his Province to the King for the Year 1637. In Dei Nomine Amen May it please Your most Gracious Majesty ACcording to your Commands in your Instructions Published for the good of the Clergy and my bounden Duty I here present my Annual Account for the Province of Canterbury for the Year last past 1637. And First to begin with mine own Diocess I must give your Majesty to understand that at and about Ashford in Kent the Separatists continue to hold their Conventicles notwithstanding the Excommunication of so many of them as have been discovered They are all of the poorer sort and very simple so that I am utterly to seek what to do with them Two or three of their principal Ringleaders Brewer Fenner and Turner have long been in Prison and it was once thought fit to proceed against them by the Statute for Abjuration But I do much doubt they are so ignorantly wilful that they will return into the Kingdom and do a great deal more hurt before they will again be taken And not long since Brewer slipt out of Prison and went to Rochester and other parts of Kent and held Conventicles and put a great many simple People especially Women into great Distempers against the Church He is taken again and was called before the High Commission where he stood silent but in such a jeering scornful manner as I scarce ever saw the like So in Prison he remains In the Churchyard of the same Town a Butcher's Slaughter-House opened to the great Annoyance of that place which I have commanded should be remedied and the Door shut up At Biddenden I have Suspended Richard Warren the School-Master for refusing the Oath of Allegiance of Canonical Obedience and to Subscribe to the Articles Besides this precise Man will read nothing but Divinity to his Scholars No not so much as the Grammar Rules unless Mars Bacchus Apollo and Pol AEdepol may be blotted out The Strangers in Canterbury do not so much resort to their Parish-Churches as formerly they did at my first giving of my Injunctions But Visiting this Year I have given a publick and strict Charge that the Delinquents be presented and punished if they do not their Duty in that behalf There is one dwelling in Addisham a Married Man called by the Name of Thomas Jordan He was formerly called Thomas Mounton because he was found in the Church Porch of Mounton in Swadling Clothes left there in all likelyhood by his Mother who was some Beggar or Strumpet It is believed he was never Christned I have therefore given Order that he shall be Christned with that Caution which is prescribed in the Book of Common Prayer where the Baptism is doubtful About Sittingborn there are more Recusants than in any other part of my Diocess And the Lady Roper Dowager is thought to be a great means of the increase of them But I have given strict charge that they be carefully presented according to Law There is still a remainder of Schismaticks in Egerton and the Parishes adjacent But they are as mean People as those about Ashford and I am as much to seek what to do with them My Lord Treasurer complains that he hath little assistance of his Archdeacons and I believe it to be true and shall therefore if your Majesty think fit cause Letters to be written to them to awake them to their Duties His Lordship likewise complains of some inconformable Men which his Chancellor hath met with in this his last Visitation but they have received such Censure as their Faults deserved or else submitted themselves Only Mr. John Knolles a Lecturer at Colchester had forborn to receive the Holy Communion for two Years since he came to be Lecturer And being enjoyned to perform that Duty within a Month he was so zealous as that he forsook Lecture and Town and all rather than he would receive the Communion I find likewise in this Account 28 Ministers Convented before the Chancellor for some Inconformities And five for excess in Drinking But there is as good Order taken with them as could be The Lectures in this Diocess continue many But there is great care taken to keep them in order I find in the Diocess of Winchester divers Recusants newly pretended But whether they be newly perverted doth not appear by my Lord the Bishops Account to me There are some five complained of for not Catechising which I shall require of the Bishop to see remedied Here my Lord the Bishop Certifies that he is very careful and sees all things done according to your Majesty's Instructions My Lord the Bishop of this Diocess dyed before the time came that he was to give up his Accounts so that I can relate nothing upon certainty but shall give the succeeding Bishop Charge to be very careful because his Predecessor lay languishing and was able to look to little for three whole Years before his Death The Account from hence is very brief But my Lord is confident that his Diocess is clean through in good Order and I will hope it is so My Lord of Peterburgh hath taken a great deal of pains and brought his Diocess into very good order Only he saith there are three Lecturers in the same one at Northampton but that is read by the Vicar of the place one at Rowel which hath Maintenance allowed and a third at Daventree maintained by the Contribution of the Town And this last I think the Bishop had need take care of This Diocess appears by my Lord's Certificate to be in marvelous good order for all things and a great Reformation hath been wrought there by his Care and Industry For Popish Recusants the number of them is there much decreased neither are any newly presented for Recusancy My Lord the Bishop of Lincoln is not as your Majesty knows in case to make any Return for his Diocess And since the Jurisdiction thereof came by his Suspension into my Hands I have neither had time nor leisure to make any great Inquiry how conformable in Doctrine or Discipline Men in those parts are Yet this I find that both in Buckinghamshire and in Bedfordshire there are many too refractory to all good Order And there are a great number of very poor and miserable Vicarages and Curatships in many parts of this large Diocess and which are almost past all cure and hope of help unless by your Majesties Grace and Favour some may be had My Lord of Norwich hath been very careful of all your Majesty's Instructions And upon the 24th of September last being then in his Diocess and giving Orders he refused to admit five well Learned and well Mannered Men because they wanted a sufficient Title according to the Canon of the Church I find that there are in this Diocess six Lectures namely at Wimondham North-walsham East-Earling Norwich Linn and Bungay But they are all performed by Conformable and Neighbouring Divines and under
In this Particular the Bishop craves to receive Direction whether he shall command them to Catechise only and not Preach because your Majesty's Instructions seem to be strict in this point I think your Majesty may be pleased to have the Ministers to preach if they will so that they do first Catechise orderly by Question and Answer and afterwards preach upon the same Heads to the People for their better understanding of those Questions Besides some Knights and Esquires keep Schoolmasters in their Houses or Scholars to converse with or dyet the Vicar where his Maintenance is little And this they say is not to keep a Chaplain which your Majesty's Instructions forbid Yet most of these read or say Service in their Houses which is the Office of a Chaplain But they read not the Prayers of the Church according to the Liturgy Established The Bishop craves direction in this also And I think it be very necessary that the Bishop proceed strictly and keep all such that they read or say no Prayers but those which are allowed and established by the Church in the Book of Common Prayers There are not observed more than Seven or Eight throughout the whole Diocess which seem refractory to the Church and they have made large professions of their Conformities which the Bishop will settle so soon as he can But this he saith he finds plainly that there are few of the Laity Factious but where the Clergy misleads them And this I doubt is too true in most parts of the Kingdom They have in this Diocess come to him very thick to receive Confirmation to the number of some Thousands There were two Lectures held this last Year the one at Wainfleet and the other at Kirton in Lindsey where some two or three of the Ministers which read the Lecture were disorderly Among the rest one Mr. Show preached very Factiously just at the time when your Majesty was at Barwicke and his Fellow Lecturers complained not of him Hereupon the Chancellor having notice of it called him in question and the business was so foul and so fully proved that the party fled the Country and is thought to be gone for New-England Some other small Exorbitances there are which the Chancellor complains of But there is hope that this Example will do some good among them In this Diocess one Mr. Coxe upon Hosea 4. 4. preached a Sermon to prove that the Church of England did not maintain the Calling of Bishops to be Jure Divino which Sermon troubled those Parts not a little My Lord the Bishop after he had had Speech with him sent him to me When he came it pleased God so to bless me that I gave him satisfaction and he went home very well contented and made a handsome Retractation voluntarily of himself and satisfied the People In the skirts of this Diocess in Shropshire there was a Conventicle St. of mean Persons laid hold on and Complaint was made to the Council of the Marches And the Lord President of Wales very Honourably gave notice of it both to the Lords and my self and they were remitted to receive such Censure as the Laws Ecclesiastical impose upon them These Bishops do all Certifie that every thing is well in their several Diocesses concerning the Particulars contained in your Majesty's Instructions and otherwise The like is Certified by the Lord Bishop of Chichester saving that of late there hath hapned some little disorder in the East parts of that Diocess about Lewis which we are taking care to settle as well as we can And for Non-Conformists he saith that Diocess is not so much troubled with Puritan Ministers as with Puritan Justices of the Peace of which latter there are store And so with my Prayers for your Majesty's long and happy Reign I humbly submit this my Account January 2. 1639. W. Cant. H. W. WHen I wrote the Preface to this first Volume I had intended to reserve what follows as well as the immediately preceding Papers viz the Arch-Bishop's Annual Accounts of his Province for the Second Volume as not believing there would be any room for them in this But the Book having now fallen much short of the number of Sheets by me at first computed I have thought fit to cause these Memorials to be here adjoyned that so this Volume might be thereby increased to a convenient Bulk I made choice of these rather than any other Papers for this purpose because they contribute very much to the more perfect knowledge of the great Transactions of those Times both in Church and State and do indeed constitute a part of the History of the Life and Actions of the Arch-Bishop and are often referred to by him in the preceding History The Original Accounts of the Arch-Bishop to the King concerning his Province Apostilled in the Margin with the King 's own Hand are now in my Custody The Accounts indeed are not wrote in the Arch-Bishop's own Hand that being not thought fair enough by himself to be presented to the King's view upon that occasion but very fairly wrote by his Secretary or some other employed by him But the Notes or Apostils added by the King to them and therewith remitted to the Arch-Bishop are wrote in the King 's own Hand which is fair enough although the Orthography be vitious a matter common to many Learned Men of that time and even to the Arch-Bishop himself which yet however I have caused to be retained as having observed that the Arch-Bishop had caused the King's Orthography to be Literally followed in those Transcripts which he ordered his Secretary and Registrary to make of them either to be kept for his own use or to be inserted in his Publick Register ROME's MASTER-PIECE OR THE Grand Conspiracy of the POPE AND HIS JESUITED INSTRUMENTS TO Extirpate the Protestant Religion Re-establish Popery Subvert Laws Liberties Peace Parliaments BY Kindling a Civil War in Scotland and all his Majesty's Realms and to Poison the King himself in case he Comply not with them in these their execrable Designs Revealed out of Conscience to Andreas ab Habernfield by an Agent sent from Rome into England by Cardinal Barbarino as an Assistant to Con the Pope's late Nuncio to prosecute this most Execrable Plot in which he persisted a principal Actor several Years who discovered it to Sir William Boswell his Majesty's Agent at the Hague 6 Sept 1640. He under an Oath of Secresie to the Arch-Bishop of Canterbury among whose Papers it was casually found by Mr Prynn May 31 1643. who Communicated it to the King As the greatest Business that ever was put to him Together with The ARCH-BISHOP's NOTES The Lord both will bring to Light the hidden things of Darkness and will make manifest the Counsels of the Hearts and then shall every man have Praise of God 1 Cor IV 5. It is Ordered by the Committee of the House of Commons in Parliament concerning Printing this first
Oblation for no other end but that the Memorial and Sacrifice of Praise mentioned in it may be understood according to the Popish meaning Bellarm. de Missa l. 2. c. 21. not of the Spiritual Sacrifice but of the Oblation of the Body of the Lord. This Book they say Inverts the Order of the Communion in the Book of England Well and what then To Invert the Order of some Prayers in the Communion or any other part of the Service doth neither pervert the Prayers nor corrupt the Worship of God For I hope they are not yet grown to be such superstitious Cabbalists as to think that Numbers work any thing For so the Prayers be all good as 't is most manifest these are it cannot make them ill to be read in 5. 7. or 3. place or the like unless it be in such Prayers only where the Order is essential to the Service then in hand As for Example to read the Absolution first and the Confession after and in the Communion to give the Sacrament to the People first and read the Prayer of Consecration after In these Cases to Invert the Order is to Pervert the Service but in all other ordinary Prayers which have not such a necessary dependence upon Order first second or third work no great effect And though I shall not find fault with the Order of the Prayers as they stand in the communion-Communion-Book of England for God be thanked 't is well yet if a Comparison must be made I do think the Order of the Prayers as now they stand in the Scottish Liturgy to be the better and more agreeable to use in the Primitive Church and I believe they which are Learned will acknowledge it And therefore these Men do bewray a great deal of Will and Weakness to call this a New-Communion only because all the Prayers stand not in the same Order But they say there are divers secret Reasons of this Change in the Order Surely there was Reason for it else why a Change But that there was any hidden secret Reason for it more than that the Scottish Prelates thought fit that Book should differ in some things from ours in England and yet that no differences could be more safe than those which were in the Order of the Prayers especially since both they and we were of Opinion that of the two this Order came nearest to the Primitive Church truly I neither know nor believe As for the only Reason given of this Change 't is in my Judgment a strange one 'T is forsooth for no other end they say but that the Memorial and Sacrifice of Praise mentioned in it may be understood according to the Popish meaning not of the Spiritual Sacrifice but of the Oblation of the Body of the Lord. Now Ignorance and Jealousie whither will you For the Sacrifice of Praise and Thanksgiving no Man doubts but that is to be Offer'd up Nor doth any Man of Learning question it that I know but that according to our Saviour's own Command we are to do whatsoever is done in this Office as a Memorial of his Body and Blood Offered up and shed for us S. Luc. 22. Now 't is one thing to Offer up his Body and another to Offer up the Memorial of his Body with our Praise and Thanks for that infinite Blessing So that were that Change of Order made for this end which is more than I know I do not yet see how any Popish Meaning so much feared can be fastned upon it And the Words in that Prayer are plain as they are also in the Book of England That we offer and present unto God our Selves our Souls and Bodies to be a reasonable holy and lively Sacrifice unto him What is there here that can be drawn to a Popish Meaning unless it be with the cords of these Mens Vanity Yet thus much we have gained from them That this Prayer comes in the Book of England pertinently after the Communion Any approbation is well of that Antichristian Service-Book as 't is often called And I verily believe we should not have gained this Testimony of them for it but only that they are content to approve that to make the greater hatred against their own Next they tell us 2. It seems to be no great matter that without warrant of the Book 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 his 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 to Moses Thou shalt see my hinder parts Truly this Charge is as it seems no great matter And yet here again they are offended that this is done without warrant of the Book of England How comes this Book of England to be so much in their esteem that nothing must be done without warrant from it Why 't is not that they approve that Book for they will none of that neither But 't is only to make their Complaint more acceptable in England Yet they say this very remove of the Presbyter during the time of Consecration upon tryal imports much The Rubrick professes that nothing is meant by it but that he may use both his Hands with more ease and decency about that work And I protest in the presence of Almighty God I know of no other Intention herein than this But these Men can tell more They are sure it is that he may turn his hinder parts to the People representing that which the Lord said to Moses And what Warrant have they for this Why Durand says so Now truly the more Fool he And they shall do well to ask their own Bishops what acquaintance they have with Durand For as for my self I was so poorly satisfied with the first Leaf I Read in him that I never medled with him since Nor indeed do I spend any time in such Authors as he is So I have nothing to do with this Yea but they find fault with the Reason given in the Rubrick For they say He must have the use of both his Hands not for any thing he hath to do about the Bread and the Wine for that may be done at the North end of the Table and be better seen of the People But as we are taught by the Rationalists That he may be stretching out his Arms represent the extension of Christ on the Cross. But the Reason given in the Rubrick doth not satisfie them For they say plainly They have no use of both their Hands for any thing that is to be done about the Bread and the Wine Surely these Men Consecrate these Elements in a very loose and mean way if they can say truly that they have not use of both their Hands in this work Or that whatsoever is done may as well be done at the
of his and the King's Enemies Out of doubt this Petition proceeds from Devotion not from Malice And if the Scots when they Invaded England upon a Treacherous Plot and Conjuncture with the like Faction here that so both might have their Ends against the King and the Church were not God's Enemies and the Kings the Prayer meddles not with them If they were as for my part I must believe if I judge by their Actions they deserve all that can be prayed against them so long as they continue in that Disobedience And yet the Prayer was not as 't is said against their Nation by Name No God forbid their Nation hath I doubt not very many devout Servants to God and Loyal Subjects to their King But it was aginst that prevailing Faction among them which in that great Rebellious Action became Enemies both to God and the King Now follows the Conclusion Whosoever will Impartially Examin what hath proceeded from himself in these two Books of Canons and Common Prayer what Doctrine hath bin Published and Printed these Years past in England by his Disciples and Emissaries What gross Popery in the most material Points we have found and are ready to shew in the Posthume Writings of the Prelates of Edinburgh and Dunblaine his own Creatures his nearest Familiars and most willing Instruments to advance his Counsels and Projects shall perceive that his Intentions were deep and large against all the Reformed Kirks and Reformation of Religion which in his Majesties Dominions was Panting and had by this time rendred up the Ghost if God had not in a wonderful way of Mercy prevented us The Conclusion is like the rest much said in it and nothing proved Where first I desire no favour but an Impartial Examination of a Discreet Pious and Judicious Reader of all things done by me in the one Book or the other Next for the Doctrine which hath been Printed these Years past though little or none hath been Published by any Disciple or Emissary of mine I perswade my self the Intelligent and Impartial Reader will find it to be as sound and Orthodox as any that hath been Printed in any so many Years since the Reformation And if they whom I was necessarily to trust in that Business have slipped any thing they are subject to answer the Laws in that behalf Thirdly what gross Popery they have found in the Posthume Writings of the Prelates of Edinburgh and Dunblaine I know not This I know 't is an Easie but a base thing to abuse the Dead who cannot answer for themselves And they which are so over-bold with the Living may easily and justly enough be suspected not to hold over-fair quarter with the Grave But whereas it is said that these worthy Men for such they were were my Creatures my nearest Familiars my willing Instruments and the like This I do here avow for truth I was a meer Stranger to Dr. Forbys late Prelate of Edinburgh The first time that ever I saw him was when I attended as a Chaplain in Ordinary upon King James of blessed Memory in the Year 1617. At which time I heard him Preach very learnedly before his Majesty After that time I never saw him till I attended his Majesty that now is as Dean of his Chappel into Scotland in the Year 1633. In the mean time I had contracted no Friendship no Letters had passed between us Then he Preached again very Learnedly and his Majesty resolved to make him Bishop of Edinburgh which was done accordingly and to my Remembrance he lived not above a Year after or very little more And this was all the near Familiarity that was between him and me With the Bp. of Dunblaine Dr. Wedderborne I confess I had more and longer Acquaintance for he lived some Years in England and was recommended unto me as a Man that had very good parts and Learning in him He lived long with Mr. Isaac Casaubon who was not like to teach him any Popery and who certainly would not have retained him so long or so near unto him had he not found him a deserver After I came acquainted with him I wished him very well for his worth sake and did what I could for him to enable him to live But sure if my Intentions were so deep as they are after said to be he could be no fit Instrument for me he being a meer Scholar and a Book-Man and as unfit for as unacquainted with such Counsels and Projects as these Men would make me Author of And if my Intentions were so deep out of doubt I had Brains enough to make a wiser Choice of Instruments to advance them This for the Men. But for the Matter if any posthume Papers of theirs be other than they ought their Credit must answer for them to the World as their Conscience hath already done to God And for my own part I protest I do not nor ever did know of any such Papers which they had or left behind nor do I believe they left any behind them but such as were worthy their Learning and Integrity But my Intentions they say were deep and large against all the Reformed Kirks Surely the deeper the worse if they were so ill But as I cannot be so vain to assume to my self any such depth So I humbly thank God for it I am free from all such wickedness The worst thought I had of any Reformed Church in Christendom was to wish it like the Church of England and so much better as it should please God to make it And the deepest intention I had concerning all or any of them was how they might not only be wished but made so As for the Reformation of Religion in his Majesties Dominions which they say was panting and had given up the Ghost if God had not in a wonderful way of Mercy prevented them First this is under Favour most untrue and a base and most undeserved Scandal put upon his Majesty's Government Secondly I shall take leave to Prophesy that unless after all this Tumbling the People can be 〈◊〉 that all stand for matters of Religion both Doctrine and Discipline and that rather with addition to the Churches Power than detracting from it as they then did when these Men say the Reformation was pantting and giving up the Ghost I much doubt that neither they nor their Childrens Children after shall see such Happy Days again for all things as these were which they so unthankfully to God and their King murmured against and as these Men yet snarl at And for the Spirit which prevented them in this Action in such a wonderful way of Mercy if ever they awake out of this Lethargy for better it is not they will then see whence he is and whither he tends They add to this That if the Pope himself had been in his place he could not have been more Popish nor could he more Zealously have Negotiated for Rome against the Reformed Kirks to
share therein as he could desire his Body being accompanied to the Earth with great Multitudes of People whom Love or Curiosity or remorse of Conscience had drawn together purposely to perform that Office and decently Interred in the Church of Alhallow Barking a Church of his own Patronage and Jurisdiction according to the Rites and Ceremonies of the Church of England In which it may be noted as a thing remarkable That being whilst he Lived the greatest Champion of the common-prayer-Common-Prayer-Book here by Law Established he had the Honour being Dead to be Buried by the Form therein prescribed after it had been long disused and almost reprobated in most Churches of London Hitherto Dr. Heylin The same day that the House of Lords passed the Ordinance of Attainder against the Arch-Bishop of Canterbury viz. Jan. 4. they likewise passed an Ordinance that the Book of common-Common-Prayer should be laid aside and for Establishing the Directory for Publick Worship which had been framed by the Assembly of Divines Rushworth par 3. vol. 2. pag. 839. H. W. On the Arch-Bishop's Coffin was nailed a little Brass-Plate with his Arms and this Inscription Engraven thereon In hac Cistuli conduntur Exuviae Gulielmi Laud Archiepiscopi Cantuariensis qui Securi percussus Immortalitatem adiit Die X. Januarij AEtatis suae LXXII Archiepiscopatûs XII In the Year 1663 his Body was removed from All-Hallows Church in London and being carried to Oxford was there Solemnly deposited July 24. in a little brick Vault near to the Altar of the Chappel in St. John Baptist's College The Arch-Bishop's Last Will and Testament In Dei Nomine Amen I William Laud by God's great Mercy and Goodness Lord Arch-Bishop of Canterbury being in perfect Health tho' at this time a Prisoner in the Tower of London God knows for what in due and serious Consideration of Humane Frailty do hereby Make Ordain and Declare this my Last Will and Testament in Manner and Form following And First in all Humility and Devotion of a contrite Heart I 〈◊〉 beg of God Pardon and Remission of all my Sins for and through the Merits and Mediation of Jesus Christ my alone Saviour And though I have been a most Prodigal Son yet my hope is in Christ that for his sake God my most merciful Creator will not cast off the Bowels of Compassion of a Father Amen Lord Jesus In this Hope and Confidence I render up my Soul with Comfort into the Mercies of God the Father through the Merits of God the Son in the Love of God the Holy Ghost And I humbly pray that most Blessed and Glorious Trinity One God to prepare me in that Hour of Dissolution and to make me wait every Moment when my Changing shall come and in my Change to receive me to that Rest which he prepared for all them that Love and Fear his Name So Amen Lord Jesu Amen Whomsoever I have in the least degree Offended I heartily ask God and him Forgiveness And whosoever hath Offended me I pray God forgive them and I do And I hope and pray that God will forgive me my many Great and Grievous Transgressions against him Amen For my Faith I Die as I have Lived in the True Orthodox Profession of the Catholick Faith of Christ foreshewed by the Prophets and Preached to the World by Christ himself his Blessed Apostles and their Successors and a True Member of his Catholick Church within the Communion of a Living part thereof the present Church of England as it stands Established by Law Secondly I leave my Body to the Earth whence it was taken in full assurance of the Resurrection of it from the Grave at the last day This Resurrection I constantly believe my Dear Saviour Jesus Christ will make happy unto me his poor and weary Servant And for my Burial tho' I stand not much upon the place yet if it conveniently may be I desire to be Buried in the Chappel of St. John Baptist's College in Oxford underneath the Altar or Communion-Table there And should I be so unhappy as to die a Prisoner yet my earnest desire is I may not be buried in the Tower But wheresoever my Burial shall be I will have it private that it may not waste any of the poor Means which I leave behind me to better Uses Thirdly For my Worldly Estate I Will that my Debts be presently paid which at this time I praise God are very small Then for St Paul's Church it grieves me to see it at such a stand And tho' I have besides my pains given largely towards it and the Repairs thereof yet I leave it a Blessing of 800 l. which will be truly paid in for that Work if ever it go on while the Party trusted with it lives But my Executors are not charged with this 't is in safe but other Hands Item I take the boldness to give to my Dread and Dear Soveraign King Charles whom God bless 1000 l. and I do forgive him the Debt which he owes me being 2000 l. and require that the Tallies for it be delivered up Item I give to St John's College in Oxford where I was bred all my Chappel-Plate gilt or party-gilt All my Chappel-Furniture all such Books as I have in my Study at the time of my Death which they have not in their Library and 500 l. in Money to be laid out upon Lands And I Will that the Rent of it shall be equally divided to every Fellow and Scholar alike upon the 17th day of October every fourth Year Something else I have done for them already according to my Ability And God's everlasting Blessing be upon that Place and that Society for ever I give to the Right Honourable George Lord Duke of Buckingham his Grace my Chalice and Patin of Gold and these I desire the young Duke to accept and use in his Chappel as the Memorial of him who had a Faithful Heart to love and the Honour to be beloved of his Father So God bless him with wise and good Counsels and a Heart to follow them By Father and Mother I never had Brother nor Sister but by my Mother many They were all Ancient to me and are Dead but I give to their Children as followeth Legacies To his Brother Dr Robinson's Children Scil Henry and John and Lucie and Elizabeth Wife to Dr Baily To Dr Cotsford Son of his Sister Amie To Dr Edward Layfield Son of his Sister Bridget To Eliz Holt Daughter of his Sister Bennet To William Bole Son of his Sister Elizabeth To his Sister Briget's Daughter Wife to Mr Snow To his Chaplains Rings rich or Watches To the Poor of several places he had reference to 5 l. each To Canterbury Lambeth and Croydon 10 l. each To the University of Oxford where I was Bred and to the Town of Reading where I was Born I have already in perpetuity as God hath made me able Item I give to so many of my Servants as did continue my Servants
Sermons and Homilies and in such Cases they might very lawfully be heard But if some Men upon pretence to prevent Extravagant Preaching should take upon them to set forth a Book of Publick Common Sermons fit for all Times and Occasions and should enjoyn Ministers to conform to these and use no other Preaching at all but the Reading of those Common Sermons or Homilies so devised for Publick Worship this would make it utterly Vnlawful and to be Professed against as that which were the bringing in of a Humane Device and Injunction in the place and instead of God's Ordinance to the Exclusion thereof As the Pharisees to establish Traditions of their own made void the Commandments of God I hope my Lord will have no better success with this Instance under the Gospel than he had with that under the Law And yet whatsoever is Truth in his Instance I shall most willingly grant And therefore I do acknowledge that in the time of the Gospel God appointed the foolishness of Preaching 1 Cor. 1. to be a Means but not to be The Means if it be meant the only Means by which he will save those that believe I likewise confess that in the World's Account 't is made the Foolishness of Preaching And I would to God some Men much magnified in these Times did not give too often very just Cause to the World to account it not only the Foolishness but the Madness of Preaching such Preaching as is far from being a Means of Salvation I conceive also as well as my Lord that where there are no Gifts enabling Men to Preach as it falls out in too many Parishes in England and the true Cause is the smallness of the Living unable to Feed and Cloath Men and therefore cannot expect Men of Parts there not only might be but is a lawful and profitable use of Reading of Printed Sermons and Homilies and that in such Cases yes and in other Cases too they may very lawfully be heard And I think farther that if some Men not upon their own private Authority but lawfully meeting in a Synod or Convocation shall not upon pretence but truly to prevent Extravagant Preaching such as of late hath been and is too common in England should take upon them to set forth a Book of common Sermons such as might be fit for all Times and all Occasions which is not impossible to be done and should enjoyn Ministers to conform to these and use no other Preaching at all but the Reading of these common Sermons or Homilies so devised for publick Worship I must needs say it were a Cure not to be used but in Extremity to bar all other Preaching for the Abuse of some be it never so gross Yet if the Distempers of the Pulpit should grow in any National Church so high so Seditious so Heretical and Blasphemous so Schismatical and Outragious as many of them have been of late in this distracted Church of ours I say if such a Book of Sermons should be so set out by the Church direction and published by the Authority of King and Parliament as the Book of Common Prayer is When the Comparison is made thus even and my Lords Instance so brought home I do then think such a Book not devised for publick Worship but for publick Instruction for Sermons are not properly the Worship of God but as to teach us Faith and Obedience and how we are to pray and give Worship to him might be used with great profit yea and with far more than many Sermons of the present time which do in a manner teach nothing but Disobedience to Princes and all Authority under a false pretence of Obedience to God And for the Injunction which sticks so much with my Lord certainly in Cases of such Extremity as is above-mentioned and when nothing else will serve I conceive it might well and profitably be laid upon the Ministers and yet that such an Imposition would be far from making it utterly unlawful and to be professed against as that which were the bringing in of a Humane Device in the place and instead of God's Ordinance to the Exclusion thereof For 't is probable these Sermons my Lord speaks of would be Preached before they were Printed And the end of their being Preached was to publish Christ and his Gospel to the World And that also was or ought to be the end of Publishing the same Sermons in Print that the benefit of them might reach the farther and be of longer continuance So that upon the Matter the Printing of Sermons is but a large and more open Preaching of them still And then if Preaching be God's Ordinance Printing of Sermons is the publishing of God's Ordinance And therefore if there were an Injunction for a Book of Sermons as is mentioned it were but a more publick and durable divulging of God's Ordinance and not the bringing in of a Humane Device instead of it and to the Exclusion thereof As for that which follows that this is like the Pharisees who to establish Traditions of their own made void the Commandments of God This is but a Simile and is Answered in the former And you see that should any Necessity force the making of such an Injunction which God forbid it did help to publish God's Ordinance and not make void his Commandments Howsoever my Lord may take this along with him That that Party which he governs in this Kingdom are as well seen in this Art of the Pharisees as any Men in Christendom and will if they be let alone make void all the Service of God to bring in their Dreams against all Reason Religion and lawful Authority And this is most true whatever they think of themselves But my Lord desires farther consideration of his Instance Let it be considered what difference can be found between these but only this Vse and Custom hath inured us to that of Prayer not so in this of Preaching and therefore the Evil of it would easily appear unto us if so enjoined It is fit my Lord should have his desire in this that it be considered what difference can be found between these And out of all doubt my Lord acknowledges that some difference there is And were it this only as his Lordship would have it That Vse and Custom hath inured us to that of Prayer and not so in this of Preaching that might be Reason enough to continue our publick set Form of Prayer For if the Service have not fault in it but that 't is enjoyned And if the enjoyning of a good Service of God Almighty in which Christian People may consent and unanimously and uniformly worship him be no fault at all as most certain it is not 'T is neither wisdom nor safety to cast off such a Custom or Vsage and leave every Minister and perhaps other Men too to make what Prayers they please in the Congregation which doubtless would be many times such as no good understanding Christian could
and Soul diers to fall up on me in the King's absence Sept. 21. I received a Letter from John Rockel a M an both by Name and Person unknown to me He was among the Scots as he tra velled through the Bishoprick of Durham he heard them inveigh and rail at me exceedingly and that they hoped Shortly to see me as the Duke was Slain by one least suspected His Letter was to advise me to look to my self Septemb. 24. Thursday A great Council of the Lords were called by the King to York to consider what way was best to be taken to get out the Scots and this day the Meeting began at York and continued till Octob. 28. Octob. 22. Thursday The High Commission sitting at St. Pauls because of the Troubles of the Times Very near 2000 Brownists made a Tumult at the end of the Court tore down all the Benches in the Consistory and cryed out they would have no Bishop nor no High Commission Octob. 27. Tuesday Simon and Jude's Eve I went into my upper Study to see some Manuscripts which I was sending to Oxford In that Study hung my Picture taken by the Life and coming in I found it fallen down upon the Face and lying on the Floor the String being broken by which it was hanged against the Wall I am almost every day threatned with my Ruine in Parliament God grant this be no Omen Novemb. 3. Tuesday The Parliament began the King did not ride but went by Water to Kings Stairs and thorough Westminster-Hall to the Church and so to the House Novemb. 4. Wednesday The Convocation began at St. Pauls Novemb. 11. Wednesday Thomas Vis count Wentworth Earl of Straffor d Accused to the Lords by the House of Commons for High Treason and restrained to the Usher of the House Novemb. 25. Wednesday He was sent to the Tower Decemb. 2. Wednesday A great Debate in the House that no Bishop should be so much as of the Committee for preparatory Examinations in this Cause as accounted Causa Sanguints put off till the next day Decemb. 3. Thursday The Debate declined Decemb. 4. Friday The King gave way that his Council should be Examined upon Oath in the Earl of Strafford's Case I was Examined this day Decemb. 16. Wednesday The Canons Condemned in the House of Commons as being against the King's Prerogative the Fundamental Laws of the Realm the Liberty and Propriety of the Subject and containing divers other things tending to Sedition and of dangerous Consequence Upon this I was made the Author of them and a Committee put upon me to enquire into all my Actions and to prepare a Charge The same Morning in the Upper House I was na med as an Incendiary by the Scot tish Commissioners and a .... Complaint promised to be drawn up to morrow Decemb. 18. Friday I w as Accu sed by the House of Commons for High Trea son without any particular Charge laid against me which they said should be prepared in convenient time Mr. Denzell Hollys was the Man that brought up the Message to the Lords Soon after the Charge was brought into the Upper-House by the Scottish Commissioners tending to prove me an Incendiary I was presently committed to the Gentleman Us her but was permitted to go in his Company to my House at Lam beth for a Book or two to Read in and such Papers as pertained to my Defence against the Scots I stayed at Lambeth till the Evening to avoid the gazing of the People I went to Evening Prayer in my Chappel The Psalms of the day Psal. 93 and 94. and Chap. 50. of Esai gave me great Comfort God make me worthy of it and fit to receive it As I went to my Barge hundreds of my poor Neighbours stood there and prayed for my safety and return to my House For which I bless God and them Decemb. 21. Munday I was Fined 500 l. in the Parliament House and Sir John Lambe and Sir Henry Martin 250 l. a piece for keeping Sir Robert Howard close Prisoner in the Case of the Escape of the Lady Viscountess Purbecke out of the Gate-House which Lady he kept avowedly and had Children by her In such a Case say the Imprisonment were more than the Law allow what may be done for Honour and Religion sake This was not a Fine to the King but Damage to the Party Decemb. 23. Wednesday The Lords Ordered me to pay the Money presently which was done Januar. 21. Thursday A Parliament Man of good Note and Interessed with divers Lords sent me word that by Reason of my patient and m oderate Carriage since my Commit ment four Earls of great power in the Upper-House of the Lords were not now so sharp against me as at first And that now they were resolved only to Se quester me from the King's Coun cil and to put me from my Arch Bishoprick So I see what Justice I may expect since here is a Resolution taken not only before my Answer but before my Charge was brought up against me Febr. 14. Sunday A. R. And this if I Live and continue Arch-Bishop of Canterbury till after Michaelmas-day come Twelve-month Anno 1642. God bless me in this Febr. 26. Friday This day I had been full ten weeks in restraint at Mr. Maxwell's House And this day being St. Augustin's day my Charge was brought up from the House of Commons to the Lords by Sir Henry Vane the Younger It consisted of fourteen Articles These Generals they craved time to prove in particular The Copy of this General Charge is among my Papers I spake something to it And the Copy of that also is among my Papers I had Favour from the Lords not to go to the Tower till the Munday following March 1. Munday I went in Mr. Maxwell's Coach to the Tower No noise till I came into Cheapside But from thence to the Tower I was followed and railed at by the Prentices and the Rabble in great numbers to the very Tower Gates where I left them and I thank God he made me patient March 9. Shrove-Tuesday ........ was with me in the Tower and gave great engagements of his Faith to me March 13. Saturday Divers Lords Dined with the Lord Herbert at his new House by Fox-Hall in Lambeth Three of these Lords in the Boat together when one of them saying he was sorry for my Commitment because the buil ding of St. Pauls went slow on there-while the Lord Brooke replied I hope some of us shall live to see no one stone left upon another of that Building March 15. Munday A Committee for Religion setled in the Upper-House of Parliament Ten Earls ten Bishops ten Barons So the Lay-Votes shall be double to the Clergy This Committee will meddle with Doctrine as well as Ceremonies and will call some Divines to them to consider of the Business As appears by a Letter hereto annexed sent by the Lord Bishop of Lincoln to some Divines to attend this Service Upon
After they had continued at York till Octob. 28. the King and the Lords returned and the Parliament sate down Novemb. 3. Great Heats appear'd in the very beginning On Wednesday Novemb. 10. Tho. L. 〈◊〉 Earl of Strafford was accused by the House of Commons of High Treason and Committed by the Lords to Mr. James Maxwell the Officer of the House And upon general Articles sent up He was upon Wednesday Novemb. 25. committed to the Tower It is thought and upon good Grounds that the Earl of Strafford had got Knowledge of the Treason of some Men and that he was preparing to accuse them And this Fear both hastned and heated the proceedings against him And upon Dec. 4. being Friday his Majesty at the great Importunity of some Lords of his Council gave way that his Council should be examined upon Oath in the Earl of Strafford's Case and I with others was examined that very Day There were great Thoughts of Heart upon this Business and somewhat vapoured out at Mens Tongues but the thing was done Now at and after the breaking up of the late Parliament Sir Hen. Vane at the private Committee concerning the Scotch Affairs before mentioned instead of setting down the Heads of the several Businesses then Treated of Writ down what every Man said at the Committee though it were but Matter of deliberation and debate Afterwards by a cunning conveyance between his Son who had been Governour in New-England and himself this Paper or a Copy of it was delivered to some Members of the House of Commons and in all probability was the Ground of that which was after done against the Lord Strafford my self and others and the Cause why the King was so hard pressed to have the Lords and others of his Council examined was that so Sir Henry Vane might upon Oath avow the Paper which his Son had seen and shewed and others be brought to witness as much had Truth and their Memories been able to say as much as his Paper After the examination of me and others concerning these Particulars there arose great and violent Debates in the House of Commons against the Bishops and particularly their Votes in Parliament After that Decemb. 16. 1640. they Voted against the late Canons as containing in them many Matters contrary to the fundamental Laws and Statutes of the Realm to the Rights of Parliaments to the Property and Liberty of the Subject and matters tending to Sedition and of dangerous Consequences I was made the Author of all and presently a Committee put upon me to inquire into my Actions and prepare a Charge The same Morning in the Upper-House I was Named as an Incendiary in an Accusation put in by the Scottish Commissioners For now by this Time they were come to that Article of the Treaty which reflected upon me And this was done with great noise to bring me yet further into Hatred with the People especially the Londoners who approved too well the Proceedings of their Brethren the Scots and debased the Bishops and the Church Government in England The Articles which the Scots put into the Upper House by the Hands of their Lords Commissioners against me Decemb. 15. were read there Decemb. 16. I took out a true Copy as it follows here And though I was to make no answer then till the House of Commons had digested them and taken as much out of them as as they pleased to fill my intended Charge withall yet because I after found that the House of Commons insisted upon very few of these particulars if any I thought my self bound to vindicate my Innocency even in these Particulars which shall now appear in their full strength against me if they have any in Wise and Learned Mens Judgments CAP. III THe Novations in Religion which are universally acknowledged to be the main Cause of Commotions in Kingdoms and States and are known to be the true Cause of our present Troubles were many and great besides the Books of Ordination and Homilies First some particular alterations in matters of Religion pressed upon us without Order and against Law contrary to the Form established in our Kirk Secondly a new Book of Canons and Constitutions Ecclesiastical Thirdly a Liturgy or Book of common-Common-Prayer which did also carry with them many dangerous Errours in matters of Doctrine Of all these we challenge the Prelate of Canterbury as the prime Cause on Earth I shall easily grant that Novations in Religion are a main Cause of Distempers in Commonwealths And I hope it will be as easily granted to me I am sure it should that when great Distempers fall into Kingdoms and Common-wealths the only way to ingage at home and get Credit abroad is to pretend Religion which in all Ages hath been a Cloak large enough to cover at least from the Eyes of the Many even Treasons themselves And For the present Troubles in Scotland Novations in Religion are so far from being known to be the true Cause as that it is manifest to any Man that will look upon it with a single Eye that Temporal Discontents and several Ambitions of the great Men which had been long a working were the true cause of these Troubles And that Religion was call'd in upon the bye to gain the Clergy and by them the Multitude For besides that which was openly spoken by the right Honourable James then Earl of Carlile that somewhat was a brewing in Scotland among some discontented there which wou'd break out to the Trouble of this Kingdom 't is most apparent there were many discontents among them Some whereof had no relation at all to Religion and were far antienter than the Troubles now began and were all Legally proved against the Lord Balmerino who was condemned of high Treason before any of these Stirs began For there were Grievances as they said propounded in the Convention Anno 1628. about Coyning and their black Money which they say were slighted again in the Parliament held 1633. Murmuring also there was as if the Articles and Parliament were not free Great Clamour likewise was there against the Bishops Power in choosing the Lords of the Articles though that Power belonged unto them by the fundamental Laws of that Kingdom As much against the Act of Revocation and the Taxations which yet were voluntarily offer'd and miscalled on purpose to edge the People As also for Applying as they said these Taxations to wrong uses With all which and more Religion had nothing to do Nay this discontented Party grew so High and so Bold that a very Base and Dishonourable Libel was made and spread against the King Anno 1633. by these and the like Pretences to alienate the Hearts of the People from him Of this Libel if one Hagg were the Authour Balmerino was the Divulger and so prov'd And though it be true that then also some things were to be done against the Church-government yet their
was it from all suspition of being so much as built like an Antient Church Now since his Majesty took down these Galleries and the Stone-wall to make St. Giles's Church a Cathedral there certainly my Command took them not down to make way for Altars and Adoration towards the East which I never commanded in that or any other Church in Scotland The Charge goes on ART II. The second Novation which troubled our Peace was a Book of Canons and Constitutions Ecclesiastical obtruded upon our Kirk found by our General Assembly to be devised for Establishing a Tyrannical Power in the Persons of our Prelates over the Worship of God and over the Consciences Liberties and Goods of the People and for Abolishing the whole Discipline and Government of our Kirk by General and Provincial Assemblies Presbyteries and Kirk-Sessions which was setled by Law and in continual practice from the time of Reformation This Charge begins with a General and will come to Particulars after And first it seems they are angry with a Book of Canons Excellent Church-Government it seems they would have that will admit of no Canons to direct or controul their Liberty And if they mean by obtruding upon their Church that the Canons were unduly thrust upon them because that Book was Confirmed by the King's Anthority then 't is a bold Phrase to call it Obtruding For if His Majesty that now is did by his Sole Authority Command the present Book of Canons to the Church of Scotland he did but Exercise that Power which King James challenged did in the right of his Crown belong to him As appears manifestly by a Letter of his to the Prelates of Scotland then Assembled at Perth That Royal Letter is large but very worthy any Mans Reading and is to be seen in the Relation of those Proceedings But because they speak of my Novations if they mean that this Book of Canons was Obtruded upon their Church by me Or if it were found in a Just Synod and upon fair Proceedings to Establish a Tyrannical Power of the Prelates over the Worship of God or the Consciences Liberties or Goods of the People Or for Abolishing any thing that was setled by Laws they had Reason both to be troubled and to seek in a Dutiful manner first rightly to inform His Majesty and then to desire a Remedy from him But if the Book of Canons did really none of these things as for ought I yet know it did not and as I hope will appear when they come to Particulars then this will be no longer a Charge but a Slander And howsoever if any thing in those Canons were Ordered against their Laws it was by our invincible Ignorance and their Bishops fault that would not tell us wherein we went against their Laws if so we did And for my own part I did ever advise them to make sure in the whole Business that they attempted nothing against Law But if their late General Assembly in which they say these things were found to be against Law did proceed Unwarrantably or Factiously as the most Learned Men of that Kingdom avow it did the less heed must and will in future times be given to their Proceedings But before they come to Particulars they think fit to lay Load on me and say That Canterbury was Master of this Work 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 appear by the Interlinings Marginals and filling up of the Blank Pages with Directions sent to our Prelates I was no Master of this Work but a Servant to it and Commanded thereunto by His Sacred Majesty as I have to shew under his Hand And the Work it self was begun in His Majesties Blessed Fathers Time For the Bishops of Scotland were gathering their Canons then And this is most manifest by a Passage in the Sermon which my Lord the Arch-Bishop of S. Andrews Preached before the General Assembly at Perth An. 1618 when I was a private Man and had nothing to do with these things The words are these And when I least expected these Articles that is the five Articles of Perth were sent unto me not to be proponed to the Church but to be inserted amongst the Canons thereof which were then in gathering touching which Point I humbly excused my self c. So this Work was begun and known to that Church long before I had any thing to do with it And now when it came to be Perfected I did nothing but as I was Commanded and Warranted by His Majesty But indeed according to this Command I took a great deal more pains than I have thanks for as it too often falls out with the best Church-Men To this end 't is true a Book of Canons was not sent me but brought by my Lord the Bishop of Ross and delivered to me And if it were written on one side only and left Blank on the other for Corrections or Additions I hope there 's no sin in that to leave room and space for me to do that for which the Book was brought to me As for that which follows it hath less fault in it For they say it was for my putting all in better Order And I hope to put all in better Order is no Crime Censurable in this Court. And whatever they of Scotland think that Church did then need many things to be put in better Order and at this Day need many more Yea but they say this should not be done at my pleasure I say so too Neither was it For whatsoever I thought fit to correct or add in the Copy brought to me I did very humbly and fairly submit to the Church of Scotland And under those Terms delivered it back to the Bishop which brought it with all the Interlinings Marginals and fillings up of Blank Pages and the best Directions I was able to give them And all this was in me Obedience to His Majesty and no Wrong that I know to the Church of Scotland I am sure not intended by me Neither are these Interlinings or Additions so many as they are here insinuated to be for the Bishops of Scotland had been very careful in this Work All which would clearly appear were the Book produced Yet the Charge goes on against me still And that it was done by no other than Canterbury is evident by his Magisterial way of Prescribing and by a new Copy of these Canons all written with S. Andrews own hand precisely to a Letter according to the former Castigations and Directions sent back to procure the King's Warrant unto it which accordingly was obtained By no other Hand than Canterburies is very roundly affirmed How is it proved Why by two Reasons First they say 't is evident by his Magisterial way of Prescribing An Excellent Argument The Book of Canons was delivered to me
ready made That which was mine is here confessed to be but Interlinings and Marginals and Corrections and at most some Additions And they would be found a very small Some were the Original Book seen And yet it must be Evident that no Hand but mine did this by my Magisterial way of Prescribing in an Interlining or a Marginal Excellent Evidence Secondly they have another great Evidence of this But because that is so nervous and strong I will be bold to reduce it to some Form that it may appear the clearer though it be against my self There was they say a new Copy of these Canons all written with S. Andrews own Hand and according to the former Castigations and Directions sent to have the King's Warrant to it which was obtained Therefore these Interlinings and Marginals c. were done by no other than Canterbury Most Excellent Evidence and clear as Mid-Night The plain Truth is contrary to all this Evidence For by the same Command of His Majesty the Reverend Bishop of London was joyned with me in all the view and Consideration which I had either upon the Book of Canons or upon the Service-Book after So it is utterly untrue that these Interlinings or Marginals or Corrections or call them what you will were done by no other than Canterbury For my Lord of London's both Head and Hand were as deep in them as mine And this I avow for well known Truth both to the King and those Scottish Bishops which were then imployed and this notwithstanding all the Evidences of a Magisterial way and a New Copy And yet this General Charge pursues me yet farther and says The Kings Warrant was obtained as is said to these Canons but with an Addition of some other Canons and a Page of New Corrections according to which the Book of Canons thus Composed was Published in Print The inspection of the Books Instructions and his Letters of Joy for the success of the Work and of other Letters from the Prelate of London and the Lord Sterling to the same purpose all which we are ready to exhibit will put the Matter out of all debate Yet more ado about nothing Yet more noise of Proof to put that out of all debate which need never enter into any For if no more be intended than that I had a view of the Book of Canons and did make some Interlinings and Marginals and the like I have freely acknowledged it and by whose Command I did it and who was joyned with me in the Work So there will need no Proof of this either by my Letters or the Prelate of Londons or the Lord Sterlings Yet let them be exhibited if you please But if it be intended as 't is laid that this was done by no other than Canterbury then I utterly deny it and no Proof here named or any other shall ever be able to make it good As for the Addition of some other Canons and Pages of New Corrections according to which the Book of Canons is said to be Composed and Published Truly to the utmost of my Memory I know of none such but that the Copy written by my Lord of S. Andrews own Hand and sent up as is before mentioned was the very Copy which was Warranted by His Majesty and Published without any further Alteration But if any further Alteration were it was by the same Authority and with the same Consent And for my Letters of Joy for the Success of the Work let them be exhibited when you please I will never deny that Joy while I live that I conceived of the Church of Scotland's coming nearer both in the Canons and the Liturgy to the Church of England But our gross unthankfulness both to our God and King and our other many and great Sins have hindred this great Blessing And I pray God that the loss of this which was now almost effected do not in short time prove one of the greatest Mischiefs which ever befel this Kingdom and that too This is the General Charge about the Canons Now follow the Particulars Beside this General Charge there be some things more special worthy to be adverted unto for discovering his Spirit First the Fourth Canon of Cap 8. For as much as no Reformation in Doctrine or Discipline can be made perfect at once in any Church Therefore it shall and may be Lawful for the Kirk of Scotland at any time to make Remonstrances to His Majesty or his Successours c. Because this Canon holds the Door open to more Innovations he writes to the Prelate of Ross his Prime Agent in all this Work of his great Gladness that this Canon did stand behind the Curtain And his great desire that this Canon might be Printed fully as one that was to be most useful Now come the Particulars worthy to be adverted unto for the discovery of my Spirit And the first is taken out of the Fourth Canon of Cap. 8. The Charge is that this Canon holds the Door open to more Innovations First I conceive this Accusation is vain For that Canon restrains all Power from private Men Clergy or Laye nay from Bishops in a Synod or otherwise to alter any thing in Doctrine or Discipline without Authority from His Majesty or his Successours Now all Innovations come from private assumption of Authority not from Authority it self For in Civil Affairs when the King and the State upon Emergent Occasions shall abrogate some Old Laws and make other New that cannot be counted an Innovation And in Church-Affairs every Synod that hath sate in all times and all places of Christendom have with leave of Superiour Authority declared some Points of Doctrine condemned other-some Altered some Ceremonials made new Constitutions for better assisting the Government And none of these have ever been accounted Innovations the Foundations of Religion still remaining firm and unmoved Nay under favour I conceive it most necessary that thus it ought to be And therefore this Canon is far from holding a Door open for more Innovations since it shuts it upon all and leaves no Power to alter any thing but by making a Remonstrance to the Supream Authority that in a Church-way approbation may be given when there is Cause And therefore if I did write to the Prelate of Ross that this Canon might be Printed fully as one that was to be most useful I writ no more then than I believe now For certainly it is a Canon that in a well-governed Church may be of great use And the more because in Truth it is but Declaratory of that Power which a National Church hath with leave and approbation of the Supream Power to alter and change any alterable thing pertaining to Doctrine or Discipline in the Church And as for that Phrase said to be in my Letter that this Canon did stand behind the Curtain it was thus occasioned My Lord the Bishop of Ross writ unto me from the Arch-Bishop of S. Andrews that no words might
Tyranical Power he went about to establish in the Hands of our Prelates over the Worship of God and the Souls and Goods of Men overturning from the Foundation the whole Order of our Kirk and how large an entry he did make for the grossest Novations afterward which hath been a main Cause of this Combustion This is the last Shot against these Canons and me for them And I conceive this is no great thing For Arbitrary Government is one thing And 't is quite another that wheresoever there is no Penalty expresly set down it is provided that it shall be Arbitrary as the Ordinary shall think fittest which are the words of the Canon For since no Law can meet with all particulars some things must of necessity be left Arbitrary in all Government though that be perfectest and happiest that leaves least Nor is it an unheard of thing to find something Arbitrary in some Canons of the Church which are very antient As in the Council of Eliberis the Punishment of him who was absent from the Church three Sundays was that he should be Abstentus and barred from the Church for some small time that his negligence in the Service of God may seem to be punished But this small Time being not limited is left to Arbitrary Discretion So likewise in the Council of Valence An. 374. The giving of the Sacrament to such as had vowed Virginity and did afterwards Marry was to be deferr'd as the Priest saw Reason and Cause for it and that sure is Arbitrary The like we find in the third Council of Carthage where the Time of Penance according to the quality of the Sin is left to the Discretion of the Bishop And these Councils were all within the fourth Century By all which it is apparent that in Church as well as in State some things may be left Arbitrary and have been in Better and Wiser Times than these of ours Nay 't is confest by one that Writes almost as well as Junius Brutus that there is an Arbitrary Power in every State somewhere and that no Inconvenience follows upon it And the Council of Ancyra inflicting Censures upon Presbyters first and then Deacons which had fallen in time of Persecution yet gives leave to the Bishop to mitigate the Penance at his Discretion Again 't is manifest by the care taken in the preceeding Canons that here 's little or nothing of moment left Arbitrary And then the Ordinary will fall into an Excess more dangerous to himself than his Arbitrary Punishment can be to him that suffers it if he offer to Tyrannize For this Clause wheresoever it is inserted in Canon or Statute as it is in the Statutes of very many Colledges stands but for a Proviso that Disorderly persons may not think they shall escape Punishment if they can cunningly keep off the Letter of the Law And yet so that the Arbitrary Punishment be Regulated by that which is expressed in the Canons or the Statutes for Omissions or Commissions of like nature And therefore that which is inferred upon all this Charge and the Particulars in it Namely That I went about to establish a Tyranical Power in the Hands of their Prelates either over the Worship of God or the Souls and Goods of Men is utterly false and cannot be proved to follow out of any of the Premises Not over the Goods of the People For no Prelate not invested with Temporal Power can meddle with them so that were there any Canon made for that it would be void of it self Nor over the Souls of Men for they are left free in all things save to commit Sin and Disorder which to repress by Canons is and hath been the Church way Much less over the Worship of God For these Canons have laboured nothing so much as to Honour and Establish that in Decency and Uniformity And as for that which follows That these Canons over-turn from the Foundation the whole Order of their Kirk 'T is more than I believe will be proved that they have over-turned any good Order in their Church much less Foundations Though it may be thought by some and perhaps justly that there is so little Order in their Church and that so weakly founded that it may be over-turned with no great stress And for the large Entry made for the Gross Novations afterwards you see what it is And when you have considered the Gross Novations which are said to come after I hope you will not find them very Gross nor any way fit to be alledged as a main Cause of this Combustion Now follows ART III. The third and great Novation which was the Book of common-Common-Prayer Administration of Sacraments and other parts of Divine Service brought in without Warrant from our Kirk to be Vniversally received as the only Form of Divine-Service under the highest pains both Civil and Ecclesiastical Now we are come to the Arraignment of the Liturgy and the Book of common-Common-Prayer and this they say was brought in without Warrant from their Kirk If this be true it was the fault of your own Prelates and theirs only for ought I know For though I like the Book exceeding well and hope I shall be able to maintain any thing that is in it and wish with all my Heart that it had been entertained there yet I did ever desire it might come to them with their own liking and approbation Nay I did ever upon all Occasions call upon the Scottish Bishops to do nothing in this Particular but by Warrant of Law And farther I professed unto them before His Majesty that though I had obeyed his Commands in helping to Order that Book yet since I was ignorant of the Laws of that Kingdom I would have nothing at all to do with the manner of introducing it but left that wholly to them who do or should understand both that Church and their Laws And I am sure they told me they would adventure it no way but that which was Legal But they go on And say this Book Is found by our National Assembly besides the Popish Frame and Forms in Divine Worship to contain many Popish Errors and Ceremonies and the Seeds of manifold and gross Superstitions and Idolatries and to be repugnant to the Doctrine Discipline and Order of our Reformation to the Confession of Faith Constitutions of General Assemblies and Acts of Parliament Establishing the true Religion That this was also Canterbury's Work we make manifest This is a great Charge upon the Service-Book indeed But it is in Generals and those only affirmed not proved And therefore may with the same case and as justly be denied by me as they are affirmed by them And this is all I shall say till they bring their Proofs And though this be no more Canterbury's Work than the Canons were yet by their good will I shall bear the burden of all And therefore before they go to prove this great Charge against the Service-Book
they go on to make it manifest that this was my Work And so far as it was mine I shall ingenuously and freely acknowledge in each Particular as occasion shall be offered me But how do they make it manifest it was my Work Why 1. By the Memoirs and Instructions sent unto him by our Prelates wherein they give special account of the Diligence they have used to do all which herein they were enjoyed This Proof comes very short For considering the Scottish Bishops were Commanded by His Majesty to let me see from time to time what they did in that Service-Book they had good reason as I conceive to give me some Account of their Diligence and Care in that behalf And yet this will never conclude the Work to be mine Why but if this Proof come not home yet it will be Manifest 2. By the approbation of the Service-Book sent unto them and of all the Marginal Corrections wherein it varies from the English-Book shewing their desire to have some few things changed in it which notwithstanding was not granted This we find written by S. Andrews own Hand and subscribed by him and Nine other of our Prelates This Argument is as loose as the former For I hope though I had had nothing at all to do with that Book yet I might have approved both the Book it self and all the Marginal or other Corrections wherein it differs from so it be not contrary to the English Book Therefore my approving it will not make me the Author of it As for that which follows that their Prelates did desire to have some few things changed in it which was not granted First you see they say before that the Popish Errors in that Book be many and yet the change of a few things would serve their turn And if this Change were not granted that was not my fault but their own who might have changed what they pleased whether I would or no. But they should do well to shew this Paper under St. Andrews Hand and nine other Bishops For my part as I remember it not so I believe it not But they hope to prove it better 3. By Canterbury's own Letters witnesses of his Joy when the Book was ready for the Press of his Prayers that God would speed the work of his hope to see that Service set up in Scotland of his diligence in sending for the Printer and directing him to prepare a Black Letter and to send it to his Servants at Edinburgh for Printing this Book of his Approbation of the Proofs sent from the Press of his fear of delay for bringing this work speedily to an end for the great good not of that Church but of the Church of his incouraging Ross who was intrusted with the Press to go on with this piece of Service without fear of Enemies All which may be seen in the Autographs This Argument is as weak as any of the former Indeed it is nothing but a heap of Non Sequiturs My Letters express my Joy when the Book was ready for the Press Therefore I made the Book As if I might not be glad that a Good Book was ready for the Press but I must be the Author of it Next I prayed that God would speed the Work I did indeed and heartily but may not I humbly desire God to bless a Good Work though I be not the Author of it Yea but I hoped to see that Service set up in Scotland I did indeed and was heartily sorry when my hopes failed And that Nation will one day have more cause to be sorry for it than I. But what then It follows not thence that the Work was mine Again I was diligent with the Printer to prepare Letters and send to his Servants I was indeed diligent herein but it was at the intreaty of my Brethren the Scottish Bishops And truly I could do little for them the Printer being then in England If I would not send to him and desire him to be diligent Yea but I Approved the Proofs that were sent from the Press And there was good Reason I should if they were well done But I hope many a Man takes care of the Proofs from the Press though the Work be not his The next they would fain have seem something but 't is no better than the rest For they would prove this Book was my work because I feared delay whereas I would have a speedy end for the Good of not that Church but the Church Fear of delay is no proof that the work was mine But do you not mark the subtlety For the good of the Church not that Church They would fain have some Mystery hid here but sure there is none For if I writ any such thing The Church and That Church were the same Church of Scotland For when a Man writes to a Learned Man of another Nation and desires any thing to be done for the good of the Church he is to be understood of the good of that Church unless some circumstance sway his meaning another way which is not here Yea but I incouraged Ross who was intrusted with the Press to go on without fear of Enemies Therefore the work was mine Will not young Novices laugh at this Logick Well they say all this appears in the Autographo Let them shew the Autographon And if all this be there then you see all is nothing they have shewed but their Weakness to collect so poorly And if it be not there then they have shewed their Falshood with which some of them are too well acquainted But prove it good or bad another proof they have And that is 4. By Letters sent from the Prelate of London to Ross wherein as he rejoyceth at the sight of the Scottish Canons which although they should make some noise in the beginning yet they would be more for the good of the Kirk than the Canons at Edinburgh for the good of the Kingdom So concerning the Liturgy he sheweth that Ross had sent to him to have from Canterbury an Explanation of some passages of the Service-Book and that the Press behoved to stand till the Explanations came to Edinburgh which therefore he had in haste obtained from his Grace and sent the dispatch by Cant. his own conveyance This Argument is much ado about nothing In which notwithstanding I shall observe some passages and then come to the force of the Argument such as it is And first though the business of the Canons be over yet a Merriment in the Bishop of London's Letter must be brought in Secondly Though by this Letter of the Prelate of London it be manifest he had to do with those Canons as well as I and though he past as full and as Honourable a Censure upon them as I do in any Letter of mine yet against their Knowledge and their Conscience they avouch peremptorily before that this was done by Cant. and no other and all this to heap
all the Envy they could upon me alone Thirdly Here 's the same Phrase used by my Lord of London that was used a little before by me Namely that these Canons would be for the good of the Kirk And yet here 's never a wise Observation upon it as was upon me that they would be for the good not of that Church but of the Church Now for the force of Mr. Henderson's Logick for these Arguments out of doubt are his Ross writ to the Prelate of London to have from Canterbury an Explanation of some passages of the Service-Book because the Press staid and he obtained them Therefore this Book was Canterbury's work as is before asserted Certainly if Mr. Henderson had any Learning in him he would be ashamed of this stuff Ross sent to me for the Explanation of some things which perhaps were my Additions or Alterations in that Book and used the Prelate of London for his means and the Press staid and I know not what As if any of this could make me Author of that Book Which yet if I were I would neither deny nor be ashamed of Howsoever he should do well to let Canterbury alone and answer the Learned Divines of Aberdeen who have laid him and all that Faction open enough to the Christian World to make the Memory of them and their Cause stink to all Posterity 5. But say they the Book it self as it standeth interlined margined and patched up is much more than all that is expressed in his Letters and the Changes and Supplements themselves taken from the Mass-Book and other Romish Rituals by which he makes it to vary from the Book of England are more pregnant Testimonies of his Popish Spirit and Wicked Intentions which he would have put in Execution upon us than can be denyed In the next place the Book it self is brought in Evidence and that 's a greater Evidence than all that is expressed in my Letters A greater Evidence But of what Not that the Book was of my sole making which they have hitherto gone about to prove and which the former part of this Argument would seem to make good But now these Interlinings and Margins and Changes and Supplements are pregnant proofs of my Popish Spirit and Wicked Intentions First I Praise God for it I have no Popish Spirit And God bless me as to the utmost of my knowledge I had no Wicked Intentions in any thing which I did in or about that Service-Book For the other stuff which fills up this Argument That these Changes and Supplements are taken from the Mass-Book and other Romish Rituals and that by these the Book is made to vary from the Book of England I cannot hold it worth an Answer till I see some particulars named For in this I could retort many things could I think it fit to put but half so much Gall into my Ink as hath made theirs black In the mean time I would have them remember that we live in a Church Reformed not in one made New Now all Reformation that is good and orderly takes away nothing from the old but that which is Faulty and Erroneous If any thing be good it leaves that standing So that if these Changes from the Book of England be good 't is no matter whence they be taken For every line in the mass-Mass-Book or other Popish Rituals are not all Evil and Corruptions There are many good Prayers in them nor is any thing Evil in them only because 't is there Nay the less alteration is made in the Publick Ancient Service of the Church the better it is provided that nothing Superstitious or Evil in it self be admitted or retained And this is enough till I see particulars charged Yet with this That these Variations were taken either from the first Book of Edw. 6. which was not Popery or from some Antient Liturgies which savour'd not of Popery The Large Declaration professeth that all the variation of our Book from the Book of England that ever the King understood was in such things as the Scottish Humours would better comply with than with that which stood in the English Service That which the Large Declaration professeth I leave the Author of it to make good Yet whosoever was the Author thus much I can say and truly That the Scottish Bishops some of them did often say to me that the People wou'd be better satisfied by much to have a Liturgy composed by their own Bishops as this was than to have the Service-Book of England put upon them But to what end is this added out of the Large Declaration Why 't is to cast more hatred upon me For thus they infer These Popish Innovations therefore have been surreptitiously inserted by him without the King's knowledge and against his Purpose This is as false as 't is bold For let them prove that any one particular be it the least was so added by me to that Book and let no Justice spare me In the mean time here I take it upon my Salvation that I inserted nothing without his Majesties Knowledge nor any thing against his Purpose Our Scottish Prelates do Petition that somewhat may be abated of the English Ceremonies as the Cross in Baptism the Ring in Marriage and some other Things But Canterbury will not only have those kept but a great many more and worse super added which was nothing else but the adding of Fuel unto the Fire I cannot remember that ever any such Petition was shewed to me This I remember well that when a deliberation was held whether it were better to keep close to the English Liturgy or venture upon some additions some of your Scottish Bishops were very earnest to have some Alterations and some Additions And they gave this for their Reason Because if they did not then make that Book as perfect as they could they should never be able to get it perfected after Canterbury therefore was not the Man that added this Fuel to your Fire And whereas to heap on farther hatred it is said That I did not only add more but worse Ceremonies I can say nothing to that Because I know no one Ceremony in the one Book or the other that is Bad. And when they give an Instance in the Ceremonies which they say are worse in their Book than in ours I shall give such answer as is fitting and such as I doubt not shall be sufficient And now it seems they 'll come to particulars For they say 1. This Book inverteth the Order of the Communion in the Book of England as may be seen by the numbers setting down the Order of this new Communion 1. 5. 2. 6. 7. 3. 4. 8. 9. 10. 11. Of the divers secret Reasons of this Change we mention one only injoyning the Spiritual Sacrifice and Thanksgiving which is in the Book of England pertinently after the Communion with the Prayer of Consecration before the Communion and that under the Name of Memorial or
North end of the Table which in most places is too narrow and wants room to lay the Service-Book open before him that Officiates and to place the Bread and Wine within his reach So that in that place 't is hard for the Presbyter to avoid the unseemly disordering of something or other that is before him perhaps the very Elements themselves which may give Scandal to them which come to Communicate Especially since in the Margin of the Prayer of Consecration he is ordered to lay his Hand upon the Bread and the Wine which he Consecrates As for his being better seen of the People that varies according to the Nature of the Place and the Position of the Table So that in some Places he may be better seen and in some not Though I am not of Opinion that it is any End of the Administration of the Sacrament to have the Priest better seen of the People Thus much against the Reason given in the Rubrick Next they produce other Reasons of this Position of his at the Holy-Table And first they say 't is not for the more convenient use of both his Hands in the Celebration of that Work But it is say they that he may by stretching out his Arms represent the Extension of Christ on the Cross. Why but I say not this nor is there any such thing Ordered or Required in the Book nor doth any English Divine practise this that I know Why then is this Charged upon me Nor is it sufficient for them to say they are taught thus by the Rationalists unless I did affirm or practise as those Rationalists do Here 's a great deal of Charity wanting But they bring another Reason as good as this is And that is That he may the more conveniently lift up the Bread and Wine over his Head to be seen and adored of the People who in the Rubrick of General Confession a little before are directed to kneel humbly on their Knees that the Priests Elevation so magnified in the Mass and the Peoples Adoration may go together Good God! whither tends this Malice There is not a Word in the Book of this neither Not of lifting the Bread and Wine over his Head much less is there any thing to have it Adored by the People And as there is nothing in the Book so nothing hath ever been said or done by me that tends this way Now if none of this hath been said or done by me what means this Sure they mean to charge the Rationalists with this and not me unless I did by Word or Deed approve them herein Yea but a little before in the Rubrick of General Confession the People are directed to kneel humbly on their Knees That 's true And what Posture so fit as that which is Humble when Men are making Confession of their Sins to God But that which follows namely that the Priest's Elevation and the Peoples Adoration may go together is utterly false There is not one Word of it in the Rubrick nor ever was there one Thought of it in my self or as I verily believe in any of the Compilers of that Book And 't is well known that through the whole Church of England the Form is to receive that Blessed Sacrament Kneeling and yet without any Adoration at all of the Bread and Wine So this Charge which way soever it look cannot hit me However God forgive this Malice For are the People directed to Kneel to the end the Priest's Elevation and the Peoples Adoration may go together why then so let them go For the Priest with us makes no Elevation nor therefore the People any Adoration of those Elements But there is yet more behind For they say That in this Posture speaking with a low Voice and muttering for at some times he is Commanded to speak with a loud voice and distinctly he be not heard by the People which is no less a mocking of God and his People than if the Words were spoken in an unknown Language This again by my Accusers good leave is utterly false For there is no Rubrick in the whole Book that commands the Priest to use a muttering or low Voice This therefore is drawn in only by consequence and that an ill one As if because he is sometimes commanded to speak aloud he were thereby enjoyned in other parts of the Service to speak with a low Voice which is not so In the Book of England in some places the Minister is directed before he begins the Prayer to say Let us Pray which is but to keep their Attention waking and to put them in mind what they are doing or ought to do And shall any Man infer upon this Let us Pray therefore they were not at Prayer before So here if in some principal part of the Service there be a Caveat given that the Presbyter shall speak with a loud Voice and Distinctly I say If for I do not yet find the Rubrick where it is It implies That he be very careful in that place that his Voice be Audible and Distinct but it imports not that therefore in other parts of the Service it may be low or confused or unheard And yet if such a Consequence were to be drawn 't is no new thing in the Church of Christ that the Minister did Pray sometimes in the Publick Assembly in a very low Voice if at all Audible For it was ordered in the Council of Laodicea That among the Prayers which were made by the Faithful after the Hearers and the Penitents were gone out that the first should be in Silence Perhaps for the Presbyter to commend himself and his Office which he was then to execute privately to God But howsoever in the Publick Service that all should be Publick I rather approve As for that which follows That to utter the Common Service of the Church in a low voice not heard by the People is no less a mocking of God and his People than if the Words were spoken in an Unknown Tongue This were well Charged if any Man did command that the Publick Service should be Read in so low a voice that the People might not hear it But since no Man that I know approves it and since there is nothing in the Book that requires it I know not to what end 't is urged here And yet this by their leave too were Prayers Read in so low a voice it were a mocking of the People I confess to call them to Church and not let them hear But how either Prayer in a low voice or a Tongue unknown to the People should be a mocking of God I cannot conceive unless these Men think as Elias put it upon the Prophets of Baal That their God is talking or journeying or perhaps sleeping and must be awaked before he can hear or that any Tongue unknown to the People is unknown to God also But this I presume they will not dare to say if it be but for that of
a great deal of Thanks in the Name of that Nation Nor did I labour to introduce into the Kingdom of Scotland any Innovations in Religion or Government Neither do all or the most part or indeed any of those pretended Innovations tend to Popery or Superstition as hath before been sufficiently proved Neither did I upon their refusal to submit to these Advise his Majesty to Subdue them by force of Arms but the Counsels which I gave were open either at the Committee or the Council-Table Neither did I by my own Power and Authority contrary to Law procure any of his Majesty's Subjects or inforce the Clergy of England to contribute to the maintenance of that War But the Subsidies which were given to his Majesty at that time were given freely and in open Convocation and without any practice of my self or any other as appears by what I have formerly laid down But because so much noise hath been made against me both in the Scottish Charge before answered and in this Article about Popish Innovations in that Service-Book and that I laboured the introducing both of it and them I think it fit if not necessary to set down briefly the Story what was done and what I did and by what Command in all that Business And it follows Dr. John Maxwel the late Bishop of Ross came to me from his Majesty it was during the time of a great and dangerous Fever under which I then laboured It was in the Year 1629. in August or September which come that time is Thirteen Years since The Cause of his coming was to speak with me about a Liturgy for Scotland At his coming I was so extream Ill that I saw him not And had Death which I then expected daily as did my Friends and Physicians also seized on me I had not seen this heavy time After this when I was able to sit up he came to me again and told me it was his Majesty's Pleasure that I should receive Instructions from some Bishops of Scotland concerning a Liturgy for that Church and that he was imployed from my Lord the Arch-Bishop of St. Andrews and other Prelates there about it I told him I was clear of Opinion that if his Majesty would have a Liturgy setled there it were best to take the English Liturgy without any variation that so the same Service-Book might be established in all his Majesty's Dominions Which I did then and do still think would have been a great Happiness to this State and a great Honour and Safety to Religion To this he replyed that he was of a contrary Opinion and that not he only but the Bishops of that Kingdom thought their Country-men would be much better satisfied it a Liturgy were framed by their own Clergy than to have the English Liturgy put upon them yet he added that it might be according to the Form of our English service-Service-Book I answered to this that if this were the Resolution of my Brethren the Bishops of Scotland I would not entertain so much as Thoughts about it till I might by God's Blessing have Health and Opportunity to wait upon his Majesty and receive his farther directions from himself When I was able to go abroad I came to his Majesty and represented all that had passed His Majesty avowed the sending of Dr. Maxwell to me and the Message sent by him But then he inclined to my Opinion to have the English Service without any alteration to be established there And in this Condition I held that Business for two if not three Years at least Afterwards the Scottish Bishops still pressing his Majesty that a Liturgy Framed by themselves and in some few things different from ours would relish better with their Countrymen They at last prevailed with his Majesty to have it so and carried it against me notwithstanding all I could say or do to the contrary Then his Majesty Commanded me to give the Bishops of Scotland my best Assistance in this Way and Work I delayed as much as I could with my Obedience and when nothing would serve but it must go on I confess I was then very serious and gave them the best help I could But wheresoever I had any doubt I did not only acquaint his Majesty with it but Writ down most of the Amendments or Alterations in his Majesty's Presence And I do verily believe there is no one thing in that Book which may not stand with the Conscience of a right Good Protestant Sure I am his Majesty approved them all and I have his Warrant under his Royal Hand for all that I did about that Book And to the end the Book may be extant and come to the view of the Christian World and their Judgment of it be known I have caused it to be exactly Translated into Latin and if right be done it shall be Printed with this History This was that which I did concerning the Matter and Substance of this Service-Book As for the way of Introducing it I ever advised the Bishops both in his Majesty's Presence and at other times both by Word and by Writing that they would look carefully to it and be sure to do nothing about it but what should be agreeable to the Laws of that Kingdom And that they should at all times be sure to take the Advice of the Lords of his Majesty's Council in that Kingdom and govern themselves and their Proceedings accordingly Which Course if they have not followed that can no way reflect upon me who have both in this and all things else been as careful of their Laws as any Man who is a Stranger to them could be And in a Letter of mine after my last coming out of Scotland thus I wrote to the late Reverend Arch-Bishop of S. Andrews Septemb. 30. 1633. concerning the Liturgy That whether that of England or another were resolved on yet 〈◊〉 should proceed Circumspectly Because his Majesty had no intendment to do any thing but that which was according to Honour and Justice and the Laws of that Kingdom And a Copy of this Letter I have yet by me to shew And for the truth of this Narration I know His Majesty and my Lord of Ross himself will avow it And here I take leave to acquaint the Reader That this was no new Conceit of His Majesty to have a Liturgy framed and Canons made for the Church of Scotland For he followed his Royal Father King James his Example and Care therein who took Order for both at the Assembly of Perth An. 1618. And now to return again to the Article There is one Charge more in it and that 's concerning the Pacification made the 〈◊〉 Year The Article says I did Censure it as Dishonourable and Advise for a new War But I did neither That which I spake was openly at the Council-Table and in His Majesty's presence And it was this There arose a debate at the Table about these Affairs and the Pacification and I
here stepped in Mr. Pryn and said This was according to the Form in Missali Parvo But 't is well known I borrowed nothing thence All that I used was according to the Copy of the late Reverend Bishop of Winchester Bishop Andrews which I have by me to be seen and which himself used all his Time Then from my Chappel he went to my Study And there the Second Charge was That I had a Bible with the Five Wounds of Christ fair upon the Cover of it This was curiously wrought in Needle-Work The Bible was so sent me by a Lady and she a Protestant I was loth to deface the Work but the Bible I kept in my Study from any Man's Hand or Eye that might take Offence at it Mr. Brown touched upon this and my Answer was the same saving that I mentioned not the Lady Secondly That I had in my Study a Missal and divers other Books belonging to the Roman Liturgy My Lords 't is true I had many but I had more of the Greek Liturgies than the Roman And I had as many of both as I could get And I would know how we shall answer their Errors if we may not have their Books I had Liturgies all I could get both Ancient and Modern I had also the Alcoarn in divers Copies If this be an Argument why do they not accuse me to be a Turk Thirdly to this Charge was added my Private Prayer Book which Mr. Pryn had taken from me in his Search Where first I observed That the Secrets between God and my Soul were brought to be divulged in open Court Nihil Gravius dicam But see whether it can be parallel'd in Hetheanism But what Popery was found in these Prayers Why first they said my Prayers were in Canonical Hours Hora Sexta Hora Nona c. I injoyned my self several hours of Prayer That I hope is no Sin And if some of them were Church-Hours that 's no Sin neither Seven Times a Day will I praise thee was the Prophet David's long before any Canonical Hours And among Christians they were in use before Popery got any Head God grant this may be my greatest Sin Secondly The Prayer which I made at the Consecration of the Chappel at Hammersmith I desired that might be read or any other No Offence found Thirdly the Word Prostratus in my Private Devotions before I came to the Eucharist If I did so to God what 's that to any Man But I pray in all this curious Search and Mr. Pryn here and all along spared no pains why were no Prayers to the B. Virgin and the Saints found if I were so swallowed up in Popery From my Study he went on to my Gallery The Serjeant would find out Popery ere he had done Thence I was Charged with three Pictures The First of them was a Fair Picture of the Four Fathers of the Western Church S Ambrose S Jerom S Augustine and S Gregory It was as Lawful to have this Picture as the Picture of any other Men. Yea but there was a Dove pictured over them and that stood for the Holy-Ghost That 's more than any Witness did or durst depose The Second was the Ecce Homo as Pilate brought Christ forth and shewed him to the Jews This Picture is Common and I yet know no hurt of it so it be not Worshipped And that I detest as much as any Man and have written as much against it as any Protestant hath And it was then read in part And for both these Pictures I answered farther out of Calvin That it is Lawful to make and have the Picture of any things Quorum sint Capaces Oculi which may be seen Now the Dove was visible and seen S. John 1. That 's for the first Picture And for the Second the Ecce Homo why did Pilat say Ecce but that the Jews might and did see him St. Joh. 19. So both Pictures lawful by the Rule laid down by Calvin Mr. Brown Charged against both these Pictures very warmly And when I had Answer'd as before in his Reply he fell upon my Answer and said it was in the Homilies but either he quoted not the place or I else slipped it That every Picture of Christ was a Lye because whole Christ cannot be Pictured But by this Argument it is unlawful to Picture any Man for the whole Man cannot be Pictured Who ever drew a Picture of the Soul And yet who so simple as to say the Picture of a Man is a Lye Besides the Ecce Homo is a Picture of the Humanity of Christ only which may as lawfully be drawn as any other Man And it may be I may give farther Answer when I see the place in the Homilies The Third Picture found in my Gallery I marvel why it was produced For it relates to that of our Saviour St. John 10. Where he says that the Shepherd enters into the Sheepfold by the door but they which climb up to enter another way are Thieves and Robbers And in that Picture the Pope and the Fryars are climbing up to get in at the Windows So 't is as directly against Popery as can be Besides it was Witnessed before the Lords by Mr. Walter Dobson an Ancient Servant both to Arch-Bishop Bancroft and Abbot that both the Ecce Homo and this Picture were in the Gallery when he came first to Lambeth-House which was about Forty Years since So it was not brought thither by me to countenance Popery And I hope your Lordships do not think me such a Fool if I had an intention to alter Religion I would hang the Profession of it openly in my Gallery thereby to bring present danger upon my self and destroy the work which themselves say I intended cunningly And if there be any Error in having and keeping such Pictures yet that is no sufficient proof that I had any intention to alter the Religion Established which I desire may be taken notice of once for all From my Gallery the Serjeant crossed the Water to White-Hall and sure in haste for at that time he took no leave of Captain Guest or his Wife before he left Lambeth At the Court he met Sir Henry Mildmay This Knight being produced by him against me says That in my time Bowings were constantly used in the Chappel there But first Dr. Featly told your Lordships there was nothingin my Chappel but as it was in use at White-Hall So all the Popery I could bring was there before And Secondly if bowing to God in his own House be not amiss as how it should I yet know not then there can be no fault in the constant doing of it Quod semel fecisse bonum est non potest malum esse si frequentèr fiat So St. Jerome Teaches Thirdly I am very sorry that any Reverence to God in his House and in the time of his Worship
for that 2. Yet the Second Witness Mr. Tomlyns says also that I did justifie this Picture God forgive him the Malice or Ignorance of this Oath be it which it will He might have been as wary as Mr. Caril and added as he remembers For so many Years since as this Hearing was he may easily mistake But if I did say any such thing why are not my own Papers here produced against me I had that written which I then spake and the Paper was in my Study with the rest and came for ought I know into their Hands which follow the Charge against me I ask again why is not this Paper produced Out of all doubt it would had there appeared any such thing in it He says also that I said then that if the Idol of Jupiter were set up yet it were not lawful to pull it down in a Popular Tumult but by Order and Authority I did say so or to that effect indeed and must say it still For I find in St. Augustin almost the very words And Bishop Davenant a Man very Learned 〈◊〉 this place of St. Augustin and approves it And they both prove this Doctrine from Deut. 12. Where the Command given for destroying of the Idols when they came into the Land of Canaan was not left at large to the People but setled in Moses the chief Magistrate and his Power And according to this Rule the Temple of AEsculapius though then grown very Scandalous was not pulled down but by 〈◊〉 Command Which place I then shewed the Lords But this Witness added that Mr Sherfeild had Authority to do this from the Vestry If he had that 's as good as none for by the Laws of England there is yet no power given them for that or any thing else And all that Vestries do is by usurpation or consent of the Parish but reaches not this The Bishop of the Diocess had been fitter to be consulted herein than the Vestry Here as if these Witnesses had not said enough Mr Nicolas offered himself to be a Witness And told the Lords he was present at the Hearing of this Cause and that four Witnesses came in clear that the Picture broken down was the Picture of God the Father and that yet the Sentence of the Court passed against Mr Sherfeild First if this be so it concludes against the Sentence given in the Star-Chamber not against me and he calls it here the Sentence of the Court. Secondly be it that it were undoubtedly the Picture of God the Father yet he ought to have taken Authority along with him and not to go about it with violence which he did and fell and brake his Leg in the Business Thirdly by his own description of the Picture it seems to me to be some old Fabulous Picture out of a Legend and not one of God the Father For he then told the Lords it was a Picture of an Old Man with a Budget by his side out of which he was plucking Adam and Eve And I believe no Man ever saw God the Father so Pictured any where Lastly let me observe how Mr Nicolas takes all parts upon him wherein he may hope to do me mischief The Sixth Charge was concerning a Bible that was Printed with Pictures and sold. The Witness Mr Walsal a Stationer Who says That this Bible was Licensed by Dr Weeks my Lord of London's Chaplain not mine so thus far it concerns not me Yes says Mr. Brown in his last Reply For it appears in a List of my Chaplains under my own Hand that Dr Weeks was one 'T is true when I was Bishop of Bath and Wells he was mine but my Lord of London had him from me so soon as ever he was Bishop And was his not mine when he Licensed that Book And Mr. Brown knew that I answer'd it thus to the Lords He says that I gave him direction that they should not be sold openly upon the Stalls but only to discreet Men that knew how to use them The Case was this As I was at Prayers in the King's Chappel I there saw one of them in Mrs. Kirk's Hand She was far enough from any affection to Rome And this being the first knowledge I had of it many were vented and sold before I could prevent it Upon this I sent for one whether to this Witness or another I cannot say and acquainted the Lords of the Council with it and craved their direction what should be done It was there Ordered that I should forbid the open Sale of them upon their Stalls but not otherwise to Learned and Discreet Men. And when I would have had this Order stricter no Man stuck to me but Mr Secretary Cook So according to this Order I gave direction to Mr Walsal as he witnesses Here Mr. Maynard replyed that I ought to have withstood this Order in regard it was every way faulty For said he either these Pictures were good or bad And if they were good why should they not be Sold openly upon the Stalls to all that would buy And if they were bad why should they be Sold privately to any To this Reply I was not suffer'd to Answer But when I heard Mr. Brown charge this Bible with Pictures against me then I answer'd the thing as before and took occasion thereby to answer this Dilemma thus Namely that this kind of Argument concludes not but in things Necessary and where no Medium can be given For where a Medium can be given the Horns of this Argument are too weak to hurt And so 't is here For Pictures in themselves are things indifferent not simply good nor simply bad but as they are used And therefore they were not to be sold to all comers because they may be abused and become evil and yet might be sold to Learned and Discreet Men who might turn them to good And that Images are things indifferent of themselves is granted in the Homilies which are against the very Peril of Idolatry He said there was some inconvenient Pictures among them as the Assumption and the Dove Be it so the Book was not Licensed by me or mine And yet as I then shewed the Lords they were not so strict at Amsterdam against these Pictures For the Book which Mr. Walsal shewed me was Printed and sent thence before it was Printed here Besides our old English Bibles in the beginning of the Queen were full of Pictures and no fault found As for that which is added at the Bar that one of these Bibles was found in Secretary Windebank's Trunk and another in Sir John Lambs That 's nothing to me The last Charge of this day was that something about Images was Expunged out of Dr Featly's Sermons by my Chaplain Dr Bray before they could be suffer'd to be Printed But first he himself confesses that I told him he might Print them so nothing were in them contrary to the Doctrine and Discipline of the Church of England
purpose to take away Preaching But First there is no Proof offered for this And Secondly 't is impossible For till the Afternoon Service and Sermon were done no Recreation is allowed by that Book nor then to any but such as have been at both Therefore it could not be done to take it away Thirdly the Book names none but Lawful Recreations Therefore if any unlawful be used the Book gives them no Warrant And that some are Lawful after the Publick Service of God is ended appears by the Practice of Geneva where after Evening Prayer the Elder Men Bowl and the Younger Train And Calvin says in express Terms That one Cause of the Institution of the Sabbath was that Servants might have a Day of rest and remission from their Labour And what time of the Day fit if not after Evening Prayer And what Rest is there for able Young Men if they may use no Recreation Then it was urged That there was great Ryot and Disorder at Wakes kept on the Lords Day That is a very sufficient Cause to regulate and order those Feasts but not quite to take them away I make no doubt for my part but that the Feast of the Dedication was abused by some among the Jews and yet Christ was so far from taking it away for that as that he honoured it with his own Presence S. John 10. As for the Paper which was read containing three Causes why that Book was Published that was a Note taken for my own Private Use and Memory Then came in Mr. Pryn who said that the Lord Chief Justice Richardson had made an Order in his Circuit against these Wakes and was forced to revoke it This was done by Authority as is before answered to which I refer my self Here 't is added to help fill up the Noise But Mr. Pryn says That all the Gentlemen in the Country Petitioned on the Judges behalf No there was a great Faction in Sommersetshire at that time and Sir Robert Philips and all his Party writ up against the Judge and the Order he made as was apparent by the Certificates which he returned And Sir Robert was well known in his time to be neither Popish nor Prophane He says farther That William then Earl of Pembrooke was out of Town and the Book Printed in the Interim by my Procurement But for this last here 's not one Word of Proof offered and so I leave it The Fifth Charge was that some Ministers were punished for not reading this Book Witnesses for this were produced 1. The First was Sir Nathaniel Brent who says he had Charge from me to call for an account of not reading this Book both in my Province at my Visitation and in my Diocess His Majesty having Commanded this I could do little if I had not so much as inquired what was done And he confesses that for my Province he gave time to them which had not read it and then never asked more after it So here was no eager Prosecution But then he says that three in my Diocess stood out and asked time And confesses that I granted it But adds that when he asked more time for them I denyed and that they were then suspended ab Officio only I thought I had reason to deny when I saw they did but dally by asking time And it was then evident that in the Diocess of other Bishops far more than Three were punished and their Punishment greater However this my proceeding was far from Rigour And this was the Answer that I gave Mr. Brown who in the Summ of his Charge instanced in this Particular against me 2. The Second witness was Mr. Culmer one of the Three Ministers that was suspended He says That he was suspended by Sir Nathaniel Brent and that when he came to me about it I said If you know not how to Obey I know not how to Grant your Petition Truly my Lords finding him both Wilful and Ignorant I cannot tell what I could say less He says that his Patron took away his Benefice Why my Lords he had none he was only a 〈◊〉 and God knows unfit for that So being Suspended from his Office this must needs be done He says he was not absolved till the Scots came in and that he was Conformable in all things else For the time of his Absolution I leave that to the Record But for his Conformity in other things 't is more than ever I heard of any This I can say for him he is good at Purchasing a Benefice For he offered a Servant of mine One Hundred and Fifty Pound so he could procure me but to Name him to the Parliament for Chartham in Kent Since I have heard he is as good at doing Reverence in the Church For he 〈◊〉 in the Body of the Cathedral at Canterbury at Noon-Day as will be Justified by Oath And for this very Particular the Book of Recreations he informed at the Council-Table against a Gentleman of Quality for saying it was unfit such Books should be sent for Ministers to read in the Church And was himself laid by the Heels for the Falshood of this Information So he is very good at the point of Conscience too that can refuse to read the Book as being unfit and complain to have another Punished for saying 't is so 3. The Third Witness is Mr. Wilson He says That I sent to Sir Nath. Brent to Suspend him That is true but it was when he would neither Obey nor keep in his Tongue He says his Living was Sequestred for almost Four Years But it was not for Not Reading this Book For himself confesses it was done in the High-Commission and that for Dilapidations in Not Repairing his House 4. The Fourth Witness was one Mr. Snelling a Minister in the Diocess of Rochester All that was done against this Man was openly in the High-Commission Court And there he was Censured for other things as well as for this Himself confesses his open refusing to Bow at the Name of Jesus though the Canon of the Church Command it I kept him off from being Sentenced a long time and when he was Sentenced he confesses I was not present He says somewhat was expunged out of his Brief If it were it was with the consent of his Councel which in that Court was ordinary Howsoever it cannot touch me For those things were done at Informations where I was not present He says that when I heard of the Nature of his Defence I said If any such Defence were put in it should be burnt This was upon just Complaint of the Judge then present at Informations affirming it was against all the course of that Court He says there is no Penalty mentioned in that Declaration And I say his Obedience and other Mens should have been the more free and chearful Well I pray God keep us in the mean in this business of the Sabbath as well as in other things that we run not
all the Proof here made mentions him only by whom the Kings Pleasure is signified not him that procures the Preferment So the Docket in this Case no Proof at all The Fifth Charge was a Paper Intituled Considerations for the Church Three Exceptions against them The Observation of the King's Declaration Art 3. The Lecturers Art 5. And the High-Commission and Prohibitions Art 10 11. The Paper I desired might be all Read Nothing in them against either Law or Religion And for Lecturers a better care taken and with more Ease to the People and more Peace to the Church by a Combination of Conformable Neighbouring Ministers in their turns and not by some one Humorous Man who too often mis-leads the People Secondly my Copy of Considerations came from Arch-Bishop Harsnet in which was some sour Expression concerning Emanuel and Sidney Colleges in Cambridge which the King in his Wisdom thought fit to leave out The King's Instructions upon these Considerations are under Mr. Baker's Hand who was Secretary to my Predecessor And they were sent to me to make Exceptions to them if I knew any in regard of the Ministers of London whereof I was then Bishop And by this that they were thus sent unto me by my Predecessor 't is manifest that this account from the several Dioceses to the Arch-Bishop and from him to his Majesty once a Year was begun before my time Howsoever if it had not I should have been glad of the Honour of it had it begun in mine For I humbly conceive there cannot be a better or a safer way to preserve Truth and Peace in the Church than that once a Year every Bishop should give an account of all greater Occurrences in the Church to his Metropolitan and he to the King Without which the King who is the Supream is like to be a great Stranger to all Church Proceedings The Sixth Charge was about Dr Sibthorp's Sermon that my Predecessor opposed the Printing of it and that I opposed him to Affront the Parliament Nothing so my Lords Nothing done by me to oppose or affront the One or the Other This Sermon came forth when the Loan was not yet settled in Parliament The Lords and the Judges and the Bishops were some for some against it And if my Judgment were Erroneous in that Point it was mis-led by Lords of great Honour and Experience and by Judges of great knowledge in the Law But I did nothing to affront any 'T is said that I inserted into the Sermon that the People may not refuse any Tax that is not unjustly laid I conceive nothing is justly laid in that kind but according to Law Gods and Mans. And I dare not say the People may refuse any thing so laid For Jus Regis the Right of a King which is urged against me too I never went farther than the Scriptures lead me Nor did I ever think that Jus Regis mentioned 1 Sam 8 is meant of the Ordinary and just Right of Kings but of that Power which such as Saul would be would assume unto themselves and make it right by Power Then they say I expunged some things out of it As first The Sabbath and put instead of it the Lords Day What 's my Offence Sabbath is the Jews Word and the Lords-Day the Christians Secondly about Evil Counseilors to be used as Haman The Passage as there Expressed was very Scandalous and without just Cause upon the Lords of the Council And they might justly have thought I had wanted Discretion should I have left it in Thirdly that I expunged this that Popery is against the first and the second Commandment If I did it it was because it is much doubted by Learned Men whether any thing in Popery is against the first Commandment or denies the Unity of the God-head And Mr. Perkins who Charges very home against Popery lays not the Breach of the first Commandment upon them And when I gave Mr. Brown this Answer In his last Reply he asked why I left out both Why I did it because its being against the second is common and obvious and I did not think it worthy the standing in such a Sermon when it could not be made good against the first But they demanded why I should make any Animadversions at all upon the Sermon It was thus The Sermon being presented to his Majesty and the Argument not common he committed the Care of Printing it to Bishop Mountain the Bishop of London and four other of which I was one And this was the Reason of the Animadversions now called mine As also of the Answer to my Predecessors Exceptions now Charged also and called mine But it was the Joint Answer of the Committee And so is that other Particular also In which the whole Business is left to the Learned in the Laws For though the Animadversions be in my Hand yet they were done at and by the Committee only I being puny Bishop was put to write them in my Hand The Seventh Charge was Dr Manwaring's Business and Preferment It was handled before only resumed here to make a Noise and so passed it over The Eighth Charge was concerning some Alterations in the Prayers made for the Fifth of November and in the Book for the Fast which was Published An 1636. And the Prayers on Coronation Day 1. First for the fast-Fast-Book The Prayer mentioned was altered as is Expressed but it was by him that had the Ordering of that Book to the Press not by me Yet I cannot but approve the Reason given for it and that without any the least approbation of Merit For the Abuse of Fasting by thinking it Meritorious is the thing left out whereas in this Age and Kingdom when and where set Fastings of the Church are cryed down there can be little fear of that Erroneous Opinion of placing any Merit in Fasting 2 Secondly for the Prayers Published for the Fifth of November and Coronation Day The Alterations were made either by the King himself or some about him when I was not in Court And the Books sent me with a Command for the Printing as there altered I made stay till I might wait upon his Majesty I found him resolved upon the alterations nor in my judgment could I justly except against them His Majesty then gave Warrant to the Books themselves with the alterations in them and so by his Warrant I commanded the Printing And I then shewed both the Books to the Lords who Viewed them and acknowledged his Ma jesty ' Hand with which not his Name only but the whole Warrant was written And here I humbly desired three things might be observed and I still desire it First with what Conscience this passage out of my Speech in the Star Chamber was urged against me for so it was and fiercely by Mr. Nicolas to prove that I had altered the Oath at the King's Coronation because the Prayers appointed for the Anniversary of the Coronation were
I produced Mr. Dobson an ancient Servant to my Predecessors who witnessed that Arch-Bishop Bancroft had store of them and kept them all his Time Nor do I know how this Charge can fall upon me For there is no one Word in any of the Letters produced that Reflects upon me or any Plot of mine Nor indeed had I ever any such to Reflect upon The Fourth Charge is That I had a Hand in the Plot for sending the King when he was Prince into Spain to be perverted in his Religion They follow their Proof of this out of my Diary And they begin with my Friendship with the Lord Duke of Buckingham who waited on the Prince in this Journey And first they urged my Diary at June 9. 1622. where I mention that there were then Particulars which are not for Paper But the Words which lead these in were his entrance upon a near Respect to me the particular Expressions whereof were not for Paper Nor Word nor Thought of either Plot or Popery Then they urged June 15. 1622. where 't is said that I became C. that is Confessor to the Lord Duke First if my Lord Duke would Honour me so much as to make me his Confessor as I know no Sin in it so is it abundantly Proof that the Passages before mentioned were not for Paper Should I venture them so there 's never a Person of Honour present but would think me most unworthy of that Trust. Next they pressed June 13. 1623. where I confess that I received Letters from my Lord Duke out of Spain I did so and I then held it great Honour to me and do so still But then and long before it was known to all Men whither he was gone and with whom Nay it was commonly known to all Men of Quality hereabout within three or four Days And till it was so commonly known I knew it not Yea but then they inforced out of Feb. 17. 1622 3. That the Prince and the Marquess of Buckingham set forward very Secretly for Spain And Feb. 21. that I writ to his Lordship into Spain 'T is true they went away that Day and very secretly but I neither did nor could set it down till afterwards that I came to know it And then so soon as I came to know it which was about the 21th I did write To these was Cunningly how Honestly let all the World Judge pieced a Passage out of a Letter of mine to Bishop Hall But that Letter was read at my humble motion to the Lords and the Date of it was in 1634. So many Years after this Business of Spain And the Passage mentioned was only about King James his manner of defending the Pope to be Antichrist and how he salved it while the Prince was in Spain But King James related it after Nor could any Words of that Letter be drawn to the King 's going thither much less to any knowledge I had of it The Fifth Charge was concerning his Majesty's Match with France And here again they urge my Diary at Mar. 11. 1625. That the Duke of Buckingham was then and there employed And at May 19. and 29. that I then writ Letters to him First my Lords I hold it my great Honour that my Lord Duke would write to me and give me leave to write to him Secondly I have committed some Error in these Letters or none If none why are they Charged If any why are they not produced that I may see what it is and answer it The Sixth Charge was That I was an Instrument of the Queens This they endeavoured to prove by my Diary in Three Places First at Aug. 30. 1634. Vpon occasion of some Service done she was graciously pleased to give me leave to have immediate Access unto her when I had Occasion This is true and I most humbly Thanked her Majesty for it For I very well knew what belonged to Addresses at Second Hand in Court But what Crime is in this that the Queen was pleased to give me Access unto her when I had Occasion Here 's no Word of Religion Secondly at May 18. 1635. Where 't is said that I gave her Majesty an account of some thing committed to me If her Majesty sent or spake to me to do any thing as it seems she did shall I want so much Duty as to give her an Account of it So belike I must be unmannerly with her Majesty or lye open to no less than a Charge of high Treason Thirdly at April 3. 1639. 'T is made a great matter that I should then dispatch a great business for the Queen which I understood she would not move for her self And that for this her Majesty gave me great Thanks Mr. Nicolas his Inference upon this was that they conceive wherefore But his Conceit makes no Evidence He must not only conceive but prove wherefore before it can work any thing against me As for Religion as there is no Word of it in my Diary so neither was it at this time thought on Her Majesty would therein have moved for her self But it seems it must be a Crime if I be but Civil and Dutiful towards the Queen though it be but thrice mentioned in so many Years The Seventh Charge was that I forbad Ministers Praying for the Queens Conversion and punished others The First Witness Mr. Ratcliff says that Sir Nath. Brent gave it in Charge at Bow Church in my Visitation The more to blame he if so he did Yea but he says it was by my Command delivered unto him by Sir John Lambe Was it so How doth Mr. Ratcliff know that He doth not express He was not present when I spake with Sir John Lambe And if Sir Nath. Brent told him of it 't is but Hearsay And Sir Nath. having been so ready a Witness against me why is he not examined to this Particular And as for the Paper which was shewed it appears plainly there that it was no Paper of Instructions sent to my Visitors by me but of particular Informations to me Of which one was that the Queen was prayed for in a very Factious and Scandalous Way And this appeared when that Paper was read And this I referred to my Visitors as I not only might but ought Not forbidding the Prayers but the Scandalous manner of them The Second Witness was Mr. Pryn. Who says That one Mr. Jones was punished for praying for the Queen He was punished in the High-Commission for scandalous Abusing the Queen under a Form of Praying for her and for divers other Articles that were against him And this Answer I gave to Mr. Brown who forgot not this in summing up my Charge The Eighth Charge was That I punished Men for Praying to preserve the Prince No God forbid The High-Commission Book was shewed and that there in the Year 1634. one Mr. Howe was Censured for it I got this Act of the High-Commission to be read to the Lords His Prayer went
promised to take all into Consideration And so I was dismissed Sine Die But here I may not go off from this Dream so since Mr. Pryn hath Printed it at the end of my Diary Where he shamelesly says This Dream was Attested from my own Mouth at my Tryal in the Lords House For I have set down all that pass'd exactly Nor did I then give any Attestation to it only before I could gather up my self to Answer the Earl of Pembroke in a fitting manner and not to hurt my self Mr. Nicolas fell upon me with that Unchristian bitterness as diverted me from the Earl to Answer him But once for all and to satisfie any Man that desires it That is all true which I have here set down concerning this Dream and upon my Christianity and hope of future Salvation I never had this Dream nor any like it nor did I ever tell it this Lord or any other any other way than in Relation to Badger and Pryn as is before related And surely if I had had such a Dream I should not have had so little Discretion as to tell it any Man least of all to pour it into that Sieve the Earl of Pembroke For that which follows and wherein his Charity and Words are almost the same with those of Mr. Nicolas I give him the same Answer and forgiving him all his most Unchristian and Insatiable Malice against me leave my self in the Hands of God not in his I Received an Order from the Lords that if I had a mind to make a Recapitulation as I had formerly desired of my long and various Charge I should provide my self for it against Munday next this Order came upon Friday and that I should give in my Answer the next Morning what I meant to do The next day in Obedience to this Order I gave in my Answer which was Humble Thanks that I might have liberty to make it referring the day to their Honourable Consideration with this that Munday next was a very short time for such a Collection Upon this Answer an Order was presently made that I should provide to make my Recapitulation upon Munday September the Second And about this time the certain day I know not it was Resolved in the House of Commons that according to my Plea I should enjoy the benefit of the Act of Oblivion and not be put to Answer the Thirteenth Original Article concerning the Scottish Business And truly I bless God for it I did not desire the benefit of that Act for any Sense of Guiltiness which I had in my self but in Consideration of the Times and the Malice of the now Potent Faction which being implacable towards me I could not think it Wisdom to lay by any such Power as might help to secure me Yet in the former part of this History when I had good Reason to think I should not be called to Answer such General Articles I have set down my Answer to each of them as much as Generals can be Answer'd And thereby I hope my Innocency will appear to this Thirteenth Article also Then came Munday Sept. 2. and according to the Order of the Lords I made the Recapitulation of my whole Cause in matters of greatest Moment in this form following But so soon as I came to the Bar I saw every Lord present with a New Thin Book in Folio in a blue Coat I heard that Morning that Mr. Pryn had Printed my Diary and Published it to the World to disgrace me Some Notes of his own are made upon it The first and the last are two desperate Untruths beside some others This was the Book then in the Lords Hands and I assure my self that time picked for it that the sight of it might damp me and disinable me to speak I confess I was a little troubled at it But after I had gathered up my self and looked up to God I went on to the Business of the Day and thus I spake CAP. XLIII My Recapitulation Mr. Lords my Hearing began March 12. 1643 4. and continued to the end of July In this time I was heard before your Lordships with much Honour and Patience Twenty Days and sent back without Hearing by reason of your Lordships greater Employments Twelve Days The rest were taken up with providing the Charge against me And now my Lords being come near an end I am by your Grace and Favour and the leave of these Gentlemen of the Honourable House of Commons to represent to your Lordships and your Memories a brief Summ of my Answers to this long and various Charge In which I shall not only endeavour but perform also all possible Brevity And as with much Thankfulness I acknowledge my self bound to your Lordships for your Patience So I cannot doubt but that I shall be as much obliged for your Justice in what I am innocent from Crime and for your Clemency in what the common Frailty of Mankind hath made me Err. And I Humbly desire your Lordships to look upon the whole Business with Honourable Care of my Calling of my Age of my long Imprisonment of my Sufferings in my Estate and of my Patience in and through this whole Affliction The Sequestration having been upon my Estate above Two Years In which notwithstanding I may not omit to give Thanks for the Relief which my Petitions found for my present necessities in this time of my Hearing at your Honourable Hands 1. First then I humbly desire your Lordships to remember the generality and by occasion of that the incertainty of almost every Article charged upon me which hath cast me into great streights all along in making my Defence 2. Next That your Lordships will be pleased to consider what a short space upon each Days Hearing hath been allowed me to make my Answer to the many Charges in each several Day laid against me Indeed some Days scarce time enough to peruse the Evidence much less to make and then to review and weigh my Answers Especially considering to my greatest Grief that such a Charge should be brought up against me from so Great and Honourable a Body as the Commons of England In regard of which and all other sad Occasions I at first did and do still in all Humility desire that in all Particulars concerning Law my Councel may be heard before your Lordships proceed to Sentence and that a Day may be assigned for my Councel accordingly 3. Thirdly I heartily pray also that it may be taken into your Honourable Consideration how I have all manner of ways been sifted to the very Bran for that what e're it amounts to which stands in Charge against me 1 The Key and use of my Study at Lambeth Books and Papers taken from me 2 A Search upon me at the Tower made by Mr. Pryn and One and Twenty Bundles of Papers prepared for my Defence taken from me and not Three Bundles restored to me again This Search made before any Particular Articles
those Times had the Grace and the Gift of Prayer as well as other Graces And there was then as peculiar a Gift by Inspiration to pray as to foretell things to come or to do Miracles As is evident in St. Chrysostom who says that these Men made use of this Gift and Prayed publickly in their Assemblies But so soon as this Gift with others ceased there was a set Form from the beginning Neither is it hard to prove that some parts of our Liturgy hath been as Ancient as the Church hath any Records to shew and some both practised and prescribed by the Apostle St. Paul for the substance of them And the true Reason why we cannot shew the exact Primitive Forms then in use is because they were continually subject to Alterations both in times and places Now if this Lord can furnish us with such Men as shall be inabled to pray by the immediate Inspiration of God's Spirit we will bind them up to no Form But 'till he can I hope we shall be so happy as to retain the set Prayers of the Church Fifthly because this enjoyning turns such Forms instead of being Directions into Superstition This is so wild a Conceit that I wonder how it fell into the Thought of so Wise a Man as my Lord is taken to be For can a Command or an Injunction alter the very Nature of a Thing so far as to turn that which is a Direction into a Superstition Then belike it is Superstition for any Christian to obey the Decrees and Injunctions whether for Belief or Practice made by any the four first General Councils And my Lord knows well that 't is Heretical for any Man to profess against any of these Councils And this not only by the Church Law which his Lordship so much slights but by the Laws of England So by this Reason of my Lord's it shall be Heretical to deny the Injunction and Superstition to obey it If this will not serve my Lord may be pleased to remember that in the Council held at Jerusalem by the Apostles themselves they gave a Command though no such Command as might trouble the believing Gentiles And therefore Decreed that they would lay no greater burthen on them No more grievous Injunction than that they abstain from things offered unto Idols and from Blood and from things strangled and from Fornication where first it is most evident that the Apostles did assume this power of enjoyning and exercise it too And I hope my Lord for very Reverence to the Scripture for as for the Church he valueth it not will not say this wholesom Direction to avoid Fornication is made Superstition by the Apostle's Injunction If this Doctrine may hold I doubt very few will be Superstitious in this point And many Men that are very strict and hate Superstition perfectly will rather not abstain from Fornication than be Superstitious by abstaining And no question can be made by a Reasonable Man but that the Church of Christ had and hath still as much Power to enjoyn a set Form of Prayers as any of these things But my Lord hath more Reasons than these and truly they had need be better too But such as they are they follow This sets aside the Gifts and Graces which Christ hath given and thrusts out the Exercise of them to substitute in their places and introduce a Device of Man Sixthly then this Injunction of a set Form is unlawful because it sets aside the Gifts and Graces c. This is upon the Matter all one with my Lord's second Reason and there 't is answered Yet truly I know no Gifts or Graces set aside much less thruss out but such as are neither Gifts nor Graces of Christ but the Bold and Impudent Attempts of Weavers Coblers and Felt-Makers taking on them to Preach without Knowledge Warrant or Calling Much like the Gifts which Alexander the Copper-Smith had in St. Paul's Time And such Gifts and Graces as these cannot be said to be thrust out But my Lord and his Adherents thrust them into the Church to help cry down all Truth and Order Much less can they be said to be thrust out to make room for a Device of Man meaning the set Form of Common-Prayer Now surely I think and upon very good grounds that they which Composed the common-prayer-Common-Prayer-Book had as good Gifts and Graces of Christ as these Men have And that the conceived and often-times Senseless Prayers of these Men are as much or more the Device of Man than the set Form of Common-Prayer is Yea but for all that my Lord says This Injunction of such Forms upon all Men turns that which in the beginning Necessity brought in for the help of Insufficiency to be now the continuance and maintenance of Insufficiency and a bar to the Exercise of able and sufficient Gifts and Graces As if because some Men had need to make use of Crutches all Men should be prohibited the use of their Legs and enjoyned to take up such Crutches as have been prepared for those who had no Legs In the Seventh and last place my Lord is pleased to tell us this Injunction of such Forms upon all Men turns that which in the beginning Necessity brought in for the help of Insufficiency to the Maintenance of it My Lord told us a little before of a turning into Superstition Now here 's another turning into the Maintenance of Insufficiency two very bad turnings were either of them true But God be thanked neither is In the mean time my Lord confesses that Necessity brought in this Injunction of set Forms And I believe there now is and ever will be to the end of the World as great a Necessity to continue them But I cannot agree with my Lord in this that it was a Necessity for the help of Insufficiency that brought them in For when these were first enjoyned in the Church of Christ Men were endued with as great Gifts and Graces as any now are and perhaps greater But Necessity brought them in when Christianity multiplyed to preserve Unity and Order and to avoid Confusion and Sects and Schisms in the Church And that all sorts of Men might be acquainted with that which was used in the Publick Worship and Service of God Now that which follows is an unjust and foul Scandal upon the Church Namely that this Injunction is made the Continuance and Maintenance of Insufficiency For I believe few Churches in many Ages have had more sufficient Preachers than this of late hath had And therefore 't is evident this Injunction here hath neither been the maintenance nor continuance of Insufficiency This ground failing my Lord 's fine Simile hath neither Crutch nor Leg to stand on but it is as all such fine fetches are when they have no Ground to rest on Nor is any thing more Poor in Learning than a fine handsom Similitude such as this when it hath no truth upon which to rest For the
so many innocent Souls from imminent Danger To whose monitions he willingly consented and delivered the following things to be put in Writing out of which the Articles not long since tendered to your Grace may be clearly explicated and demonstrated 1. First of all that the Hinge of the Business may be rightly discerned it is to be known that all those Factions with which all Christendom is at this Day shaken do arise from the Jesuitical Off-spring of Cham of which four Orders abound throughout the World Of the First Order are Ecclesiasticks whose Office it is to take care of things promoting Religion Of the second Order are Politicians whose Office it is by any means to shake trouble reform the State of Kingdoms and Republicks Of the Third Order are Seculars whose property it is to obtrude themselves into Offices with Kings and Princes to insinuate and immix themselves in Court Businesses bargains and sales and to be busied in Civil Affairs Of the Fourth Order are Intelligencers or Spies Men of Inferiour condition who submit themselves to the services of great Men Princes Barons Noblemen Citizens to deceive or corrupt the Minds of their Masters 2. A Society of so many Orders the Kingdom of England nourisheth For scarce all Spain France and Italy can yield so great a multitude of Jesuits as London alone where are found more than Fifty Scottish Jesuits There the said Society hath elected to it self a seat of Iniquity and hath conspired against the King and the most faithful to the King especially the Lord Arch-Bishop of Canterbury and likewise against both Kingdoms 3. For it is more certain than certainty it self that the forenamed Society hath determined to effect an universal Reformation of the Kingdom of England and Scotland Therefore the determination of the end necessarily infers a determination of means to the end 4. Therefore to promote the undertaken Villany the said Society dubbed it self with the Title of The Congregation of propagating the Faith which acknowledgeth the Pope of Rome the Head of the College and Cardinal Barbarino his Substitute and Executor 5. The chief Patron of the Society at London is the Popes Legat who takes care of the business into whose Bosom these Dregs of Traytors weekly deposite all their Intelligences Now the Residence of this Legation was obtained at London in the name of the Roman Pontif by whose mediation it might be lawful for Cardinal Barbarino to work so much the more easily and safely upon the King and Kingdom For none else could so freely circumvent the King as he who should be palliated with the Pope's Authority 6. Master Cuneus did at that time enjoy the Office of the Pope's Legat an universal Instrument of the conjured Society and a serious promoter of the business whose secrets as likewise those of all the other Intelligencers the present good Man the Communicator of all these things did receive and expedite whither the business required Cuneus set upon the chief Men of the Kingdom and left nothing unattempted by what means he might corrupt them all and incline them to the Pontifician Party He inticed many with various Incitements yea he sought to delude the King himself with gifts of Pictures Antiquities Idols and of other Vanities brought from Rome which yet would prevail nothing with the King Having entred familiarity with the King he is often requested at Hamptoncourt likewise at London to undertake the cause of the Palatine and that he would interpose his Authority and by his Intercession persuade the Legat of Colen that the Palatine in the next Diet to treat of Peace might be inserted into the Conditions which verily he promised but performed the contrary He writ indeed that he had been so desired by the King concerning such things yet he advised not that they should be consented to lest peradventure it might be said by the Spaniard that the Pope of Rome had patronized an heretical Prince In the mean time Cuncus smelling from the Arch-Bishop most trusty to the King that the King's Mind was wholly pendulous or doubtful resolved That he would move every Stone and apply his Forces that he might gain him to his party Certainly considing that he had a means prepared For he had a command to offer a Cardinal's Cap to the Lord Archbishop in the Name of the Pope of Rome and that he should allure him also with higher Promises that he might corrupt his sincere Mind Yet a sitting ocasion was never given whereby he might insinuate himself into the Lord Arch-Bishop for the Scorpion sought an Egg Free access was to be impetrated by the Earl and Countess of Arundel likewise by Secretary Windebank The intercession of all which being neglected he did fly the Company or familiarity of Cuneus worse than the Plague He was likewise perswaded by others of no mean rank well known to him neither yet was he moved 7. Another also was assayed who hindred access to the detestable wickedness Secretary Cook he was a most bitter hater of the Jesuits from whom he intercepted access to the King he entertained many of them according to their deserts he diligently enquired into their Factions by which means every incitement breathing a Magnetical attractive power to the Popish Party was ineffectual with him for nothing was so dear unto him that might incline him to wickedness Hereupon being made odious to the Patrons of the Conspiracy he was endangered to be discharged from his Office it was laboured for three Years space and at last obtained Yet notwithstanding there remained on the King's part a knot hard to be untied for the Lord Arch-Bishop by his constancy interposed himself as a most hard Rock When Cuneus had understood from the Lord Arch-Bishop's part that he had laboured in vain his Malice and the whole Societies waxed boyling hot Soon after Ambushes began to be prepared wherewith the Lord Arch-Bishop together with the King should be taken Likewise a Sentence is passed against the King for whose sake all this business is disposed because nothing is hoped from him which might seem to promote the Popish Religion but especially when he had opened his Mind that he was of this Opinion that every one might be saved in his own Religion so as he be an honest and pious Man 8. To perpetrate the Treason undertaken the Criminal execution at Westminster caused by some Writings of Puritans gave occasion of the first Fire Which thing was so much exasperated and exaggerated by the Papists to the Puritans that if it remained unrevenged it would be thought a blemish to their Religion the Flames of which Fire the subsequent book of Prayers increases 9. In this heat a certain Scottish-Earl called Maxfield if I mistake not was expedited to the Scots by the Popish party with whom two other Scottish Earls Papists held correspondency He ought to stir up the People
such Proceeding in this Case The very Parties that tendred this Cap presuming some good Inclination in him to accept it and to the Romish Church which he maintains to be a True Church wherein Men are and may be saved And the Second Proffer following so soon at the Heels of the First intimates That the First was in such sort entertained by him as rather encouraged than discouraged the Party to make the Second And his Second Consultation with the King concerning it insinuates That the King rather enclined to than against it or at leastwise left it arbitrary to him to accept or reject it as he best liked As for his Severity in prosecuting Papists it appears by his Epistle to the King before his Conference with the Jesuit Fisher where he useth these Speeches of his Carriage towards them God forbid that I should perswade a Persecution in any kind or practise it in the least against Priests and Jesuits For to my remembrance I have not given him or his so much as cross Language Therefore he is no great Enemy to them The Second thing which may seem strange to others is this That the Pope's Legat and Jesuits should ever hate or conspire his Death unless he were an utter Enemy to all Popery Papists and the Church of Rome which admits an easie Answer The Truth is the Bishop being very pragmatical and wilful in his Courses could not well brook pragmatical peremptory Jesuits who in Popish Kingdoms are in perpetual Enmity with all other Orders and they with them they having been oft banished out of France and other Realms by the Sorbonists Dominicans and other Orders no Protestants writing so bitterly against these Popish Orders as themselves do one against the other yea the Priests and Jesuits in England were lately at great Variance and persecuted one another with much Violence This is no good Argument then that the Arch-Bishop held no Correspondence with Priests and other Orders and bare no good Affection to the Church of Rome in whose Superstitious Ceremonies he outstripped many Priests themselves What Correspondency he held with Franciscus de Sancta Clara with other Priests and Dr Smith Bishop of Calcedon whom the Jesuits persecuted and got Excommunicated though of their own Church and Religion is at large discovered in a Book entituled The English Pope and by the Scottish common-Common-Prayer Book found in the Arch-Bishop's Chamber with all those Alterations wherein it differs from the English written with his own Hand some of which smell very strongly of Popery As namely his blotting out of these Words at the Delivery of the Bread and Wine in the Sacrament Take and eat this in remembrance that Christ died for thee and feed on him in thy Heart by Faith with Thanksgiving Take and drink this in remembrance that Christ's Blood was shed for thee c. and leaving only this former Clause the better to justifie and imply a Corporal Presence of Christ in the Sacrament The Body of our Lord Jesus Christ which was given for thee The Blood of our Lord Jesus Christ which was shed for thee preserve thy Body and Soul unto everlasting Life And this Popish Rubrick written with his own Hand The Presbyter during the time of Consecration shall stand AT THE MIDDLE OF THE ALTAR where he may with more Ease and Decency USE BOTH HIS HANDS than he can do if he stand at the North-end With other Particulars of this kind Moreover in his Book of Private Devotions written with his own Hand he hath after the Romish Form reduced all his Prayers to Canonical Hours And in the Memorials of his Life written with his own Hand there are these suspicious Passages among others besides the Offer of the Cardinal's Cap Anno 1631. Jun. 21. 26. My nearer Acquaintance began to settle with Dr. S. God bless us in it Junii 25. Dr. S. with me at Fulham cum Ma. c. meant of Dr. Smith the Popish Bishop of Calcedon as is conceived Jun. 25. Mr. Fr. Windebank my old Friend was Sworn Secretary of State which Place I OBTAINED FOR HIM of my Gracious Master King Charles What an Arch-Papist and Conspirator he was the Plot relates and his Flight into France for releasing Papists and Jesuits out of Prison and from Executions by his own Warrants and imprisoning those Officers who apprehended them confirms About this time Dr Theodore Price Sub-dean of Westminster a Man very intimate with the Arch-Bishop and recommended specially to the King by him to be a Welch Bishop in Opposition to the Earl of Pembrook and his Chaplain Griffith Williams soon after died a Reconciled Papist and received Extream Vnction from a Priest Noscitur ex comite August 30. 1634. he hath this Memorial Saturday at Oatlands the Queen sent for me and gave me Thanks for a Business with which she trusted me her Promise then that she would be my Friend and that I should have immediate Address to her when I had occasion All which considered together with his Chaplains Licensing divers Popish Books with their expunging most Passages against Popery out of Books brought to the Press with other Particulars commonly known will give a true Character of his Temper that he is another Cassander or middle Man between an Absolute Papist and a real Protestant who will far sooner hug a Popish Priest in his Bosom than take a Puritan by the Little Finger An absolute Papist in all matters of Ceremony Pomp and external Worship in which he was over-zealous even to an open 〈◊〉 Persecution of all Conscientious Ministers who made Scruple of them if not half an one at least in Doctrinal Tenets How far he was guilty of a Conditional Voting the breaking up the last Parliament before this was called and for what end it was summoned this other Memorial under his own Hand will attest Decemb 5. 1639. Thursday the King declared his Resolution for a Parliament in case of the Scottish Rebellion The first Movers to it were my Lord Deputy of Ireland my Lord Marquess Hamilton and my self And A RESOLUTION VOTED AT THE BOARD TO AS-SIST THE KING IN EXTRAORDINARY WAYS IF THE PARLIAMENT SHOULD PROVE PEEVISH AND REFUSE c. But of him sufficient till his Charge now in preparation shall come in Observations on and from the Relation of this PLOT FRom the Relation of the former Plot by so good a Hand our own Three Realms and all Foreign Protestant States may receive full Satisfaction First That there hath been a most cunning strong execrable Conspiracy long since contrived at Rome and for divers Years together most vigorously pursued in England with all Industry Policy Subtilty Engines by many active potent Confederates of all sorts all Sexes to undermine the Protestant Religion re-establish Popery and alter the very Frame of Civil Government in all the King's Dominions wherein a most dangerous visible Progress hath
Legat should be so familiar with the King and the King make much of him instead of banishing him is a Riddle * The Archbishop therefore and he had some familiarity and acquaintance at first * This offer appears under the Arch Bishop's own hand in the 〈◊〉 of his Life The Papacy of Cant. and this otherWorld is of greater value than an Italian Cardinalship But he kept not him from the Court. Jesuits are both diligent and able to remove their 〈◊〉 at Court from out of Place and Favour too It is admirable this Faction should be so powerfully predominant as to displace the greatest and faithfulest Officers Jesuit I will be sure to move Hell when they cannot prevail with Heaven Jesuits cannot indure neuters If a man may be saved in any Religion be may safely imbrace any and cleave close to none * The Bishop's Tyranny against Puritans the best advantage and greatest advancement of Popes designs * He means the Scottish Prayer-book the alterations whereof from the English were found in the Original Copy under the Arch-Bishop's own hand when his Chamber was 〈◊〉 The Jesuits love to Fish when the Bishops trouble the Streams with their Innovations and Popish Ceremonies The Jesuits the plotters and chief directors of the Scottish War * The King tied to Conditions by Papists before they aided him †Now practised in Oxford Wales and the Northern parts by open toleration * The more shame and pity and a good Caveat for the Parliament henceforth to look to it †The King then must needs be in great danger among Papists now * Jesuits make but a vaunt of poysoning Kings †The Jesuits it seems know very well King James was poysoned belike by some of their Instruments * It seems some Noblemens Chaplains are but the Popes and Jesuits Intelligencers if not their Confederates All foreign Popish States contribute their best assistance to reduce England to Rome * A meet Guerdon for such a Service Jesuits will not give over acting till they 〈◊〉 their Designs Bishops Sons oft-times the Pope's greatest Agents 〈◊〉 industrious Activity should shame our Slothfulness The Protestants want of such mutual correspondency and intelligence is a great weakning to their cause Let them learn Wisdom by their Enemies * A 〈◊〉 place for their intelligence and correspondency with Ireland lying in the midst between both The Jesuits 〈◊〉 make 〈◊〉 use of all Nations and 〈◊〉 * O that such Romish Seducers should obtain such Power and Rewards for being seducing Instiuments The Jesuits it seems are very powerful at 〈◊〉 The Pope's weekly intelligence at Rome from hence can 〈◊〉 no 〈◊〉 〈◊〉 England Jesuits 〈◊〉 how to 〈◊〉 their Names and 〈◊〉 There are more Popish Chapel in and about London than are 〈◊〉 known Jesuits can 〈◊〉 any 〈◊〉 or Part to delude the 〈◊〉 Papists large Contributions to undermine our Religion should make us liberal to defend it Jesuits are as wise as Serpents though not so innocent as Doves The Jesuits 〈◊〉 of the Serpent to seduce men by female 〈◊〉 to their ruin Her Voyage to Rome to visit the Pope made her frequently to visit his Legat The Countess belike was his forerunner 〈◊〉 No wonder theEarls Debts be so great A School of Nunns Is not the King in gre it danger who hath such a Person in his Bed-chamber now keeper of the great Seal Both King and Prince have Jesuitical 〈◊〉 in their Bed-chambers All businesses and imployments must be 〈◊〉 〈◊〉 aside to 〈◊〉 this Plot. A Jesuitical Secretary his 〈◊〉 and Articles in Parliament confirm 〈◊〉 this and more Papists spare no cost The other Conspirators Names A sit Cover for such a Dish It seems their Purses were strong and their hopes great A good Caveat for England now †Jesuits know well how to equivocate thus * Ij Popes must not favour Protestant Princes it s a Miracle that they should favour them or harbour any of their Agents now neer them a I did all I could and the whole Business was examined at a Committee of Lords his Majesty being present And Sir William Roswell's last Answer to these Lords Committees came after I was committed when it lay not in my Power to follow it any farther * This must needs be the 〈◊〉 or one employed from him b Yet by 〈◊〉 c Most false d This is added * Page 171. e 'T is no Challenge neither f Most false g I could not prosecute him Nor the Author of this Tract had he been in my place h The slanderous Tongues of your Faction made him presume if any thing i These Words are not mine Besides take the whole Sentence and then c. * See the General Hist. of France in the Life of H. 3. 4. ‖ See the English Pope k I had 〈◊〉 with either of them And have received Blame from some Great Men that I would not make use of them as my Predecessor 〈◊〉 have done k I had 〈◊〉 with either of them And have received Blame from some Great Men that I would not make use of them as my Predecessor 〈◊〉 have done l I had good reason to write them in my own Hand Yet shall they never be proved to be all 〈◊〉 And if they were yet c. m This is according to the First Book of Edw 6. * With which his Speech in Star-chamber agrees There it is Hoc est corpus meum c. n This is no greater Proof of Corporal Presence than the retaining of it is only to make a bare remembrance c. * To elevate the Hostia as Papists do o It was never meant of Dr. 〈◊〉 p I hope I shall not answer for other Men if they prove not as they should * See the Articles against him in Parliament q He was 〈◊〉 inward with another Bishop and who laboured his Preferment more 〈◊〉 I. r Go Potlids s My Chaplains have answered their Faults or may when 〈◊〉 t Who told you so u Vtterly False x I helped on that Parliament And Sir Henry Vane was the Man that brake it for ought I know y When 't is prepared it shall be welcome to me to have any end * 〈◊〉 Eccles. 〈◊〉 p. 322. Ead. lib. 1. and 〈◊〉 Acts and Mon. Vol. 1. Edit ult p. 926. * 23 Eliz. c. 1. 35 Eliz. c. 2. 3 〈◊〉 c. 3 4 5. * See 1 2 Phil. Mary c. 8. * Joh. 10. 10 11 12 13. †2 Joh. 10 11. * Gratian. caus 23. a Sir Henry Vane wrought him out * Gen. 3. †1 King 11. ‖ Qui amat 〈◊〉 peribit in co * Chamberlain Cardinal Richelieu his Agent * Now a Prisoner in the Tower and taken in the Field in actual Rebellion in Ireland * Grimston in his Life Fox Speed †General History of France * 〈◊〉 Grimston †See Dr. 〈◊〉 Book and the Commons Charge against the Duke of 〈◊〉 * It should seem that this Popish 〈◊〉 had assumed a wrong Name and made use of that of a much 〈◊〉 Person then a Member of the Vniversity who perhaps being absent at that time might have unadvisedly left a Commission with this Emissary to receive the Letters directed to him at Oxford For from Dr Bayly's Answer to the Arch-Bishop it appears that after all the enquiry he could make into the matter he could not find any reason to fasten any Suspicion upon Mr. Pully or that he was in the least inclined to Popery * His Name is Weale Ethic. l. 1.