving the Sacrament in the mouth and not in the hand c. Our supplications were many against these Bookes but Canterbury procured them to be answered with terrible Proclamations We were constrained to use the remedy of Protestation but for our Protestations and other lawfull meanes which we used for our deliverance Canterbury procured us to be declared Rebells and Traitors in all Parish Kirkes of England when we were seeking to possesse our Religion in peace against these devices and novations Canterbury kindleth warre against us In all these it is knowne that he was although not the sole yet the principall Agent and adviser When by the Pacification at Barwicke both Kingdomes looked for Peace and quietnesse hee spared not openly in the hearing of many often before the King and privately at the Counsell Table and the Privy Jointo to speake of us as Rebells and Traitors and to speake against the Pacification as dishonourable and meere to be broken Neither did his malignancy and bitternesse ever suffer him to rest till a new war was entred upon and all things prepared for our destruction By him was it that our Covenant approven by National Assemblies subscribed by His Majesties Commissioner and by the Lords of his Majesties Counsell and by them commanded to be subscribed by all the Subjects of the Kingdome as a Testimony of our duty to God and the King by him was it still called ungodly damnable Treasonable by him were Oaths invented and pressed upon diverse of our poore Country men upon the paine of imprisonment and many miseries which were unwarrantable by Law and contrary to their Nationall Oath When our Commissioners did appeare to render the reasons of our demands hee spared not in the presence of the King and Committee to raile against our Nationall Assembly as not daring to appeare before the World and Kirkes abroad where himselfe and his actions were able to endure tryall and against our just and necessary defence as the most malicious and Treasonable Contempt of Monarchicall Government that any bygone age heard of His hand also was at the Warrant for the restraint and imprisonment of Our Commissioners sent from the Parliament warranted by the King and seeking the peace of the Kingdomes When we had by our Declarations Remonstrances and Representations manifested the truth of our intentions and lawfulnesse of our actions to all the good Subjects of the Kingdome of England when the late Parliament could not be moved to assist or enter in Warre against us maintaining our Religion and Liberties Canterbury did not only advise the breaking up of that high and honourable Court to the great griefe and hazard of the Kingdome but which is without example did sit still in the Convocation and make Canons and Constitutions against us and our just and necessary defence ordaining under all highest paines that hereafter the Clergie shall preach foure times in the yeare such doctrine as is contrary not onely to our proceedings but to the doctrine and proceedings of other Reformed Kirkes to the judgment of all sound Divines and Politiques and tending to the utter slavery and ruining of all Estates and Kingdomes and to the dishonour of Kings and Monarchs And as if this had not beene sufficient he procured six Subsedies to be lifted of the Clergie under paire of deprivation to all that should refuse And which is yet worse and above which Malice it selfe cannot ascend by his meanes a Prayer is framed Printed and sent through all Paroches of England to be said in all Churches in time of Divine Service next after the Prayer for the Queen and Royall Progeny against our Nation by name of trayterous Subjects having cast off all Obedience to Our Annoynted Soveraigne and comming in all rebellious manner to invade England that shame may cover our faces as Enemies to God and the King Whosoever shall impartially examine what hath proceeded from himselfe in these Books of Canons and common Prayer what Doctrine hath beene published and printed these yeares by-past in England by his Disciples and Emissaries what grosse Popery in the most materiall points we have found and are ready to shew in the posthume writings of the Prelate at Edenburgh and Dublane his owne creatures his neerest familiars and most willing instruments to advance his counsells and projects shall perceive that his intentions were deepe and large against all the reformed Kirkes and Reformation of Religion which in his Majesties dominions was panting and by this time had rendred up the Ghost if God had not in a wonderfull way of mercy prevented us And that if the Pope himselfe had beene in his place he could not have beene more Popish nor could he more zealously have negotiated for Rome against the Reformed Kirkes to reduce them to the Heresies in doctrine the Superstitions and Idolatty in worship and the tyranny in Government which are in that See and for which the Reformed Kirkes did separate from it and come forth of Babell From him certainly hath issued all this deluge which almost hath overturned all We are therefore confident that your Lordships will by your meanes deale effectually with the Parliament that this great firebrand be presently removed from his Majesties presence and that he may be put to tryall and put to his deserved censure according to the Lawes of the Kingdome which shall be good service to God honour to the King and Parliament terrour to the wicked and comfort to all good men and to us in speciall who by his meanes principally have been put to so many and grievous aflictions wherein we had perished if God had not beene with us Wee doe indeed confesse that the Prelates of England have beene of very different humours some of them of a more moderate temper some of them more and some of them lesse inclinable to Popery yet what knowne truth and constant experience hath made undenyable we must at this opportunity professe that from the first time of Reformation of the Kirke of Scotland not only after the comming of King James of happy memory into England but before the Prelates of England have bin by all means uncessantly working the overthrow of our discipline and Government And it hath come to passe of late that the Prelates of England having prevailed and brought us to subjection in the point of Government and finding their long waited for opportunity and a rare congruitie of many spirits and powers ready to co-operate for their ends have made a strong assault upon the whole externall worship and doctrine of our Kirk By which their doing they did not aime to make us conforme to England but to make Scotland first whose weaknesse in resisting they had before experienced in the Novations of Government and of some points of worship and thereafter England conform to Rome even in these matters wherein England
His Majesty sitting in Councell the question and difference which grew about the removing of the Communion Table in St. Gregories Church neere the Cathedrall Church of St. Paul from the middle of the Chancell to the upper end and there placed Altar-wise in such manner as it standeth in the said Cathedrall and Mother Church as also in all other Cathedralls and in His Majesties own Chappell and as it is consonant to the practise of approved Antiquity which removall and placing of it in that sort was done by order from the Deane 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 complaine of this Act by Appeale to the Court of Arches pretending that the Booke of Common Prayer and the 82 Canon do give permission to place the Communion Table where it may stand with most fitnesse and couveniencie 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 Ecclesiasticall order and Government knowing how easily men are drawne to affect Novelties and how soone weake judgments in such cases may be overtaken and abused And He was also pleased to observe that if these few Parishioners might have their wills the difference thereby from the foresaid Cathedrall Mother Church by which all other Churches depending thereon ought to be guided would be the more notorious and give more subject of Discourse and Disputes that might be spared by reason of S. Gregories standing close to the wall thereof And likewise for so much as concerns the liberty given by the sayd Communion Book or Canon for placing the Communion Table in any Church or Chappell with most conveniency that liberty is not so to be understood as if it were ever left to the discretion of the Parish much lesse to the particular phansie of any humorous Person but to the Iudgment of the Ordinary to whose place and function it doth properly belong to give direction in that point both for the thing it selfe and for the time when and how long as he may finde cause Vpon which consideration his Majesty deciared himselfe That he well approved and confirmed the Act of the said Ordinary and also gave Command that if those few Perishioners before mentioned doe proceed in their said Appeale then the Deane of the Arches who was then attending at the hearing of the cause shall confirme the said Order of the aforesaid Deane and Chapter This Order being thus obtained and afterwards published in Print by Doctor Heylyn in his Coale from the Altar and Antidotum Lincolniense the designe of removing rayling in and turning Communion Tables into Altars in Parcohiall Churches Chappell 's was much promoted by coulor of it of the reason of conformity to Cathedrall Mother Churches expressed in it And to hasten this worke the more to which the people and Church-wardens in many places were very averse the Archbishop being to keep a Metropoliticall Visitation in all Diocesses and places exempt and not exempt with in the Province of Canterbury by Sir Nathaniell Brent his Vicar Generall others his Commissioners though he made no mention in his printed Visitation Articles of removing and rayling in Communion Tables Altar wise to avoyd the peoples clamours against him yet hee writ a private Letter to Sir Nathaniell Brent after his departure hence to enjoyne him to remove and raile in the Communion Tables in all Parish Churches and gave him order to see it executed With which practise the Archbishop being charged at the Lords Barre by Serjeant Wilde who mannaged this part of the evidence he peremptorily denied it and protested solemnly before the Lords that he never gave Sir Nathaniell Brent any such order or directions by letter or otherwise and that he could prove by sufficient testimonies Sir Nathaniell had openly acknowledged that this Alteration was made by Sir Nath. himselfe of his own head without any order from him adding that he cold not be so unworthy as to deny it Wherupon he desired Sir Nath. might be called to testify the truth upon his Oath who appearing at the Lords Bar for this purpose the Archbishop demanded of him whether ever hee gave him any command or direction by word or writing in his Metropoliticall Visitation to remove or raile in Communion Tables at the East end of the Chauncell telling him hee was now upon his Oath and wishing him to speake nothing but the truth herein whereunto Sir Nathaniell answered My Lords upon the Oath I have taken I received an expresse direction command from the Archbishop himselfe to do what ever I did in this or any other kind else I durst not have don it To which the Archbishop confidently replyed My Lords I protest I never gave him any such command or directions I wonder Sir Nathaniell dares be so bold unworthy as to affirm it here upon Oath since I can prove he hath formerly denied it To which Sir Nathaniell replyed My Lords since the Archbishop so confidently denies that he ever gave me any such command and directions I shall humbly desire that this Letter of his sent unto me when I was visiting at Maidstonin Kent signed with his own hand may be read which will end the controversie and manifest by whose Authority and command I did it whereupon a Letter under the Arch Bishops owne hand directed to Sir Nathaniell was delivered to the Clarke and openly read to the Arch-Bishops great shame and disparagment of all his Protestations which after this some other passages wherein he was taken tripping in like manner were reputed meere vaporing impostures to delude the vulgar voyd of truth and credit The Letter was to this effect Sir I require you to command the Communion Table at Maidston to be placed at the East or upper end of the Chauncell and there railed in and that the Communicants there shall come up to the Raile to receive the blessed Sacrament and the like you are required to doe in all Churches in all other placse where you are to visit Metropolitically c. W. Cant. This letter being read much daunted discredited the Arch-Bishop in the opinion of all the Auditors he having nothing to reply but that he had forgotten he writ him any such letter Vpon the receipt whereof Sir Nathaniell Brent confessed he did give order throughout his Metropoliticall Visitation that all the Communion Tables should be removed and railed in at the upper end of the Chauncell in all Parish Churches and all seates above the Table or equall with it in any Chancell pulled downe and that the Communicants should goe up to the Raile and there receive the Sacrament kneeling which he
there were two impressions Tit. 1. Section 8. IS your Chancell divided from the Nave or body of your Church with a partition of Stone Boards Wainscot Grates or otherwise wherein is there a strong dore to open and shut as occasion ferveth with lockes and keyes to keepe out boyes and girles or unreverent men and women and are dogs kept from comming to bee soyle or prophane the Lords Table 9. Is your Chancell well paved c doth it altogether lye upon a flat or hath it ascents up unto the ALTAR 10. Is your Church scaffolded every where or in part do these scaffolds so made annoy any mans feat or hinder the lights of any Window in the Church Is your Chancell surrounded with seates wherein your Parishioners commonly use to sit which take up the roome to much and encroach upon the propriety of the Minister Tit. 3. Of sacred Utensills Church-ornaments c. Sect. 4. Have you two faire large Surplesses for your Minister to Officiate Divine Service in that the one may be for change when the other is at washing and also serve for him that at Communion assisteth the chiefe Minister that no point of Divine service may be done but with and in Ministeriall vestments 5. Of what assise be the Surplices large or scantting Of what Cloth course or fine What are they worth if they were to be sold for not cheapnesse but decentnesse is to respected in the service of God 7. Is your Communion Table OR ALTAR of Stone Wainscot Joyners worke strong faire and decent What is it worth in your opinion were it to bee sold 8. Have you a covering or Carpet of Silke Sattin Damaske or some more then ordinary stuffe to cover the Table with at all times and a faire cleane and fine linen covering at time of administring the Sacrament 9. Have you a Chalice or Communion-Cup with a cover of silver and a Flagon or Silver or Peâ—ter but rather of silver to put the Wine in which is to bee consecrated and not to be brought into the Church and set on the Table in Leather or Wicker-bottles or Taverne wine-potts which being of vulgar common and prophane imployments ought not to be presented in the Church or at the LORDS TABLE 10. Have you a plate or patten faire and deepe of the same materialls for the bread As also a Corporas Cloth or Napkin of fine Linnen to cover the Bread consecuted which cannot all at once be contained in the Patten and to fold up what is not used at Communions are all these sacred Vtensills cleane kept washed scowred as often as neede or conveniency requireth 11. Is your Communion-Table enclosed and ranged about with a raile of Joyners and Turners worke close enough to keepe out dogges from going in and prophaning that holy place from pissing against it or worse and is there a dore of the same worke to open and shut doe any persons presume to enter thereinto except such as be in holy orders 12 Is the Communion Table fixedly set in such convenient sort and place within the Chancell as hath beene appointed by authority according to the practise of the Ancient Church that is at the East end of the Chancell close unto the Wall upon an asscent or higher ground that the officiating Priest may be best seene and heard of the Communicants in that sacred action 13. Whether is the Communion-Table removed downe at any time either for or without Communion into the lower part of the Chancell or body of the Church by whom at whose instance direction or command is it done Doe your Parishoners at their entrance within the Church doores use that comely and decent deportment which is fitting for Gods house where God whom Heaven and earth cannot contain is said to dwell and doth manifest his goodnesse and mercy to man out of his word do they uncover their heads sit bare all service time kneele downe in their seates bowing towards the Chancell and Communion-Table and use those severall postures which fit the severall acts and parts of Divine Service 14. That is Do they reverently kneele at Confession Absolution the Lords-Prayer the Church Prayers and Petitions or Collects as becometh suiters unto God Do they stand at the Creed as avowing their beliefe in the face of Heaven and earth men and Angels at the Hymnes and Doxologie or Glory be to the Father c. against the oppugners of the Trinity which in the Primitive Church was repeated at the end of every Psalme and ought so to be in ours Do they stand also at the reading of the Gospel and bend or bow at the glorious sacred and sweet name of Jesus pronounced out of the Gospel read 20. Doth he upon Wednesdayes and Fridayes ordinarily and at other extraordinary times appointed by the Ordinary read and pray the Letanie and doth he especially on Sundayes read the second or latter Service at the Communion-Table as the ancient tradition of the Church was to do after the dismission or missa of the Catechumoni Euergumeni and Paenitentes and not in his Pewe or Reading-seate though there be no Communion and this as well before as after the Sermon Tit. 6. Sect. 27. Is the Grave made East and West Is the body buried with the head to the West Tit. 7. Sect. 12. And whereas it offendeth many that we sometimes call the Lords-Table an Altar and dispose of it Altar-wise that we use the phrase of Sacrament of the Altar in oppugning whereof it hath been charged with Popery and constantly but ignorantly affirmed that in the Primitive Church it was not named an Altar for three hundred yeares after Christ to give satisfaction herein and hereabout both to Priests and people I avow upon certain knowledge out of my poore reading That for all the time articulate the word Table is not above thrice used but ever Altar and of Ecclesiasticall Writers within that time onely Dionysius Areopagita hath it and that but once and occasionally which assertion I am sure cannot bee refelled and therefore if we will as we professe to doe follow the course and practise of the Ancient Primitive Apostolicall Church wee ought not to traduce or be offended at the name thing or use of Altar whereat a manifold Sacrifice is offered to God Tit. 8. Sect. 9. Touching Parishioners Doth any married woman within your Parish after child-birth neglect to come to Church according to the booke of common-Common-Prayer to give thanks to God for her safe deliverance vayled in a decent manner as hath beene anciently accustomed and doth she then kneele in some convenient place nigh to the Communion-Table while the Priest standing by her giveth thankes to God for her and if there bee a Communion doth shee then offer her accustomed offerings and receive the holy Communion 11. Do all your Parishioners of what sort soever according as the Church expresly them commandeth draw neere and with all Christian humility and
have any Image of any Saint especially of our Saviour in his house is unlawfull and that if any man kept such pictures in his house if it were not flat Idolatry yet it was little better This was the maine charge against him to which was added that he used some harsh expressions against lacivious mixt dancing especially on the Lords day citing only the words of the Waldenses in their censure against Dancing borrowed frō Vincentius Belvacensis Gulielmus Peraldus two Popish Writers of great note and justified by Bishop Babington in his exposition upon the seventh Commandement and that he prayed for the States of Holland the King of Sweden and other Generals beyond the seas in his prayer before he prayed for the King that now is over us which was but according to the usuall course of all or most Ministers who first prayed for the whole Catholick Church in generall next for the Protestant Churches and Princes beyond the seas and then for the Church and King of England and agreeable to the forme of the very common-prayer-Common-prayer-book in the prayer for the whole state of Christs Church c. which runs thus We beseech thee also to save and defend all Christian Kings Princes and Governours which comprehends all foreine Princes in the first place and especially thy servant Charles our King c. who is remembred last of all but yet in a more speciall manner But these two last particulars though mentioned in his sentence were no inducements to it but only the first passage against Images which M. Workman justified out of divers of our owne English Authors and the very Homilies against the perill of Idolatry Part. 3. p. 41. to 631. which determine thus That no Jmage of God or the Trinity or of Christ may or ought to be made that such Images are not only defects but lyes and teach nothing of God or Christ but lyes and errours That Images placed publickly in Temples cannot possibly be without danger of worshipping and idolatry wherefore they are not publickly to be or suffered in Temples and Churches c. We infer and say for the Adversative that all our Images of God our Saviour Christ and his Saints publickly set up in Temples and Churches places peculiarly appointed to the true worship of God be not things indifferent nor tolerable but against Gods law commandment taking their own interpretation and exposition of it First for that all Images so set up publickly have bin worshipped of the unlearned and simple sort shortly after they had been publickly so set up and in conclusion of the wise and learned also Secondly for that they are worshipped in sundry places now in our time also And thirdly for that it is impossible that Images of God Christ or his Saints can be suffered especially in Temples and Churches any while or space without worshipping of them and that Idolatry which is most abominable before God cannot possibly be escaped and avoided without the abolishing and destruction of Images and Pictures in Temples and Churches for that Idolatry is to Images specially in Temples and Churches an inseparable accident as they tearm it so that Images in Churches and Idolatry go alwayes both together and that therefore the one cannot be avoided except the other specially in all publick places be destroyed Wherefore to make Images and publickly to set them up in the Temples and Churches places appointed peculiarly to the service of God is to make Images to the use of Religion and not only against this precept Thou shalt make us manner of Images but against this also Thou shalt not bow downe to them nor worship them for they being set up have been be and ever will be worshipped c. That it is not possible if Images be suffered in Churches and Temples either by the preaching of Gods Word or by any other means to keep the people from worshipping of them and so to avoid idolatry c. What can we do I say or bring to passe to the stay of Idolatry or worshipping of Images if they be allowed to stand publickly in Temples and Churches And if so many so mighty Emperours by so severe Lawes and Proclamations so rigorous and extreame punishments and executions could not stay the people from setting up and worshipping of Images what will ensue thinke you when men shall commend them as necessary books of the Laymen Let us therefore of these latter dayes learn this lesson of the experience of ancient Antiquity That Idolatry cannot possibly be separated from Images any long time but that as an unseparable accident or as a shadow followeth the body when the Sunne shineth so Idolatry followeth and cleaveth to the publick having of Images in Temples and Churches And finally as Idolatry is to be abhorred and avoided so are Images which cannot be long without Idolatry to be put away and destroyed Besides the which experiments and proof of time before the very nature and origine of Images themselves draweth to Idolatry most violently and mens nature and inclination also is bent to Idolatry so vehemently that it is not possible to sever or part Images nor keep men from Idolatry if Images he suffered publickly c. For if the origine of Images and worshipping of them as it is recorded in the eight Chap. of the Book of Wisdom began of a blind love of a fond father framing for his comfort an Image of his Sonne being dead and so at the last men fell to the worshipping of him whom they did know to be dead how much more will men and women fall to the worshipping of the Image of God our Saviour Christ and his Saints if they be suffered to stand in Churches and Temples publickly For the greater the opinion is of the majesty and holinesse of the person to whom an Image is made the sooner will the people fall to the worshipping of the said Image Wherefore the Images of God our Saviour Christ the Blessed Virgin Mary the Apostles Martyrs and other of notable holinesse are of all other Images most dangerous for the perill of Idolatry and therefore greatest heed to be taken that none of them be suffered to stand publikely in Churches and Temples For there is no great dread least any should fall to the worshipping of Images of Annas Caiphas Pilate or Judas the Traitor if they were set up But to the other it is already at full proved That Idolatry hath been is and is most like continually to be committed Now as the Nature of mari is none otherwise bent to worshipping of Images if he may have them and see them then it is bent to whordome and Idolatry in the company of an harlot And as a man given to the lust of the flesh seeing a wanton harlot sitting by her and imbracing her it profitteth little for one to say beware of fornication God will condemne fornicators and adulterers for neither will he being overcome with greater intisements of
John Finch who gave it such a purgation without calling M. Burton to it or suffering his Counsell to defend it whom Sir John Finch threatned with pulling his Gowne over his head and putting him from the Barre as was never heard of in any Age expunging no lesse then 64 whole sheets containing his justification and defence out of it as scandalous leaving only some three lines in the beginning of it and two in the end amounting to a generall not guilty when as he confessed and justified all he was charged with And because Mr. Burton would not acknowledge this purged answer directly contrary to that he put in upon oath and answer to Interrogatories grounded on it quite contrary to his answer as they had altered it whereby he must of necessity have been perjured therefore he was likewise taken pro confesso and censured for a contempt in not answering though he had an answer in Court What the scandalous matter contained in and expunged out of his answer by the Judges was is very observable truly it was no other then the very Oathes of Supremacy Allegiance prescribed by severall Acts of Parliament engaging the Defendants and others who had taken them against popery and popish Innovations his Majesties Declarations before the 39 Articles and to all his loving Subjects printed Anno 1628. prohibiting all back-sliding to Popery or any Innovations or alterations in the Religion by law established among us The Petition of Right and his Majesties Answer thereunto for preservation of the Subjects rights and liberties extending as wel to secure them against these illegal popish Innovations which the Bishops by an Arbitrary power would obtrude upon them and their consciences by Suspensions Excommunications Fines Imprisonments and other vexatious courses as to the liberty of their persons and estates of which they were deprived for opposing their Innovations the statute of 3 Iac. c. 1. intituled An Act for a publick thanksgiving to Almighty God every year on the 5 of November for the great deliverance of the King Kingdome State and Parliament from the horrid Gunpowder Treason on which day Mr. Burton preached these two Sermons against the severall Popish Innovations and Doctrines mentioned in it lately brought into the Church by the Archbishop and his confederates for which he was questioned in the Star-chamber The statute of 3 Jac. cap. 4. intituled An Act for the better discovering and repressing of Popish Recusants The statute of 1 Eliz. cap. 2. intituled An Act for the uniformity of Common Prayer and administration of the Sacraments which excludes all new Ceremonies and Innovations in Gods service introduced by the Bishops not comprized in the Book of Common prayer with an enumeration of those severall Innovations in point of doctrine and ceremonies as setting up Altars instead of Communion Tables removing Lords Tables from their ancient stations and rayling them in Altarwise against the wall bowing downe to them reading second Service at them licensing printing Popish and Arminian Books altering and purging the Books for the Gunpowder Treason for the publick Fast Coronation and Book of Common prayer c. with other particulars specified at large in his printed Sermons All this was totally expunged as scandalous out of Mr. Burtons Answer for feare the proof thereof should have made the Bishops scandalous Eighthly these Defendants when they perceived they should not have liberty to defend themselves nor to prove or justifie the Archbishops and his Confederates popish Innovations by their Answers exhibited a crosse Bill against them under their hands which they offered to make good at their uttermost perils Mr. Prynne tendring the same both to the Lord Keeper and in open Court defiring it might be admitted being both for their own just defence the honour of his Majesty and preservation of our Religion and that a Court of publick justice which ought to be as open for as against them yet this their Bill was twice refused without cause and delivered over to Mr. Attourney Generall to draw up a Charge against the defendants out of it if possible and to question them for their lives for exhibiting it Ninthly at the hearing the Archbishop and Bishop of London though chiefe prosecutions of this cause in which they were specially concerned professed enemies to the Defendants and challenged in open Court by Mr. Prynne as unfit to sit Judges there in their own cause contrary to all law and presidents were yet admitted to sit in Court as Judges where the Archbishop himself in a tedious Oration of two houres long larger then ever any Sermon he preached in the Pulpit professedly justified all the forementioned Innovations wherewith he was charged as Setting up Altars rayling in Communion Tables Altar-wise reading second-Service at them bowing downe towards them as the Monks and Popish Fryers did of old because there 't is Hoc est corpus meum c. standing up at Glory be to the Father bowing at the Name of Iesus altering and purging the Books for the Gunpowder Treason and the publick Fast in favour of Papists the licensing of Popish and Arminian Books charged against him c. And yet reviled condemned these Defendants as Libellers and thanked the Lords for their justice against them for falsely objecting these very Innovations to him which himself in his Speech confessed himself guilty of justified in open Court and after that in print to all the World dedicating this his Speech to his Majesty and making him the Patron of all these Innovations contrary to his own royall Protestations Tenthly these Defendants for opposing those very popish Innovations which himself thus publickly confessed defended being deprived of their proofe and just defence by taking them all pro confesso for a pretended contempt in not answering the Information which they would not permit them to put in their Answers to as you heard before were without any proof or testimony at all produced to prove them guilty of ought objected against them fined 5000 li. a peece unto his Majesty adjudged to stand in the Pillory at Westminster and there to lose their Eares which was accordingly executed Mr. Burton was after deprived of his Living degraded from his Ministery Mr. Prynne stigmatized on both cheeks though nothing at all was charged against him and all of them deprived the liberty of pen inke and paper and before their wounds were healed they were sent away close prisoners to the 3 remote Castles of Lanceston Lancaster and Carnarvan and there shut up close prisoners neither Wife nor Childe nor Brother nor any other but their Keepers having any accesse unto them and soone after by extraordinary Letters from the Councell Table to which the Archbishops hand was first sent close prisoners by Sea in the Winter-season to the hazzard of their lives into the Islands of Sylly Garnesey and Iarsey and there mued up close prisoners without pen inke paper or allowance of necessaries their friends being prohibited al accesse unto them D. Bastwicks M.
his Consecrating of Churches and Chappels after the popish manner wherein the case stands briefly thus The Pope his Romish Prelates had in times of ignorance superstition for their own proper lucre introduced solemn consecrations of Churches Chappels with all furniture belonging to them appropriated these Fopperies to Bishops as a jurisdiction peculiar to them alone though we reade in Scripture that the Tabernacle all the furniture thereto belonging was consecrated only by Moses and the Temple at Jerusalem by King Solomon the chief temporall Magistrates not by Aaron or the High Priests as they were among the Romans by the Senate These formes of consecrations full of Ethnicall ridiculous superstitions exorcismes conjurations were contained only in Roman Pontificals Missals Ceremonials which were wholly abolished upon the reformation of Religion in King Edwards daies by the expresse statutes of 3 4 E. 6. cap. 1. 5. 5 6 E. 6. cap. 1. and after that by the statute of 1 Eliz. cap. 2. 8 Eliz. cap. 1. which abrogited all rites ceremonies and consecrations whatsoever but those comprised in the Books of Common Prayer and Ordination of Ministers where there is not one syllable to be found touching consecration of Churches or Chappels or Church-yards nor any forme of such consecrations reteined or prescribed which by these Acts were wholly discontinued abolished in our Church till this Papish Prelate to renue them and to assume a Papall power of making Churches Chappels Altars and their furniture holier then other places by his solemne consecrations of them as if the meere sequestring of them from a common or prophane to a sacred use were not a sufficient consecration of them without a Bishops Benediction and exercising of those creatures suspended thereunto We shall begin first with his consecration of Churches next of Chappels Anno 1630. St. Katherines Creed-church in London being repaired only by the parishioners not new built from the ground when Mountain was Bishop of London and the Church thought holy enough by him without any new consecration not requisite in such a case by the very Canon law this popish Prelate succeeding Mountaiue in the Bishoprick of London suspended this new repaired Church for a time from all Divine service Sermons and Sacraments till it was re-consecrated by himself of which he writ down this speciall memoriall with his own hand in his Diary read in the Lords House in manner following January 16. 1630. Sunday I consecrated S. Katherine Creed-church in London In what a popish ridiculous bedlam manner was thus attested upon oath by M. Willingham a parishioner there who then took special Notes of all the passages in short-writing thinking some good use might be made thereof in after-times the particulars whereof he thus expressed That the Archbishop then of London on the 16 of January 1630. being the Lords day came in the morning about nine of the clock in a pompous manner to Creed-church accompanied with Sir Henry Martin Dr. Rive Dr. Duck and many other High-commissioners and Civillians there being a very great concourse of people to behold this novelty the Church doores were garded with many Halberders at the Bishops approaching near the West door of the Church the hangbies of the Bishop cryed out with a loud voyce Open open ye everlasting doores that the King of glory may enter in and presently as by miracle the doores flew open and the Bishop with three or four great Doctors and many other principall men entred in and as soon as they were in the Church the Bishop fell down upon his knees with his eyes lifted up and his hands and armes spread abroad uttering many words and saying This place is holy and this ground is holy In the name of the Father the Sonne and the Holy Ghost I pronounce it holy and then he took up some of the earth or dust and threw it up into the aire as the frantick perseenting Jewes did when they were raging mad against Paul this was done in the great middle Isle several times as they came up Eastwards towards the Chancel which Chancel was then paved when they approached near to the Rayle and Lords Table unto which was an ascent of two or three steps the Bishop lowly ducked and bowed towards it some five or six times and returning went round about the Church in Procession on the inside thereof they saying the 100 Psalme and after that the 90 Psalme prescribed in the Roman Pontificall for this purpose p. 262. and then this Prayer Lord Jesu Christ who art the eternall Word of thy eternall Father God Almighty to be blessed for ever and diddest at first in the beginning of time create man out of the dust of the earth to restore and repair in him the ruine and fall of Angels and when as he by transgression had lost his originall state diddest according to thy threatning returne him againe unto his dust but so that he should not perish everlastingly but should in due time by an omnipotent power be raised againe out of the earth and therefore in assurance of the resurrection the bodies of men the work of thine own hands are in this place to be deposited in their sepulchres graves or vaults as in a repository or resting place untill the end of all things when that mighty Arch-angell shall sound his last Trumpet with Rise ye dead and come to judgement accept we beseech thee this our holy service who doe give and consecrate this beautifull Church unto thee and we separate it unto thee and thy Church AS HOLY GROVND not to be prophaned any more to common use this we beseech thee to accept at our hands for Christ Jesus sake c. Then was read aloud the 23 chapter of Genesis which being read then followed another prayer taken almost verbatim out of the Roman Pontificall beginning thus Merciful God the resurrection and the life of all that trust in thee wee most humbly intreat thee to vouchsafe us of thy grace that all those thy servants who from hence forth shall come into or be intered within the Circuit of this holy and sacred place now by our service HALLOWED unto thee may so lead their lives in thy feare that they may leave them in thy favour and that their bodies resting in their Sepulchres in this Church in peace untill thy comming unto Iudgment may rise again unto immortall life and live with thee for ever in those glorious mantions of eternity Heare us O Saviour for thy passion sake heare us O Father for thy Christs sake heare us O Sanctifying Spirit for thy comforts sake who livest and reignest one God c. Then The peace of God followed c. After all this the Bishop betook himselfe to sit under a cloath of State in an Isle of the chancell neare the Communion Table and taking a written book in his hand in imitation of the Roman Pontificall and the Councell of Trents Decrees therein cited pag. 247 c.
he is to appeare this day to heare and receive the finall order and judgement of the Court. at which day and place the said Lawrence Snelling being publiquely called for appeared personally in whose presence the Articles in this cause exhibited against him with his answers made thereunto were publiquely read and then Mr. Doctor Ryues his Majesties Advocate pressed and enforced the proofes against the said Master Snelling according as they appeared confessed out of his answers and after that the said Mr. Snelling was heard what he could say in his owne defence and after a mature and deliberat hearing of this cause it appeared to the Court That the said Mr. Snelling was here charged for that he being a Minister in holy orders of Priesthood constituted by the Authority of the Church for these 20. yeares last past and upwards Rector of Paulscray aforesaid for all that time and upwards was within these foure or five yeares last past made acquainted that a certaine Booke intituled The Kings Majesties Declaration for lawfull recreations after Evening Prayers on Sundayes and Holy dayes was come forth and commanded by his Majesty to be read by all Ministers in their respective Parish Churches and presented to Mr. Doctor Wood Chauncellor of Rochester his Ordinary on the 20th of November 1643. for refusing to read and publish the same in his Parish Church of Paulscray That upon the said presentment he was by his said Ordinary personally monished to read the same within three weekes following That on the eleventh of December 1634. aforesaid he the said Laurence Snelling being againe Convented before his said ordinary was primo secundo tertio personally and Judicially monished in Court to read and publish the said Booke in manner aforesaid which he refusing was suspended ob officio beneficio and hath so continued untill this present and doth so still continue unreleased that on the third of Aprill 1635. the said Laurence Snelling being present in Court before his Ordinary was 10. 20. and 30. Judicially admonished to read and publish the said Booke for Lawfull recreations as aforesaid but did againe utterly refuse to publish or read the same was thereupon then excommunicated by his said Ordinary and hath so continued ever since doth so stil continue excommunicated that within the time articulate the said Mr. Snelling hath divers times omitted to read the Lerany and some other parts of Divine service and to weare the Surplice further that he hath not bowed his body nor made any corporall obeysance at the reading or hearing read the Blessed name of our Saviour Iesus All which the premises appearing to be true in Substance and in effect out of the said Mr. Snellings answers the Court proceeded to the giving of their sentence in this Cause and for the present did order that unlesse the said Mr. Snelling shall conforme himselfe to the aforesaid requisitions of his Ordinary and read and publish the said Booke for lawfull recreations c. and do all due obeysance and Reverence at the blessed name of our Saviour Iesus betwixt this and the second Court day of the next Terme he should be ex nunc pro ut extunc c. deprived of his Rectory of Paulscray aforesaid but pay no costs of suit in case he be deprived and to this end and purpose he the said Mr. Snelling being present in Court was Juditially admonished to read and publish the said Booke and to make corporall reverence at the name of our Saviour Jesus sub pena Iuris deprivationis And to the end that he may safely repaire to his Parish Church to practise certifie of his conformity in the premises in case he shall be willing to conform accordingly it was by the Court referred to the foresaid Ordinary Mr. Doctor Wood to absolve the said Master Snelling from the said sentence of Excommunication under which he now stands in case he shall come and desire it of his said Ordinary and take his oath de parendo Iuri stando mandatis Ecclesia c. according to the forme in this case provided For not doing whereof he was accordingly deprived and continued sequestred excommunicated and deprived of his living divers yeares to his intollerable oppression and prejudice When the Archbishop had thus privily by secret Instructions to his Visitors enjoyned the reading of this Book of sports to Ministers and suspended censured molested divers of them for not reading it he then conspiring together with many other popish Prelates to suppresse all painful preaching Orthodox Ministers by colour of it encouraged directed if not enjoyned them and their Archdeacons to insert this clause into their printed Visitation Articles to be inquired of and presented by Church-wardens upon Oath Whether the Kings Declaration for sports had beene read and published among them by the Minister To prove this we shall instance only in the Visitation Articles of Matthew Wren Bishop of Norwich printed at London 1636. and in Richard Mountague his successors Visitation Articles for the same Diocesse printed at Cambridg 1638. both which prescribe this following Interrogatory to be inquired of upon oath the later clause whereof contradictes the former Sect 7. Do any in your Parishprophane any Sunday or holy-day by any unlawfull gaming drinking or Tipling in Taverns Innes or Ale-houses in the time of Common Prayer or Sermon or by Working or doing the worke of their Trades and occupations Do any in your Parish buy or sell or keepe open their Shops or set out any Wares to be sould on Sundayes or holy dayes by themselves their Servants or Apprentises or have they any other wayes Prophaned the said dayes And hath the Kings Declaration concerning the use of lawfull sports and recreations been published among you yea or no If so when was it don in what manner and by whom The like Interrogatories in effect if not in terminis we find in Bishop Pierces Bishop Curles Bishop Skinners the Arch-Deacons of Middlesex with other Visitation Articles which for brevity we pretermit How many hundred Godly Ministers in these other Bishops Diocesse were suspended from their Ministry sequestred driven from their Livings excommunicated Prosecuted in the High Commission and forced to leave the Kingdome upon these Articles for not publishing this Declaration is so experimentaly known to all that We shal pretermit it without any enumeration of their names or cases Only we shal discover what hand and influence the Archbishop had in their severall suspentions persecutions by these ensuing Accounts given up to him by other Bishops of their proceedings herein found in his Study endorsed with his owne hand and witnessed by Mr. Prynne who seized them In Bishop Wrens account to the Archbishop December 17. 1636. which begin thus In the name of God Amen An account touching the Royall Instructions given by the Kings most Excellent Majesty to the most Reverend Father in God VVilliam Laud Archbishop of Cant. his Grace Primat
printed in Latine and then reprinted in English was called in and suppressed by this Archbishops order because it over-boldly refuted some points of Popery and Arminianisme as was Attested by the Oathes of Master Pryune and Michaell Sparke Senior Master Walley Clerke of Stationers Hall and Master Downes deposed that after the Decree for printing was made there were divers old Bookes against Popery formerly Licenced as the Booke of Martyres Bishop Jewells Workes some parts of Doctor Willets Workes and others which the Archbishops and Bishop of Londons Chaplaines refused to new License where upon they repaired to Sir Iohn Bramston then Lord chiefe Justice and desired leave from him that good Bookes formerly licenced and printed might be reprinted without new Licence else they should be undone for want of Bookes seeing they could not procure these Chaplaines to License any good Bookes whether old or new Who answered them that he could do nothing in it but they must go and attend the Archbishop who had the chiefe hand in making this Decree Mr. John Vicars Schoole-Master of Christ-Church soone after this Decree repaired to Doctor Baker the Archbishops great Creature House-hold Chaplaine to the Bishop of London for a New license of his History of the Gunpouder Treason formerly printed by License which he had since enlarged with some pertinent Additions But Doctor Baker absolutely refused to Licence it Master Vicars admiring at it demanded of him the reason why he would not license a Booke of such a subject as this against the Gun-pouder Treason an act so odious and detestable who answered him that we were not so angry with the Papists now as we were about 20. yeares since and that there was no need of any such Bookes as these to exasperate them there being now an endeavour to winne them to us by fairenesse and mildnesse By these with sundry other instances of this kinde which we pretermit we conceive it is most apparent that one principall end of the Archbishops usurping the power of Licensing Bookes and publishing this Decree concerning the restraint of reprinting any Old Licensed books against Popery and the grossest errors in it was that Popery might againe creep in among us by degrees without the least opposition or impeachment Secondly As he and his instruments prohibited the reprinting of old Orthodox Bookes so they refused to Licence sundry new ones especially against Popery and Arminianisme suppressing them when printed by Licence of others This was evidenced by the forecited Remonstrance of the Commons in Parliament Anno 1628 by the forementioned Bookes against the Arminians suppressed and called in by this Archbishops means and by these ensuing Depositions Master Prynne deposed that in the Yeare 1627. Doctor Cosen 's published a Booke intituled A Collection of private Devotions Or the houres of Prayer fraught with Popery and Popish Superstitions which gave great offence whereupon at the importunity of diverse well'-affected persons he Writ a Refutation thereof intituled A Briefe Survey and Censure of Master Cosens his Cosening Devotions which by this Bishops meanes and his Confederates was refused License at London House but afterwards licenced at Lambeth House by Doctor Featly and printed sitting the Parliament in the Yeare 1628. for writing which Booke only against Doctor Cosens his Popery hee was immediately after the Parliament ended questioned in the High-Commission by this Bishops procurement and thence delivered by a Prohibition to the Bishops great griefe Master Henry Burton deposed That he writ a Book against Cosens his Devotions which was called in by the Bishops meanes after which he compiled and published another Booke intituled The Bayting of the Popes Bull licensed by Doctor Goade for which hee was called before the Councell Table by this Archbishops instigation who was then present spake much against the Booke and called it a Libell although penned and written only against the Pope and his seditious dangerous Bull. That he printed by lycence a Book called A Plea to an Appeale in refutation of diverse Popish and Arminian Errors broached by Mountague in his Appello Casarem which Book though licensed was yet called in and suppressed by this Bishops procurement After which he writ another Booke against Popery Intituled The pouring out of the 7. Vialls for which hee was called into the High Commission Court by the Bishop and the Booke suppressed That hee likewise writ another Booke called Babell no Bethell wherin he proved the Church of Rome no true visible Church for which book this Prelate being then Bishop of London sent for him by a Pursevant committed him immediately to prison in the Fleet contrary to the Petition of Right then newly passed refusing to accept any bayle which he tendred suspended him from his living prosecuted him in the High Commission and suppressed the Book Michaell Sparke Senior deposed That himselfe together with William Iones Nathantell Butter Mr. Bowler and others were committed to prison and vexed severall times in the High Commission by this Archbishops means only for printing Bookes against the Papists and Arminians that the Bishop and his Chaplaines refused to License diverse Bookes against Popery tendred to them and purged sundry others of the chiefe Passages against Popery as we shal prove anon in so much that the Stationers and Printers generally complained that they could get no good Orthodox Bookes but only Popish and Superstitious ones licensed so as they were like to bee undone for want of trading and that this was the generall complaint of the whole Company which other Stationers likewise affirmed Particularly the Bishop though he pretended much friendship to Sir Humfrey Linde that learned Knight the Author of Via Tuta and Via Deuia which were answered by a Jesuite in a scurrilous rayling manner yet he absolutely refused to license his elaborate Reply thereunto Intituled A Case for the Spectacles upon no other pretence but that Sir Humfrey was a Lay-man but in verity because hee was unwilling to have him vindicate himselfe and the truth against a rayling Jesuite of which Injustice Sir Humfrey oft complained to Mr. Pryn Dr. Featly and others of his friends Yet his Chaplaine could license Chunaeus his Collectiones Theologicae Dedicated to the Archbishop himselfe though compiled by a Layman of much instriot parts and learning to Sir Humfrey in justification of Popery A minianisme and the Church of Rome Thirdly He with his Chaplaines Agents by his instigation or command compiled Authorized imprinted published diverse Bookes Treatises Sermons in defence of Popish Errors Superstitious Ceremonies practises almost to the totall corruption and subversion of our Religion Of which we shall give you a briefe Catalogue and then proceed to the Popish Passages errors broached justified authorized in and propagated by them The BOOKES are these The Archbishops own SPEECH in Star-Chamber Printed at Lond. An 1637. The Book of Common Prayer for the use of the Church of Scotland printed at Edinburgh 1637. Richard Mountague his New Gagge for an old Goose London
blessed body two reverent adorations Doctor Laurence in his Sermon before the King resolves thus Page 17. 18. As I like not those that say he is bodily there so I like not those that say his body is not there because Christ saith t is there and Saint Paul saith 't is there and the Church of England saith 't is there and the Church of God ever said t is there and that truly and substantially essentially and that not only by way of representation or Commemoration and yet without either con sub or trans which the antient Church said not by a reall and neverthelesse a spirituall and mysticall and supernaturall presentation and exhibition For why should our Saviour bid us take what he would not have us receive We must beleeve t is there we must not know what is there our faith may see it our sence cannot t is a mistery they all say and t were no mystery if t were knowne his presence they determined the manner of his presence they determined not they say he is there end they say the Lord knowes how For why should we seeke him naturally in the Communion whom naturally we cannot finde in the Wombe of the Virgin Doctor Pocklington in his Altare Christianum writes thus Page 108. 153. The people were not so prophane and unchristian not to performe their most humble and lowly reverence towards the most holy and sacred Altar where Christ is most truly and really present in the blessed Sacrament c. Altars because they are the seates and Chaires of estate where the Lord vouchsafeth to place himselfe amongst us quid est enim Altare nisi sedes corporis et sanguinis Christi as Optatus speaks have bin in all ages so greatly honoured and regarded of the most wise learned and most blessed Saints of God Doctor Heylin in his Cole from the Altar affirmes Page 15. Bishop Ridley doth not only call it the Sacrament of the Altar affirming thus that in the Sacrament of the Altar is the naturall body and bloud of Christ c. The Archbishop of Canterbury in his Speech in Star-Chamber hath this strange Passage which did much amuse the VVorld Page 47. To Almighty God I doubt not but yet it is versus Altare towards his Altar as the greatest place of Gods residence on earth I say the greatest yea greater than the Pulpit For there t is Hoc est corpus meum This is my Body But in the Pulpit t is at most but Hoc est verbum meum This is my word and as many men use the matter Hoc est verbum Diaboli This is the word of the Devill And a greater reverence no doubt is due to the Body than to the VVord of the Lord and so in relation answerably to the Throne where his Body is usually present than to the Seat whence his Word useth to be proclaimed c. These words doe necessarily imply a reall presence of Christs Naturall Body on the Altar not of his Sacramentall only For this sentence The greatest place of Gods residence on earth I say the greatest yea greater than the Pulpit for there t is Hoc est corpus meum C. But in the Pulpit t is at most but hoc est verbum meum clearely demonstrates that he meanes this only of Christs very naturall body For first he speakes of that Body of Christ to which the Deity is hypostatically united and ever present with Secondly of that body which drawes along with it the greatest presence and residence of God Himselfe on earth Thirdly of that body of Christ which is farre more worthy and honourable than the word of Christ Fourthly of that body to which a greater reverence no doubt is due than to the word of the Lord and so by relation to the Throne wherin his body is usually present then to the Seat where his word useth to be proclaimed Now all these cannot be intended of any representative or Sacramentall Body of Christ but onely of his Naturall body Therfore his cleare meaning can be no other but that Christs very natural body is really present on the Altar in the consecrated bread when the Sacrament is there administred And to put this out of doubt these passages in his Conference with Fisher p. 286. 293 294 295 296. intimate or rather clearely expresse as much All sides agree in the truth with the Church of England That in the most blessed Sacrament the worthy Receiver is by his Faith made spiritually partaker of the true and reall body and bloud of Christ TRVLY and REALLY I would have no man troubled at the words TRVLY and REALLY c. Bellarmine saith Protestants doe often grant That the TRVE and REALL BODY OF CHRIST IS IN THE EVCHARIST and T IS MOST TRAVE For the Calvinists at least they which follow Calvin himselfe do not only beleive that the TRVE and REALL BODY of Christ is received in the Eucharist but THAT IT IS THERE and that we partake of it VERE ET REALITER Nor can that place by any art be shifted or by any violence wrested from Calvines true meaning of the presence of Christ IN and AT the blessed Sacrament of the Eucharist And for the Church of Engl. nothing is more plaine than that it believes and teaches The true and reall presence of Christ in the Eucharist unlesse A. C. can make a body no body and bloud no bloud Nay Bishop Ridley addes yet further That in the Sacrament IS THE VERY TRVE and NATVRALL BODY and BLOVD OF CHRIST that which was borne of the Virgin Mary which ascendod into Heaven which sits at the Right hand of God the Father which shal come from thence to judge the quick and the dead c. All which compared with his Alterations and Additions made with his owne hand in the Booke of Common Prayer which he would have obtruded on the Church of Scotland recited at large in A Necessary Introduction to his Tryall pag. 158. to 164. so grosly Popish that hee durst not hazard the giving of them in evidence to this particular point but pleaded the Act of Pacification and Oblivion in barre thereof as soone as ever they were but mentioned will undoubtedly manifest him a meere Papist in this particular and a professed Patron of the Reall presence Transubstantiation and the Masse it selfe 7. That Crucifixes Images and Pictures of Christ God Saints may bee lawfully profitably used set up in Churches and â—ught not to be demolished or removed thence HOw zealous the Archbishop with his Confederates were in defence of Images and Crucifixes in Churches how forward to introduce and set them up in their Chappell 's Churches Cathedralls Houses confirming this Popish position by their practise contrary to our Homilies Statutes Writers and how extreamely violent hee was against such who did by word or deed oppose them hath beene already at large demonstrated in the premises especially in the cases of Master Sherfield and Mr. Workman We shall
been allowed to them in the time of Queen Elizabeth or since The Order of King James under his signet the 13 of Iune These are therefore to will and command all our Courts of Iustice and other our loving Subjects to permit and suffer the said strangers members of the Out-landish Churches and their children to enjoy the continuance of our favours before declared in this behalfe Considering the loving kindenesse and good entertainment which our Subjects and their children doe receive and finde beyond the Seas The Order of the Privy Councell for the Walloones of Norwich the 10 of October Those of Norwich although borne in the Kingdome shall continue to be of the said Church and Society and shall be subject to such Discipline as hath been by all the time of fifty five yeares practised among them And if any shall be refractory they shall be bound to appeare at this Board The gracious Answer of King Charles to the Deputies of the Forraigne Churches the 30 of April I thank you for this and I assure you that I will continue unto you the same favour which the King my father did shew unto you And I hope that my marriage shall not be any dammage unto you but rather an occasion of much good to your Countrey men The Order of King Charles for all strangers the 13 of Novemb. We will and command our Iudges c. to permit and suffer the said strangers members of the Out-landish Churches and their children quietly to enjoy all and singular such Priviledges and Immunities as have been formerly granted unto them without any troubles arrests or proceedings by way of information or otherwise considering the faire usage and good entertainment which our Subjects and their children doe receive beyond the Seas The Order of the Privy Councell for the Dutch of Norwich the 7 of Ianuary That all those that are now or hereafter shall be members of the Dutch Congregation although borne within this Kingdome shall continue to be of the said Church and Society so long as his Majesty shall be pleased without any prejudice to their Priviledges and Birth-right and shall be subject to all such Discipline as hath beene all the time aforesaid usually practised amongst them and from time to time contribute to the maintenance of the Ministry and poore and the defraying of all other necessaries charges of the same Congregation as they shall be assessed and occasion shall in that behalfe require By vertue of this Patent Orders Grants the Dutch and French Churches in London and other Diocesse enjoyed the free exercise of their Religion Discipline exempt from all Archiepiscopall and Episcopall Iurisdiction from Edward the sixths time till Ann. 1634. without any interruption But no sooner was this Prelate warme in his Archiepiscopall chaire but he begins to disturb their peace and threaten their totall subvertion throughout his Province as in Canterbury Sandwich Maidstone Norwich Colchester London Southampton and likewise in Yorkeshire Axholme and elsewhere which he had formerly projected in this manner On March 22. Ann. 1632. this Bishop upon his own motion procured a reference to himselfe from the Lords of the Councell concerning the English living in forraigne parts and the forraigne Protestant Churches in England concerning which he drew up and presented two severall Papers to the Lords found in his study under Mr Dells hand thus endorsed with his owne Concerning the Dutch and French Churches in England c. here necessary to be inserted though not read at large VVHereas I was commanded by your Lordships upon Friday March 22. 1632. First to represent to His Gracious Majesty the great and Honourable care you had to preserve the unity and Government of the Church of England as it stands now established by Law Which care was very great and pious and according to my duty in the Name of the Church I humbly thank your Lordships for it And have in pursuance of your Commands faithfully acquainted His Majesty with as many particulars as I could carry away safe in my memory Secondly I was commanded by your Lordships to take into farther consideration such Heads as might best conduce to the rectifying of such his Majesties Subjects as reside at Hamborough or elsewhere beyond the Seas but especially in the Low-Countreys either in Merchandize or in use and exercise of Armes under the Colonells there As also what might be thought fit to be done concerning the French and Dutch Churches as they now stand and are used at this present within this Realme but at such time as your Lordships in your wisdome shall best approve Concerning the first of these viz. the English living in Forraigne parts I humbly recommend to your Lordships Wise dome as followeth 1. Whether it be not fit I had almost said necessary that the severall Colonels in the Low-Countreys should entertaine no Minister as Preacher to their Regiments but such as shall conforme in all things to the Church of England established And be commended unto them from your Lordships by advise of the Lords Archbishops of Canterbury or York for the time being 2. That the Company of Merchants residing there or in any other Forraigne Parts shall admit no Minister as Preacher to them but such as are so qualified and so commended as aforesaid 3. That if any Minister having by feigned carriage gotten to be so recommended either to any of the severall Colonells or to the Deputy Governour and Body of the Merchants there shall after be found unconformable and will not mend upon warning given him by the Colonell or Deputy Governour of the Merchants shall within three months after such warning given and refused be dismissed from his service that a more orderly and peaceable man may be sent unto them 4. That every Minister or Preacher with any Regiment of souldiers that are his Majesties borne Subjects or with the Company of Merchants there or elsewhere shall read Divine Service Christen children Administer the Sacrament of the Lords Supper marry instruct the younger or more ignorant sort in the Catechisme visit the sick bury the Dead and doe all other Duties according as they are prescribed in the Book of common-Common-Prayer maintained in the Chuch of England and not otherwise And that he which will not conforme himselfe so to doe shall not continue Preacher either to any Regiment of English or Scottish or to the Merchants 5. That if any Minister or Preacher being the Kings Subject shall with any bitter words or writings in print or otherwise defame the Government of the Church of England established His Majesties Embassador or Agent in those parts for the time being is to be informed of it and upon notice given from him to the State he or they so offending shall be commanded over by Privy Seale or otherwise to answer their offence or offences here 6. That no Colonell of any severall Regiment or Deputy Governour of the Merchants shall give way that their Minister or
last Common Prayer Book in King Edwards dayes expresly prohibits them Therefore the 24 Canon which was never any binding Law confirmed by Parliament and expired with King Iames if not before can be no warrant for their use 2. That the 24 Canon enjoyns onely the chief Minister to wear a Cope and that but at the administration of the Sacrament not at any other season But the Archbishop contrary to the Canon enjoyned Cathedrals to provide divers Copes at least four a peece and prescribed them to be worn as well when the Sacrament was not administred as when it was and that by others beside the chief Ministers Therefore he exceeded the Canon it self 3. None of his Predecessors in their visitation Articles or Injunctions ever prescribed exacted the providing or wearing of Copes in Cathedrals but himself alone and in many Cathedrals they had never any Copes at all in others but mean ones as appears by the Abstract of his visitation under his visitors hand found in his study yet notwithstanding he enjoyned the providing of new better and costlier Copes to their great cost in imitation of the Roman Pontifical that so they might be like Romish Cathedrals in forraign parts This allegation therefore of his will not excuse him Secondly we grant that the name of Altars together with the thing are frequent in the Old Testament to offer Sacrifices and burnt offerings upon which were but types and shadows of Christs real Sacrifice for us on the Crosse needing no iteration yea not to be iterated without blasphemy Hebrew 7. 27. cap. 9. 26 27 28. All Altars therefore vanished at his death as meer Iewish types and Ceremonies wherefore though in the New Testament we finde the name of an Altar yea thing it self with reference to the Iewish Altars and Paganish Idolaters onely yet we never finde the name Altar in any text given to the Lords Table but Altars and Priests serving at the Altar are put in contradistinction to the Lords Table and Ministers of the Gospel 1 Corinth 9. 13. 14. c. 10. 16. to 21. Hebr. 7. 12 13 14. Christ him self celebrated instituted the Sacrament onely at a Table not Altar yea he called it a Supper which is to be eaten at a Table not a Sacrifice to be offered at an Altar Luk. 22. 30. Ioh. 12. 2. 1 Cor. 10. 22. And it is as evident as the Sun at noon-day by the expresse testimonies of Origen Contra. Celsum lib. 4. and 7. Minucius Felix his Octavius Cyprian Contra. Demetriadem Cyrillus Alexandrinus Contra Julianum lib. 9. Arnobius Contra Gentes lib. 6. Lactantius de vero cultu Cap. 24. who all lived within 300 yeers of Christ which Bishop Morton proves at large in his Institution of the Sacrament Edit 2. London 1635. lib. 6. c. 3. p. 417 418 419 and c. 5. p. 461 to 495. By the current sufferage of the third part of the Homily against the peril of Idolatry p. 44. ratified by the 35. Art of Religion to which all Ministers by the Statute of 13. Eliz. c. 12. are to subscribe Bishop Iewell in his Defence of the Apology Artic. 3. Divis 26. p. 145. Thomas Beacon in his Reliques of Rome Tit. of Gods Church f. 322. Mr. Calfehill his Answer to Marshall f. 31. 32. King Edward the 6. and his whole Councell in Mr. Fox Acts and Monuments p. 1211. with sundry other of our owne Authorized Writers That the Primitive Christians for above 250. yeares after Christ had no Altars at all but only Lords Tables Pope Sixtus the second first introducing Altars into the Church and that the Fathers which succeeded them deemed Christ himselfe and his Crosse the only Altar meant and intended Hebr. 13. 10. which Bishop Morton in his Institution of the Sacrament Edit 2. London 1635. l. 6. c. 3. p. 417 418 419. c. 5. p. 461. to 465. fully proves Therefore the Archbishops bold assertion that the Scriptures Fathers and primitive Christians practise Iustifie both the Antiquity use and lawfullnesse of Altars is a most grosse untruth though averred by his Creatures Dr. Heylin Dr. Pocklington in their late Popish Bookes published by his direction As for our Church state in the beginning of Reformation they were so far from allowing Altars that they exploded abolished both the name and thing out of our Common Prayer Booke Articles Homilies Statutes yea by publique Lawes and Injunctions commanded the Altars in all Churches whatsoever to betaken away and removed as Superstitions Popish unfit to be tolerated in any kinds and set up Lords Tables in their stead which continued ever since till this Archbishop turned many of them into Altars to introduce the Popish Sacrifice of the Masse againe Thirdly The Rayling in and placing of Communion Tables Altarwise against the VVall like a Dresser or side Table is not consonant to Queene Elizabeths Injunctions which require the Communion Table not to be fixed to the Wall or rayled in close prisoner against it but to be removed when ever the Sacrament as distributed and placed in such sort within the Chancel as whereby the Minister may be more conveniently board of the communicants in his prayer and administration the communicants may more conveniently in greater number communicate with him If then it were to be thus removed and placed conveniently from time to time then not to be constantly fixed impounded Altarwise against the East Wall of the Quire remotest from the people but seated in the Body of the Church where the Chancell is too small or inconvenient or in the Chancell where it is capacious neare the midst as the Rubrick of the Common prayer Booke and the 82. Canon Anno 1603. determine But the Archbishop objects that the Injunctions prescribe the Communion Table in every Church shall be set in the place where the Altar stood True Now saith he the Altar in every Church stood at the upper end of the Quire North and South as appeares by the practise of the Church This we deny as most false Therefore his conclusion from the Injunction That the Table in all Churches ought thus to be placed North and South at the upper end of the Quire is a meer inconsequent To refute this grosse dotage of his and display his learned superstitious Ignorance to the world least any should be deluded with a fond opinion of his great learning we confidently affirme that he neither doth nor can produce so much as one President or Authority in all Antiquity but only his owne groundlesse confidence to justifie his assertion On the contrary we shall offer some few punctuall arguments presidents Authorities undeniably manifesting that Altars and Lords Tables anciently not only among Pagans and Iewes but 〈…〉 the Primitive Christians and learned Papists themselves were not rayled in North South against the East end of their Quires but seated in or neare the midst of their Churches or Quires that all the people might sit stand and go round
and that was no extravagancy As for the consecrating of Churches only repaired or somwhat enlarged we know no Law nor Canon in our Church to warrant it And to take sees for it is both Symony and extortion For the restoring of them it is only affirmed not proved and to take them illegally to bestow them on the poore is but to rob Peter to cloath Paul Thirdly For the consecration of Chappell 's and meere private Oratoties there is no president in Antiquity yea Gratian himselfe and the Roman Pontificall allow the use of them without any consecration Therefore to consecrate them is to exceed even Popery and Papists in Superstition As for his Chapell of Aberguilly his owne Diary proclaimes his Superstition both in its consecration and denomination of it For the Patterne and furniture of it his owne notes and papers clearly prove it was the same with that of Bishop Andrews whose forme of conscration himselfe alleageth he punctually pursued And if this were the true patterne furniture of Bishop Andrews owne Chapell Anno 1623. all the world may justly censure him for a professed Papist his Chapell Altar and their furniture being as Popish Superstitious Idolatrous every way as the Pops in Rome yea exceeding the very Roman Ceremoniall and Pontificall For Wafers they are directly contrary to the Rubrick at the end of the Communion in the Book of Common prayer we wonder therefore with what face this Prelate dares justify them That a Bishops breath puts only a badge of reverence not holinesse on Churches is diametrially contrary to what he formerly affirmed Perchance he now remembers that Quicquid effecit tale est magis tale and therefore Bishops cannot make other things holy with their breath who have little or no holinesse at all in their hearts For his solemne consecration prayer at the laying the first stone of Hammersmith Chappell it hath neither Scripture Law Canon Antiquity but the Roman Pontificall to warrant it Therefore it is meerly Popish Wheras he objects by way of jeare that he hopes the consecration of Churches and Chapells is no Treason we answer that we do not charge it to be so in it selfe But we have proved it to be a branch of Popery and a grosse one too and being introduced by him among other things to set up Popery and subvert Religion it will prove Treason in this respect as we shall manifest in due time And so this intre charge remaines unavoyded in any the least particle 8ly The next Charge urged against me Is The Kings Declaration for the use of sports on the Lords day prescribing the observation of Revells Wakes Feasts of Dedication likewise formerly suppressed where I am accused 1. For causing this Booke to be enlarged reprinted in his Majesties name to prevent the petition of the Iustices in Somersetshire and make way for Mr. Prynnes censure 2. For pressing Ministers to read it in their Churches without any Warrant suppressing of Sermons censuring those who refused to publish it as Mr. Wilson Master Player Master Heiron Mr. Snelling with sundry others encouraging other Bishops to suspend silence many Godly preaching Ministers for this cause pressing this Book and ordering Churchwardens to present such who refused to publish it by Visitation Oathes and Articles 3ly For reviving disorder by wakes Revels and causing the Iudges Orders to be reversed To the first of these I answer That the Kings Declaration for sports was printed and published by his Majesties speciall command Yea I had a Warrant under his hand to see it printed and there is no proofe at all that it was printed published or enlarged by my procurement Besides the Declaration is but for the use of lawful Sports and that only after evening prayer ended and the cause of publishing it at that time was partly Barbourous Book of the Sabbath who would revive the Iewish Sabbath and the Iewish rigidities positions of others touching the Lords day whose positions drew Brabourne into that Error In Geneva it self as I have bin ceedibly informed by Travellers they use shooting in peeces long bowes Crosse Bowes Musters and throwing of the bowle too on the Lords day as well before as after Sermons ended and allow all honest recreations without reproofe of their Ministers yea Mr. Calvin the great professor there Instit l. 2. c. 8. sect 34. blames those who infected the people in former ages with a Iudaicall opinion that the morality of the 4th Commandement to wit the keeping of one day in 7. did still continue which what else is it then in dishonour of the Iews to change the day and to affix as great a sanctity to it as the Iewes ever did And that those who adhored to their constitutions who broached this Doctrine Crassa carnalique Superstitione Judaeos ter superant Men may be too strict as wel as prophaneherein Yet I for my part have ever strictly observed the Lords day in point of practise And whereas it was attested by Mr. Prynne that this Declaration was published to prevent the Petition of Somersetshire for the reviving of Iudge Richardsons forecited order Sir Robert Philips and many other Gentlemen of that County complained against the order to the King whereupon the Iudge was ordered to reverse it and the Declaration was not published till after the reversall 2ly The Declaration was ordered to be published in the Church and that was sufficient warrant to enjoyne Ministers to publish it there although no penalty be prescribed in it to such who should refuse to publish the same yet it is implyed otherwise the command were idle in case of disobedience That it was published with intent to suppresse afternoon Sermons that so the people might â—ave more time for Sports This could not be since none were to use any Recreations till after Evening Prayer ended That I gave my Visitor command to suspend those who refused to read it was only within my Diocesse of Canterbury not in my Metropoliticall Visitation throughout my province I suspended but three Ministers in my whole Diocesse who had first time of consideration granted them to wit Mr. Wilson Mr. Culmer and Mr. Player only suspended ob officio for their contumacy being men of factious Spirits For Mr. Wilson and others being brought into the High Commission for not reading this Declaration it was the act of the Court not mine As for Mr. Snelling he was excommunicated by Dr. Woode not me and he was questioned in the High Commission for not bowing at the name of Iesus and as well as not reading this Book Besides I was not present at his censure there neither did I expunge his answer Nor did I presse the reading of the Declaration in my Visitation Articles if other Bishops did it t is nothing to me themselves must answer for it not I. 3ly Feasts of dedication have beene of great Antiquity and in generall use in some Coutries and there is a lawfull use of them for Hospitality and increase of
and had as great an influence upon it if not power and activity in it as in Oxford giving all encouragement to the Arminian party there advancing them to Headships and other preferments For the Considerations they are written with his owne hand savour of his stile spirit That Bishop Harsnet was the compiler of them is but his owne averment without proofe or probability and admit they were his in the penning yet certainly they were his owne in the contriving executing and so were the Instructions though drawne up in his Majesties name and sent to Archbishop Abbot who must be ordered to send them inclosed in a Letter unto him onely to colour the Plot as if it were not his whereas the Originall under his owne hand discovers the contrary Fiftly the purging of those objected innocent orthodox passages even out of two Bishops Letters by his Chaplaine was certainly by his owne command else his Chaplaine durst not be so bold with his Superiours of such note and eminency who if they consented to this purgation at all it was onely as Mariners consent to throw over some of their goods into the Sea in a storme least the whole Ship and fraight should be lost either this must be expunged or the whole Book suppressed and all under pretext of his Majesties Declaration and the Churches peace neither of which could restaine Arminian Books from the Presse And whether the Stationer Butter deserved to be imprisoned without Baile or Mainprize in the Fleet to be Articled against in the high Commission to sustaine the losse of all his Books and suffer other penalties for printing these passages the best part of his Book without which the Letters themselves were meere Ciphers fragments let the indifferent judge till the Archbishop can produce an Arminian Stationer punished in this sort for printing Arminian Treatises contrary to the Kings Proclamation and Declaration Sixtly our Evidence sufficiently proves that the revocation of the Articles of Ireland proceeded orinally from him who was virtually though not corporally present there in Doctor Bramhall Master Chapple and his other Arminian instruments and the Lord Deputy Wentworth who had neither power nor malice sufficient to effect such an Arch-exploit without his omnipotent concurrence and abuse of his Majesties authority For that of King James that he never censured Arminius for an Heretick nor his opinions for Heresie but onely Vorstius the contrary is most apparent by his very words in his Declaration against Vorstius pag. 15. to 33. where he stiles Arminius that Enemy of God Arminianisme HERESIE Arminians Heretiks and Atheisticall Sectaries Bertius his Book of the Apostacy of the Saints a blasphemous Book and this his Doctrine a wicked Doctrine an abominable Heresie So that all particulars of this his heavy Charge stick still fast upon him Tenthly I am charged with various attempts and endeavours to undermine the true Protestant Religion established in our Churches and set up Popery in its stead by maintaining Printing publishing all kind of doctrinall points of Popery and hindering all publike opposition against them which generall was branched forth into sundry particulars which I shall answer in their Order The first is The authorizing printing dispersing of sundry popish Doctrines Books and the prohibiting the contary impressions to refute them by vertue of a Decree made in Star-Chamber by my Procurement the 1. of July 1637. by colour whereof it is objected divers old printed Books were prohibited to be reprinted imported as the English Geneva Bible with marginall Notes the printing whereof I endeavoured to suppresse abroad in the Netherlands as well as at home The questioning of Master Gellibrand in the high Commission for his mans publishing an Almanack according to Master Fox his Calander in the Book of Martyrs wherein our English Martyrs names were inserted in stead of popish Saints whom Doctor Pocklington abused in print my checking threatning of Mistris Griffin for reprinting Thomas Beacons Display of the Poposh Masse my calling in of the Palsgraves Religion the deniall of reprinting Master Fox his Acts and Monuments Bishop Jewels Works and some part of Doctor Willets for refusing to license new Books against Popish errours and calling in of Mr. Prynnes Master Burtons and others Books against popery yea questioning them with sundry Printers and Stationers in the high Commission for printing publishing Books against the Papists and Arminians my licensing countenancing divers popish bookes lately printed dispersed to infect and poyson his Majesties people with popish errours as Francis Sales his Book Christs Epistle to a devout Soule Bishop Mountagues Doctor Pocklingtons Doctor Heylins Doctor Lawrences Reeves Shelfords Chownaeus Staffords Books and Sermons The lives of the Emperours the popish Index Biblicus my owne Speech in Star-chamber and others wherein divers grosse points of popery and superstition mustered up under divers heads are comprized many of which were complained of by Master Prynne in his Crosse Bill in Star-Chamber suppressed by my meanes and by Master Burton in his For God and the King for which they were unjustly censured in the Star-Chamber to which Master Croxtons Letter to me with a crosse in the front approving most grosse Auricular confession in the open Church is subjoyned To which I answer First That the Decree in Star-Chamber was the act of the whole Court who likewise ordered it to be printed not mine That it was made onely to regulate the abuses of printing That the Stationers themselves desired approved and gave me thanks for it Secondly That the English Bible with Geneva Notes was onely tolerated and connived at not allowed heretofore that some passages in it were abused and very ill use made of them as among others that in the first of Exodus which teacheth men not to obey the commands of Kings King James himselfe in the Conference at Hampton Court pag. 47. publikely declared his dislike of this translation as the worst of all and thereupon took care for a new translation to be made but withall gave this Caveat that no marginal Notes should be added to it having found in them annexed to the Geneva translation some Notes very partiall untrue seditious and savouring too much of dangerous and traiterous conceits As for example the first chapter of Exodus and the 19. verse where the marginall Note alloweth disobedience unto Kings The endeavour to suppresse it in the Netherlands was not any extent of my power thither but the act of Sir Will. Boswell the Kings Agent there who did but his duty therein Thirdly for Master Gellibrands Book it was printed not in forme of a Calender but Almanack it was published to discountenance the old Saints and was a meer innovation contrary to all former Almanacks in use among us and to that in the common-Common-prayer book That the Queen sent to me about it I could not help that That I told Master Gellibrand he laboured to raise a faction in the Court I remember not the words and if he did
as he hath sought to make an Ecclesiasticall division or religious difference betweene us and forraine Nations so he hath sought to make a Civill difference betweene us and his Majesties subjects of the Kingdome of Scotland And theis he hath promoted by many innovations there prest by himselfe and his owne authority when they were uncapable of such alterations He advised his Majesty to use violence He hath made private and publique Collections towards the maintenance of the Warre which he might justly call his owne warre And with all impudent boldnesse hath struck Tallies in the Exchequer for divers summes of money procured by himselfe Pro defensione Regni when by his Counsels the King was drawne to undertake not a Defensive but an Offensive Warre 14. He hath lastly thought to secure himselfe and his party by seeking to undermine Parliaments and thereby hath laboured to bereave this Kingdome of the Legislative power which can only be used in Parliaments and that we should be left a Kingdome without that which indeed makes and constitutes a Kingdome and is the only Meanes to preserve and restore it from distempers and decayes He hath hereby endeavoured to bereave us of the highest Judicatory such a Judicatory as is necessary and essentiall to our government Some Cases of Treason and others concerning the Prerogative of the Crowne and liberty of the People It is the supreame Judicatory to which all difficult Cases resort from other Courts He hath fought to deprive the King of the Love and Counsell of his People of that assistance which he might have from them and likewise to deprive the People of that reliefe of grievances which they most humbly expect from his Majestie My Lords The Parliament is the Cabinet wherein the chiefest Jewells both of the Crowne and Kingdome are deposited The great Prerogative of the King and libertie of the People are most effectually exercised and maintained by Parliaments Here my Lords you cannot passe by this occasion of great thankes to God and His Majesty for passing the Bill whereby the frequent course of Parliaments is established which I assure my selfe he will by experience finde to bee a strong foundation both of his honour and of his Crowne This is all my Lords I have to say to the particulars of the Charge The Commons desire your Lordships that they may have the same way of Examination that they had in the case of the Earle of Strafford That is to examine members of all kindes of your Lordships House and their owne and others as they shall see cause And those examinations to be kept secret and private that they may with more advantage be made use of when the matter comes to tryall They have declared that they reserve to themselves the power of making Additionall Articles by which they intend to reduce his Charge to be more particular and certaine in respect of the severall times occasion and other circumstances of the offences therein Charged And that your Lordships would bee pleased to put this cause in such a quicke way of proceeding that these great and dangerous crimes together with the offendors may be brought to a just judgment The Charge of the Scottish Commissioners against the Prelate of Canterburie NOvations in Religion which are Vniversally acknowledged to bee the maine cause of commotions in Kingdomes and states and are knowne to be the true cause of our present troubles were many and great beside the bookes of Ordination and Homilies 1. Some particular alterations in matters of Religion pressed upon us without order and against Law contrary to the forme established in our Kirk 2. A new booke of Canons and Constitutions Ecclesiasticall 3. A Liturgie or booke of common-Common-Prayer which did also carrie with them many dangerous errours in matters of Doctrine Of all which we challenge the Prelate of Canterburie as the prime cause on earth And first that this Prelate was the Author and urger of some particular changes which made great disturbance amongst us we make manifest 1. By fourteene letters subscribed William Cant. in the space of two yeares to one of our pretended Bishops Bannatine wherein he often enjoyneth him and other pretended Bishops to appeare in the Chappell in their Whites contrary to the custome of our Kirke and to his promise made to the pretended Bishop of Edenburgh at the Coronation that none of them after that time should be pressed to weare these garments there by moving him against his will to put them on for that time wherein he directeth him to give order for saying the English Service in the Chappell twice a day for his neglect shewing him that he was disappointed of the Bishopricke of Edenburgh promising him upon the greater care of these novations advancement to a better Bishopricke taxing him for his boldnesse in preaching the sound Doctrine of the reformed Kirkes against Master Mitchell who had taught the errours of Arminius in the point of the extent of the merit of Christ bidding him send up a list of the names of Councellours and Senatours of the Colledge of Justice who did not communicate in the Chappell in a forme which was not received in our Kirke commending him when he found him obsequious to these his commands telling him that he had moved the King the second time for the punishment of such as had not received in the Chappell and wherein he upbraideth him bitterly that in his first Synod at Aberdein he had only disputed against our Custome of Scotland of fasting sometimes on the Lords Day and presumptuously censuring our Kirke that in this wee were opposite to Christianitie it selfe and that amongst us there were no Canons at all More of this stuffe may be seene in the Letters themselves Secondly by two papers of memoirs and instructions from the pretended Bishop of Saint Androis to the pretended Bishop of Rosse comming to this Prelate for ordering the affaires of the Kirke and Kingdome of Scotland as not only to obtaine Warrants to order the Exchequer the Privie Counsell the great Commission of Surrenders the mater of Balmerino's processe as might please our Prelates but warrants also for sitting of the High Commission Court once a weeke in Edenburgh and to gaine from the Noblemen for the benefit of Prelates and their adherents the Abbacies of Kelso Arbroith St. Androis and Lindors and in the smallest matters to receive his Commands as for taking downe Galleries and stone-walls in the Kirks of Edenburgh and Saint Androis for no other end but to make way for Altars and adoration towards the East which besides other evills made no small noyse and disturbance amongst the people deprived hereby of their ordinary accommodation for publike worship The second Novation which troubled our peace was a booke of Canons and constitutions Ecclesiasticall obtruded upon our Kirke found by our Generall Assembly to be devised for establishing a tyrannicall power in the persons of our Prelates over the Worship of God over the Consciences Liberties and
Walls Glassewindows or else where within any Churches or Houses the Idolatrous superstitious Pictures set up in times of Popery in the Glassewindowes of the Chapell at Lambeth house were among others defaced demolished in such sort that nought but a few broken imperfect fragments of them remained peeced up with white incoherent Glasse and so continued altogether unrepaired unfurbished and utterly neglected till this superstitious Arch Prelate was translated to the See of Canterbury after the death of Dr. Georg Abbot as was attested by Sir Nathaniel Brent Vicar Generall Dr. Daniel Featly household Chaplin to Archbishop Abbot and Mr. Pryn who had beene out in that Chappel exactly viewed it in Abbots dayes and since But no sooner was the Prisouer at the Bar W. Laud translated from London to Lambeth but with all expedition care to his great cost as appeares by the Glasiers Bills he caused these demolished superstitious Pictures in the Glassewindowes to be repaired furbished beautified and made more compleat and accurate with new painted Glasse then ever before setting them up againe in fresh lively colours according to the very Patterne in the great Roman Missall or Masse Book which he had diligently noted with his own hand almost in every Page so as no Chappel in Rome could be more Idolatrous Popish superstitious in regard of such offensive Pictures then his at Lambeth the particulars whereof after a late double serious view were thus attested before the Lords upon Oath by Mr. William Pryn Mr. Pember the Glasier who helped to repaire and set them up Mr. Dell the Archbishops owne secretary Mr. Browne his Ioyner Sir Nathaniel Brent and Dr. Featley That in the East Window of the Archbishops Chappel at Lambheth just over the high Altar there newly erected consisting of five severall Panes there was in the middle pane in painted Glasse a large Crucifix or Picture of our Saviour Christ hanging on the Crosse under which were the Picturs of a Scul of dead mens bones with a Baskit full of Tooles Nailes and Round about the Crucifix were the High Priests with their Officers an horsebacke and some Souldiers with others who crucified Christ the 2. theeves standing on foot which portrature was taken out of the very expresse patterne thereof in the Archbishops owne Roman Missall printed Salamanticae 1589. p. 304. Vnder this Pane there were these latin verses in the Glasse Ecce Pater Mystes ubi Natus victimatristis Certaque merâ—orum Serpens Medicina Delorum Defignant Iesum mundi pro crimine casum In the two next panes were the two Theeves hanging on two Crosses on either side of the Crucifix standing in the midst Vnder one was written in the Glasse Domine memento mei 1634. Vnder the other Descendat de Cruce 1634. signifying the yeare when the Window was repaired to wit the very first yeare after his translation from London to Canterbury In the two outtermost panes of this Window there were the pictures of Abraham offering up his Sonne Isaac and of the Brazen Serpent elevated on a Pole in the Wildernesse In the uppermost Window on the South-side of the Chappell consisting of three panes of painted Glasse newly repaired there was the picture of Christ rising out of his grave in the middle Pane directly taken out of the portraiture of it in his forementioned Roman Missall p. 326. with the Picture of Ionah comming forth of the Whales belly and of Sampson carrying away the Gates of Gaza in the other Panes In the second Window on the South side having three panes there was in the middlemost of them the Picture of Christ in fresh glorious Colours ascending up into Heaven with his Disciples and others kneeling downe on their knees and praying to him the patterne whereof was borrowed from this Missale Romanum pag. 352. where you may view it to the life In the two other panes was the picture of Enoch translated and of Elias ascending up into Heaven in a fiery Chariot In the third Window on the South side consisting of three panes in the midlemost was a glorious radiant Picture of the Holy Ghost in forme of a Dove descending on the Apostles in cloven tongues the exact Idaea whereof you may view at your leisure in his foresaid Roman Missall pag. 360. whence he tooke this patterne In the other two adjoyning Panes were the Pictures of Gods giving the Law to Moses in Mount Sinai and of fire descending from Heaven at the prayer of Elisha In the fourth Southerne Window of three Panes standing without the Skreene of the Chappell for no seates of Civill Iudicature and so not Christs tribunall but only Ecclesiasticall baudy Courts by this Arch-Prelates Canons must bee kept within the body of any Church under paine of an High-Commission Censure was the Picture of Christ with his twelve Apostles sitting on his judgment seate and judging the world with sundry persons kneeling and adoring before him at the Papists use to paint the same under which there were these latine verses written Munde miser plora Iudex est Christus odora Serve Dei gaude Christo sub Iudice plaude In the two outward panes were the Picture of King Salomon in his throne disciding the controversie betweene the two Harlots who was the true Mother of the living Child and of David passing sentence against the Amalekite who brought him tydings that he had slaine King Saul In the uppermost window on the North side of the Chappell having three Panes there was the Picture of Christ raising up Lazarus out of his Grave and of God Himselfe raining downe Manna from Heaven Extracted out of the Popish Booke of Pictures found in the Arch-Bishops private study intituled Imagines Vitae Passionis Mortis D. N. Iesu Christi Printed by Boetius a Bolswert Anno 1623. With the Picture and story of Elias raising the Widdowes and Elisha the Shunamites Son In the second North Window was the Picture of the Virgin Mary with Christ a sucking Babe in her Armes and the Wise-men comming to and adoring Christ borrowed from the Roman Missall pag. 39. under which was this Inscription in the Glasse Omnes genetes quascunque fecisti venicut adorabunt In the outward panes were the Portraictures of the Queene of Sheba comming to visit Solomon and of the Tribes of Israell comming up to Hebron to Crowne David King with the Picture of Christ administring his last Supper to his Disciples which portraiture was derived from the Roman Missall p. 181. And the picture of an old man with a glory round about his head representing God the Father striking Miriam with Leprosie In the third North window there was the History of the Annuntiation gloriously painted the Picture of the Virgin Mary and of the Holy Ghost overshadowing her and the Angell saluting her together with the History and Picture of the birth of Christ both taken out of the Roman Missall pag. 16. 36 39. Wherein were likewise the Pictures of the burning-bush and of Gedeons
of the East window wherein the Crucifix was amounted to 40. l. 8. s. 6. d. the mending and repairing of two other Windowes in the North and South side of the Chappel to 72. l. 7. s. 6. d. of two other Windowes 35. l. 11. â— By Mr. Brownes the Ioyners Bill that the Altar Table in the Chappell cost him 1. l. and the Raile about it 15. l. By Mr. Bab the Painters Bill that the Guilding and Painting of his new Organs there of the ledg over the Altar cost him no lesse then 17. l. 15. s. besides all the rest of his Altar Furniture Copes Hangings Organ-pipes so devoted was he to his superstitions that he would spare no Costs to promote them 2ly We shall pursue and trace this Romish Fox from his Chappell and publicke to his Study and private devotions Mr. William Pryn and Mr. William Bendy of Lincolnes-Inne deposed that they being imployed to search the Archbishops study and private Closet at Lambeth found these observable particulars therein First An English Bible of the last translation in Quarto with a rich embroydered Coverlying on his Study Table having a goodly embroydered Crucifixe on the Cover thereof a fit object for his superstitious eyes but very incongruously fixed on this sacred Booke which so frequently in the * Old and New-Testament condemnes all Images and Crutifixes Secondly A Popish Book neatly bound up in Turky Leather with guilt leaves intituled Imagines Vitae Passionis Mortis D. N. Jesu Christi printed by Boetius a Bolswert 1623. Cum gratia Privilegio beginning with the Picture of the Annuntiation and concluding with the Assumption of the blessed Virgin containing in all 74. Idolatrous superstitious Pictures of Christ and the Virgin Mary all which were licensed by the Archbishops Chaplaine yea bound up in our English Bible and New Testaments by this Archbishops privity and consent as shall be hereafter attested in its place Betweene the leaves of this Booke there were 12. severall loose Pictures in fine Vellom about the bignesse of playing Cards of the largest size gloriously and curiously guilded and set forth with most exquisite colours some having one others two or three Pictures a peece in them of Christ and the Virgin Mary in severall shapes and formes with glories about their heads and sometimes Crosses on their backs and the Holy Ghost in form of a Dove prettie Babies for young children to play with but most insufferable Puppets for an Old childish superstitious Archbishop seriously to dote on if not to reverence adore and kindle his private devotions by Thirdly two great Folio Roman Missalls or Masse-Bookes of the largest size neatly guilt and bound up the one of them printed Antuerpiae 1630. having two guilded Crucifixes on the outside of the Cover with many Idolatrous Pictures of Christ Crucifixes c. printed within it accurately cut in Copper peeces The other printed Salamanticae 1589. with a Gregorian Kalender Which Kalender of this Roman Missall the Archbishop had much noted with his own hand adding diverse new Saints-days unto each month out of Caluifius his Chronicle to which he likewise referred the times of his own advancement of King Charles his voyage into Spaine and his return from thence Noting almost every page of his Roman Missall with his owne hand and quoting Micrologus to it by way of approbation observing wherein they accorded or varied no Booke in his Study being so diligently noted with his own hand as it A sufficient manifestation of his good affection to and approbation of it A grand Encomium for a Protestant Archbishop Fourthly A Pontificale Romanum in a large Folio Volume Clementis 8. Pontificis Maxims jussu restitutum at que editam Antuerpiae 1627. curiously guilt and bound up in Turky Leather and a Caremoniale Episcoporum Jussu Clementis 8. Pontificis Maximi reformatum in a large Folio neatly bound printed Parisijs 1633. out of which two Bookes and Missalls the Archbishop borrowed all his late Popish superstitious Pictures Ceremonies Innovations imitating their directions to an haires breadth as his principall Canons and directories Fifthly twentie two small Popish Houres of our Lady Breviaries Manualls and Prayer Bookes standing all together in a blinde corner of his study many of them curiously boâ—d and guilt with Crucifixes on their Covers answering the exact number of hâ— 22. pretended Converts to our Religion who for their owne private advantage could easily close with such a Romish Prelate who came so neare unto them â—n all the forementioned and subsequent particulars Sixthly A Bâ—â— of his owne private prayers and devotions all writ with his owne hand many of them extracted out of the Roman Missall Breviary and Howers of our Lady all of â—â—em reduced under Canonicall Howers of Prayer after the Romish Garbe witnesse â—â—ge 1. to 8. thus intituled over head Officium quotidianum and Hora prima â—ra tertia Hora sexta Horanona Vespers Completorium Bed-time Nocte si Vigâ—s pag. 8. to 104. seaven times over a peece for every day of the weeke his pâ—yer for the sicke p. 210. 114. Noted by him to be In missa pro infirmis page 88. His prayer at the laying of the first stone in a Chappell pag. 220. His prayer at the Altar when he Consecrated Priests page 155. Another prayer Dum Altari adsto aâ— the Sacrament and whiles hee fell downe and lay prostrate before it with others oâ— this nature All these compared together are a sufficient demonstration that this Archbishop Studies affections intentions devotions were altogether superstitious Romish Idolatrous fâ—â—ly symbolizing with the Church of Rome but wholly discrepant from out owne aâ—â— all other reformed Churches Thirdly We shall follow him from his study and private Closet unto his publike Gallery wherein among others there were these three superstitious Pictures seized and brought into the Lords House attested by Mr. Pryn and Master Vaughan who found them in his Gallery First a glorious costly Picture in a very large frame of the four Fathers of the Church Saint Ambrose Saint Chrysostome Saint Austin and St. Herom all in their Pontificalibus with the Picture of the Holy Ghost in form of a Love hovering over their heads and from his beake distilling the rayes streames and influences of his graces severally upon them Secondly The Picture of the Crosse and of our Saviour Christ all bloudy newly taken downe from his Crosse with many shaven-Crowne Fryars and Nunnes in their Habits standing and kneeling round about him Thirdly Another Picture of Christ on a Ladder with Priests Munkes and Popish Prelates about him In few words He who had so much Popish Idolatry and Superstition of all sorts in his Chappell Study Gallery as all these forementioned particulars amount unto must doubtlesse have not only some sparkes but flames of Popery and Romish affections intentions in his heart Secondly Having hunted this Popish Vermin from place to place in his owne Kennell and bolted him out thence we shall next
subscribed to these presents And the like pennance is further to be performed by the said James Wheeler and John Fry for the same offence in the Parish-church of S. Peter and Pauls in Bathe within the Dioces above mentioned upon Sunday the ninth day of Iuly above written and certificate is to be made accordingly the 11 day of July aforesaid Ja. Huishe Reg. This order of pennance enjoyned unto the within named John Fry and Ja. Wheeler of the Parish of Beckington was accordingly performed by them in the Parish-church there the 25 day of Iune 1637. Alexander Huishe Rect. ibid. The mark of Richard Bâ—â—t Churchwarden Alexander Webb This order of pennance enjoyned unto the within named John Fry and Ja. Wheeler of the Parish of Beckington was accordingly performed by them in the Parish Church of Froomfelwod the 2 day of Iuly 1637. John Beaument Curat ibid. Thomas Albyn John Norfolke Churchwardens William Cooke This order of pennance enjoyned unto the within named John Fry and Ja. Wheeler of the Parish of Beckington was accordingly performed by them in the Parish-church of the said S. Peter and Paul in Bathe the 9 Iuly 1637. Theoph. Webbe Rector ibid. Richard Duace Thomas Parcker Churchwardens Henry Gaye The 〈…〉 submission made against these poor mens consciences did so afflict them that they never enjoyed themselves afterwards Iames Wheeler falling presently after sick and dying professing often on his death bed that this pennance and submisson so much against his conscience had broken his heart was the only cause of his sicknesse and death The Bishop of Bathe and Wels pretested that he did nothing herein but by the Archbishops direction with which Mr. Iohn Ash acquainting the Archbishop since his commitment to the Tower heacknowledged it to be 〈◊〉 and that â—e did herein like an obedient Diocesâ—â— to his Metropolitan What further tyrannicall and 〈◊〉 of proceedings were afterwards used by this 〈…〉 the Churchwardens and some of other Parishioners of Beckington for opposing Mr. Huish their Minister in rayling in the Communion Table and raising a new Mount at the East end of the Chancel in a peaceable manner we shall further give in evidence in a more proper charge The next example we shall instance in is the case of Ferdinando Adams one of the Churchwardens of S. Mary Towre Church in Ipswich who together with his fellow Church-warden Titus Camplin was excommunicated by Henry Dade one of the Archbishops Substitutes in his Metropoliticall Visitation and Surrogate to Sir Nathaniel Brent in the Archbishops own name For not taking downe the seates standing above the Communion Table in this Church and railing in the Table Altar-wise against the wall as he was injoyned by Sir Nathaniel Brent the Archbishops Vicar-generall in his Metropoliticall Visitation This was proved by the Excommunication it self read in the Lords House in these following words Gulielmus providentia divina Cant. Archeipise totius Angliae Primas Metropolitanus ad quem omnis omnimoda Iurisdictio spiritualis Ecclesiastica ad Episcopum Norwiscens spectan pertinent ratione Visitationis nostrae Metropoliticae infra Dioces Norwic. modo exercit notoriè dignoscitur pertinere Vniversis singulis Restoribus c. salutem Cum dilectus noster Magister Henricus Dade omnes singulas personas utriusque sexus quorum nomina cognomina inferius subscribuntur recitantur c. Excommunicandos fore decreuit c. Vobis igitur firmiter injungendo mandamus quatenus praefatas personas in prescriptis sic ut praefatur authoritate nostra excommunicaetas pro sic excommunicatis in Ecclesiis vestris parochialibus diebus Dominicis ac Festivis post receptionem praesentium immediatè sequentibus tempore divinorum dum major in ijsdem ad divina audienda ad fuerit populi multitudo palam publicè denuncietis declaretis cum effectu sub poena juris c. Datum sub sigillo quo in haec parte utimur decimo dic mensis Iulij An. Dom. 1635. sanctae Mariae ad Turrim Gipwici Ferdinando Adams Titum Camplin Gardianos ibidem in non removendo sedilia ab Orientali muro infra Cancellum Ecclesiae in non stâ—â—endo Mensam Dominicam in supremo loco juxta murum praedictum secundum monitionem judicialem Dom. Nathanialis Brent Militis Domini Archiepiscopi Vicaerii in spiritualibus generalis judicialiter factam Ferdinando Adams being thus excommunicated sought to avoid this Excommunication by an Appeale but could procure no release and being laid in wait for by Pursevants out of the High-commission for suing Dade in the Star-chamber where this Excommunication was pleaded in Bar against him he was enforced to leave the Kingdom flye into New England till this Parliament almost to his utter undoing as he attested upon oath and shall be hereafter more fully proved in another charge To this we shall subjoyne the case of Iohn Premly one of the Church-wardens of Lewis in Sussex who was prosecuted in the High-commission Court and there on the 8 of May 1638. censured fined imprisoned condemned in costs of suit and ordered to make a submission for that when as Sir Nathaniel Brent in the Archbishops Metropoliticall Visitation by injunction from the said Archbishop had ordered the Communion Table in the Church of Lewis to be placed North and South at the upper end of the Chancel and there rayled in which was done accordingly Premly in a contemptuous manner had removed it from thence unto the place where it formerly stood whereupon Dr. Nevel himself replacing it at the East end of the Chancell North and South according to the said Archbishops Injunction he presumed againe to remove and bring it down to its ancient place to the great affront of his Graces Injunctions and the ill example of others All which was manifested by the very sentence it self recorded in the High-commission register-Register-book which was read in the House of Peers to the effect aforesaid The Committee of the Commons house alleaged that sundry other examples of like nature and of excommunicating hundreds of consciencious people for refusing to receive the Sacrament at the new rayles might be produced in most Diocesse of Englsand but they would content themselves with these alone and that of Mr. Samuel Burroughâ— of Colchester which they should make use of upon another occasion and proceed to such who had been grievously censured in the Star-chamber High-commission by the Archbishops means for opposing defacing or preaching against the use or setting up idolatrous Pictures of God the Father Christ Saints in Churches in direct opposition to our Homilies against the perill of idolatry confirmed by the 39 Articles and contrary to our Statutes Injunctions Canons and the current of all our Orthodox writers The first president of this nature instanced in was the case of Mr. Henry Sherfield a Bencher of Lincolns-Inne the true state whereof was briefly this M. Sherfield being Recorder of Sarum a
out of which the Frankincense is powred c. which Doctor Cosens had made use of in Peter house where he burned Incense Furniture directly borrowed from the Roman Ceremoniall Missab and Pontificall no where to be found but in Popish Chappels and Churches You may judge of this Prelates Chappell and Popish Inclination by this Romish furniture thereto belonging and that mentioned in this next ensuing being an Inventory of his Chappell furniture and Plate found with the former attested by Master Prynne Furniture belonging to the Chappell BEhind the Altar A peece of Hangings 11. foot deep and 5. yards ¾ long Another peece of Hangings The story of Abraham and Melchisadeck part of the story of David A Table with a frame of deale used for the Altar 1. yard ¼ high 1. yard ¾ long 1. yard broad A Back-peece of Crimosinand Violet Damaske paned 1. yard ½ deep 3. yards long A Front peece of the like 1. yard ¼ deep 3. yards long A Pall of Violet Damaske 1. yard ¼ broad 3. yards ¼ long A Cushion of Violet and Crimosin Damaske ½ yard broad 1. yard long A Rail of Wainscot bannisters before the Altar Two Traverses of Taffeta Crimosin and Violet paned 3. yards ¼ deep 4. yards ¾ broad A foot-pace with two ascents of Deal underneath the Altar 3. yards ¾ long 1. yard 31\4◠broad A Turkey Carpet to it 4. yards ¾ long 2 yards 11\4◠wide Two low stooles to kneel on at each end of the Altar stuffed and covered with purple Bayes A square Pulpit of wainscot 1 yard ¾ high 1 yard square A Pulpit cloath of Crimosin and Violet damaske paned 1. yard ¼ deepe 3. yards long A Musique Table of Deal 3. Formes to it covered with purple Bayes A Carpet of purple Broad-cloath 3. yards long A Carpet of purple Bayes 3. yards long and ¾ broad A foot-pace with three Ascents 2. yards ½ square And thereupon a Lectern with the Great Bible A cloth to the Lecterne of purple broad cloth 3. yards long Another of purple Bayes 3. yards long 1. yard ¾ broad A Faldstory of wainscot 1. yard 1. neile high 1. yard lacking a neile broad at top 1. yard lacking two nailes breadth below A cloath to it of purple broad-cloath 2. yards ¾ long 1. yard ½ broad Another of Purple Bayes 2. yards ¾ long 1. yard ¼ broad Over the Bishops seate A Canopie of Crimosin and Violet Damask paned 2. yards 11 48 long 2. bredth The Valens to it 3. yards compasse 11 4◠deep A Cushion to it of Violet Damaske 1. yard long 11 28 yard broad A folding Table of wainscot neer the Altar A Carpet of Bayes on it 1. yard 1 ◠wide 1. yard 1 ◠long 4 Folding chaires of Leather Plate for the Chappell Two Candlesticks gilt for tapers 60. ounces at 5. s. 6. d. the ounce A round Bason for Offerings gilt and chased 31 ½ 6. 8. A round Bason for Almes gilt and chased 30. 6. 0. An Ovall Bason and Ewer gilt and chased 51. 6. 0. Two Patens gilt 36. 10. 0. For cutting the figure 13. s. 4. d.    A Chalice and cover gilt 43. 10. 0. For making the star on the Challice 3. s.   A Tun gilt 47. 3. d. weight 6. 11. A Cradle to it gilt 18. ¾ 6. 11. A Funnell to it gilt 3. 6. 11. A Canister gilt 5 ¾ 10. 0. A triquetrall Censor 85. lack 6. d. 7. 0. For gilding it at 16. d. the ounce    A Laton pan for it 5. s.   For making the knob of it 2. s.   A Crewet gilt with 3. spouts 10. 11 28 7. s. 9. Another gilt with a Birds bill 4. lesse 5. d. waight 6. 8. Five Copes Five Surplices Two Altar-cloathes Two Towels thereto A cloath to lay over the Chalice wrought with coloured silke called the Aire To which I shall onely adde this Passage of like nature of Doctor Wrens Proposalls found in the Archbishops studdy thus indorsed with his own hand and presented by him to his Majesty touching the furnishing of the Altar at Windsor Chappell Septemb. 22. 1628. Doctor Wren Deane of Windsor his Proposalls to his Sacred Majesty concerning that Church and the Order of the Garter Touching the Divine Service in his Majesties Chappell of Windsor Whereas also the Altar of the Chappell is not furnished according to the State and Magnificence of so great a Majestie May it please his Sacred Majesty to call to minde that at a Chapter of the Order held Aprill 23. 1618. by King Iames of Blessed memory It was decreed Quod quilibet Militum offerret ac donaret pro Altari capellae ordinis in Windsor vas aliquod argenteum valoris ad minimum 20. l. And again at the Chapter held Novemb. 24. 1625. Under his Sacred Majesty that now is it is thus Ordered Primum proposuit supremus ut unusquisque Ordinis donaret aliquod vas Argenteum valoris 20. l. in usum capellae Hic acclamatum est ab omnibus The fulfilling of which Decrees would make a magnificent and worthy supply of all things necessary unto the service of the said Altar To which the Arch-bishop writ this Answer in the Margin with his own hand These and all that concern the Order are to be remembred at the next Chapter Certainely were there no other Evidence to prove this Archbishop a direct Papist in heart and practise but the consecration and Popish furniture of his Chappell with that forementioned in the windowes at Lambeth it were aboundantly sufficient to satisfie all the world and the greatest Patriots of his sincerity to the Protestant Religion but we shall proceed to further proofes The next Chappell we finde the Archbishop consecrated was the Chappell at Hamer-Smith of which there was this memoriall read out of his Dairy June 7. 1631. Tuesday J consecrated the Chappell of Hamer-Smith It was done with like Popish Ceremonies as he used at Creed-Church and Sr. Nicholas Crispe setting two great silver Flagons with wine on the Communion Table when the Chappell was consecrated without any intent to bestow them on the Chappell the Archbishop told him after the consecration they were now dedicated unto God and it would be Sacriledge for him to commit them to his private use againe and so enforced him to bestow them on the Chappell There was great suite made to the Bishop and a composition with Dr. Cluet Minister of Fulham and his successors before way would be given by him for the building of this Chappell of case At last all parties being agreed and provisions made to build the Chappell the Archbishop solemnly layd and consecrated the first stone thereof using the ensuing praier at its consecration as was proved by his Booke of Praiers written with his owne hand seased by Mr. Prynne in his Chamber at the Tower where page 220. was written in the Margent Hamer-Smith Chappell March 11. 1629. with this superscription and Praier At the laying of the first
speeches in the Pulpit and elsewhere and more especially upon the fourth Commandement both by preaching and otherwise he hath in contempt of the Kings most Excellent Majestis Declaration concerning the lawfulnesse of Recreations upon Sundayes and holy-daies after time of Divine Service and in derision and scorne of the Booke set forth by His Majesty to that purpose often amongst other his opprobrious and disgracefull speeches uttered these words following concerning the same viz. Is it not as lawfull to plucke at a Cartrope upon the Sabbath day as at a Bell-rope Is it not as lawfull for a VVeaver to shoot his shuttle in the Sabbath day as for a man to take his Bow to shoote And is it not as lawfull for a VVoman to spinne at her wheele or for a man to go to Plough or Cart as for a man in the Sabbath day to dance that devilish round All which words and divers other of the like kind your Petitioner will be bound to prove unto your Grace and the honourable Court of high Commisiion May it therefore please your Grace for the Reformation of the sayd Mr. Page and satisfaction of his Parishioners consciences and other inhabitants there abouts who daily flocke unto him by reason of inveigling them with such his Doctrine to grant an Attachment or Letters Missive to issue out against him the sayd Page to bring him to Answer to such Articles as shall bee exhibited into the said Court against him And your Petitioner as in duty shall daily pray for your Graces long life and happinesse I desire Dr. Merrick to consider of the suggestions of this Petition and take order for Letters Missive if he see cause Aug. 30. 1638. W. Cant. Among which Papers he likewise met with this Certificate manifesting that not only Sir Nathaniell Brent but Sir Iohn Lambe in the Archbishops Metropoliticall Visitation did peremptorily enjoyne all ministers in the Archbishops name to read this Declaration for sports on the Lords Day to the people in Churches to animate them to prophan it though not prescribed in his printed visitation Articles To the Right VVorshipfull Sir John Lambe Knight Doctor of Law Commissary to the Lords Grace of Canterbury for the Archdeaconry of Huntington c. THese are to certifie that Thomas Gibbs Master of Art and Curate of Hitchin in Hartfordshire within the Archdeaconry of Huntington according to your Injunction at the Visitation there holden did distinctly and treatably read upon the 29th of Aprill being Sunday at Morning Prayer after the reading of the first Lesson appointed for the day most of the Parish then being present the Book intituled The Kings Maiesties Declaration to His Subiects concerning lawfull sports to be used William Lindall D. D. Edward Radcliffe Esque Iohn Skinner Edward Hurst Thomas Draper William Hurste Churchwardens And with 3. Petitions of Mr. Valentines to the Archbishop suspended for not reading the Book of sports referred to Sir Iohn Lambe who endorsed on one of them with his owne hand that he had received inclosed therein A Bribe of five pound Besides in the Abstract of the Archbishops Metropoliticall Visitation in the yeare 1635. found in his Study by Master Prynne there are these Passages concerning the Booke of sports Master Fairfax Curate of Rumborough Charged with inconformity hath faithfully promised to read the Declaration for lawfull sports I suspended one Master Pegges of VVeeford ex nunc pro ut ex tunc in case he did not read the Kings Declaration for sports on Sunday seven-night following There are divers in Surrey that refuse to read the Kings Declaration for lawfull sports on Sundayes besides those that stand suspended for the fault Doctor Howell a very worthy Divine gave me a note of their Names they are Master Whitfield of Ockly Mr. Garth of Wouersh Mr. Ward of Pepper-harrow and Mr. Farroll of Purbright all of them of the Lecture of Guilford and some of them of the Lecture of Darking who were afterwards prosecuted for it All these are unfallible Evidences that the Archbishop was the originall principall Author enforcer of this Declaration upon Godly Ministers against both Law and conscience himselfe his Servants playing some times at Boules upon the Lords own day to give good example unto others and persecuting those with infinit severity to the ruing of their Flocks Families who out of conscience durst not publish it Of which we shal produce one signal example more in the case of Mr. Lawrence Snelling a reverend Godly learned Minister deprived in the High Commission for not reading this Declaration Mr. Snelling himselfe restified upon Oath that he was suspended from his Ministry Living excommunicated and soone after that brought into the High Commission at Lambheth and there sentenced to be deprived from his benefice loosing the profits thereof full foure yeares space only for refusing to read this Declaration for sports That Hee there pleaded in his owne defence the Law of God of the Realme the Authorities of Councells Fathers and late Writers of all sorts That the Declaration it selfe appeared not to be his Majesties though published in his name it being not enrolled in any Court nor published under his great Seale as all Proclamations Briefes to be read in Churches are that there was no command at all of the Kings it should be read by any in Churches much lesse by Ministers no punishment threatned nor prescribed for not reading it no authority given to Archbishops Bishops High Commissioners or any other persons to question suspend or punish any Minister for not reading it and being a meere civill not Ecclesiasticall Declaration not enjoyned by any Ecclesiasticall Canon or Authority but temporall only no Ecclesiasticall Iudges could take cognisans of it much lesse inflict any ecclesiasticall censure for it especially in the high Commission it being no offence with in the Statute of 1. Eliz. ch 1. or the Kings Commission Ecclesiasticall whereby the High Commissioners sit so not questionabl by them Al which particulars he put into his answer defence but the Archbishop gave order not to accept his Answer or defence as he tendred them saying openly in Court That whosoever should make such a Defence as he had don it should be burnt before his face and he laid by the heeles for his paines whereupon the Commissioners expunged what they pleased out of his Answer and defence and then censured him Mr. Gellibrand deposed the same with Mr. Snelling whose censure was there produced out of the High-Commission records and here subjoyned Die Lunae viz. nono Die mensis Februarii Anno Dom. 1637. coram Commissionariis Regiis ad causas Ecclesiasticas apud Hospitium Advocatorum c. Iudicial seden presentibus Stephano Knight Deputato Iohanne Greenhill Notarto publico Officium Dominorum con Laurent Snelling Cleric Rectorem de Paulscrai in Com. Kantii Dr. Ryues The Cause is to be informed in and finally sentenced out of the said Master Snellings answer and
Camera sua in Aulâ Regia erat protuli qua accipi in mandatis responsum dedit Aprill 13. die Mercurij Retuli ad Ducem Buck quid responderit Episcopus Winton These Bishops of the Arminian Popish party after serious consultation among themselves concluded that for the better introducing advancing of the Arminian and Popish Errors in our Church Richard Mountague then Batchelor of Divinity having the Repute of a great Scholler being formerly engaged in this Quarrell by the complaints of Mr. Ward and Mr. Yates against him for the Arminian Popish Tenets broached in his Gagge should in a new Book of his intituled Appello Caesarem compiled by all their consents as appeared by their subscriptions to it which they afterwards cunningly with-drew when they had procured Dr. Francis Whites approbation of it leaving him in the sudds alone as he oft complained publikely broach justify maintaine all the Arminian Tenets condemned in the Synod of Dort as the received Doctrines of the Church of England and impaire the Reputation of that Synods determinations as the privat opinions only of some few illiterate Puritans This book of his was disallowed by Dr. Abbot then Archbishop of Canterbury and his Chaplines who stopped it at the Presse but the now Archbishop by his owne and the Dukes power procured it notwithstanding to be printed and dedicated to his Majesty in the very beginning of his Reigne thereby to ingage him in the Actuall Patronage of the Arminian Points and party which Mountague impetrated at his hands in his Epistle Dedicatory This Book giving great and just offence to most men Dr. Prideaux soon after upon a fitte occasion spake somewhat against it in the Scholes at Oxford admonishing young Schollers to be cautelous in reading it of which there was present notice sent to the Prisoner then Bishop of St. Davids by way of complaint as these two letters found in his Study by Mr. Prynne most clearly manifest My very good Lord. I Received your Letter The Coppy of the consecration of the Chappell shall be sent according to your Lordships appointment We had Disputations in Divinity Schooles Wednesday one Mr. Damport a great Preacher in London but no Graduat was Respondent One of his Questions this An Renati possint totaliter finaliter excidere a Gratia His Opponent one Mr. Palmer of Lincoln Colledge urged out of Mr. Mountague his Appeale the Article of our Church The Homilies The Booke of common-Common-prayer The Doctor of the Chair handled the Appellator so they termed Him very coursly putting it upon Him that he is Merus Grammaticus a Fellow that studies Phrases more then matter That He understands neither the Articles nor Homilies or at least perverts both Jn answering one of the Arguments He had a Digression to this purpose So quoth He He attributes I know not what vertue to the externall sign of the Crosse Dignus cruce qui asserat He concluded with an admonition to the Juniors whereof there come good store to that Exercise and well furnished with Tablebookes and to the Seniors too That they would be cautelous in reading that and the like Bookes That they would begin in the Study of Divinity with some Systematicall Catechisme I suppose he meant Bastingius Fenner c. and not to apply themselves at first to the Fathers c. Thus with my daily prayers for your Lordships health and happinesse I rest Your Lordships in all humblnesse of duty and service Thomas Turner St. Iohn Oxon. May 23. 1625. My Cosen Walker remembers his humble service to your Lordship My very good Lord WHat I wrote to your Lordship concerning Mr. Mountague I have it by me and before I sent it I consulted with my Cosen Walker who was present at the Exercise as well as I and we both agree that I wrote nothing but what is true in the substance the very Termes we cannot recall For my part as I desire not to be produced so I am not afraid of it if it might do Mr. Mountague any pleasure Doctor Radcliffe was present at the Disputations what other Doctors there were I know not Thus wishing your health and happinesse I humbly take my leave and remaine Your Lordships in all dutifull obligement Thomas Turner St. Io. Oxon. May 30. 1625. This last letter intimates an intention to question Dr. Prideaux for these Passages but the Parliament following soone after this Booke was publikly complained of in the Commons House and Mountague himselfe there questioned for it of which this Archbishop tooke speciall notice and thereupon gave all in couragment protection he could to Mountagu as his own Diary manifests in these folowing clauses Iulij 7. 1625. Die Iovis R. Mount inductus est in Domu◠Parliament inferiorem c. Iulij 9. Die Saturni placuit Serenissimo Regi CAROLO intimare domui illi SIBI NON PLACERE que de Montacutio dicta ibi vel statuta fuêre Se inconsulto Iulij 13. Iter mihi eo facienti obviam casu factus est R Montacutius PRIMVS FVI qui cum certiorem fecide REGIS ERGA IPSVM GRATIA c. A pregnant evidence under his owne hand First that himselfe was a principall Patriot of Mountague and his Booke 2. That he was the first that acquainted him of the Kings Royall favour towards him for writing this Book notwithstanding the complaints against it in the Parliament if not a procurer of the King to intimate his dislike to the Commons House of their proceedings against him which being discontinued by the dissolution of that Parliament at Oxford were againe revived in the next Parliament at which time the Bishop procured the Duke to sound his Majesties opinion concerning Mountagues Cause and Booke which to please the Parliament the King then seemed willing to leave to their censure whereat the Bishop was very much troubled as this Passage in his Diary manifests Ianuary 29. 1625. Dies solis erat intellexi quid D. Buck collegit de Causa Libro opinionibus Rich. Montacutij R. C. King Charles apud se statuisset Videor videre nubem surgentem minantem Ecclesia Anglicana Dissipet pro Misericordia sua Deus Soon after there were two Conferences held at York house before the Duke and divers Nobles about Mountagues Bookes and opinions which were there oposed by Dr. Preston and Bishop Morton but defended by Doctor White and Bishop Laud who records this memorial of these Conferences in his Diary Feb. 11. 1625 Die Sabbati ad instantiam Comitis Warwicensis Colloquium fuit in causa R. Mountacutij in adibus Ducis Buckinghamia c. Febr. 17. Die Veueris Colloquium praedictum secundum habitum est non paucis e Proceribus Regni praesentibus loco pradicto On the 18. of Aprill 1626. Mr. Pyne made a Report in the Commons House from the Commitee of Religion concerning Mountagues Appeale and his Arminian and Popish Tenents therein comprised whereupon it was voted in the House
aside any way but that we shall take it in the Litterall and Gramaticall sence This Act tyes to consent of VVrighters which may and perhaps do goe against the Litterall sence for here 's no exception so wee shall bee perplexed and our consent required to things contrary 7. All consent in all Ages as farre as I have observed to an Article or Canon is to it selfe as it is layd downe in the body of it and if it beare more sences then one it is lawfull for any man to choose what sence his judgment directs him to so that it be a sence secundum analogiam fidei and that he hold it peaceably without distracting the Church and this till the Church which made the Article determine a sence And the wisdome of the Church hath beene in all ages or the most to require consent to Articles in generall as much as may be because that 's the way of unity and the Church in high points requiring assent to particulars hath been rent As de Transubstantiatione c. So he in affront of the Commons This Parliament also being soone after broken up in discontent by this Bishops power and policy the Arminian and Popish party grew more bould numerous potent and prevalent every where so as the Pulpits at Whice-hall Paules Crosse Oxford Cambridge and else where ecchoed againe with Arminian Paradoxes without restraint and none could or durst oppose them without exemplary punishment if not all most certaine ruine Bookes in defence of Arminianisme and Semi-plagianisme were published printed with publike allowance and all impressions against them most diligently suppressed the Recantations of Arminian Tenets in former times made in our Vniversities were embesled as Barrets Recantation in Cambridge May 10. 1595. and new Recantations enjoyned to and registred against their opposites of all which we shall produce some remarkable instances The Ministers in and about London being restrained by Colour of His Majesties forementioned Declaration and Proclamation to Preach any thing concerning Election Predestination Perserverance or any thing opposite to the Arminian Errors thereupon framed this ensuing Petition to his Majesty about the end of the Parliament 1628. for liberty to Preach against the Arminian errors in point of Predestination c. which this Bishop being informed off anticipated and frustrated two of the Copies of which Petition were found in his Study by Mr. Pryn thus endorsed with his owne hand The Copy of the intended Petition about liberty of Preaching Predestination c. To the Kings most Excellent Maiesty The humble Petition of divers Ministers of Gods Word in and about the City of London and else where Most Humbly sheweth THat whereas your royall Majesty out of your Religious zeale for the conserving of the Church committed to your Charge in Peace and for the confirming of the Doctrine of the same agreeable to Gods word and conteyned in the Articles established did publish both a Proclamation and a Declaration therein prohibiting all opinions either against or besides the Orthodoxall grounds of Religion expressed in the said Articles as also all raising of doubts and disputatios which may nourish faction in Church and Common wealth And yet your Majesties said edicts are so interpreted and pressed upon us as we are not a little discouraged and deterred from preaching those saving Doctrines of Gods free Grace in Election and predestination which greatly confirme our faith of eternall salvation and fervently kindle our Love to God as the 17th Article expresly mentioneth So as we are brought into a great strayt either of incurring Gods heavy displeasure if we do not faithfully discharge our Embassage in declaring the whole Councell of God or the danger of being censured for violators of your Majesties said Acts if we preach these constant Doctrines of our Church and confute the opposite Pelagian and Arminian Heresies both preached and printed boldly without feare of Censure As if the saving Doctrines of Christ were prohibited and these impious Heresies priviledged which Councells both old and new have condemned and the admired judgement of our late Soveraigne your Royall Father K. Iames of blessed memory hath for ever branded calling the maintainers thereof Arrogant and Atheisticall Sectaries who are not ashamed to lye so grosly as to avow that their Heresies are agreable with the Religion and profession of the Church of England which corrupt seeds of Heresie Faction if not the more speedily rooted out the wise King tell 's the neighbour States will of necessity bring utter ruine to their state by the too bold and frequent Disciples and followers of that enemy of God Arminius Wee therefore your Majesties faithfull obedient peaceable and conformable Subjects to all your Majesties Lawes being most tenderly sensible of the dishonour of Christ and of your Majesty his Vicegerent over us infinitely more deare unto us then our lives most humbly on our bended knees beseech your Gratious Majesty to take into your Princely consideration the forenamed Evills and Greivances under which we groane and as a wise Phisitian to prescribe and apply such speedy Remedies as may both care the present Maladies and secure the Peace of Church and Common-wealth from all those Plagues which our neighbours have not a little felt and more may feare if the Councell of the most juditious King be not the bettter followed And according to our bounden dutie we shall daily pray for the continuance of your Majesties peaceable prosperous and religious Raigne over us About March 1628. Dr. Hall then Bishop of Exceter published a Booke called the Reconciler in the close whereof he inserted two Letters to vindicate himselfe from the imputation of Arminianisme wherewith some had then aspersed him to witt his owne letter to Dr. Davenant then Bishop of Salisbury and his Answer thereunto which Letters comming to be licenced Doctor Thomas Turner the Bishops Chaplain who authorized it no doubt by the Bishops directions and command expunged these two Passages out of the Letters against the Arminian Tenets and in approbation of the Synod of Dort conteining the principle Subject matter of the Letters and the end for which they were written the Copy of which Purgations was seized in the Archbishops Study by Mr. Prynne who attested it thus endorsed with his owne hand That which my Chapline Mr. Turner left out of the letters of the Bishop of Exceter and Sarum ABOVT ARMINIANISME In my Lord Bishop of EXONS Letter to the Lord Bishop os SARVM there was this Passage oblitcrated YEA as if this calumnie were not enough there want not those whose secret whisperings cast upon me the foule aspertions of an other Sect whose name is as much hated as little understood My Lord you know I had a place with you though unworthy in that famous Synod of Dort where however sicknesse â—ereaved me of the honour of a conclusive subscription yet your Lordship heard me with equall vehemency to the rest crying downe the unreasonablenesse of that way I am still the same
in the time of K. Edward and Q. Elizabeth and in the time of Q. Mary for his conscience endured voluntary exile And to place him in the front of the most learned and Godly English Bishops holy Martyrs and others that suffered Martyrdome in the daies of Q. Mary for the truth and Gospell of Christ Jesus in which number he is Registred in the Title Page and placed before Bishop Hooper and Father Latymer in the Book it selfe The occasion of writing this unlicenced obscure Pamphlet was as followeth Iohn Veron being Divinity Lecturer in Paules Cathedrall in the first yeare of Queene Elizabeth handled the Doctrine of Predestination and other incident Points thereto belonging in direct opposition the Popish Pelagian and now Arminian Tenets which Lectures he soone after published in Print and dedicated to Q. Elizabeth in a booke intituled A Fruitfull Treatise of Predestination c. Printed at London for JOHN TYLDALE about the second yeare of Queene Elizabeths Raigne against which Lectures this Champnyes taking some exceptions published this Anonimous Answer by way of a Letter which Veron soone after answered almost verbatim in his authorized Apology dedicated to the Queen whereto Champeneys never replyed After which this Letter was largly answered word for word from the very Title page to the end thereof in a Book Intituled An Apology or Defence of the English Writers and Preachers with Cerberus the Three-Headed Dogge of Hell chargeth with false Doctrine under the name of Predestination written by Robert Crowley Clerke a fugitive for Religion in Queene Maries dayes and an eminent laborious Preacher in those times Vicar of Saint Giles without Criplegate in London Imprinted at London in Pater-Noster-Rowe at the signe of the Starre by Henry Denham Anno 1566. Octob. 14. Seene and allowed according to the order appointed In which booke this Pamphlet which the Bishop and his Agents now obtrude upon us as the received Doctrine of our prime Martyrs and of the Church of England in King Edward the 6th and Queene Elizabeths Reignes was by publique Authority in the name of all the Orthodox Writers and Preachers of England refuted as directly contrary to the received Doctrine of our Martyres Writers Preachers Church and censured as Pelagiau and Popish in both these ancient printed Answers It must needs therefore be an inexpiable insufferable abuse in this Archbishop and his Instruments thus to revive reprint this exploded Erronious Arminian Treatise in the yeare 1631 and obtrude it on us as the received Doctrine of our Martyrs and Church of England in the beginning of Reformation whereas there was nothing lesse on purpose to propagate his Arminian Errors and strengthen that lesuiticall faction After this Mr. Prynne produced Bishop Hoopers Confession and Protestation of his faith made to the whole Parliament An. 1550. in King Edwards dayes His comfortable Exposition upon the Psalmes London 1580. his Articles upon the Creed London 1584. Artic. 3. to 15. 17. 21. 25. 29. 30. 33. 36. 38. to 56 62. 67. 68. 91. to 99. wherein he expresly in terminis refutes those Arminian opinions which this our Author wold wrest out of the words of his Preface to the Commandements contrary to his intention together with divers Passages in Father Latimers Sermons expresly against the Arminian Tenets which explicate his other misapplyed Clauses in the Hystoricall Naration All which Mr. Pryn then shewed to Sir Humfry Lynde to his great satisfaction then desired him to repaire to Bishop Laud in his name to acquaint him with the premises and this desperate Imposture he had obtruded on our Church to his eternall Infamie and thereupon to advise him speedily to call in and burne this dangerous seducing booke or else he would prosecute him to the uttermost for this abuse Sir Humfry accordingly acquainted the Bishop his Chaplin Martin herewith but yet they took no course to suppresse the Booke whereupon Mr Prynne repaired to Lambheth to Archbishop Abbot acquainted him with the execrablenesse of this imposture shewed him the severall old Answers to this new printed Pamphlet with the expresse positions of Bishop Hooper and Bishop Latymer contrary to those imputed to them in this Narration desiring him to call in this dangerous Historicall Narration with all severity and to cause it to be publikely burnt to reprint the old Answers to it and withall to give him leave to prosecute Bishop Laud his Chaplaine Martin with the publisher of this book in the high Commission for this insufferable abuse To which Archb. Abbot gave this answer that this booke did very much trouble him that he had sent to Bishop Laud about it who at first denied that his Chaplain licensed it but afterwards acknowledged it that he gave order to call it in but it was in a privat manner after most of the bookes vâ—nded that he never saw nor knew of these 2. old Answers to it therefore desired Mr. Pryn to leave them with him for a time promising faithfully to restore them and to give him an accompt of this businesse on the Saturday following In the meane time Mr. Prynne because this booke had done much harme in both the Vniversities sent downe some of these Answers of Veron and Crowly with some of Bishop Hoopers books to Oxf. Cambridg to some of his acquaintance there and to the Vniversity Lybrary at Oxford whither many resorted to peruse them to their great satisfaction and the Bishops dishonour by discovering this imposture to them On Saturday being Easter Eve Master Prynne repayred to Archbishop Ahbot for an Answer who told him that he had called in this offencive book seized on som of the copies which were caried into Stationers-hall that Bishop Laud had since been with him that he had shewed him the bookes there left who confessed his Chaplin Martÿn had licenced this Narration in which he had done very ill but he had given him such a ratling for his paines that hee would warrant His Grace hee should never meddle with Arminian Bookes or Opinions more To which Mr. Prynne replyed that indeed he had ratled him to very great purpose for no longer then yesterday in the afternoone his Chapline Martin Preaching the Passion Sermon at Paules Crosse publikly broached maintained Vniversall grace and Redemption with all the Arminian Errors contained in this Book and condemned in the Synol of Dort to the great offence of the Auditors as his owne Chaplains Dr. Buckner Master Austen and Dr. Featley could at large informe him and therefore the Bishop did most grosly abuse his Grace herein who should doe well to proceed against both of them and publikly censure them in the High-Commission or this grosse practise to the end the whole Kingdome might take notice of it and the Arminian party be thereby discouraged That the Bookes they had seized were but few the greatest part of the Impression being vented they were called in so slighty and in so private a manner that few or none took notice thereof and
of Stationers upon paine that every Printer offending therein shall be for ever hereafter disabled to use or exercise the Art of Mysterie of Printing and receive such further punishment as by this Court or the high Commission Court respectively as the severall causes shall require shall be thought fitting That all other Bookes whether of Divinity Phisick Philosophie Poetry or what soever shall be allowed by the Lord Arch-Bishop of Canterbury or Bishop of London for the time being or by their appointment or the Chancellours or Vice-Chancellors of either of the Vniversities of this Realme for the time being Alwayes provided that the Chancellour or Vice-Chancellour of either of the Vniversities shall Licence only such Booke or Bookes that are to be printed within the limits of the Vniversities respectively but not in London or else where not medling either with Bookes of the common Law or matters of State 5. Item That every Merchant of bookes and person and persons whatsoever which doth or hereafter shall buy import or bring any booke or bookes into this Realme from any parts beyond the Seas shall before such time as the same booke or bookes or any of them be delivered forth or out of his or their hand or hands or exposed to sale give and present a true Catalogue in writing of all and every such booke and bookes unto the Lord Arch-bishop of Canterbury or Lord Bishop of London for the time being upon paine to have and suffer such punishment for offending herein as by this Court or by the said high Commission Court respectively as the severall causes shall require shall be thought fitting 6. Item That no Merchant or other person or persons whatsoever which shall import or bring any booke or bookes into the Kingdome from any parts beyond the Seas shall presume to open any Dry. Fat 's Bales Packes Maunds or other Fatdalls of Bookes or wherein Bookes are nor shall any Searcher Wayter or other Officer belonging to the Custome House upon paine of loosing his or their place or places suffer the same to passe or to be delivered out of their hands or custody before such time as the Lord Arch-Bishop of Canterb. or Bishop of London or one of them for the time being have appointed one of their Chaplaines or some other Learned man with the Master and Wardens of the Company of Stationers or one of them and such others as they shall call to their assistance to bee present at the opening thereof and to view the same And if there shall happen to be found any seditious schismaticall or offensive Booke or Books they shall forthwith be brought unto the said Lord Archbishop of Canterbury Lord Bishop of London for the time being or one of them or to the High Commission Office to the end that as well the Offender or Offenders may be punished by the Court of Starre-Chamber or the High Commission Court respectively as the severall causes shall require according to his or their demerit as also that such further course may bee taken concerning the same Booke or Bookes as shall be thought fitting It is further Ordered and Decreed that no Merchant Bookseller or other person or persons whatsoever shall imprint or cause to be imprinted in the parts beyond the Seas or elsewhere nor shall import or bring nor willingly assist or consent to the importation or bringing from beyond the Seas into this Realme any English Bookes or part of bookes or bookes whatsoever which are or shall be or the greater or more part whereof is or shall be English or of the English tongue whether the same Booke or Bookes have beene here formerly printed or not upon paine of the forfeiture of all such English Bookes so imprinted or imported and such further censure and punishment as by this Court or the said High Commission Court respectively as the severall causes shall require shall be thought meet 18. Item That no person or Persons doe hereafter reprint or cause to reprinted any booke or bookes whatsoever THOUGH FORMERLY PRINTED WITH LICENCE without being revived and a new Licence obtained for the reprinting thereof Alwayes provided that the Stationer or Printer be put to no other charge hereby but the bringing and leaving of two printed Copies of the Booke to be printed as is before expressed of written Copies with all such additions as the Author hath made XXIV Item The Court doth hereby declare their firme resolution that if any person or persons that is not allowed Printer shall hereater presume to set up any Presse for printing or shall worke at any such Presse or set or Compose any Letters to be wrought by any such Presse he or they so offending shall from time to time by the Order of this Court be set in the Pillory and Whipt through the Citie of London and suffer such other punishment as this Court shall Order or thinke fit to inflict upon them upon Complaint or proofe of such offence or offences or shall be otherwise punished as the Court of High Commission shall think fit and is agreeable to their Commission XXV Item That for the better discoverie of printing in Corners without Licence The Master and Wardens of the Company of Stationers for the time being or any two Licensed Master Printers which shall be appointed by the Lord Arch-Bishop of Canterbury or Lord Bishop of London for the time being shall have power and Authority to take unto themselves such assistance as they shall thinke needfull and to search what Houses and Shoppes and at what time shall thinke fit especially Printing Houses and to view what is in Printing and to call for the Licence to see whether it be Licensed or no and if not to seize upon so much as is printed together with the severall Offenders and to bring them before the Lord Arch-Bishop of Canterbury or the Lord Bishop of London for the time being that they or either of them may take such further Order therein as shall appertaine to Justice The Archbishop and his Confederates having accroached by coulour of this Decree the sole power of the Presse into their hands which they usurped without any such pretext of Authority long before the passing thereof began after the Popish guife in imitation of the Pope and Popish Inquisitors First to prohibit the re-printing and sale of sundry Orthodox Bookes formerly printed and sold by Authority of which we shall give you sundry notable instances One of the first Books we find prohibited by the Popish Prelates in England in King Henry the 8. his Reigne was the Bible and New Testament in English of Tyndallâ— translation and all other English Bibles and Testaments having any Annotations or Preambles which were ordered to bee out and blotted out of the said Bibles and Testaments in such sort as they could not bee perceived or read under paine of forfeiting 40s for every such Bible with Annotations or preambles as you may read in the Statute of 34. and 35. H. 8.
speciall Letter of all his proceedings herein wherein he thanks God for enabling him in some good measure to effect that there which other able men had only sufficiently spoken of but not accomplished elsewhere likewise boasts of his solitary opposition of the Archbishop of Armagh and the whole Convocation at Dublin in the points of Election and Gods Decree when the Articles of Ireland were in a violent manner suppressed and called in by his Graces procurement making the signe of the Crosse in the frontispeece of his Letter as the Popish Priests and Jesuites use to doe in all their Letters one to another Which Letter sound in this Arch-bishops Study at Lambeth and attested by Master Prynne was openly read at the Lords Barre in forme ensuing My LORD IN humblest manner I begge your gratious acceptance of this just as necessary duty whillst I make an unquestionable relation of that which so nearely concernes my selfe To provide the best J could for the more worthy receiving of the holy Communion this last Easter J have I thanke God for it beene able in some measure to do that here which able men have sufficiently spoken of else-where I have Sacramentally heard the Confessions of the people Committed to my Charge in Goran a certaine through-fare towne in the County of Kilkenye in the Chancell they kneeling before the Altar This is every where now counted a most strange Act without all warrant sayes bold ignorance there is no president for it saies the Divill Envie and double blinded malice t is as voyd of Law as full of singularity So unbidden so unled did I once protest against that horrible decree obtruded as it was received from Calvine by the Archbishop of Armagh and the whole body of this Kingdomes Clergy then Assembled in the Convocation at Dubline that I stood then alone that no man then stood by me when I made that Protestation I appeale to the not yet forgotten so eloquent so godly so very leaud railing cursing Censure upon that occasion publikely delivered by one that was then called Chancelllor Sing since Deane of Drummore the Lord Bishop of Derrie and Master of the Rolls were not many houres ignorant of the very words by the then Chancellor and now Deane then and there uttered The luckie opportunity of a trustie Messenger a servant to the Earle of Ormond and Chirurgian to his Troop by name Michaell Oxenbridge with the just conscience of my dutie on this behalfe emboldens me thus humbly to pray for such acceptance in a Cause most acceptable as may yet make the person of the poore receiver more worthy to be accepted Goran Aprill 18. 1638. Your Graces most devoted Iames Croxton To the most Reverend Father in God William by the Divine providence Lord Archbishop of Canterbury Lord Primate and Metropolitan of all England This Letter was thus endorsed with the Archbishops owne hand Received July 6. 1638. Mr. Croxton his receiving of Confession BY which it is most apparent that the introducing of Auricular Confession was a speciall designe of the Archbishops prosecuted by his Emissaries and Creatures in all places who gave him exact accounts of their proceedings herein the more to endeare themselves in his favour To what end these Doctrines and practises of Auricular Confession and Priests absolution were thus urged Master VVilliam Tyndall in his Practise of Popish Prelates and Obedience of a Christian man with other Protestant VVriters will informe us to wit to enslave the Laity to the Clergie to advance the Priest above the King the Myter above the Scepter the Ecclesiasticall Tribunall above the Secular to fish out all mens secrets to awe and keepe them under bondage and accomplish all their owne designes upon them with more facility as they doe in Popish Kingdomes where such Confessions and Absolutions are in use Having thus done with this Arch-Priests Master-Peece Confession and the power of Priests to remit sinnes confessed wee shall proceed to that which depends upon it and must have necessarily followed on it to the great oppression of the ignorant seduced people that is 2. The use of Popish Penances as wearing of haire-cloth and such like corporall punishments enjoyned by Priests for sinnes Confessed with intention to satisfie God thereby for the sinnes confessed lately pressed as lawfull profitable commendable THe use and lawfulnesse hereof never heard of nor maintained in our Church since Reformation till this Archbishops Domination is thus pressed justified commended in these ensuing authorized bookes Christs Epistls to a Devout soule pag. 252. Enjoyne thy selfe for thy Pennance to say some devout prayer or to doe some greater Pennance as thou and thy spirituall Director shall thinke fit Franeis Sales his Introduction to a Devout Life pag. 131. Recompence this losse at least by multiplying Jaculatory prayers and by reading some books of Devotion with some voluntary Pennance or other for committing this fault Pag. 209. The soveraigne balsome of Confession or pennance Pag. 428. Disciplying the body likewise hath a marvellous efficacy to stir up in us desire of devotion when it is moderately used Haire-Cloath tameth the flesh very much upon the principall dayes of pennance one may well use it with the advise of a discreet Confessor Dr. Pocklingtons Altare Christianum p. 42. writes thus The first Room is called the Church-Porch where penitents used to stand or rather to cast themselves downe and in humble manner to desire the faithfull to pray for them as they went into the Church after Delinquents had perfectly fulfilled their penance they were reconciled to the Sacraments and communicated This distinction of places in the Church is very ancient and observed even from the Apostles times Pag. 44. This man after penance done for this fault was admitted into the Church againe Pag. 52. Cap. 10. Of dayes of pennance and absolution Citizens pennance P. 54. None that had fallen into any notorious crime were admitted againe into the Church before they had done open penance in Sack-cloth and Ashes Cerdon was not received into the Church before he had performed his penance Exomologesin faciens Pag. 55. In what sort penitents performed their penance and made Confession the Act it selfe will discover This Exomologesis giveth law both to our food and rayment sacco cinere incubare and ordereth men to lye in Sack-Cloth and Ashes to humble your selves before the Priest and to fall downe upon the knees before Gods Altars to sue unto all Brethren for their prayers in their behalfe Haec omnia exomologesis penance worketh all this P. 56. Feeling nothing but rough Sack-Cloth galling the sides seeing nothing but head hands face cloaths covered over with ashes have nothing to be seene but a pale face thinne cheekes and a meagre looke and this continued two three sometimes foure yeares together before perfectionem suam reciperent P. 57. Hereupon the Bishops made an addition to the Ecclesiastcall Canon that in every Church a Penitentiary shold be appointed to admit
penitents into the Church after they had done publike penance A solemn day was set a part for taking of publike penance for open faults by imposition of hands and sprinkling of ashes namely Ashwednesday by the Canon of the Councell of Agatha in Gratian This is the godly Discipline whereof our Church speaketh in the Commination of putting notorious sinners to open penance in the beginning of Lent and wisheth that it might bee restored againe And as Ashwednesday was appointed for putting notorious sinners to open penance so was MAUNDAY Thursday set a part for their absolutions P. 59. The godly discipline constantly practised in Churches and at Altars and the sad and malencholly mention of Penance Fasting and Prayer with other Austerities which the pietie of the times have but just cause to thinke of P. 63. This was done 40. dayes before Easter namely on Ashwednesday in Sack-Cloth and Ashes And for 8. dayes together before Easter they were to doe penance to fast to refraine all manner of pleasures though never so lawfull to stand bare foot upon Sack-cloth and to watch on Good-Friday all night or at least till two a Clock in the morning Shelfords five Treatises Pag. 71. Then they confessed their sinnes to God and their Minister for spirituall comfort and Councell then they endeavoured to make the best temporall satisfaction they could by Almes Prayer and Fastings and other workes of humiliation The Scots New Service Booke in the Commination against sinners with certaine prayers to bee used diverse times in the yeare and especially on the first day of Lent commonly called Ashwednesday To which there is this addition in justification of Popish penance made with the Arch-Bishops owne hand Brethren in the Primitive Church there was a godly discipline used that at the beginning of Lent notorious sinners were put to open Pennance and did humbly submit themselves to undergoe punishment in this world that their soules might be saved in the day of the Lord. All which is thus closed up by Bishop Mountague who after a long discourse in Justification of Confession and Penance concludes thus out of Pope Leo. Originum Ecclesiasticarum Tomi Prioris pars posterior Londini 1640. Pag. 467. Sect. 33. Christus enim ut cum B. Leone loquar Ecclesia Prapositis potestatem dedit ut Confitentibus actionem paenitentiae darent cosdem SALUBRI SATISFACTIONE PVRGARENT sic ad communionem Sacramentorum per januam reconciliationis admitterent 3. That we ought necessarily to give blinde Obedience to the Ecclesiasticall commands and directions of our Priests Confessors and spirituall Superiors THis desperate Popish Assertion was published and justified in these Authorized printed passages worthy our speciall observation Christs Epistle to a Devout Soule pag. 112. 113. 114. 116. Respect not the man who by my Ordinance is thy superior whether he be learned or unlearned but have regard to this only that he is thy superior by whom I will govern thee and in whom thou oughtest to obey me Wherefore I would have thee subject thy selfe unto him without any servile feare or scruple of thy Conscience and dispraising thine owne wisdome and Councell submit thy selfe to be governd by his judgment and opinion whatsoever he shall determine or appoint thee Walke in the path of Obedience and doe nothing at all without the Counsell of thy Pastor or Ghostly Father or Superiour esteeming that alwayes best which thy Superior shall thinke fittest doe all things according to the councell of thy Superior and submit thy selfe wholly to his will and discretion And Page 192. my inspirations never disagree from the Obedience that thou must carry to thy superiors therefore if thou submittest thy selfe to them and reliest in no respect upon thy owne selfe thou art sure to walke in simplicity and purity of heart Francis Sales his Introduction to a Devout Life pag. 334. 335. Obedience Charitie and Povertie are three excellent justruments unto perfection There are two sorts of Obedience the one necessary the other voluntary by necessary obedience thou must obey thy Ecclesiasticall Superiors as the supreame head c. Which is thus seconded by Christopher Dow in his Booke against Master Burton pag. 136. 137. Secondly I say that being done by the same Authority that first set them forth it is neither for him nor me nor any other of inferiour rancke to question them but with humble Reverence to submit to their judgments and to think them wiser and farre more fit to order those things that belong to their places than wee whom neither it concernes nor indeed can know the reasons that move them either to doe or alter any thing c. With whom Doctor Heylyn in his Coale from the Altar p. 2. Thus complyes in judgment Should we all be so affected as to demurre on the commands of our Superior in matters of exteriour Order and Publike Government till wee are satisfied in the grounds and reasons of their commandements or should we fly off from our duty at sight of every new devise that is offered to us we should finde a speedy dissolution in Church and State Which Doctor Pocklington thus closeth in his Altare Christianum pag. 180. What flood-gates this man sets wide open to let in a whole deluge of confusions impiety and Sacriledge into the Church if the Contents of his Letter in this particular might obtaine viz. That the Constitutions Orders Decrees appointed by Cannon or renewed by TRADITION of holy Church be not of absolute authority and require full obedience but are to be scanned and disputed 4. That Christians here must have Altars that these ought to be rayled in Altarwise at the East end of the Chancell and there bowed to and towards as to Gods mercy seate and the place of Christs chiefe reall presence upon earth and that there can be no true Sacrament or Consecration of it where there is no Altar THis is the Subject matter of many whole Bookes lately published authorized by the Archbishops Creatures and Chaplaines as Doctor Heylyns Coale from the Altar his Antidotum Lincolniense His Moderate answer to Master Henry Burton pag. 132. to 140. yea a thing expresly enjoyned by the Archbishop and others in the new Statutes for the Vniversity of Oxford in the new Statutes of diverse Cathedrals the new Cannons and by diverse Bishops in their Visitation Articles already mentioned We shall therefore insist only on some other authorized Bookes and passages to this purpose Wee shall begin with Doctor Iohn Pocklington his Sunday no Sabbath printed by the Arch-bishops approbation and his Chaplaines license p. 43. 44. 50. Habemus Altare we under the Gospell have an Altar Heb. 15. 10. and so is the Word Altar and Lords Table indifferently and alike anciently used these were some Tables or Altars of stone quia Christus est lapis angularis some were of Wood the better to expresse his death on the Tree these wooden Altars or Tables the furious Circumceflions brake downe in Saint
the damned Purgatory Limbus Jnfantum et Limbus Patrum This division be it granted them page 278. Gods Kingdome is not so narrowed but that he might well have more places then one Recepracles Repositories resting places for the Righteous Which he thus prosecutes in his Appeale page 236. Heaven so spatious extended so capations is not nor hath beene so narrowed in wherewith that there cannot be divers Designations Regions Habitations Mansions or Quarterings there page 237. They the Fathers were not in Hell but as they were not there so were they not likewise in Heaven strictly taken for the third Heaven that receptacle of the Righteous now together with the glorified body of our Saviour page 238. For that place was not then stantibus ac tunc fitting or accruing to them such a Royall habitation the None-such of God did not befit their then inferior states and conditions And in his Appar P. 476. Communem esse Patrum sententiam aliorumque doctissimorum Scriptorum nostrae aetatis et Confessions sanctorum aminas ante Christi resurrectionem non fuisse in Caelo Hieronimi testimoniae sunt innumera ante adventum Christiomnes and inferos ducebanturunde Jacob ad inferos discensurum se dicit et Evangelium docet magnum Chaos interpositum apud inferos Nota quoque ut Samuelem verè quoque in inferno fuisse credas et ante adventum Christi quamvis sanctos infernt lege detentos locum esse ait qui lacus vocatur et abissus in qua non erant aquae in qua animae recluduntur sive ad paenas P. 135. Obijciunt nullus tertius locus indicatur in Scriptura preter infernum dimnatorum et Caelum Resp Licet non indicaretur in scripturis alium esse locum tertium non tamen inde sequeretur non fuisse tertium quia multa sunt quae non indican tur in scripturis Many other passages of like nature might be added but these shall suffer 10. That there are Canonicall houres of Prayer which ought to be observed THis is the subject matter of Doctor Cozens his privat Devotions or HOWERS OF PRAYER printed three or foure several times one after another digested into Canonicall houres the practise whereof he not only there pleaded for but 〈◊〉 wise afterwards introduced in Peter House in the Vniversity of Cambridge 〈◊〉 mong other his Popish Innovasions as was attested upon Oath by Mr. 〈◊〉 and others The Archbishops owne private Manuscript Devotions under his owne 〈◊〉 seised by Mr. Prynne in his Chamber at the Tower were all digested into Canonicall houers in Imitation of the Houres of our Lady and other Popish Treatises of Devotion as was manifested by the Booke it selfe from Page 1. to 75. Doctor William Watts in his Mortification Apostolicall printed at London 1637. Page 47. thus Justifies the use of Canonicall houres For this purpose the night was devided into Canonicall houers or certaine times of rising to Prayers At midnight will I arise to give thankes unto the said the man after Gods owne heart Mark here that he praised not God lying but used to rise and doe it at other houers the Saints may sing a loud upon their Beds and the spouse may seeke her Christ in the Bed by night but when a Canonicall houer comes of which midnight was one David will rise to his devotions thus did the Apostles 100. At midnight Paule and Sylas prayed and sung praises unto God The morning watch was another Canonicall houer and this David was so carefull to observe that he oft times waked before it c. 11. That men have Free-will in Actions of Pietie BIshop Mountague in his Gagge determines thus Page 109. Man hath freewill in Actions of Pietie and such as belong unto his salvation For the concurrence of grace assisting with freewill The correspondency of freewill with Prescience Providence and predestination is much debated in your owne Schooles Page 116. Our conclusion and yours is beth one we cannot deny freedome of will which who so doth is no Cathelique no nor Protestant Which he thus seconds in his Appeale Page 75. 76. The Question of freewill is a point of very great obscurity fitting rather Schooles then popular eares or auditories if not what meane those many divisions amongst men touching freewill the nature state Condition of it since Adams fall the Concurrence and Cooperation thereof with Grace Page 99. There is freewill Man prevented by grace assisted putteth to his hand to procure Augmentation of that Grace as also continuance unto the end in that grace Page 95. Thus having with as great diligence as I could examined this Question inter parts of freewill I doe ingeniously confesse that I cannot finde any such materiall difference betweene the Pontificians at least of better temper and our Church So he Shelford in his five Treatises Page 203. writes thus The order for freewill is for man to which because it is the Highest God added his speciall grace And by this man travelleth either to his home of happinesse or to his home of heavinesse He proceeds thus Page 211. Herein stands his liberty and freedome to doe what he can and will what he will in the way of Grace and goodnesse wherein God will ayd him to go beyond himselfe pag. 105. O blessed Charity if thou hast this roote in thee thou shalt comprehend this bredth and length heigh and depth and thou shalt with these holy Saints say If I had beene in their Coates or had their occasions I would have done as they did I shall conclude with Index Biblicus printed at London 1640. Liberum arbitrium etiam post lapsus in homini mansit c. 12. That we are justified before God by Charity and good workers not by faith alone SHelford in his 5. Treatisies pag. 109. resolves thus The fulfilling of the Law justifieth but Charity is the fulfilling of the Law Ergo it justifieth Where the Abostle preferreth Charity to justifying faith he compareth them in the most excellentway and it is most manifest that the most exeellent way is in the way of our justification pag 120. Bona opera sunt efficienter necessaria ad salutem Gredere Iustitia est omnis et una salus At non sit olim tam malis semita nunquam Heroum lassos duxitad astra gradus Sed labor et virtus Christopher Dowe in his Innovations unjustly charged pag. 124. We must put all that we can we must not fly to naked imputation not by faith only c. pag. 127. Fr. 4 Sancta Clara that good workes are effectively necessary to salvation which position was intended and maintained in opposition to the Enemies of good workes of whom some deny their necessity others allowing their presence as requisite deny that they conduce any thing to the furtherance of salvation Sancta Clara his Deus Natura Gratia pag. 158. Hic pax facillime ineunda sic etiam D. Montacutius articulum be fide recte explicat pag. 159. Ecce igitur plane
and prejudice of Religion grew conscious to himself that this passage if un-expunged might one day rise up in judgement against him and be applied to himselfe in after times wherefore out of a provident foresight he thought it a poynt of wisdome to expunge it But since divine providence hath brought it to publike light we conceive it will be a very good president to direct your Lordships judgement in the sentence of this Haman this Arch-Malefactor against our State and Religion The the third expunged clause was this And whereas there is not onely a law of God but even of man against Sabbath-breaking which concernes the fourth Commandement and divers against Popery which trencheth upon the first and second Commandement c. let not the other which concernes the Sabbath seem to have been consented to onely upon the importunity of a few Precise persons but never intended for execution least God set such a Memorandum upon them and you who will not be carefull of the Memento set upon that Commandement that whoso heareth of it both his eares shall tingle as stories tell us he hath done upon both Prince and People in France Denmarke yea and here in England offending in that kind Let not all the other Statutes tending towards the first and second Commandement seem meer engines of state to draw reward for toleration dispensation and connivancy least God connive not at nor dispence with such intolerable dissimulation least he make the gaine gotten by this dividing of Adoration between him and Idols to be like that of Solomens in that case which was recompenced with the losse and dividing of his Kingdome betwixt his sonne and astranger 1 Reg. 11 and 12. Chapters But ob farre be that from the State of this Iland and from you to be instruments in it And in the Margin this Note affixed to the word stories was quite purged out Greg. Turonensis Magdeburg cent 12. c. 6. at London 1583 c. in which places meaner persons working greater sporting Kings fighting battatles on the Sabbath dayes are all reported to be overthrowne and destroyed with fearfull judgements These being the onely pious Orthodox passages in all this Sermon against popery Papists Sabbath-breaking and ill Counsellours were quite crossed out with this Bishops owne hand who altered and added many things in it for the worse and all to this very purpose that the people might not take notice of any designe in forraigne parts to extirpate the Protestant Religion or to tolerate set up Popery or suspend the Lawes against it or Papists Priests and Sabbath-breakers at home whereof these Clauses gave them notice which this Doctor as had as he was foresaw world produce that devision in our Kingdom which we now experimentally suffer under threatning uttter desolation to us all these purgations in one Sermon were made by polupragmaticall Prelat before he had any legall power to license Books for the Presse 〈…〉 â—econdly we shall proceed to some higher attempts after he had gained such 〈…〉 of them even upon the publike Records of our Church 〈…〉 of 3. Jacobi ch 1. intituled An Act for a publike Thanksgiving 〈…〉 every yeere on the fifth day of November ordaineth this day to be had perpetuall remembrance that all ages to come might yeeld prayses to God for our deliverance from the most inhumane cruell and barbarous Gunpowder-plot of the Papests and hate in memory this joyfull day of deliverance Hereupon there was a speciall booke of Prayers and Thanksgiving compiled and enjoyned by authority to be used on this day in one of the prayers whereof there was this clause Root out the Babylonish and Antichristian Sect which say of Ierusalem downe with it downe with it even to the ground and to that end strengthen the hands of our gracious King the Nobles Magistrates of the Land with judgement and justice to cut off these workers of iniquity whose Religion is Rebellion whose Faith is Faction whose practice is murdering of soules and bodies and to root them out of the confines of this Kingdome c. This clause continued in all these publike books without the least exception or alteration from the yeere of our Lord 1606. till 1635. and then this Arch-bishop conceiving this passage to lay an imputation and seandall First upon the profession of Romish Priests Jesuits and blood-thirsty papists by stiling them a Babylonish and Antichrian sect Secondly upon their Romish Religion whose religion is rebellion whose faith is faction Thirdly upon their Rebellious and traiterous practises in stiling them these workers of iniquity whose practice is murdering of soules and bodies Fourthly upon their persons as unfit to be tolerated in the Realm and meet to be rooted out of the confines of this Kingdom by the King Nobles and Magistrates a clause altogether inconsistent with our toleration of and his reconciliation of us our religion with them and Rome then actually intended endeavoured by this Arch-prelat and his Confederates he thereupon in the yeere 1635. caused this Book to be re-printed and altered the forementioned clauses in this ensuing forme only to gratifie the Jesuits Priests popish Recusants and take off these just charges against them and their Religion both for the time past and future by turning the edge of this prayer upon the Puritanes on whom the Papists would have fathered this their horrid treason had it taken effect Root out that Babylonish and Antichristian sect of them which say of Ierusalem c. And to that end strengthen the hands of our gracious King the Nobles and Magistrates of the Land with justice and judgement to cut off those working of iniquity who turne Religion into Rebellion and faith into Faction c. Master Henry Burton in his Sermons on the fifth of November 1636. intituled For God and the King p. 130. to 142. informed the people of this most grosse alteration and charged the Arch bishop to be the Author of it aggravating his offence to the full Master Prynne doing the like in his Epistle Dedicatory to his Quench-Cole For this good service among others they were brought into the Star-chamber by the Archbishops instigation who in his Speech in that Court at their consure published by speciall command First of all confessed that he made this alteration Secondly justified the making of it because it gave offence and scandall to the Papists which ever ought to be avoyded as much as may be adding that it laid an imputation on their Religion as if it were rebell on spending sundry pages in justification of this alteration as most fitting and necessary averring that our religion and the Papists was all one and rendring three reasons why this change was made Thirdly he addes by way of justification excuse that though he made this alteration yet he did it by his Majesties command p. 33. 34. His Majesty expresly commanded me to make the Alterations and see then printed and here are both the Books with his
dishonourable scandalous and offensive act which would scandalize and disgust all his wel-affected protestant Subjects dishonour his owne royall Father King James our Parliaments Church State who all authorized approved used this prayer for thirty yeeres space together encourage Papists Priests Jesuits to such like horrid treasons and exceedingly animate elevate the popish faction causing them to deride if not to insult over the Protestants and our Church which must now alter retract her own approved Collects to gratifie them and their Antichristian Religion But so farre is he from this that he readily obeyes the first command without the lest disswasion resistance without advising with or giving notice thereof to any other of his Brethren the Privy-Counsell Judges and other publike persons as much concerned in it as himselfe to whom he ought to have given notice and asked their leave at least opinions herein ere he obeyed the King though not Master Burtons and Master Prynnes being more ready to obey than his Majesty to command them Finally admit his Majesty had commanded him to make these alterations yet for him in his owne cause in an open Court of Justice where by Law he ought not to have been present or spoken as a Judge to lay all the Odium of these alterations with all his other Innovations in Religion only on his Majesty to render him odious to his people to cloke his own shame extenuate his own guilt and then to publish it in print to all the World to his perpetuall dishonour when there was no necessity and that by pretext of his Majesties speciall command was such a disloyalty and transcendent aggravation of his crime as no age can paralell no punishment expiate but that which the Gunpowder Traytors justly suffered Besides this after the publication of his â—peech in Star-chamber he specially imployed Doctor Heylin to iustifie these alterations to the world in print in his Moderate Answer to the seditious and scandalous chalenges of Henry Burton as he stiles them written by his * speciall command and licensed by his Chaplaine p. 150. to 157. and ordered Christopher Dowe to second him herein in his Innovations unjustly charged upon the present Church and State p. 136 to 14â— where thus he writes Secondly I say that the alteration of those Prayers being done by the same authority that first set them forth it is neither for him nor me nor anyother of inferiour ranke to question them but with humble reverence to submit to their judgements and to think them wiser and farre more fit to order those things that belong to then places than we whom it neither concernes nor indeed can know the reasons that move them either to doe or alter anything But more particularly that which he objecteth against the former is that they would not hereby have all Jesuits and Papists termed a Babylonish and Antichristian Sect but restraine it to some few of them and mentally transferre it to those Puritanes who cry downe with Babylon that is popery But what then what if out of a charitable respect to those which in that Religion are peaceable and honest men as no doubt but some of them whatsoever Master B. beleeves of them are such they are not willing nor think it fit to pray for the rooting up and confusion of all Papists indiscriminatim under those harsh termes surely charitably minded Christians cannot but approve such an alteration if there were no other ground than that for it As for any mans transferring it to Puritanes that is as meer a surmise as it is a false slander that any of those whom he intimates doe call Rome Jerurusalem or Popery the true Catholique Religion Yet I know not why such furious cryers downe of popery as Master B. hath shewed himselfe may not be accounted of a Baby lonish and Antichristian Sect as well as any Jesuit in the world nor why we may not pray and that with better reason than Master B. would have men to doe and under those titles against the Hierarchy of our church that God would root them out of the Land c. Wherein he makes zealous opposers of popery those the world then stiled Puritanes more dangerous persons and fitter to be rooted out of the Land as a Babylonish Antichristian Sect than papists or Jesuits Now thus to justifie this alteration in so daring impudent a manner in favour of popery priests Papists Jesuits what a transcendent crime it is and of what a rotten popish spirit it savours let all impartiall persons determine The third purgation made by himselfe discovering the hidden popery of his heart is his purging out this notable clause against popery in the first Collect of the publike book of prayers appointed at the generall Fast for ceasing the Plague in the yeere 1636. Thou hast delivered us from Superstition and Idolatry wherein we were utterly drowned and hast brought us into the most cleare and confortable light of thy blessed Word by which we are taught how to serve and honouor thee and how to live orderly with our Neighbours in truth and verity The King by his Proclamation Anno 1636. commanded that the Booke of prayers for the Fast formerly set forth by authority should be reprinted re-published and likewise used in all Churches and places at the publike meetings during this Fast The Arch-bishop instead of re-printing the book formerly set forth by authority purgeth this clause out of it in the new impression though used in the Fast-books upon like occasions in Queen Elizabeths and King James their severall reignes and in that of 1. Caroli and that upon these very grounds which should have moved him to retaine it still had his heart been upright or sincere to God and our Religion because it layes a just censure and blemish upon popery by stiling it superstition and idolatry and thankfully recites Gods goodnesse to us in delivering us from Popish superstition and idolatry wherein we were utterly drowned and bringing us into the most cleare and comfortable light of his holy Word by which we are taught how to serve and honour him c. A clause so pious so just and equitable that it is almost a miracle how any but a most inveterate Papist could except against it yet this Arch bishop is so irreconcileably angry with it that it must be wholy obliterated and quite omitted out of this new impression and that without any speciall order or command from his Majesty which he pleaded for the former alterations in the Gunpowder-treason book or any suggestion from Papists Priests or Jesuits who were scandalized with it for he doth not so much as pretend any such thing in his justification of this purge but by his owne papall authority contrary to his Majesties Proclamation out of his own metro popish genius which perswades us that the former alcerations in the book for the fift of Novem. proceeded originally from himself too as well as this however he would translate it to the
some blind superstition or impious corruption therefore we should be afraid of Superstition prophanenesse impiety and contempt of the Word of God least our bread be taken away and given unto the dogges c. Some workes are odious unto God but gratefull unto men as to temporize to flatter and sooth up great men to embrace the Religion commanded by their Kings and Governours be it never so Idolatrous false and superstitious these works are not to the done In Doctor Featlye's Sermons stiled Clavis Mystica page 226. the Doctor having spoken something against gaudy Images Tapers Perfumes and prayer in an unknowne tongue in the Roman Church concluded thus But me thinks I have stayd too long in the TEMPLE OF RIMMON I returne therefore to the Temple of the living God This Doctor Bray the Arch-bishops Chaplaine blotted out as scandalous to the Church of Rome causing the whole sheet to be re-printed And in the very last Sermon and page of his book page 907. he purged out this whole devout prayer in the close of the Sermon onely because this phrase of bowing to the Romish Baal was comprized therein Purge our polluted consciences by faith in his blood that though our sinnes be as red as scarlet yet they may be made as white as woole Vouchsafe to looke downe from thy highest Throne of Majesty upon this whole Land prostrating her selfe at thy foot-stoole and wallowing in dust and ashes despise not the sighing of so many contrite hearts despise not the prayers of so many thousands which thou knowest proceed not out of fained lips set a marke upon those that mourne in secret for all those impieties iniquities impurities and abominations which it is not in their power to redresse and spare the Kingdome for their sake who never have bowed to the ROMISH BAAL nor given way to any corruption of thy pure worship but have sought thee with an upright heart O Lord for our sinnes thou didst deservedly smite us with Pestilence after the manner of Egypt yet when we turned to thee by fasting weeping and mourning thou commandedst thy Angell to sheath his sword and since that thou threatnedst to send a famine amongst us and cleannesse of teeth in all our coasts yet when we humbled our selves before thee as at this day thou commandedst the wind and clouds and they obeyed thee and for sowing one day in teares we reaped in joy the harvest of the whole yeere And now O Lord what is our hope our hope is even in thee the clouds are gathered together from divers parts of the earth and they threaten thundering and lightning in such sort that we have just cause to feare a black and dismall day a bloody day of invasion and utter desolation neere at hand Yet O Lord behold this whole Nation as one man stretching out her hands unto thee behold thy Sonne stretching out his hands on the Crosse for her Heare us we beseech thee for our Prince and our Prince for us heare us for the Peeres and Nobles and the Peeres and Nobles for us heare us for the Commons and the Commons for us heare us for this whole Church and the Church for us and Christ for all Remove our sinnes as a cloud and our transgressions as a mist and let the light of thy countenance and beames of thy favour shine upon us and dry up those teares which out of the bitternesse of our hearts we now shed abundantly before thee so shall we thy people and sheep of thy pasture sing unto then in the great congregation and prayse thy name even to our last breath Amen Strange is it that so devout and pious a prayer as this should be totally expunged for stiling Masse and popery the Romish Baal What the true intention and designe in purging out these and the following passages against Popery were will most cleerly yea infallibly appear by these remarkable clauses expunged by the Licenser out of Doctor Jones his Comentary upon the Hebrewes In the Manuscript copy page 443. the Doctor upon these words Follow peace with all men had comented thus We must distinguish between Peace and Familiarity We may be at a generall peace even with the enemies of God but we must not be familiar with them There is danger in that Be at peace with a Papist but be not familiar with a Papist Secondly We may be at peace with the persons of all but with the vices of none Be at peace with a Papist but not with his Popery and Idolatry Be at peace with a drunkard but not with his drunkennesse reprove that shew thy dislike of that The Licenser obliterates these two clauses omitted wholy thereupon out of the printed copy page 560. Be at peace with a Papist but be not familiar with a Papist be at peace with a Papist but not with his Popery and Idolatry Their designe was to reconcile us to Rome and therefore this Doctrine that we must not be familiar with papists though we be at peace with them because there is danger in that and that we must not be at peace with their Popery and Idolatry but onely with their persons must by all meanes be totally expunged as heterodox and scismaticall Doctrine The same Doctor in his Manuscript copy page 236. had this passage closed with a good prayer England that was ever rude and barbarous is now become civill and religious and all that ever received the Beast's mark have now banished the Beast and GOD GRANT MAY NEVER CHANGE FROM THAT The Licenser whose designe was consonant to his Arch-masters projects to have us change to popery and receive the Beast and his mark againe quite rased out these words relating particularly to England totally omitted in the printed Book page 278. And all that ever received the beast's marke have now banished the beast and God grant it may never change from it Was not this a Romish beast indeed and no true Protestant who durst obliterate such a passage The Doctor in his written copy page 93. used this disswasion froâ— popery to those who pleaded the example of their forefathers continuance in it Thy Father was a spend-thrift and made all away and wilt thou doe so too Thy father had the French-pox for his uncleane life and must thou desire it too so thy Father had the Romish Pox being infected with the Romish Religion therefore must thou obstinately continue in that disease All this the Licenser totally deleted and thereupon it is left out of the printed copy page 128. where it should have been inserted The Doctor in his Manuscript page 148. had this passage If he happen to be seduced by Papists or other hereticks we that are preachers must have compassion on such The Licenser wholy raseth out If he happen to be seduced by Papists or other Hereticks because the designe was we should be seduced by such and in such a case Preachers must have no compassion on us therefore it is omitted in the
and most Honourable my singular good Lord the Lord Arch-bishop of Canterbury his Grace Primate of all England and Metropolitane Chancelour of Oxford and one of the Lords of his Mijesties most honourable Privy Counsell present these And after the receit thereof thus indorsed with the Arch-bishops owne hand Rec. Jan. 22. 1639. L. B. Exon. concerning some amendments in his book for Episcopacy In this Letter of the Arch-bishops and the answer to it besides the grand designe of asserting Episcopacy of divine Right and Institution we may observe these considerable particulars First that he blames Bishop Hall for being a little too favourable to the forraigne Protestant Churches and their authors Secondly for passing by the Sabatarians or strict observers of the Lords day without any touch at all which he desires him to rectifie and help by some touches of shapnesse against them this is his charity to the Protestants and Sabatarians or Puritans of you please they were too candidly handled and therefore must be more harshly dealt withall but now on the other hand mark his extraordinary affection to and care of the Popes honour and reputation He doth in the third place tax the Bishop for bestowing the title of ANTICHRIST on him three or four times in his Book positively determinately This was such a transcendent crime that he must needs acquaint the King himselfe with it of his owne native disposition without any other Monitor and procures a speciall royall command to him from his Majesty to expunge those scandalous and dishonourable clauses against his Holinesse out of his Treatise Fourthly in the reason which he renders for acquainting his Majesty herewith and desiring him to make this change there are these considerable things to be taken notice of First that King James himselfe did in his printed Works at large prove and declare the Pope to be Antichrist by very strong proofes Secondly that when the Spanish match was in agitation and the Popes Dispensation required for the facilitating of it being one of the first Articles in the Marriage Treaty he was challenged by the Pope and his agents for it but not before Thirdly that King James hereupon to satisfie the Pope and gaine his favour was put to a hard shift and enforced to coyne a new distinction which he never thought of till then to excuse the matter That he writ thou not concludingly but by way of Argument onely c. Fourthly that he made this answer and distinction when King Charles went into Spaine and acquainted him with it by word of mouth that he thereby might satisfie the Pope and his party Fifthly that this whole passage was knowne to him and he privy to this secret not knowne formerly to others therefore he was certainly one of the Cabinet-counsell who was privy to the Kings going into Spaine and to the private instructions given him by King James before his departure hence yea very likely one who suggested this distinction to King James to please the Pope and promote the Match and therefore HE COULD NOT BUT SPEAKE WITH THE KING ABOUT IT who hereupon commanded this Bishop to qualifie his expressions in these particulars and so not differ from the knowne judgement of his pious and learned Father from whose orthodox judgement notwithstanding the Arminians might freely dissent both with his Majesties and this Arch-prelats approbation Whereupon we find that these passages were qualified according to his desire although Bishop Andrewes positive opinon in sundry passages was that the Pope was Antichrist All which considered we may infallibly conclude from his owne pen that all the forementioned purgations of passages against the Papacy Pope and his being Antichrist were made by this Arch-bishops owne speciall direction without any other suggestion but his owne Romish Genius and good affection to the Pope to induce a more easie reconciliation with him and this in direct opposition First to the severall Statutes of 16 R. 2. c. 5. 25 H. 8. c. 19. 20. 21. 28 H. 8. c. 10. 37 H. 8. c. 17. which tacitely define the Pope to be the Antichrist who did obfuscate and wrest Gods word Testament a long season from the spirituall and true meaning thereof to his worldly and carnall affections as pompe glory avarice ambition and tyranny covering and shadowing the same with his humane and politick devices traditions and inventions set forth to promote and stablish his onely dominion both upon the soules and also the bodies and goods of all Christian people excluding Christ out of his Kingdome and rule of mans soule as much as he may and all other temporall Kings and Princes out of their Dominions which they ought to have by Gods law upon the bodies and goods of their subjects whereby he did not onely rob the Kings Majesty being onely the supreame head of this his Realme of England immediately under God of his honour right and pre-eminence due unto him by the law of God but spoyled this his Realme yeerly of innumerable treasure and with the losse of the same deeemed the Kings loving and obedient Subjects perswading to them by his lawes buls and other his deceivable meanes such dreames vanities and fantisies as by the same many of them were seduced and conveyed unto superstitious and erronious openions Secondly to the book of Homilies in the second part of the Sermon for Whit-Sunday page 316. and the 6. Sermon against wilfull Rebellion page 316. which determines the Pope to be Antichrist in these tearmes Wheresoever you find the spirit of envy hatred contention robbery murther extortion witchcraft neeromancy c. assure your selves that there is the spirit of the devil and not of God albeit they pretend outwardly to the world never so much holinesse c. such were all the Popes and Prelates of Rome for the most part as doth well appeare by the story of their lives and therefore they are worthily accounted among the number of the false Prophets and false Christs which deluded the world a long while The Lord of heaven and earch defend us from their tyranny and pride that they never enter into his Vine-yard againe c. and he of his great mercy so work in all mens hearts by the mighty power of the holy Ghost that the comfortable Gospel of his Sonne Christ may be truly preached truly received and truly followed in all places to the beating downe of sinne death the Pope the devil and ALL THE KINGDOME OF ANTICHRIST c. The Bishop of Rome understanding the bruit blindnesse ignorance of Gods Word and superstition of English men ond how much they were inclined to worship the BABYLONISH BEAST OF ROME Thirdly to the 80. Article of the Church of Ireland defining the Bishop of Rome to be THE MAN OF SINNE foretold in the holy Scripture Fourthly to the Book of common-Common-prayer appointed for the fifth of Novemb. stiling the Pope Papists and Jesuits A Babylonish and Antichristian sect and to the Kings Letters Patents forementioned defining
Popery to be an Antichristian Yoake Fifthly to the Hymne printed in the end of all our Psalmes and Common-prayer books From Turke and Pope defend us Lord which both would thrust out of his throne our Lord Jesus Christ thy deare Sonne and the prayer for private families bound up with our Bibles and Common-prayer-books confound Satan and Antichrist c. Sixthly to the whole torrent of our Protestant Martyrs Writers who define the Pope to be Antichrist yea the great Antichrist prophesied of in Scripture This was the direct position of our godly learned Martyr Walter Brute who maintained it in a large discourse recorded by Master Fox in his Acts and Monuments edit 1641. vol. I. p. 622. to 632. of our English Apostle Iohn Wickliffe Fox ibid. p. 594. justified by John Hus and Joan Wicklif Dialog l. 4. c. 15. Rich. Wimbledon in his Sermon preached at Pauls Crosse anno 1389. Fox vol. 1. p. 718. Sir Geofry Chaucer in his Plough-mans Tale Lucifers letters to the Prelats of England supposed to be written by William Swinderly Martyr Fox Acts and Monuments edit 1610. p. 482. 483. Sir Iohn Oldeastle that famous Knight and Martyr Fox ibid. p. 417. 418. Pierce Ploughman his complaint of the abuses of the World Fox ibid. 1. edit 1641. p. 520. to 532. Mr. Wil. Tyndall a godly learned Martyr in his Obedience of a Christian man p. 214. 215 c. in his Revelation of Antichrist and Practice of Popish Prelats The Author of the image of a very christian Bishop and of a counterfeit Bishop printed about the yeere 1538. Rodericke Mors his complaint to the Parliament of England about 37 of King Henry 8. c. 23 24. William Wraughter his Hunting and resening of the Romish Fox dedicated to King Henry the eighth Henry Stalbridge his Exhortatory Epistle to his dearly beloved Country of England in King Henry the eighth his Reigne Iohn Bale Bishop of Osyris in his Image of both Churches and Scriptorum Illustrium Brittaâ—dae p. 33. 116. 117. 161. 286. 287. 471. 481. 633. to 640. 647. 702. de Vitis Ponrificum Romanorum Father Latymer Master Bilney Master Rogers Shetterdon and other of our Martyrs William Alley Bishop of Exeter in his Poore mans Library part 1. sol 56. Bishop Iewell in his Defence of the Apology of the Church of England p. 593. 449. 480. to 497. 508. and Reply to Harding p. 220. to 230. Master Thomas Beacon his Acts of Christ and Antichrist his Supplication unto Christ his Reports of Certaine men Reliques of Rome Master Iohn Fox in his Meditations upon the Apocalips Bishop Bilson in his book of Christian Subjection and unchristian Rebellion Doctor Whitaker Doctor Robert Abbot Bishop of Sarum Doctor George Downham Bishop of Derry Doctor Beard Master Powel Doctor Willet Doctor Fulke Doctor Sutcliffe Doctor Sharp Master Squire in their severall Treatises and discourses concerning Antichrist Doctor Iohn White in his way to the true Church Sect. 61. Num. 4. Master Brightman upon the Revelation Doctor Crakenthorpe his defence of Constantine and of the Popes temporall Monarchy and generally all other our eminentest English Writers of any note till this Arch-bishops reigne have positively defined the Pope and Papacy to be the great Antichrist and proved the same at large We shall close up this with two of the Arch-bishops predecessors resolutions in this point The first is Arch-bishop Cranmer who as he refused to move or stirre his cap to the Popes Commissioners when he was converted before them for his Religion so he likewise professedly averred the Pope to be the Artichrist in these very termes recorded by Master Fox in his Acts and Monuments Vol. 3. Edit 1641. p. 653. 660. 661. The Bishop of Rome unlesse he be Antichrist I cannot tell what to make of him wherefore if I should obey him I cannot obey Christ he is like the Devill in his doings for the Devill said to Christ If thou wilt fall downe and worship me I will give thee all the Kingdomes of the world thus he tooke upon him to give that which was not his owne even so the Bishop of Rome giveth Princes their Crownes being none of his owne for where Princes either by election either by succession either by inheritance obtaine their Crowne he saith that they should have it from him Christ saith that Antichrist shall be and who shall he be forsooth he that advanceth himselfe above all other creatures Now if there be none already that hath advanced himselfe after such sort besides the Pope then in the mean time let him be Antichrist c. After which he desired all them present to beare him witnesse that he tooke the traditions and Religion of that usurping Prelat to be most erronious false and against the doctrine of the whole Scripture which he had often times wel proved by writing and the author of the same to be very Antichrist so often preached of by the Apostles Prophets in whom did most evidently concur al signes and tokens whereby he was painted out to the world to be known for it was most evident that he had advanced himselfe above all Emperours and Kings of the world whom he affirmed to hold their estates and Empires of him as of their chiefe c. He hath brought in gods of his owne framing and invented a new Religion full of gaine and lucre quite contrary to the holy Scriptures onely for the maintaining of his Kingdome displacing Christ from his glory and holding his people in a miserable servitude of blindnesse to the losse of a great number of soules which God at the latter day shall exact at his hand boasting many times in his canons and decrees that he can dispence contra Petrum contra Paulum contra vetus novum testamentum and that he plenitudine potestatis tantum prtesi quantum Deus that is against Peter against Paul against the old and new Testament and of the fulnesse of power may doe as much as God O Lord who ever heard such blasphemy if there be any man that can advance himselfe above him let him be judged Antichrist This enemy of God and our Redemption is so evidently painted out of the Scriptures by such manifest signes and tokens which all so cleerly appeare in him that except a man will shut up his eyes and heart against the light he cannot but know him and therefore for my part I will never give my consent to the receiving of him into this Church of England thus Cranmer resigned at his death This Arch-prelat therefore hath shut his eyes and heart against this shining truth in his godly Predecessors judgement who not onely doubts but denies the Pope to be the Antichrist The second is Arch-bishop Whitguift who when he commenced Doctor and answered the Divinity act at Cambridge anno 1569. publikely maintained this assertion in the Schooles Papa est ille Ancichristus as Sir George Paul records in his life p. 5. which this Arch-bishops immediate Predecessor Abbot
in that I shall ever acknowledge with a sincere heart But now Sir I must intreat leave of you that I may joyn an earnest suite to my thankes My Lord Bishop I hear is to be translated to Hereford and I am not thought on to succeed him I dare not write to my Lords Grace of Canterbury But I dare hope of his goodnes to me and that he will commiserate my case when he shall be truly informed of my need and what an utter discredit it will be to me in my Country when I shall be intercepted by whomsoever now the third time after that his Grace did encourage me to pitch upon this Bishoprick in his house at Westminster In truth Sir if I misse of it this third time I shall have no Joy to shew my face in the Diocesse Therfore I beseech you that you will speedily be my earnest Solicitor to his Grace that if for no other reason yet out of meer compassion I may not be so utterly disheartened I could be as glad to see Doctor Sibthorp in the Deanry almost as my selfe in the Pallace Your interest in his Graces Love may be a powerfull Mediator for us both Good Sir delay not the time to commend my cause to his Grace in whose goodnesse I cannot but have great confidence I heartily commend you to Gods grace and will ever be Your very thankefull friend Jo. Towers Peterborough Sept. 30. 1638. What effect this Letter produced appeares by the Docquet Book Octob. 29. 1638. Where we find both a Conge De'slire and Letter to the Dean and Chapter of Peterborough to Elect this aspiring Dr. for their Bishop both drawn up by Warrant from this Archbishop of Canterbury Belike Sir Iohn Lambe found this Doctor very thankfull for his promotion according to his promise the rather because we find in the Docquet Book Novemb. 5. 1638. A presentation of this Dr Towers to the Rectory of Caster in the diocesse of Peterborough by order from the Lord Archbishop of Canterbury Who as he disposed of all Bishopricks in England so likewise in Ireland even whiles he was Bishop of London and since as appeares not onely by sundry Letters from Doctor Vsher Primate of Ireland and other Irish Prelates found in his Study but by severall Writings and Warrants under his hand for disposing Bishopricks there we shall instance onely in three The first of them seised in his Study by Mr. Prynne is thus indorsed with the Archbishops own hand Mr. Lancasters Reasons why he should be Archbishop of Cassils though he be thought too young Maii 21. 1629. WHereas the Lord Bishop of London objected against my age as being under 50. Your honâ—our may be pleased if it shall be insisted upon to make known to his Majestie that the lamentable estate of that Church is such that it is requisite hee should be active able and wealthy rather then old and decrepid that should have that Bishopricke to prosecute the recovery of the revenues thereof where the last Archbishop left who spent and spoyled himselfe in the prosecution thereof and so shall any other that shall undertake that unlesse he shall be of competent age and shall have his Majesties gracious favour and furtherance therein Again gravity sobriety sincerity integrity courage counsell goodnesse godlinesse hospitallity and charity are more to be regarded in that Country where they pry with Eagles eyes into our lives and conversations but will not heare our doctrine then old age where he shall not long want grey haires if suites troubles molestations vexations persecutions and afflictions can procure them Againe it is held by most that neither Saint John the Evangelist nor Timothy the first Bishop of the Ephesians were above 30. yeares old and yet our Saviour made choyce of the former and Saint Paul of the latter saith in the first of Tim. 4. and 12. Let no man despise thy youth By this its apparant that the power of disposing the Archbishopricks and Bishopricks in Ireland were in this Prelates hands and that he rejected or advanced whom he pleased there and therefore must be satisfied The second is this Note writ with this Archbishops own hand found among Secretary Windebanks Papers who thus endorsed it Jan. 1634. My Lord of Canterburies Note for George Andrews Dean of Limbrick to be Bishop of Fernes and Laughlin George Andrewes Dean of Limbricke to be Bishop of Fernes and Laughlin To hold in Commendam any thing he hath saving the Deanery The Bishopricke is voyd by the death of the late Bishop thereof You must draw up a Letter accordingly out of hand W. Cant. Thirdly A Warrant thus endorsed with the Archbishops own hand A Warrant for the Bishop of Limericke writ by his Secretary Dell and signed by himself in this forme which will demonstrate the forme of all his other Orders and Warrants to the Signet for the forementioned English Bishops SIR YOu are to prepare a Bill for his Majesties Signature after the usuall manner conteining a grant of the Bishoprick of Limericke in Ireland now voyde by the death of the late Bishop there to George Webbe Doctor in Divinity and one of his Majesties Chaplaines in ordinary And for so doing these shal be your Warrant Septemb. 22. 1634. W. Cant. To the Clerke of his Majesties Signet attending His Authority in disposing the Bishopricks in Ireland was so absolute that William Bishop of Corke and Rosse in his Letter to this Archbishop Aug. 7. 1640. after he had passed through one or two Bishopricks there writes thus by way of acknowledgement to him for his preferments there What I had or have is of your Graces goodnesse under him who gives life and breath and all things and under our gratious Soveraigne who is the breath of our nostrels The like we could prove for Scotland and what kinde of Popish and Arminian Bishops he there preferred themselves have sufficiently declared in their Charge against him and other Writings Not to insist upon his earnest endeavour and contest to promote Dr. Theodor Price Vice-Deane of Westminster to a Welch Bishopricke as the fittest man in his conscience of all others who lived a professed Unpreaching Epicure Arminian and dyed a reconciled Papist to the Church of Rome soon after receiving extream unction from a Popish Priest who missed the Bishoprick onely by the Noble Earle of Pembrooks opposition to which Dr. Owen was preferred in his stead We shall passe from Bishopricks to Deaneries To pretermit his advancement of Dr Manwaring Dr Wren Dr Duppa and others to Deaneries ere they were made Bishops Decemb. 1635. the Deanery of Worcester was granted to Dr Christopher Potter a professed Arminian which Dr. Featly attested by signification and order of this Archbishop of Canterbury as the Docquet Book records to whom he submitted the correction of his Book entituled Want of Charity and imputed his preferments witnesse this Doctors own Letter to the Archbishop the originall whereof attested by M. Prynne was produced and read
with my own using of Copes therein at the celebration of the Lords Supper and solemn consecrations of Bishops attested by Dr. Heywood my own Chaplain who confessed That he celebrated the Sacrament at Lambeth Chapple in a Cope that my other Chaplains did the like and that he thought I was sometimes present when they did it that the Bread when the Sacrament was administred was first laid upon the Credentia from whence he took it in his hand and then carried it too and kneeling down upon his knee presented it laid it on the Lords Table on which there were Candlesticks and Tapers but not burning as he had seen them at White-Hall which Mr. Cordwel once my servant likewise deposed adding that I was present sometimes when this was done and that my Chaplains bowed down thrice towards the Altar at their approaches to it To which I Answer First that I took my patern of the Credentia from Bishop Andrews Chappel Secondly that this bowing towards the Altar was used in the Kings Chappel and in many Cathedrals both in Queen Elizabeths and King James their raigns Thirdly that the use of Copes is prescribed by the 24 Canon of our Church Anno 1603. which orders thus In all Cathedral and Collegiate Churches the Holy Communion shall be administred upon principal feast dayes sometimes by the Bishop if he be present and sometimes by the Dean sometimes by a Canon or Prebendary the principal Minister using a decent Cope This therefore is no Innovation To this was retorted in general that Sir Nathaniel Brent and Doctor Featly deposed nor there was no such Credentia bowing towards the Table Altar nor any Cope at all used in Lambeth Chappel in his predecessors time therefore all these are meer Innovations In particular it was replied that it appears not by proof Bishop Andrews had any such utensels vestments or bowings in his Chappel therefore this is a meer groundlesse evasion But admit he had yet Bishop Andrews Chappel was no Law Canon nor Patern for him to follow against our Lawes Common Prayer Book Homilies Injunctions which exclude such innovations And if the Patern of the Chappel and its Furniture which we gave in evidence were Bishops Andrews as he avers it was as grosly Popish and Superstitious as the Popes or any Popish Prelates Chappel whatsoever As for the Credentia it is directly taken out of the Roman Ceremonial and Pontifical as we have proved the onely Canons we know prescribing it and we finde the use of it only in some Popish Churches and mentioned no wherebut in the Roman Missal among the Rites of celebrating the Masse Therefore it is a meer Popish utensel appropriated to the Masse and a forerunner of it Secondly This bowing to and towards the Altar was never prescribed by our Statutes Articles Homilies Common Prayer Book Injunctions Canons never practised by any till of late but some few Popish Court Doctors and Cathedralists never used by his Predecessor or his Chaplains introduced only by Papists at the first in honour and adoration of their Breaden God upon the Altar and enjoyned only by the Roman Missal Ceremonian and Popish Canonists as we have largely manifested Therefore not to be justified or excused Thirdly the Book of common-Common-Prayer and administration of the Sacraments and other Rites and Ceremonies of the Church of England the onely Directory what vestments Ceremonies are to be used confirmed by our Lawes prescribes not any of these warrants not but excludes the use of Copes upon any occasion Our Homilies and writers of best rank condemn Copes as Iewish Popish Paganish enjoyned only by the Roman Ceremonial and Pontifical as we have proved Injunctions deeming them Popish Yea the third Part of the Homily against the peril of Idolatry hath this memorable passage concerning them p. 72. And because the whole Pageant must thorowly be plaid it is not enough thus to deck Images and Idols with gold silver rich wanton and proud apparel tempting their paramours to wantonnesse but at last come in the Priests themselves likewise decked with gold and pearls that they may be meet servants for such Lords and Ladies and fit worshippers of such Gods and Goddesses and with a solemn pace they passe forth before the golden Puppets and fall down to the ground on their marrow-bones before the Honourable Idols and their gorgious Altars too Therefore certainly it is impudency for him thus to introduce and justifie them against these Authorities Now whereas the Archbishop pleads the 24 Canon made in the yeer 1603. to warrant the use of Copes in his Chappel we Answer first That the Canon extends onely to Collegiat and Cathedral Churches not Parochial much lesse to Chappels Therefore it can no wayes warrant but condemns this use of Copes in his Chappel Secondly it enjoyns onely the chief Minister to use a decent Cope not a gawdy one with Images and rich embroidring upon it such as his Copes were Thirdly this Canon was never binding to any but meerly void in Law being never confirmed by Parliament and crossing both the Common Prayer Book and Homilies ratified by Parliament Therefore all these his Answers in justification of these Innovations display his impudence to the world in justifying such Popish Reliques as these The fourth kinde of Innovations charged against me in my Chappel are the standing at gloria patri bowing at the name of Iesus not used in my Predecessors dayes the setting up of a new Organ where there was formerly none and the consecrating of Utensels Altar-clothes Flagons with other Popish-furniture solemnly in a Cope attested by Mr. Boadman and others which are objected to be taken out of the Roman Missal and Pontifical To which I give this Answer 1. That the standing up at gloria patri though not prescribed by any Canon or Rubrick of our Church is of great Antiquity and hath been commonly practised in our Churches 2. That bowing at the name of Iesus is a thing prescribed in direct termes by Queen Elizabeths Injunctions Num. 12. and the 18 Canon of our Church therefore no Innovation nor offence 3. That though there were no Organs there before my time yet they being approved and generally used in our Church there could be no Popery in them 4. That the Consecration of Churches Communion Tables Altars Chalices Vestments is no fault nor Innovation for it is as ancient as Constantine the Great and have been used in the Church of Christ ever since his time 5. That such Consecrations are necessary else the Lords Table could not be called holy nor the Church holy nor those vessels holy vessels as they usually are Yea there is a Holinesse in the Altar as Christ averreth which consecrates the gold thereon And the Statute of 5 and 6. Ed. 6. against quarrelling and fighting in Churches proves that they are holy places and they could not be holy unlesse first consecrated As for the form of consecrating these vessels
in it To which was answered that this Book was as the Papists stile their Images a meer ignorant Lay-mans not a learned Archbishops Book consisting meerly of unlawful Pictures Therefore he had it only to view not read Secondly his curious guilding of the Book and Pictures in it argues that he prized it more then ordinary to help him in his Devotions Thirdly he was so far from refuting it that he authorized those very Pictures to be reprinted in England and bound up in our Bibles Fourthly he had many small Popish guilded velome Pictures curiously guilt inserted into this Book a pregnant proof he very much doted on these Puppets in his declining age The third particular objected against me in my study is two large folio Masse-books and that I had noted one of them frequently with my hand That I had likewise there the Roman Missal Pontifical and twenty two Popish hours of our Lady Breviaries Manuels and Books of Popish devotion I Answer First that it is lawful for every learned man to have those Books to peruse and refute them as there is occasion there being no great Schollers but have them in their studies for this end for which cause alone I both read and noted one of them with my own hand not out of any love to or approbation of the Masse it self And they may as aptly conclude that I am a Turk because I have the Alcoran in my study as that I am a Papist or Popishly affected because I have the Masse-book The same Answer I shall give to the other objected Books found in my study The Reply hereto was First that the meer having all or any of these Books in his study was no convincing argument of his affection and inclination to Popery no more then his keeping the Alcoran as a Schollar proves him to be a Turk neither was it so pressed by us since many Protestants have them in their studies to peruse refute which is no offence but laudable and necessary in some cases But we have punctually proved all along that he bought perused and noted them with his own hand not by way of dislike or refutation but approbation yea he pursued them strictly in practise and imitation as far as the most superstitious Popish Priests or Prelates did at Rome in most particulars Secondly compare his having of these Books with the extraordinary curiousnesse and costlinesse of their binding guilding the Popish Images Crucifixes in his study Chappel Gallery and the rest of our following evidence and then they are a very strong Argument to prove him a professed Papist in affection opinion if not in practise too The last objected thing found in my Library is my private Prayers and Devotions written with my own hand against which there are three exceptions First that some of these Prayers are extracted out of the Roman Missal Pontifical Breviary and hours of our Lady Secondly that they are digested into Canonical hours of prayer after the Papists Model Thirdly that I make mention of prostration in some of them To which I return this general Answer That this being only a Book for my own private devotions and use alone ought not to be charged against me As to the objected particulars excepted against I Answer First that if any such prayers be taken out of the Missal Pontifical or Roman Breviary yet they are devout and pious in themselves and there is no prayer to Saints or Angels in the Book Thirdly the Canonical hours of Prayer are of very great Antiquity in the Church derived from holy King Davids practise who said Seven times a day will I praise thee and was taken up and practised by Christians within two hundred years after Christ and approved of in preces privatae in Queen Elizabeths raign Thirdly that prostration in prayer is no crime but commendable and a signe of extraordinary humility Christ himself using this gesture in his prayers before his passion Hereunto the Commons Councel retorted in general That his own private devotions did best of all serve to discover his secret intentions and inclinations therefore they were fit to be given in evidence for this purpose In particular First that his collecting of Prayers out of such Popish dunghils when there were purer mines to dig in was a symptome of a Romish inclination And whereas he alleageth the matter of those prayers to be good those we except against are for their very matter meerly superstitious Secondly that this justification of the Antiquity and lawfulnesse of Canonical hours of Prayer was taken verbatim out of Mr. Cosens his hours of Prayer formerly complained of in Parliament That Canonical hours of Prayer are no wayes warranted by Davids president who speaks onely of Praise not Prayer and never digested his Psalms or Prayers into such Canonical houers nor any other Saint in the Old Testament or New The most exact patern of Prayer which Christ himself left both his Disciples and us to imitate warrants no such practise nay the Primitive Christians and true Antiquity never knew of any such Models of Prayer digested into Canonical hours which Popish monks first introduced practised prescribed Neither did Queen Elizabeth approve of them as Dr. Cosens pretends in his hours of Prayer whence the Archbishop borrowed this false answer as some who answered his Book by publique Authority have manifested to his shame Thirdly the Archbishop hath quite mistaken the last objection which was not his prostration to God in Prayer but his prostration coram Altare and dum Altari adsto in honour and reverence of his idolized Altar So that the charge rests still upon and sticks faster to him then before by this his justification Thirdly From my study at Lambeth they pursued me to my Gallery there where they charge three Pictures against me to which I return this Answer That the first of them which is the great one was given me by a friend and there can be no harm or Popery in it being onely the Picture of Saint Ambrose Augustine Jerome and Gregory the first which may be lawfully made and reserved That the two other Pictures were in the Gallery long before my time and continued there in Archbishop Abbots Bancrofts and Whitgifts dayes to prove which he produces Mr. Dobson his servant who affirmed that he saw these two latter Pictures in the Gallery in Archbishop Bancrofts time where they continued ever since and one of them is a Picture against Popery to wit of Christ going into the sheepfold by the door and of Popish Priests and Friers climbing into it by the window like theeves and robbers Besides the Harmony of confessions of the reformed Churches holds that Images are in themselves indifferent so as no adoration be given to them yea Mr. Calvin in the place forecited is of the same opinion And I have written against the adoration and superstitious use of Images as fully as any man
bound up in Bibles why then did he give order that they should bee only sold in private not in publique If unlawfull Popish Idolatrous or superstitious contrary to the Scripture our owne Statutes Homilies Jnjunctions VVriters as we have proved them then they ought not by his direction to sell or binde them up in Bibles no more privately these publikely And whereas he Objects that the Latine Bible produced wherein some of these pictures were bound was printed at Amsterdam wee grant it But the Pictures in it were printed and bound up with it here in London not at Amsterdam and these Pictures by the Archbishops owne direction were bound and sold with many English Bibles in which act he so much gloried instead of being ashamed of it that he would have these Bibles thus bound up with Pictures called the Arch-Bishops Bibles by way of distinction As for the English Bibles printed with Pictures in Queene Elizabeths dayes they had no other Pictures in them but onely of the Arke Temple and such like not any Pictures of Christ the Virgin Mary or any persons of the Trinity All which considered this part of his charge stickes still upon him in each particular notwithstanding all his evasions Seventhly They Object against me the Consecration of Churches and Chappell 's as a Popish Innovation tending to introduce Popery among us and have instanced in my consecrating of Creed-Church St. Giles Church in the fields and the Church-yard there for consecrating whereof the Parish paid me 15. l. The Church of Stanmore Magna my Chappell at Aberguilly the forme and furniture whereof were excepted against as Popish the Chappell of Hamer-Smith where they alleadge I consecrated the first stone when it was layd the Chappell of Roe-Hampton and that I would have consecrated other Chapells Cambridge To this I answer first in generall that the Consecration of Churches is very ancient and warranted by Scripture and Ecclesiasticall stories In the Old Testament wee read that the Tabernacle with all the Vessells Ornaments thereto belonging were solemnly consecrated by Moses That afterward when the Temple was built it was solemnly dedicated and consecrated to God by King Solomon and all his Princes and people After this when the Temple had bin shut up and defiled the Priests and Levites by Hezekiah his command sanctified and cleansed both it and the Vessells thereof So King Josias purged the House of the Lord. After which when the Temple was re-edified the Children of Jsrael the Priests and the Levites kept the dedication of the House of God with joy and offered in the Dedication of the House of God an hundred bullockes which Feast of Dedication was observed by the Jewes even in our Saviours time as wee read in the New Testament Iohn 10. 22. In the reigne of Constantine the great when Christian Churches began to be built or re-edified wee no sooner read of their building but of their solemne consecration and Dedication as of the consecration of the Church of Tyre with sundry others mentioned by Eusebius in his Ecclesiasticall History l. 10. c. 3. Devita Constantini l. 4. c. 40. After which wee finde this practise continued in the Christian Church in all ages as Ecclesiasticall Histories the Consecration Sermons of sundry Fathers the Canons of ancient Councels and the Canonists in their titles De Consecratione Ecclesiarum prove at large Wherefore this can be no Popery ner Innovation Yea if Churches were not consecrated then I say they could not bee termed Holy for it is the Consecration makes them holy And if places be not holy then persons also cannot be holy when they are consecrated and entred into holy Orders As for Bishop Pilkinton and Archbishop Parker they speake not simply against consecrations in generall for they were consecrated Bishops and the book of Ordination is confirmed by Parliament nor yet against consecrating of Churches in generall but against the Popish consecrations of them used by some moderne Romish Prelates For my form of consecrating them it was not taken out of the Roman Pontificall but that which was used by Bishop Andrewes from whom I had it This forme I followed at Creed Church and the rest Secondly To the particular consecration of Churches Objected I answer First to that concerning Katherin Creed-Church It was testified that I came thither in a Pompous manner I deny it it was only in a grave and seemly manner It is Objected that as soone as I came within the Church doore I fell downe upon my knees True it was no more then my duty being an Oratory Moses and Aaron fell down on their faces at the doore of the Tabernacle Hezekiah and the people bowed and worshiped as I have proved at large in my Speech in Star-chamber And O come let us worship and fall downe and kneell before the Lord our Maker is the common Introitus in our owne and other Lyturgies It is objected I pronounced the place and ground holy I did so and it is an ordinary and legall Speech there being a relative though not an inherent holinesse in Churches Dedicated to Gods service Hence wee read in Iustinian Codicis l. 1. tit 5. this Title DESACROS ANCTIS ECCLESIIS as they are there often stiled Therefore Churches are holy and their consecration makes them so Wheras it was said I threw up dust into the ayre This I deny and where it was alleadged that this was in imitation of the Roman Pontificall that is a mistake for the Pontificall prescribes Cinis a hes not dust to be cast abroad and Greek Letters to be made therein with many other vanities For my forme of consecration Bishop Andrewes made it from whom I desired a Coppy and had it which I observed It was objected that the form of prayer I used is in the Masse Booke and Roman Pontificall It may bee so many other very good prayers are in it yet they be good It was further alleaged that I objected Doctor Denisons Sermon to him at his censure in the High Commission I Objected only his extravagances and that was no hurt For St. Giles Church it is true I consecrated first the Church and then the Church-yard which is the usuall manner as for the fees amounting to 15. l. I returned them againe and bestowed them on the poore of the Parish But it hath bin Objected that these were no new Churches but Churches only new repaired therfore not to be re-consecrated I answer that there was some new ground taken in at Saint Giles and admit there were still the same longitude and latitude yet the walls and structure being for the most part new the Churches in this respect were new and to be new consecrated Thirdly to the consecration of the Objected Chappell 's I confesse their consecrations and though there be no expresse forme for consecrating of Chappell 's in the Pontificall nor mention in Ecclesiasticall story of Chappels consecrations yet seeing they are
love among Neighbours and friends as the Bishop of Bath and Wells with divers of the gravest Clergy in the county of Somerset certified his Majesty who desired their continuance If some abuses crept into them as they did in some places and it seemes in Somersetshire yet this was no good reason to take away the feasts and meetings themselves as Iudge Richardson did by his order for which there were great complaints made by men of quality but only to regulate them and take away their abuses which this Declaration doth without countenancing any disorders To this was replyed 1. That it is cleare by the evidence given and his Letter written to the Bishop of Bath and Wells that this Declaration was enlarged by himselfe and republished by his instigation and procurement That himselfe put his Majesty upon the reprinting of it the warrant being written with his owne hand and being without any date at all makes it probable it was procured since the Declaration printed The later end of the Declaration it selfe concerning Wakes and Revells compared with the juncture of time when it was published manifests that it was thrust out to crosse Iudge Richardsons order and forestall the Petition of the Somersetshire Iustices for its continuance immediatly after its reversall it having no relation at all to Brabournes Booke Besides the publishing of it just when Mr. Prynne was questioned for his Histriomastix wherein he censures mixt dancing Sports Pastimes on the Lords day and reciting it in the very information against him manifests that it was likewise reprinted to make way for his first censure in Starchamber Moreover some of the recreations mentioned in it are not very lawfull upon any day though the Archbishop affirmes the contrary but certainly unlawfull on any part of the Lords day even after evening Prayer as Pathers Councells Imperiall Lawes and both Protestant and Popish writers have resolved The pretended Practise of Geneva which he alleageth is but a Hearesay without proofe borrowed from Peter Heylins prophane History of the he should have said NO Sabbath part 2. c. 6. sect 6. 8. 9. who yet informes us sect 9. that Daâ—noing hath bin condemned by French Synods and writers as well Protestantas Popish which yet the Declaration for sports in terminis allowes of on the Lords day contrary to the practise and judgement of Geneva As for Mr. Calvin himselfe though he differs in some particulars touching the Morality of the 4th Commandement from other of our Divines yet he in expresse words condemnes Dancing and Pastimes on the Lords day not deemingita Iewish Superstition or rigidity to prohibit such sports thereon especially Dancing as his 71. Sermon upon Iob proclaimes to all the world and other Geneva Ministers since him have done the like That this Declaration did de Pacto put downe afternoone Sermons on the Lords day in most and forenoone too in many places by suspending sundry preaching Ministers who durst not publish it out of conscience is apparent to al. Wherefore to affirme this one part of the Archbishops design in reprinting thereof is a certaine and more then probable truth and the words of it that they should use those Pastimes after Evening Prayer not evening Sermon import as much some Bishops grounding their suppressing of Afternoone Sermons on this expression which Sermons Peter Heylin in his History of the Sabbath part 2. c. 6. sect 9. and c. 7. and 8. makes to be meere innovations as doth Doctor Pocklington in his Sunday no Sabbath both published by this Archbishops command and approbation For his owne strict observation of the Lords day it is an averment without truth Certainly he that made conscience of its strict observation himselfe would never give way to such a Declaration encouraging others to prophane it who were apt to do it without such an incitement nor suspend such Godly Ministers who durst not publish it out of conscience for feare of encouraging others to prophane it Yea his pretended strictnesse of late times was such that himselfe and his servants made it an ordinary practise in the Somer to go to Bowles and use other pastimes on it and he sate constantly thereon at the Councell Table about worldly businesse 2ly That there was no warrant at all in the Declaration that Ministers should publish it or to punish any who refused it hath bin formerly proved at large and where there is no penalty prescribed in a Law much more in a Declaration no punishment can be inflicted That he gave expresse order for silensing Mr. Wilson Mr. Culmer and Mr. Player is proved by severall Oathes and that they were suspended divers yeares not only ab officio but beneficio having nothing left to support their Wives and Families That they were obstinate or sactious is a groundlesse scandall not proved they were only conscientious and would not disobey God to humour men That he silenced only these three in his Diocesse was but casuall because others submitted to read the Booke but his command was generall to suspend all who refused to read it and those three in speciall That he put not any Article of Inquiry touching the reading of this Declaration into the Articles for his Metropoliticall Visitation was his Jesuitical Art and cunning to conceale his wickednesse and prophanenesse from publique view but that he gave private Instructions to his Vicar Generall in this his Visitation to convent and question such who had not read it who thereupon did accordingly question divers good Ministers for this very cause you have heard it proved at large by the very Abstracts of his Metropoliticall Visitations under his owne and his Visitors hands That other Bishops inserted such an Article into their printed Visitation Inquisitions we have fully proved as also that they gave an Accompt to him of the Ministers they had suspended for not Reading the Declaration according to his Injunctions Therefore their Articles of this nature proceeded meerely from him and must be charged on him as well as on themselves That it was the Act of the Court not his to bring any into the High Commission for not reading this Book is a most false averment for Mr. VVilson now a Reverend Divine of the Assembly was brought into the High Commission by his owne expresse command and no others as himselfe deposeth who personally suspended him before at Lambheth for that cause both from his Office and Benefice and Mr. Page was by his speciall order brought into the High Commission as appeares by his owne Subscription to Francis Thompsons Petition That Mr. Snelling was there questioned and severely censured by the Archbishops meanes who gave Order not to accept either his Answer or defence and threatned to burne it is cleare by the proofes forementioned That his censure was only for not publishing the Declaration is evident by the sentence it selfe if well observed his not bowing at the name of Jesus being put in only for a Cipher but not insisted on at
the Lawes concerning it meer Engines of State to draw reward for toleration dispensation and connivance c. his excuse is most miserable and ridiculous For first it is generally agreed by all Protestant Writers that Popery trencheth upon the first Commandement by advancing the Virgin Mary Pope to omit the Bredden Wafer into the very Throne of God himselfe and Deifying them both with divine Titles Adorations Attributes Epithites Orisons and the like therefore no reason to delete this clause that it trencheth on the first Commandement the rather because Paul himselfe affirmes it in direct termes 2 Thes 2. 3 4. as all orthodox Expositors resolve Secondly it s agreed by all Protestants yea by this Arch-Prelat himselfe in shew at least when his reputation seemed to be somewhat blasted as if he were devoted to Popery and expresly resolved by our Homilies against the perill of Idolatry that Popery expresly trencheth upon the second Commandement sundry wayes as by adoring Crucifixes Images Saints Angels Reliques Altars the consecrated Hoast yea by invocation of Saints departed and introduction of sundry Idolatrous Superstitious Rites Ceremonies formes of Worship invented by Popes Priests Fryars into the Worship of God Therefore had he deleted its intrenchment upon the first Commandement as dubious yet since there is no question of their transgressing the second in all these particulars his abolition thereof is inexcusable and displayes his popish disposition Thirdly however had he deleted this likewise yet his obliterating that which followes against connivance at and suspention of Lawes against Popery and Papists for luchre sake least God make the gaine gotten by this dividing betwixt him and Idols to be like that of Solomons which was recompenced with the losse and dividing of his Kingdome betwixt his Sonne and a Stranger c. the sad effects whereof we have lately felt with all other passages whatsoever against Popery especially at this juncture of time when all forraigne popish Princes had confederated to extirpate the Protestant Religion in forraigne parts as the first deleted passage informes us is such an unsufferable execrable crime in one who pretends himselfe a Protestant Bishop and had then no legall authority to correct or license Books for the Presse as deserves the highest censure yea displays to all the world the hidden Popery of his heart if not his secret correspondency with the Romish party to replant their false superstitious Religion and Idolatry in our Church and from this originall purgation of his we may visibly discover that all succeeding expunctions of this kind made by his owne chaplains and other Agents at Lambeth or London-house proceeded primarily from himself as the originall cause and Author of them The second Objection of this kind is my alterations of the Prayers appointed for the fift of November in some particular causes in the Impression of them Anno 1635. To this I answer First that these alterations were not made by me but the Prayers were sent unto me altered by the King himselfe who commanded me to see them printed according to those alterations and I have here the Books with his Majesties hand and Warrant to each of them for what I did Secondly that the expressions were somewhat overharsh and fit to be altered terming their very Religion Rebellion being but the Christian Religion and the same with Ours as I have proved at large in my Speech in Star-chamber to which I must referre where I have rendred reasons for it which gave generall satisfaction then and I hope will doe so to your Lordships now To which was replied First that the Archbishop shewes his great undutifulnesse here in casting this and other his unwarrantable popish actions on the King himselfe Secondly that for ought appeares he procured from the King this Warrant since the alterations were printed yea complained of and that by circumvention Thirdly that it had been his duty to have disswaded the King from giving way to such scandalous alterations in favour of Jesuits Papists Traitors and their bloody Religion Fourthly that himselfe in his Speech page 33 34. confesseth he made the Alterations himselfe by the Kings command Therefore the Book was not sent him altered by the King or any other as now he falsly pretends Fiftly as for the grounds of the most grosse alteration mentioned in his Speech we have already refuted them at large in the Charge therefore we shall not actum agere but refer you thereunto The third objected Purgation made by my selfe is of some clauses appointed in the Book for the Fast Anno 1636. To which I answer First that it is not proved that I made these Purgations Secondly that I have given a full answer to and shewed there was reason for the making of them in my SPEECH in Star-chamber where they were objected To this was replied First that himselfe doth both confesse and justifie thèse purgations in his said Speech to be made by himselfe and his confederated brethren to whom the care of this Fast was committed therefore he much forgets himselfe here in denying it to be proved when we undeniably evidenced it by his owne printed Confession Secondly we have already refuted his reasons for those purgations mentioned in his Speech discovering their absurdity and fully proving that they were made meerly in favour of Popery to which he hath not returned the least shadow of answer therefore we shall acquiesse therein without further reply The fourth objected alterations and purgations ascribed to my selfe are in Doctor Potters Book entituled Want of Charity c. the second Edition To which I answer First that he writ to me of his own accord to alter or correct any thing I thought meet in the second Impression of his Book and what I did therein was upon his owne request Secondly that the expressions I advised him to amend were either such as were very harsh as Beleeve in the Pope or somewhat obscure as The Idol of Rome c. Thirdly that his exposition of Matth. 18. 17 11. Dic Ecclesiae c. concernes not the Parliament but the Sanhedrin or Civill Court of the Jewes And whereas it is urged that I writ his Exposition of it seemes to give as much power to the Parliament as to the Church or Convocation in Church affaires which is a derogation to the Parliaments Jurisdiction I conceive it to be none since it appeares by the Statute of 1. Eliz. c. 1. that the Parliament cannot determine any thing in matter of Religion without assent of the Clergy in their Convocation this Act providing That the High Commissioners shall not in any wise adjudge any matter to be Heresie but onely such as hath beene heretofore determined ordered or adjudged to be Heresie by the authority of the Canonicall Scriptures or by the first foure generall Councels or any of them c. or such as shall be hereafter ordered judged or determined to be Heresie by the high
who if alive could give no reason for not licensing those Books unlesse these passages against popery were expunged but onely this that it was by his Lords owne speciall directions who would suffer no harsh passages against popery or Papists to passe our Presses unexpunged as appeares by those himselfe purged out of Doctor Sibthorps Sermon the Prayer for the Fast Doctor Potters Treatise and that himselfe was every way as Popish as good a friend to Popery as his Grace Secondly for Saint Augustines saying we approve it confessing that every Pamphlet weakly written against Popery is not fit to passe the Presse But this concernes not those two Treatises written by a converted Papist of eminent rank with excellent solidity judgement learning which must not be licensed not upon any pretext of weaknesse or want of solidity in them never so much as once objected but onely because Sir Edward Hungerford would not condiscend that the forecited clauses against the Pope and Popery some of them taken out of Popish Authors themselves should be expunged out of his Fathers Works to martilate them That these Books were since printed without those purgations is no thanks to the Archbishop nor his Chaplaine who would not license them vnlesse first purged and the licensing of them without such purgations by others proves strongly that there was no just grounds of purging them but onely â—â— gratifie the Pope and popery Fourthly we beleeve his answer true that he intruded himselfe out of a polypragmaticall humour into so many secular imployments as he had little time to peruse Books or preach the Gospell but this is only his crime not his excuse However since he could find so much leisure upon all occasions to persecute godly Ministers suppresse Orthodox Books Lectures Prayers advance Arminianisme Popery and popish designes he might by like reason have found out time enough to have perused these small Treatises or at least the clauses excepted against by his Chaplaine upon Sir Edward Hungerford's complaint being a Gentleman of quality and fortune Fiftly the latter part of his answer proves that it was altogether bootlesse for any man to complaine to him of his Chaplaines abuses in purging out passages against Popery and that he was resolved to heare no complaints of this kind much lesse not to redresse them His reasons rendred for it are most absurd The first is because this would discourage his Chaplaines from being Licensers It seemes by this they were so really so realously popish that they must not be checked or controlled in the least kind for purging out ought against Popes Popery Papists for feare of discouragement no not by himselfe or so waspish and self-willed like himselfe that they would fling up their very Office of licensing if they might not have their wils to obliterate what they pleased without any superiour controll But this is but a pretence for Doctor Bray himselfe rendred this as the true reason of hie refusall to license these clauses to Sir Edward That they would offend those of the Roman Religion against whom no harsh phrases must be used we being now in a faire way to win them viz. by reconciling our selves to them not them to us therefore they must be either expladed or the Book left unprinted The second reason is yet more absurd taken from his owne case and quiet that he should have been perpetually troubled with imployments and clamours of this nature c. It seems it was his Chaplaines constant practice by his owne direction to purge out all sharpe passages against the Pope popery and popish Innovations out of new licensed Books os else the reason would not hold for did they it but rarely not usually he should not have been perpetually disturbed with such complaints as this of Sir Edwards But be it so or not yet certainly it was no more then his place and duty required to heare and redresse all just complaints of this kind against his Chaplains when they did amisse else Authors Stationers Printers might be most injuriously handled by them without knowing where to complaine or seek reliefe for to whom else should they complaine but unto him whose Chaplaines they were whose place trust they herein executed by his own appointment Or who else should or durst right them herein if injured but himselfe and if it were no trouble for him to spend whole dayes weeks yeers in advancing unlawfull oppressive Loane Monopolies Projects Impositions Texes to oppresse the Subjects contrary to and inconsistent with his Archiepiscopall function with what face could he deem it any trouble or vexation to spare one hour or two each moneth or yeer in hearing examining such just complaints against his Chaplaines when they so grosly offended This answer therefore plainly remonstrates that he was inflexibly resolved his Chaplaines should purge out all notable passages against the Pope Popery and popish errours no doubt by his owne speciall direction given to them Therefore let who would complaine thereof he must goe without redresse and submit to his Chaplaines pleasure else his whole Volume must goe unlicensed be it never so usefull so necessary for our Religions just defence which manifests the transcendent height of his and his Chaplaines resolutions their arbitrary uncontrolable proceedings to set up popery without opposition by these Purgations The fixt purged Book is Doctor Featlies Sermons ordered by my command after they were printed by an ancient License to be carried to my Chaplain Doctor Bray who gelded out of them divers of the smartest and most masculine passages against Popery Arminianisme toleration of Papists Priests Jesuits and a passage against Adoration of Images by Papists taken out of the very Homily against the perill of Idolatry whereof he complained to Sir Edmond Soot desiring him to acquaint me with it who told him he conceived it would be in vaine because he thought my Chaplaine had directions from me for what he did and that I would not alter any thing in this kind done by my Chaplaines To this I answer First that though it be the place and office of the Archbishop of Canterbury to have a care what Books are Licensed yet Doctor Featly himselfe who hath been a Chaplaine and Licenser of Books under my Predecessor can attest that the Archbishop himselfe did seldome or never use to peruse or license Books in person but onely by his Chaplaines Secondly these purgations were made by my Chaplaine who is dead and cannot answer for himselfe not by me and Doctor Featly never complained to me of them neither did Sir Edmond Scot ever acquaint me with any complaint the Doctor made to him about it Thirdly though some few smart Passages of this kinde are expunged mitigated and left out yet there are in his Sermons yea in those very Pages complained of many sharpe passages against Popery left in two or three whereof he read as one against Prayer to Saints p. 787. where he compares the Papists with the Baalists p. 808. where
of Henry the 8th popish and Arminian Tenets Book in defence of Altars Sacrifices and opinion of comming up to the Railes p. 94 to 103 113 157 to 163 177 171 350 351 351 352 376 377 443 530 531 554 555. Murther in Magistrates passages against it deleted p. 328. N Nature well used no meanes to obtaine Grace deleted p. 329. Bishop Neale Lauds Patron at first a Popish Arminian unpreaching Prelat promoted by Laud to Winchester and York p. 354 530 531 532. Moster Newtons testimony against Laud p. 449 453. Master Nixons testimony concerning Innovations in Oxford and adoring the Statue of the Virgin Mary there erected p. 72. 455 456. Popes Nuncioes entertainment in England p. 440. See Panzani Rossetti O Oath ex Officio passages concerning it deleted p. 329 330. Etcetera Oath made by Laud damned in Parliament p. 19 26 30. Visitation Oaths prescribed against Law p. 96. Obedience blind and popish justified p. 197. passages against it deleted p. 291 292. Oblations at the Altar used introduced prescribed by Laud p. 72. Master Oldsworths testimony of Lauds encroachments upon the Lord Chamberlaines Office in commending Chaplains to the King p. 356 357 532 533. Ordination limitations concerning it prescribed by Laud in the Kings name to ill purposes held to be void and null unlesse made by Bishops p. 368 370 382 383 384. Originall sinne passages orthodox concerning it deleted p. 313 328 329. Doctor Owen his popish Statue erected at St. Maries in Oxford adored and he made a Bishop p. 72 335 477 478 537 538. Oxford University Laud made Chancelour of it unduly her Statutes altered by Laud his popish Arminian Vice-Chancelours and proceedings there against Anti-Arminians their giving him Papall titles Of your HOLINESSE c. p. 70 to 74. 154 359 441 476 477 478. P Master Page his Petition to Laud about the Declaration for Sports p. 149 150. Master Palmer a Lecturer complaints to Laud against Archbishop Abbot for suffring him p. 372 373. Panzani the Popes Nuncio his Letter to Windebank of thanks for releasing Priests and favour to Roman Catholicks p. 352 440 444. Papists passages aginst them expunged their boasts in Books and speeches of our relapse and falling baek to their Religion p. 113 114 260 to 270 554. Archbishop Parker his censure of Popish Ceremonies consecrations of Churches p. 18 119 125. Bishop Pierce advanced by Laud his Invations suppressing of Preaching Lectures persecution of such who refused to raile in Lords Tables c. by Lauds command his letters to Laud about Churchales Revels c. impious speeches against Lectures preaching p. 97 to 101 134 141 353 372 377 378 Penance Popish justified prescribed in printed Books p. 195 196 197. clauses against it expunged p. 331. Perfection attainable in this life maintained p. 220. Perseverance in Grace passages for it deleted out of new Books p. 279 280 332. Pilgrimages Popish passages against them deleted p. 323. Bishop Pilkington his censure of Popish consecrations of Churches p. 115 110. Doctor Pocklington his popish prophane Books published by Lauds command his and their censure in Parliament his Petition derivation of Lauds succession from Rome and terming our Martyrs Rebels Traytors Hereticks but popish Martyrs Saints promoted by Laud p. 184 186 190 196 to 241 357 358 458. 552 554. Pontificall and Ceremoniall of Rome found in Lauds Study and immitated by him in his Popish Innovations and superstition p. 62 63 64. 65 66 67 68 69 70 81 112 113 126. Pope maintained by Laud and his Confederates not to be Antichrist to be supream head of the Church Passages against his Tyranny Treasons Pardons c. deleted his Bull to Sir Toby Matthew and Nuncioes in England See Antichrist p. 259. to 268 542 551 to 555. Popery maintained in printed Books passages against it in generall and particular deleted intended to be introduced by Laud and his confederates by what steps and means p. 26. to the end of the History See more especially p. 184. to 350. Doctor Potter an Arminian promoted his Booke altered in favour of Papists by Laud his Letters to Laud p. 251 252. 356 523 524. Prayer to Saints and Angels justified in late Books p. 213 214. passages against it deleted and against Popish prayers and the merit of them p. 331 425. Prayer before and after Sermons or Catechizing except onely that forme prescribed by Canon prohibited Ministers and Lecturers p. 97 373. to 380. Preaching decried written against suppressed passages for frequent powerfull preaching and hearing the Word deleted p. 225 226 325 326 335 336 c. 364. Predestmation the Doctrine of it opposed stiled a desperate Doctrine passages concerning it deleted p. 290 339 340. Priests power to remit sinnes judicially maintained p. 188 195. Popish Priests adore the Altar and Crucifix in the Kings Chappell p. 89. John Premly his censure in the High Commission for removing the Lurds Table p. 101 488 494. Father Price a popish Priest intimate with Laud p. 448 449 557 559. Doctor Theodor Price whom Laud would make a Bishop dyed a reconciled Papist p. 355 Processions justified prescribed by the Oxford Statutes p. 73 477 448. Prohibitions to the High Commission and Ecclesiasticall Courts desired to be restrained by Laud p. 369. Purgatory and Limbus patrum maintained in new printed Books passages against them and all other purgations except Christs Blood deleted p. 207 332 335. Purging orthodox Books and a Popish Index Expurgatorius introduced by Laud and his Chaplaines with sundry instances thereof p. 244 to 350. 521 to 530. Q Queen Lauds intimacy with her favours from her and for what end p. 418 548 549 complains of Mr. Gellibrands Almanack puts in Laud to question him 184. Sends Agents to Rome p. 430 549. Prayers for her conversion prohibited by Laud and Ministers questioned censured by him for praying for her conversion p. 362 363. 418 419 420 547 549. Quiroga his Index Expurgatorius imitated by Laud and his Chaplaines p. 348. R Master Rainsford an Arminian enjoyned a mild Recantation not of his opinions but indiscretion p. 511. Master Matthew Randall his suspention by Lauds order for preaching on Lords dayes in the afternoon p. 381 537 538. Reading maintained to be preaching passages against it expunged p. 222 225 337. Recantations prescribed to Anti-Arminians p. 175 176. To Master Ridler by the Bishop of Gloucester p. 241 242. Receiving at the new Rayls an Innovation much pressed Bi. Mountagues and Wrens opinions thereof p. 98 99 100. Reeves his popish and prophane Booke p. 186 199 225. Reliques of Saints justified in new Books p. 211 425. passages against them deleted p. 294. Reprobation denied p. 220. passages concerning it deleted p. 334. Judge Richardsons order against Church-ales Revels revoked by Lauds procurement p. 128. to 136 505 506. Doctor Ridly his popish Booke p. 186 218. Resisting Grace maintained passages against it deleted p. 219 309 310 311. Master Rogers of Dedham and another of that name suspended by Laud p.
as Archbishop as himself both pretended pleaded and he must needs not only hear of but see it too when he was in Oxford Therefore the blame thereof must be his alone As for the bowing and praying to it Mr. Nixon swears it directly and was not mistaken as he would surmise to excuse the odiousnesse of this new erected Oxford Idol which gave such publike scandal 7. It s true that Latin Prayers on Ashwednesday onely were formerly used in Oxford before the Batchellors of Art but he enjoyned such Prayers all the Lent long in stead of English which was never done before to usher in Latin Service by degrees in an unknown tongue divers Townsmen resorting to the English Prayers in Lent who could not understand these new Latin ones which he introduced 8. This Statute enjoyning reading and chanting in solemn Processions was made in time of Popery and Popish processions and renewed in these New Statutes made by this Archbishop Therefore certainly meant of such processions not of perambulations only which are not used by the University And the objected subsequent Statute is but a blinde to delude the simple for the present the Doctrine and Discipline of our Church in the Vniversities judgement being only written in his brest quo rectior non stat regula quo prior est corrigenda Religio as they write unto him in their Letter of November 9. 1640. the last recorded in their Register 9. Whereas he would assoil himself from the Popish Innovations in Cambridge Vniversity the guilt of them must originally rest on him alone for these reasons 1. Because they were introduced by his instruments favourites creatures there advanced by him as Dr. Martin Dr. Cosens Dr. Beal Dr. Lany Dr. Stern 2. Introduced in imitation of those Crucifixes Images Copes Altar-furniture Genuflexions which himself had introduced at Lambeth Chappel to which they were subsequent not antecedent 3. Because though he was not Chancellor yet he pretended to be Visitor of this Vniversity and that of Oxford too as he was Archbishop of Canterbury and procured a solemn Decree and Patent for it to himself and his successors Therefore since he did not prohibit correct suppresse them as Visitor according to Law and duty they will prove his proper Innovations the rather because he permitted countenanced nay enjoyned the like at Oxford by new Statutes where he was both Visitor and Chancellor which was never done in Cambridge That he should have no notice of those Popish Innovations there which were so notorious to all the Kingdom so publikely spoken of in every place when as he had constant weekly intelligence from thence as appears by sundry Letters of all transactions there and was so conversant with the chief Authors of them is not only improbable but impossible Therefore he still lyes under the guilt of this intire charge concerning the Popish Innovations in our Vniversities Fifthly from the Vniversities I was next traced to Cathedrals and Collegiat Churches where I am charged with introducing enjoyning sundry Innovations tending to Popery by my visitors Injunctions and new Cathedral Statutes As 1. Copes 2. Altars some of them made of Marble stone 3. Turning and railing in Communion Tables Altar wise 4. Bowing to and towards the Altar and Lords Table which I enjoyned to sundry Cathedrals by new Statutes as namely to the Cathedralists of Canterbury as Dr. Jackson and Dr. Bletchenden deposed and divers others 5. Crucifixes and Images 6. Candlesticks Basons Altar-clothes with other Altar Ornaments and they instanced in sundry particular Cathedrals as Canterbury Gloncester Durham Winchester Chichester Hereford Worcester where these Innovations were introduced by my Injunctions and new Statutes to make way for them in Parish Churches who must imitate these their Mother Churches To the first of these I Answer that the use of Copes in Cathedral and Collegiat Churches is enjoyned by the 24 Canon made in Convocation An. 1603. therefore it was lawful and no Popish Innovation for me to enjoyn them as I have formerly proved To the second that Altars both the name and thing were in use among the Primitive Christians and Churches who were far from Popery and long before it yea are found both in the Old and New Testament as divers learned men have largely proved To the third that my Injunctions for rayling in of Altars and Lords Tables Altarwise with the sides against the East wall of the Quire is consonant to the Queens Injunctions to the practise of approved Antiquity all Altars and Lords Tables being generally so placed in Churches in ancient times both in this and other Churches of Christendom as well East as West and that there is no matter of Popery in placing and rayling in Lords Tables in this manner as I have proved at large in my printed Speech in Starchamber To the fourth that I did in the very Statutes for the Cathedral-church of Canterbury and others enjoyn the Prebends and Members of the Cathedral Summa reverentia adorare Deum versus Altare which bowing to worship God towards the Altar as Dr. Bletchenden attested upon oath was used before the new Statutes of Canterbury were made yea approved practised by Dr. Jackson himself as readily as by any other Prebends who hath given a greater testimony against himself then me After which he produced his Secretary Mr. Dell to testifie without oath that in the perusal of the old Statutes for the Cathedral of Canterbury divers superstitions were put out by the Archbishop and by name Prayer for the soul of King Henry the 8. after his decease Then he concluded his Answer thus That the 95 Psalm did command this kinde of bowing at our entrance into the Church and that the Knights of the Honourable Order of the Garter were bound by a Chapter-Order to bow to God towards the Altar when they offered at it in their solemnities and did still practise it without guilt or suspition of Popery Therefore himself might use enjoyn and others practise it without any guilt of Popery at all as well as they To the fifth that Crucifixes and Images were not simply unlawful being used in the Kings own Chappel That Images in Churches had been long in use even in Constantine the Great his Raign and long before therefore no Popery could be couched in them To the sixth that those are no other then what the King used in his own Chapple and had been long time used in the Church for greater Ornament lustre it being a disparagement to our Religion to have God served slovenly and meanly as many desired he should be under pretence of shunning superstition To this was Replyed 1. That neither our Common Prayer Book nor Book of Ordination nor Homilies confirmed by Parliament the only Canons in force to direct us nor Queen Elizabeths Injunctions in the first year of Her Raign enjoyn any Copes in Cathedrals more then in other Churches but condemn seclude them alike out of all our Churches and that the