the liberty granted to the people in having in their hands the bookes of the old and new Testament had beene much abused by many false glosses and interpretations which were made upon them tending to the seducing of the people especially of the younger sort and the raysing of sedition within the Realme And thereupon it was enacted by the authority of the Parliament on whom he was content to cast the envy of an Act so contrary to his former gracious Proclamations that all manner of bookes of the old and new Testament of the crafty false and untrue Translation of Tyndall be forthwith abolished and forbidden to be used and kept As also that all other Bibles not being of Tyndalls translation in which were found any Preambles or Annotations other than the quotations or Summaries of the Chapters should be purged of the said Preambles and Annotations eyther by cutting them out or blotting them in such wise that they might not be perceived or read And finally that the Bible be not read openly in any Church but by the leave of the King or of the Ordinary of the place nor privately by any Women Artificers Prentices Iourneymen Husbandmen Labourers or by any of the servants of Yeomen or under with severall paines to those who should doe the contrary This is the substance of the Statute of the 34. 35. H. 8. cap. 1. which though it shewes that there was somewhat done in Parliament in a matter which concern'd Religion which howsoever if you marke it was rather the adding of the penalties than giving any resolution or decision of the points in Question yet I presume the Papists will not use this for an Argument that we have eyther a Parliament-Religion or a Parliament-Gospell or that we stand indebted to the Parliament for the use of the Scriptures in the English Tongue which is so principall a part of the Reformation Nor did the Parliament speede so prosperously in the undertakiug which the wise King permitted them to have an hand in for the foresaid ends or found so generall an obedience in it from the common people as would have beene expected in these times on the like occasion but that the King was faine to quicken and give life to the Acts thereof by his Proclamatiom An. 1546. which you shall find in Fox his booke fol. 1427. To drive this nayle a little farther The terror of this Statute dying with H. 8. or being repealed by that of K. E. 6. 1 E. 6. c. 12. the Bible was againe made publique and not only suffered to be read by particular persons either privately or in the Church but ordered to be read over yearely in the Congregation as a part of the Liturgy or divine Service which how farre it relates to the Court of Parliament we shall see anon But for the publishing thereof in print for the use of the people for the comfort and edification of private persons that was done only by the King at least in his name and by his authority And so it also stood in Q. Elizabeths time the Translation of the Bible being againe reviewed by some of the most learned Bishops appointed thereunto by the Queenes Commission from whence it had the name of the Bishops-Bible and upon that Review reprinted by her sole Commandement and by her sole authority left free and open to the use of her well affected and Religious Subjects Nor did the Parliament doe any thing in all her Reigne with reference to the Scriptures in the English tongue otherwise than as the reading of them in that tongue in the Congregation is to be reckoned for a part of the English Liturgy whereof more hereafter In the translation of them into Welch or British somewhat indeed was done which doth looke this way It being ordered in the Parliament 5. Eliz. c. 28. That the B. B. of Hereford St. Davids Bangor Landaffe and St. Asaph Should take care amongst them for translating the whole Bible with the booke of Common Prayer into the Welch or British tongue on paine of forfeiting 40 a peece in default hereof And to encourage them thereunto it was enacted that one booke of either sort being so translated and imprinted should be provided and bought for every Cathedrall Church as also for all parish Churches and Chappells of ease where the said tongue is commonly used the Ministers to pay the one halfe of the price and the parishioners the other But then you must observe withall that it had beene before determined in the Convocation of the selfe same yeare An. 1562. That the Common-prayer of the Church ought to be celebrated in a tongue which was understood by the people as you may see in the booke of Articles of Religion Art 24. which came out that yeare and consequently as well in the Welch or British as in any other And for the new Translation of K. Iames his time to shew that the Translation of Scripture is no worke of Parliament as it was principally occasioned by some passages in the Conference at Hampton Court without recourse unto the Parliament so was it done only by such men as the King appointed and by his authority alone imprinted published and imposed care being taken by the Canon of the yeare 1603. That one of them should be provided for each severall Church at the charge of the Parish No flying in this case to an Act of Parliament either to authorize the doing of it or to impose it being done 3. Of the Reformation of Religion in points of Doctrine NExt let us look upon the method used in former times in the reforming of the Church whether in points of Doctrine or in formes of Worship and we shall find it still the same The Clergy did the worke as to them seemed best never advising with the Parliament but upon the post fact and in most cases not at all And first for Doctrinals there was but little done in king Henries time but that which was acted by the Clergie only in their Convocations and so commended to the people by the Kings sole authority the matter never being brought within the cognizance of the two Houses of Parliament For in the yeare 1536 being the yeare in which the Popes authoritie was for ever banished there were some Articles agreed on in the Convocation and represented to the King under the hands of all the Bishops Abbats Priors and inferiour Clergy usually called unto those meetings the Originall whereof being in Sir Robert Cottons Library I have often seene which being approved of by the King were forthwith published under the Title of Articles devised by the Kings Highnesse to stable Christian quietnesse and unity amongst the people In which it is to be observed first that those Articles make mention of 3 Sacraments only that is to say of Baptisme Penance and the Sacrament of the Altar And secondly that in the declaration of the Doctrine of Iustification Images honouring of the Saints departed as also concerning many
thing at all with the booke of Articles Where by the way if you behold the lawfullnesse of Priests Marriages as a matter Doctrinall or thinke we owe that Point of Doctrine and the indulgence granted to the Clergy in it to the care and goodnesse of the Parliament you may please to know that the point had beene before determined in the Convocation and stands determined by and for the Clergy in the 31. of those Articles and that the Parliament looked not on it as a point of Doctrine but as it was a matter practicall conducing to the benefit and improvement of the Common-wealth Or if it did yet was the Statute built on no other ground-worke than the resolution of the Clergy the Marriage of Priests being before determined to be most lawfull I use the very words of the Act it selfe and according to the word of God by the learned Clergy of this Realm in their Convocations as well by the common assent as by subscription of their hands 5.6 Ed 6. c. 12. And for the time of Q. Elizabeth it is most manifest that they had no other body of Doctrine in the first part of her Reigne then only the said Articles of K. Edward's booke and that which was delivered in the booke of Homilies of the said kings time in which the Parliament had as little to doe as you have seene they had in the booke of Articles But in the Convocation of the yeare 1562. being the fifth of the Queenes Reigne the Bishops and Clergy taking into consideration the said booke of Articles and altering what they thought most fitting to make it more conducible to the use of the Church and the edification of the people presented it unto the Queene who caused it to be published with this name and Title viz. Articles whereupon it was agreed by the Archbishops and Bishops of both Provinces and the whole Clergy in the Convocation holden at London An. 1562. for the avoiding of diversitie of opinions and for establishing of consent touching true Religion put forth by the Queenes authority Of any thing done or pretended to be done by the power of Parliament either in the way of approbation or of confirmation not one word occurres either in any of the printed bookes or their publique Registers At last indeed in the thirteenth of the said Queenes Reigne which was eight yeares full after the passing of those Articles comes out a Statute for the redressing of disorders in the Ministers of holy Church In which it was enacted That all such as were ordeined Priests or Ministers of God's Word and Sacraments after any other forme than that appointed to be used in the Church of England all such as were to be ordeined or permitted to preach or to be instituted into any Benefice with cure of Soules should publiquely subscribe to the said Articles and testifie their assent unto them which shewes if you observe it well that though the Parliament did well allow of and approve the said booke of Articles yet the said booke owes neither confirmation nor authority to the Act of Parliament So that the wonder is the greater that that most insolent scoffe which is put upon us by the Church of Rome in calling our Religion by the name Parliamentaria Religio should passe so long without controle unlesse perhaps it was in reference to our Formes of worship of which I am to speake in the next place But first we must make answere unto some objections which are made against us both from Law and practise For Practise first it is alleaged by some out of Bishop Iewell in his answere to the cavill of Dr. Harding to be no strange matter to see Ecclesiasticall causes debated in Parliament and that it is apparent by the Lawes of K. Inas K. Alfred K. Edward c. That our godly forefathers the Princes and Peeres of this Realme never vouchsafed to treate of matters touching the common State before all controversies of Religion and Causes Ecclesiasticall had beene concluded Def. of the Apol. pt. 6. c. 2. 1. But the answere unto this is easy For first if our Religion may be called Parliamentarian because it hath received confirmation and debate in Parliament then the Religion of our Forefathers even Papistry it selfe concerning which so many Acts of Parliament were made in K. Henry 8. and Q. Maries time must be called Parliamentarian also And Secondly it is most certaine that in the Parliaments or Common Councels call them which you will both of King Inas time and the rest of the Saxon Kings which Bishop Iewell speakes of not only Bishops Abbats and the higher part of the Clergy but the whole body of the Clergy generally had their votes and suffrages eyther in person or by Proxy Concerning which take this for the leading Case That in the Parliament or Common Councell in K. Ethelbert's time who first of all the Saxon Kings received the Gospell the Clergy were convened in as full a manner as the Lay subjects of that Prince Convocato coÌ„muni Concilio tam Cleri quà m Populi saith Sr. H. Spelman in his Collection of the Councels An. 605. p. 118. And for the Parliament of King Ina which leades the way in Bishop Iewell it was saith the same Sr. H. Spelman p. 630. Commune Concilium Episcoporum Procerum Comitum necnon omnium Sapientum Seniorum populorumque totius Regni where doubtlesse Sapientes and Seniores and you know what Seniores signifieth in the Ecclesiasticall notion must be some body else then those which after are expressed by the name of Populi which shewes the falshood and absurdity of the collection made by Master Prynne that in the epistle to his booke against Doctor Cousins viz. That the Parliament as it is now constituted hath an ancient genuine just and lawfull Prerogative to establish true Religion in our Church and to abolish and suppresse all false new and counterfeit doctrines whatsoever unlesse he meanes upon the post-fact after the Church hath done her part in determining whâ—t was true what false what new what ancient and finally what Doctrines might be counted counterfeit and what sincere And as for Law 't is true indeed that by the Statute 1 Eliz. cap. 1. The Court of Parliament hath pawer to determine and judge of Heresie which at first sight seemes somewhat strange but on the second view you will easily finde that this relates only to new and emergent Heresies not formerly declared for such in any of the first foure Generall Councells nor in any other Generall Councell adjudging by expresse words of holy Scripture as also that in such new Heresies the following words restraine this power to the Assent of the Clergy in their Convocation as being best able to instruct the Parliament what they are to doe and where they are to make use of the secular sword for cutting off a desperat Heretick from the Church of CHRIST or rather from the body of all Christian people 4. Of the Formes
with the curiositie of the Ministers and mistakes of the People rather then for any other weighty cause As the Statute 5. 6. Ed. 6. cap. 1. it was thought expedient by the King with the Assent of the Lords and Commons in Parliament assembled that the said Order of Common-Service should be faithfully and godly perused explained and made fully perfect Perused and Explained by whom Why questionlesse by those who made it or else by those if they were not the same men who were appointed by the King to draw up and compose a Form of Ordination for the use of the Church And this Assent of theirs for it was no more was the only part that was ever acted by the Parliament in matter of this present nature save that a Statute passed in the former Parliament 3. 4. Ed. 6. c. 12. unto this effect that such Form and manner of making and consecrating Archbishops Bishops Priests Deacons and other Ministers of the Church which before I spake of as by six Prelates and six other men of this Realm learned in Gods Lawes by the King to be appointed and assigned shall be devised for that purpose and set forth under the Great Seale shall be lawfully used and exercised and none other Where note that the King only was to nominate and appoint the men the Bishops and other learned men were to make the book that the Parliament in a blinde obedience or at the least upon a charitable confidence in the integrity of the men so nominated did confirm that book before any of their Members had ever seene it though afterwards indeed in the following Parliament this book together with the book of Common-prayer so printed and explained retained a more formall confirmation as to the use thereof throughout the kingdome but in no other respect for which see the Statute 5. 6. Ed. 6. c. 1. As for the time of Q. Elizabeth when the Common prayer book now in use being the same almost with the last of King Edward was to be brought again into the Church from whence it was cast out in Q. Maries Reigne it was committed to the care of some learned men that is to say to Master Whitehead once Chaplain to Q. Anne Bullen Doctor Parker after Archbishop of Canterbury D. Grindall after Bishop of London D. Coxe after Bishop of Ely D. Pilkinton after Bishop of Durham D. May Deane of S. Paules D. Bill Provost of Eaton after Deane of Westminster and Sr. Tho. Smith By whom being alter'd in some few passages which the Statute points to 1 Eliz. cap. 21. It was presented to the Parliament and by the Parliament received and established without more adoe or troubling any Committee of both or either Houses to consider of it for ought appeares in their Records All that the Parliament did in it being to put it into the condition in which it stood before in King Ed. Reigne partly by repealing the Repeale of King Ed. Statutes made in the 1 of Q. Mary cap. 2. and partly by the adding of some farther penalties on such as did deprave the book or neglect to use it or wilfully did absent themselves from their parish-Churches And for the Alterations made therein in King Iames his time being small and in the Rubrick only and for the additions of the Thanksgivings at the end of the Letany the Prayer for the Queen and the royall Issue and the doctrine of the Sacraments at the end of the Catechisme which were not in the book before they were never referred unto the Parliament but were done only by authority of the Kings Commission and stand in force by virtue only of his Proclamation which you may find before the book the charge of buying the said book so explained and altered being layd upon the severall and respective parishes by no other authority than that of of the eightieth Canon made in Convocation An. 1603. The like may also be affirmed of the Formes of Prayer for the Inauguration day of our Kings and Queenes the prayer-Prayer-books for the fifth of November and the fifth of August and those which have beene used in all publique Fasts All which without the help of Parliaments have been composed by the Bishops and imposed by the King Now unto this discourse of the Formes of Worship I shall subjoyn a word or two of the times of Worship that is to say the holy daies observed in the Church of England and so observed that they doe owe that observation cheifely to the Churches power For whereas it was found in the former times that the number of the holy daies was grown so great that they became a burden to the common people and a great hindrance to the thrift and manufactures of the kingdome there was a Canon made in the Convocation An. 1536 for cutting off of many superstitious and superfluous holy daies and the reducing them unto the number in which now they stand save that St. Georges day and Mary Magdalens day and all the Festivals of the blessed Virgin had their place amongst them according to which Canon there went out a Monitory from the Archibishop of Canterbury to all the Suffragans of his Province respectively to see the same observed in their severall Diocesses which is still extant on Record But being the authority of the Church was then in the wane it was thought necessary to confirm their Acts and see execution done upon it by the Kings Injunction which did accordingly come forth with this Form or preamble That the abolishing of the said holy daies was Decreed ordained and established by the kings Highnesse Authority as supreme Head in Earth of the Church of England with the common consent and assent of the Prelates and Clergy of this his Realm in Convocation lawfully assembled and Congregate Of which see Fox his Acts and Monuments fol. 1246.1247 Afterwards in the yeare 1541. The King perceiving with what difficulty the People were induced to leave off those holy daies to which they had been so long accustomed published his Proclamation of the twenty third of Iuly for the abolishing of such holy daies amongst other things as were prohibited before by his Injunctions both built upon the same foundation namely the resolution of the Clergy in their Convocation And so it stood untill the Reigne of King E. 6. at what time the Reformation of the publique Liturgy drew after it by consequence an alteration in the present businesse no daies being to be kept or accounted holy but those for which the Church had set apart a peculiar office and not all those neither For whereas there are severall and peculiar offices for the day of the Conversion of Saint Paul and the day of St. Barnabas the Apostles neither of these are kept as holy daies nor reckoned or esteemed as such in the Act of Parliament wherein the names and number of the holy daies is precisely specified which makes some think the Act of Parliament to have had an over-ruling
Power in Spirituall matters from no other hands than those of Christ and his Apostles their Temporall honors and possessions from the bounty and affection only of our Kings and Princes their Ecclesiasticall Jurisdiction in Causes Matrimoniall Testamentary and the like for which no Action lieth at the Common-Lawe from continuall usage and prescription and owe no more unto the Parliament than all sort of Subjects doe besides whose fortunes and Estates have been occasionally and collaterally confirmed in Parliament And as for the particular Statutes which are touched upon that of the 24 H. 8. doth only constitute and ordain a way by which they might be chose and consecrated without recourse to Rome for a confirmation which formerly had put the Prelates to great charge and trouble but for the Form and manner of their Consecration the Statute leaves it to those Rites and Ceremonies wherewith before it was performed And therefore Sanders doth not stick to affirm that all the Bishops which were made in King Henries dayes were Lawfully and Canonically ordained and Consecrated the Bishops of that time not only being taken and acknowledged in Queen Maries dayes for lawfull and Canonicall Bishops but called on to assist at the Consecration of such other Bishops Cardinall Poole himselfe for one as were promoted in her Reigne whereof see Mason's book de Minist. Ang. l. 3. c.. Next for the Statute 1 Ed. 6. cap. 2. besides that it is satisfied in part by the former Answer as it relates to their Canonicall Consecrations it was repealed in Terminis in the first of Q. Maries Reigne and never stood in force nor practice to this day That of the authorizing of the book of Ordination in two severall Parliaments of that King the one a parte antè and the other a parte pòst as before I told you might indeed seem somewhat to the purpose if any thing were wanting in it which had been used in the formula's of the Primitive times or if the book had been composed in Parliament or by Parliament men or otherwise received more Authority from them then that it might be lawfully used and exercised throughout the Kingdom But it is plain that none of these things were objected in Queen Maries dayes when the Papists stood most upon their points the Ordinall not being called in because it had too much of the Parliament but because it had too little of the Pope and relished too strongly of the Primitive Piety And for the Statute of the 8 of Q. Elizabeth which is cheifly stood on all that was done therein was no more than this and on this occasion A question had been made by captious and unquiet men and amongst the rest by Dr. Bonner sometimes Bishop of London whether the Bishops of those times were lawfully ordained or not the reason of the doubt being this which I mervaile Mason did not see because the Book of Ordination which was annulled and abrogated in the first of Q. Mary had not been yet restored and revived by any legall Act of Q. Elizabeths time which Cause being brought before the Parliament in the 8. yeare of her Reigne the Parliament took notice first that their not restoring of that book to the former Power in Termes significant and expresse was but Casus omissus and then declare that by the Statute 5 6 Ed. 6. It had been added to the Book of Common Prayer and Administration of the Sacraments as a member of it at least as an Appendant to it and therefore by the Statute 1 Eliz. c. 2. was restored againe together with the said book of Common Prayer intentionally at the least if not in Terminis But being the words in the said Statute were not cleare enough to remove all doubts they therefore did revive it now and did accordingly enact that whatsoever had been done by virtue of that Ordination should be good in Lawe This is the Totall of the Statute and this shewes rather in my judgement that the Bishops of the Queenes first times had too little of the Parliament in them then that they were conceived to have had too much And so I come to your last objection which concernes the Parliament whose entertayning all occasions to manifest their power in Ecclesiasticall matters doth seem to you to make that groundles slander of the Papists the more faire and plausible 'T is true indeed that many Members of both Houses in these latter times have been very ready to imbrace all businesses which are offered to them cut of a probable hope of drawing the managery of all Affaires as well Ecclesiasticall as Civill into their own hands and some there are who being they cannot hope to have their fancies authorised in a Regular way doe put them upon such designes as neither can consist with the nature of Parliaments nor the esteem and reputation of the Church of Christ And this hath been a practice even as old as Wicklef who in the time of K. Rich. 2. addressed his Petition to the Parliament as we reade in Walsingham for the Reformation of the Clergy the rooting out of many false and erroneous Tenents and for establishing of his own Doctrines who though he had some Wheat had more Tares by ods in the Church of England lest he might be thought to have gone a way as dangerous and unjustifiable as it was strange and new he laid it down for a Position that the Parliament or Temporall Lords where by the way this ascribes no authority or power at all to the House of Commons might lawfully examine and Reform the Disorders and Corruptions of the Church and on discovery of the errors and corruptions of it devest her of all Titles and Temporall endowments till she were reformed But for all this and more than this for all he was so strongly backed by the Duke of Lancaster neither his Petition nor his Position found any welcome in the Parliament further than that it made them cast many a longing eye on the Churches Patrimony or produced any other effect towards the worke of Reformation which he chiefly aymed at then that it hath since served for a Precedent to Penry Pryn and such like turbulent Innovators to disturbe the Church and set on foot those dreames and dotages which otherwise they durst not publish And to say truth as long as the Clergy were in power and had authority in Convocation to doe what they would in matters which concern'd Religion those of the Parliament conceived it neither safe nor fitting to intermeddle in such businesse as concern'd the Clergy for feare of being questioned for it at the Churches barre But when that power was lessen'd if it were not lost by the Submission of the Clergy to K. H. 8. and the Act of the Supremacy which ensued upon it then did the Parliaments begin to intrench upon the Church's Rights to offer at and enterteine such businesses as formerly were held peculiar to the Clergy only next to dispute their Charters and reverse
of Worship THIS rub removed we now proceed unto a view of such formes of Worship as have beene setled in this Church since the first dawning of the day of Reformation in which our Parliaments have indeed done somewhat though it be not much The first point which was altered in the publique Liturgies was that the Creed the Pater-noster and the ten Commandements were ordered to be said in the English tongue to the intent the people might be perfect in them and learn them without book as our phrase is The next the setting forth and using of the English Letanie on such daies and times in which it was accustomably to be read as a part of the Service But neither of these two was done by Parliament nay to say truth the Parliament did nothing in them All which was done in eyther of them was only by the Kings authority by virtue of the Head ship or Supremacy which was vested in him eyther cooperating and concurring with his Convocation or else directed and assisted by such learned Prelates with whom he did advise in matters which concern'd the Church and did relate to Reformation By virtue of which Head-ship or Supremacy he ordained the first and to that end caused certain Articles or Injunctions to be published by the Lord Cromwell then his Vicar-Generall An. 1536. And by the same did he give order for the second I meane for the saying of the Letany in the English tongue by his own royall Proclamation An. 1545. for which consult the Acts Mon. fol. 1248. 1312. But these were only preparations to a greater worke which was reserved unto the times of King Ed. 6. In the beginning of whose Reigne there passed a Statute for the administring the Sacrament in both kindes to any person that should devoutly and humbly desire the same 1 Ed. 6. cap. 1. In which it is to be observed that though the Statute doe declare that the ministring of the same in both kinds to the people was more agreeable to the first Institution of the said Sacrament and to the common usage of the primitive times Yet Mr. Fox assures us and we may take his word that they did build that Declaration and consequently the Act which was raised upon it upon the Iudgement and opinion of the best learned men whose resolution and advise they followed in it fol. 1489. And for the Forme by which the said most Blessed Sacrament was to be so delivered to the Common people it was commended to the care of the most grave and learned Bishops and others assembled by the King at his Castle of Windsor who upon long wise learned and deliberate advice did finally agree saith Fox upon one Godly and uniform Order for receiving the same according to the right rule of Scriptures and the first use of the primitive Church fol. 1491. which Order as it was set forth in print An. 1548. with a Proclamation in the name of the King to give authority thereunto amongst the people so was it recommended by especiall Letters writ unto every Bishop severally from the Lords of the Counsell to see the same put in execution A copy of which Letters you may find in Fox fol. 1491. as afore is said Hitherto nothing done by Parliament in the Formes of Worship but in the following yeare there was For the Protector and the rest of the Kings Counsell being fully bent for a Reformation thought it expedient that one uniform quiet and godly Order should be had throughout the Realm for Officiating God's Divine Service And to that end I use the very words of the Act it selfe appointed the Archbishop of Canterbury and certain of the most learned and discreet Bishops and other learned men of the Realm to meet together requiring them that having as well eye and respect to the most pure and sincere christian Religion taught in Scriptures as to the usages in the primitive Church they should draw and make one convenient and meet Order Rite and Fashion of Common Prayer and Administration of Sacraments to be had and used in this his Majesties Realm of England Well what did they being thus assembled that the Statute tells us where it is said that by the ayd of the holy Ghost I pray you marke this well and with one uniform agreement they did conclude upon and set forth an Order which they delivered to the Kings Highnesse in a book entituled The Booke of Common-Prayer and Administration of the Sacraments and other Rites and Ceremonies of the Church after the use of the Church of England All this was done before the Parliament did any thing But what was done by them at last Why first considering the most godly travaile of the Kings Highnesse and the Lord Protector and others of his Highnesse Counsell in gathering together the said Bishops and learned men Secondly the godly prayers Orders Rites and Ceremonies in the said book mentioned Thirdly the motives and inducements which inclined the aforesaid learned men to alter those things which were altered and to reteine those which were reteined and finally taking into consideration the honour of God and the great quietnesse which by the grace of God would ensue upon it they gave his Majesty most hearty and lowely thanks for the same and most humbly prayed him that it might be ordeined by his Majesty with the assent of the Lords and Commons assembled in Parliament and by authority of the same that the said Form of Common-prayer and none other after the Feast of Pentecost next following should be used in all this Majesties Dominions with severall penalties to such as either should deprave or neglect the same 2. 3. Ed. 6. cap. 1. So far the very words of the Act it selfe By which it evidently appeareth that the two Houses of Parliament did nothing in the present businesse but impose that Form upon the people which by the learned and religious Clergie men whom the King appointed thereunto was agreed upon and made it penall unto such as eyther should deprave the same or neglect to use it And thus doth Poulton no meane Lawyer understand the Statute who therfore gives no other Title to it in his Abridgement published in the yeare 1612 than this The Penalty for not using uniformity of Service and Ministration of the Sacraments So then the making of one uniform Order of celebrating Divine Service was the worke of the Clergy the making of the Penalties was the worke of the Parliament And so much for the first Liturgy of King Edwards Reigne in which you see how little was done by the authority or power of Parliament so little that if it had beene lesse it had been just nothing But some exceptions being taken against the Liturgy by some of the preciser sort at home and by Calvin abroad the book was brought under a review and though it had been framed at first if the Parliament which said so erred not by the ayd of the holy Ghost himself yet to comply
power on the Common-prayer Book but it is not so there being a specification of the holy daies in the book it selfe with this direction These to be observed for holy daies and none other in which the Feasts of the Conversion of St. Paul and the Apostle Barnabas are omitted plainly and upon which specification the Stat. 5. 6. Ed. 6. cap. 3. which concerns the holy daies seemes most exprestly to be built And for the Offices on those daies in the Common-prayer Book you may please to know that every holy-day consisteth of two speciall parts that is to say Rest or cessation from bodily labour and celebration of Diuine or Religious duties and that the dayes before remembred are so far kept holy as to have still their proper and peculiar Offices which is observed in all the Cathedralls of this kingdome and the Chappels Royall where the service is read every day and in most Parish churches also as oft as eyther of them fals upon a Sunday though the people be not on those daies enjoyned to rest from bodily labour no more then on the Coronation day or the fifth of November which yet are reckoned by the people for a kind of holy daies Put all which hath been said together and the summe is this That the proceedings of this Church in the Reformation were not meerly Regall as it is objected by some Puritans much lesse that they were Parliamentarian in so great a work as the Papists falsely charge upon us the Parliaments for the most part doing little in it but that they were directed in a justifiable way the worke being done Synodically by the Clergie only according to the usage of the Primitive times the King concurring with them and corroborating what they had resolved on eyther by his own single Act in his Letters Patent Proclamations and Injunctions or by some publique Act of State as in times and by Acts of Parliament 5. Of the power of making Canons for the well ordering of the Clergy and the directing of the People in the publique duties of Religion WE are now come to the last part of this Designe unto the Power of making Canons in which the Parliament of England have had lesse to doe than in eyther of the other which are gone before Concerning which I must desire you to remember that the Clergy who had power before to make such Canons and Constitutions in their Convocations as to them seemed meet promised the King in verbo Sacerdotii not to Enact or Execute any new Canons but by his Majesties royall Assent and by his Authority first obteined in that behalfe Which is thus briefly touched upon in the Antiq. Britan. in the life of William Warham Archbishop of Canterbury Clerus in verbo Sacerdotii fidem Regi dedit ne ullas deinceps in Synodo ferrent Ecclesiasticas leges nisi Synodus authoritate Regiâ congregata Constitutiones in Synodis publicatae eadem authoritate ratae essent Upon which ground I doubt not but I might securely raise this proposition That whatsoever the Clergy did or might doe lawfully before the Act of Submission in their Convocation of their owne power without the Kings authority and consent concurring the same they can and may doe still since the said Act of their Submission the Kings authority and consent cooperating with them in their Counsailes and giving confirmation to their Constitutions Further it doth appeare by the aforesaid Act. 25. H. 8. c. 19. That all such Canons Constitutions Ordinances and Synodalls Provinciall as were made before the said Submission which be not contrariant nor repugnant to the Lawes Statutes and Customes of this Realm nor to the Damage or hurt of the Kings prerogative Royall were to be used and executed as in former times And by the Statute 26. H. 8. c. 1. Of the Kings Supremacy that according to the Recognition made in Convocation our said Soveraigne Lord his Heires and Successors Kings of this Realm shall have full power and authority from time to time to visit represse reform order correct c. all such errors heresies abuses offences contempts and enormities whatsoever they be c. as may be most to the pleasure of Almighty God the increase of virtue in Christs Religion and for the peace unity and tranquillity of this Realm and the confirmation of the same So that you see these severall waies of ordering matters for the publique weale and governance of the Church First by such ancient Canons and Constitutions as being made in former times are still in force Secondly By such new Canons as are or shall be made in Convocation with and by the Kings Consent And thirdly by the sole authority of the Soveraigne Prince according to the Precedents laid down in the book of God and the best ages of the Church Concerning which you must remember what was said before viz. that the Statutes which concern the Kings Supremacy are Declaratory of an old Power only not introductory of a new which said we shall the better see whether the Parliament have had any thing to doe either in making Canons or prescribing Orders for the regulating of Spirituall and Ecclesiasticall matters and unto whom the same doth of right belong according to the Lawes of the Realm of England And first King Henry being restored to his Head-ship or Supremacy call it which you will did not conceive himself so absolute in it though at first much enamor'd of it as not some times to take his Convocation with him but at all times to be advised by his Prelates when he had any thing to doe that concerned the Church for which there had been no provision made by the Ancient Canons grounding most times his Edicts and Injunctions Royall upon their advise and resolution For on this ground I mean the judgement and conclusions of his Convocation did he set out the Injunctions of the yeare 1536. for the abolishing of superstitious and superfluous holy daies the exterminating of the Popes authority the publishing of the book of Articles which before we spake of num 8. by all Parsons Vicars and Curats for preaching down the use of Images Reliques Pilgrimages and superstitious Miracles for rehearsing openly in the Church in the English tongue the Creed the Pater-noster and the ten Commandements for the due and reverent ministring of the Sacraments and Sacramentals for providing English Bibles to be set up in every Church for the use of the people for the regular and sober life of Clergy men and the releefe of the poore And on the other side the King proceeded some times only by the advice of his Prelates as in the Injunctions of the yeare 1538. for quarterly Sermons in each Parish for admitting none to preach but men sufficiently Licensed for keeping a Register book of Christnings Weddings and Burialls for the due paying of Tythes as had been accustomed for the abolishing of the commemoration of St. Tho. Becket for singing Parce nobis
of the usuall Ceremonies and the fire of Purgatory they differ'd very much from those opinions which had beene formerly received in the Church of Rome as you may partly see by that extract of them which occurres in Fox his Acts and Monuments vol. 2. fol. 1246. For the confirming of which booke and recommending it to the use of the people his Majesty was pleased in the Injunctions of the yeare 1536. to give command To all Deanes Parsons Vicars and Curats so to open and declare in their Sermons and other Collations the said Articles unto them which be under their Cure that they might plainly know and discerne which of them be necessary to be beleeved and observed for their salvation and which doe only concerne the Decent and politique Order of the Church And this he did upon this ground that the said Articles had beene concluded and condiscended upon by the Prelates and Clergy of the Realme in their Convocation as appeareth in the very words of the Injunction for which see Fox his Acts and Monuments fol. 1247. I finde not any thing in Parliament which relates to this either to countenance the worke or to require obedience and conformity from the hands of the people And to say truth neither the King nor Clergy did account it necessary but thought their owne authority sufficient to goe through with it though certainly it was more necessary at that time then in any since the power and reputation of the Clergy being under foot the King scarce setled in the Supremacy so lately recognized unto him and therfore the authority of the Parliament of more use than afterward in times well ballanced and established 'T is true that in some other yeares of that Princes Reigne we finde some use and mention of an Act of Parliament in matters which concern'd Religion but in was only in such times when the hopes of Reformation were in the wane and the worke went retrograde For in the yeare 1539. being the 31 H. 8. When the Lord Cromwel's power began to decline and the King was in a necessitie of compliance with his neighbouring Princes there passed an Act of Parliament commonly called the Statute of the six Articles or the whip with six stringes In which it was enacted That whosoever by word or writing should preach teach or publish that in the blessed Sacrament of the Altar under forme of bread and wine there is not really the naturall Body and Blood of our Saviour Jesus Christ conceived of the virgin Mary or affirme otherwise thereof then was maintained and taught in the Church of Rome should be adjudged an Heretick and suffer death by burning and forfeit all his Lands and Goods as in case of high Treason Secondly that Whosoever should teach or preach that the Communion of the blessed Sacrament in both kindes is necessary for the health of mans Soule and ought so to be ministred Thirdly or that any man after the Order of Priest-hood received might marry or contract matrimony Fourthly or that any woman which had vowed and professed chastity might contract marriage Fifthly or that private Masse were not lawfull and laudable and agreeable to the word of God Or sixthly that Auricular Confession was not necessary and expedient to be used in the Church of God should suffer death and forfeit Lands and Goods as a felon 31 of H. 8. c 14. The rigour of which terrible Statute was shortly after mitigated in the said Kings Reigne 32. H. 8. c 10. and 35. of H. 8. c. 5. and the whole Statute absolutely repealed by Act of Parliament 1. Ed. 6. c. 12. But then it is to be observed first that this Parliament of King Henry the Eighth did not determine any thing in those six points of Doctrine which are therein recited but only tooke upon them to devise a course for the suppressing of the contrary opinions by adding by the secular Power the punishment of Death and forfeiture of Lands and Goods unto the censures of the Church which were grown weake if not invalid and consequently by degrees became neglected ever since the said King Henry tooke the Headship on him and exercised the same by a Lay Vicar-Generall And secondly you must observe that it appeareth evidently by the Act it selfe that at the same time the King had called a Synod and Convocation of all the Archbishoppes Bishoppes and other learned men of the Clergy that the Articles were first deliberately and advisedly debated argued and reasoned by the said Archbishops Bishops and other learned men of the Clergy and their opinions in the same declared and made knowne before the matter came in Parliament and finally that being brought into the Parliament there was not any thing declared and passed as doctrinall but by the assent of the Lords spirituall and other learned men of the Convocation as by the Act it selfe doth at large appeare Finally whatsoever may be drawne from hence can be only this That King Henry did make use of his Court of Parliament for the establishing and confirming of some points of Popery which seemed to be in danger of a Reformation And this compared with the Statute of the 34. 35. prohibiting the reading of the Bible by most sorts of people doth clearely shew that the Parliaments of those times did rather hinder and retard the worke of Reformation in some especiall parts thereof than give any furtherance to the same But to proceede There was another point of Reformation begunne in the Lord Cromwel's time but not produced nor brought unto perfection till after his decease and then too not without the midwifery of an Act of Parliament For in the yeare 1537. the Bishops and others of the Clergy of the Convocation had composed a booke entituled the Institution of a Christian man which being subscribed by all their hands was by them presented to the King by his most excellent judgement to be allowed of or condemned This booke conteyning the cheife heads of Christian Religion was forth with printed and exposed to publique view But some things not being clearely explicated or otherwise subject to exception he caused it to be reviewed and to that end as Supreme Head on Earth of the Church of England I speake the very words of the Act of Parliament 32. H. 8 c. 26. appointed the Archbishops and Bishops of both Provinces and also a great number of the best learned honestest and most virtuous sort of the Doctors in Divinity men of discretion judgement and good disposition to be called together to the intent that according to the very Gospell and Law of God without any partiall respect or affection to the Papisticall sort or any other Sect or Sects whatsoever they should declare by writing and publish as well the principall Articles and Points of our Faith and Beleife with the Declaration true understanding and observation of such other expedient points as by them with his Grace's advise Counsaile and Consent shall be thought needfull and expedient As
also for the lawfull Rites Ceremonies and observation of Gods service within this Realme This was in the yeare 1540. at what time the Parliament was also sitting of which the King was pleased to make this especiall use that whereas the worke which was in hand I use againe the words of the Statute required ripe and mature deliberation and was not rashly to be defined and set forth and so not fit to be restrained to the present Session An Act was passed to this effect that all Determinations Declarations Decrees Definitions and Ordinances as according to God's Word and Christs Gospell should at any time hereafter be set forth by the said Archbishops and Bishops and Doctors in Divinity now appointed or hereafter to be appointed by his Royall Majesty or else by the whole Clergy of England in and upon the Matter of Christ's Religion and the Christian Faith and the lawfull Rites Ceremonies and observations of the same by his Majesties advice and confirmation under the Great Seale of England shall be by all his Graces Subjects fully beleeved obeyed observed and performed to all purposes and intents upon the paines and penalties therein to be comprized as if the same had beene in expresse words and sentences plainly and fully made set forth declared and conteined in the said Act. 32. of H. 8. c 26. Where note that the two houses of Parliament were so farre from medling in the matter which was then in hand that they did not so much as require to see the determinations and Decrees of those learned men whom his Majesty had then assembled before they passed the present Act to binde the subject fully to beleeve observe and performe the same but left it wholly to the judgement and discretion of the King and Clergy and trusted them besides with the ordaining and inflicting of such paines and penalties on disobedient and unconformable persons as to them seemed meete This ground worke laid the worke went forwards in good order and at last being brought unto as much perfection as the said Archbishops Bishops and other learned men could give it without the cooperation and concurrence of the Royall assent it was presented once againe to the King's consideration who very carefully perused it and alterd many things with his owne hand as appeareth by the booke it selfe still extant in the famous Library of Sir Robert Cotton and having so altered and corrected it in some passages returned it to the Arcbishop of Canterbury who bestowed some further paines upon it to the end that being to come forth in the Kings name and by his authority there should be nothing in the same which might be justly reprehended The businesse being in this forwardnesse the King declares in Parliament An. 1544. being the 34 yeare of his Reigne his zeale and care not only to suppresse all such bookes and writings as were noysom and pestilent and tended to the seducing of his subjects but also to ordaine and establish a certaine forme of pure and sincere teaching agreeable to Gods Word and the true doctrine of the Catholick and Apostolick Church whereunto men may have recourse for the decision of some such controversies as have in times past yet doe happen to arise And for a preparatory thereunto that so it might come forth with the greater credit he caused an Act to passe in Parliament for the abolishing of all bookes and writings comprizing any matters of Christian Religion contrary to that doctrine which since the yeare 1540. is or any time during the Kings life shall be set forth by his Highnesse and for the punishment of all such and that too with most grievous paines which should preach teach mainteine or defend any matter or thing contrary to the booke of Doctrine which was then in readinesse 34.35 H. 8. c. 1. Which done he caused the said booke to be imprinted in the yeare next following under the Title of A necessary Doctrine for all sorts of people prefixing a Preface thereto in his owne Royall name to all his faithfull and loving Subjects that they might know the better in those dangerous times what to beleeve in point of Doctrine and how they were to carry and behave themselves in point of practice which Statute as it is the greatest evidence which those times afford to shew that both or either of the houses of Parliament had any thing to doe in matters which concern'd Religion so it entitles them to no more if at all to any thing then that they did make way to a booke of doctrine which was before digested by the Clergy only revised after and corrected by the Kings owne hand and finally perused and perfected by the Metropolitan And more than so besides that being but one swallowe it can make no summer it is acknowledged and confessed in the Act it selfe if Poulton understand it rightly in his Abridgement that recourse must be had to the Catholick and Apostolick Church for the decision of Controversies Which as it gives the Clergy the Decisive power so it left nothing to the Houses but to assist and ayde them with the Temporall sword when the Spirituall Word could not doe the deede the point thereof being blunted and the edge abated Next let us looke upon the time of king Ed. 6. and we shall find the Articles and Doctrine of the Church excepting such as were conteined in the booke of Common-Prayer to be composed confirmed and setled in no other way than by the Clergy only in their Convocation the kings authority cooperating and concurring with them For in the Synod held in London An. 1552. The Clergy did compose and agree upon a booke of Articles conteining the chiefe heads of the Christian Faith especially with referrence to such points of Controversie as were in difference betweene the Reformators of the Church of England and the Church of Rome and other opponents whatsoever which after were approved and published by the Kings authority They were in number 41 and were published by this following Title that is to say Articuli de quibus in Synodo London An. 1552. ad tollendum opinionum dissentionem et consensum verae Religionis firmandum inter Episcopos alios Eruditos viros convenerat Regia Authoritate in lucem Editi And it is worth our observation that though the Parliament was held at the very time and that the Parliament passed severall Acts which concerned Church-matters as viz. An Act for uniformity of Divine Service and for the confirmation of the booke of Ordination 5. 6. Ed. 6. c. 1. An Act declaring which daies only shall be kept for holy-dayes and which for fasting dayes c. 3. An Act against striking or drawing weapon either in the Church or Church-yard c. 4. and finally another Act for the legitimating of the marriages of Priests and Ministers c. 12. yet neither in this Parliament nor in that which followed is there so much as the least syllable which reflects this way or medleth any
Domine instead of Ora pro nobis and the like to these And of this sort were the Injunctions which came out in some yeares succeeding for the taking away of Images and Reliques with all the Ornaments of the same and all the Monuments and writings of fained Miracles and for restraint of offering or setting up lights in any Church but only to the Blessed Sacrament of the Altar in which he was directed chiefly by Archbishop Cranmer as also those for eating of white-meates in the time of Lent the abolishing the fast on St. Marks day and the ridiculous but superstitious sports accustomably used on the dayes of Saint Clement St. Catherine and St. Nicholas All which and more was done in the said Kings Reigne without help of Parliament For which I shall refer you to the Acts Mon. fol. 1385. 1425. 1441. The like may also be affirmed of the Injunctions published in the name of K. Ed. 6. An. 1547. and printed also then for the use of the Subjects and of the severall Letters missive which went forth in his name prohibiting the bearing of Candles on Candlemas day of Ashes in Lent and of Palmes on Palm-Sunday for the taking down of all the Images throughout the kingdom for administring the Communion in both kinds dated March 13. 1548. for abrogating of private Masses Iun. 24. 1549. for bringing in all Missals Graduals Processionals Legends and Ordinals about the latter end of December of the same yeare for taking down of Altars and setting up Tables instead thereof An. 1550. and the like to these All which particulars you have in Foxes book of Acts Mon. in King Edwards life which whether they were done of the Kings meer motion or by advice of his Counsell or by consultation with his Bishops for there is little left upon Record of the Convocations of that time more than the Articles of the yeare 1552 certain I am that there was nothing done nor yet pretended to be done in all these particulars by the authority of Parliament Thus also in Q. Elizabeths time before the new Bishops were well setled and the Queen assured of the affections of her Clergy she went that way to work in the Reformation which not only her two Predecessors but all the godly Kings and Princes in the Iewish State and many of the Christian Emperours in the Primitive times had done before her in the well ordering of the Church and People committed to their care and government by Almighty God And to that end she published her Injunctions An. 1559. A book of Orders An. 1561. Another of Advertisements An. 1562. all tending unto Reformation unto the building up of the new Ierusalem with the advise no doubt of some godly Prelates as were then about her But past all doubt without the least concurrence of her Court of Parliament But when the times were better setled and the first difficulties of her Reigne passed over she left Church-work to the disposing of Church-men who by their place and calling were most proper for it And they being met in Convocation and thereto authorized as the Lawe required did make and publish severall books of Canons as viz. 1571. An. 1584. An. 1597. Which being confirmed by the Queene under the broad Seale of England were in force of Lawes to all intents and purposes which they were first made but being confirmed without those formall words Her Heires and Successors are not binding now but expired together with the Queene No Act of Parliament required to confirm them then nor never required ever since on the like occasion A fuller evidence whereof we cannot have then in the Canons of the yeare 1603. being the first yeare of King Iames made by the Clergy only in the Convocation and confirmed only by the King For though the old Canons were in force which had been made before the Submission of the Clergy as before I shewed you which served in all these wavering and unsetled times for the perpetuall standing rule of the Churches Government yet many new emergent Cases did require new Rules and whilest there is a possibility of mali mores there will be a necessity of bonae Leges Now in the Confirmation of these Canons we shall find it thus That the Clergy being met in their Convocation according to the Tenour and effect of his Majesties Writ his Majesty was pleased by virtue of his Prerogative Royall and Supreme authority in Causes Ecclesiasticall to give and grant unto them by his Letters Patents dated Apr. 12. Iun. 25. full free and lawfull liberty licence power and authority to confer treate debate consider consult and agree upon such Canons Orders Ordinances and Constitutions as they should think necessary fit and convenient for the honour and service of Almighty God the good and quiet of the Church and the better Government thereof from time to time c. to be kept by all persons within this Realm as far as lawfully being members of the Church it may concern them which being agreed on by the Clergy and by them presented to the King humbly requiring him to give his Royall assent unto them according to the Statute made in the 25. of K. H. 8. and by his Majesties Prerogative and Supreme authority in Ecclesiasticall Causes to ratifie and confirm the same his Majesty was graciously pleased to confirm and ratifie them by his Letters Patents for Himselfe his Heires and lawfull Successours straitly commanding and requiring all his loving Subjects diligently to observe execute and keep the same in all points wherein they doe or may concern all or any of them No running to the Parliament to confirm these Canons nor any question made till this present by temperate and knowing men that there wanted any Act for their confirmation which the Lawe could give them But against this and all which hath been said before it will be objected That being the Bishops of the Church are fully and wholly Parliamentarian and have no more authority and jurisdiction nisi a Parliamentis derivatam but that which is conferred upon them by the power of Parliaments as both Sanders and Schultingius doe expresly say whatsoever they shall doe or conclude upon either in Convocation or in private Conferences may be called Parliamentarian also And this last calumny they build on the severall Statutes 24. H. 8. c. 12. touching the manner of electing and Consecrating Archbishops and Bishops that of the 1. Ed. 6. c. 2. appointing how they shall be chosen and what Seales they shall use those of the 3 4 Ed. 6. c. 12. and 5 6 Ed. 6. for authorising of the book of Ordination But chiefly that of the 8 Eliz. c. 1. for making good all Acts since 1 Eliz. in consecrating any Archbishop or Bishop within this Realm To give a generall answer to each severall cavill you may please to know that the Bishops as they now stand in the Church of England derive their Calling together with their Authority and
their Priviledges and finally to impose some hard Lawes upon them Of which Matt. Parker thus complaines in the life of Cranmer Qua Ecclesiasticarum legum potestate abdicata populus in Parliamento coepit de rebus divinis inconsulto Clero Sancire tum absentis Cleri privilegia sensim detrahere juraque duriora quibus Clerus invitus teneretur constituere But these were only tentamenta offers and undertakings only and no more than so Neither the Parliaments of K. Edward or Q. Elizabeths times knew what it was to make Committees for Religion or thought it fit that Vzzah should support the Arke though he saw it tottering That was a worke belonging to the Levites only none of the other Tribes were to meddle with it But as the Puritan faction grew more strong and active so they applied themselves more openly to the Houses of Parliament but specially to the House of Commons putting all power into their hands as well in Ecclesiasticall and Spirituall Causes as in matters Temporall This amongst others confidently affirmed by Mr. Prynne in the Epistle to his book called Anti-Arminianisme where he averres that all our Bishops our Ministers our Sacraments our Consecration our Articles of Religion our Homilies common-prayer-Common-Prayer-book yea and all the Religion of our Church is no other way publiquely received supported or established amongst us but by Acts of Parliament And this not only since the time of the Reformation but that Religion and Church affaires were determined ratified declared and ordered by Act of Parliament and no wayes else even then when Popery and Church-men had the greatest sway Which strange assertion falling from the Pen of so great a Scribe was forthwith cheerfully received amongst our Pharisees who hoped to have the highest places not only in the Synagogue but the Court of Sanhedrim advancing the authority of Parliaments to so high a pitch that by degrees they fastned on them both an infallibility of judgement and an omnipotency of Power Nor can it be denied to deale truly with you but that they met with many apt Schollers in that house who eyther out of a desire to bring all the grist to their own Mill or willing to enlarge the great power of Parliaments by making new Precedents for Posteritie or out of faction or affection or what else you please began to put their Rules in practise and draw all matters whatsoever within the cognizance of that Court In wch their embracements were at last so generall and that humour in the House so prevalent that one being once demanded what they did amongst them returned this Answer That they were making a new Creed Another being heard to say That he could not be quiet in his Conscience till the holy Text should be confirmed by an Act of Theirs which passages if they be not true and reall as I have them from an honest hand I assure you they are bitter jests But this although indeed it be the sicknesse and disease of the present times and little to the honour of the Court of Parliament can be no prejudice at all to the Cause of Religion or to the way and meanes of the Reformation amongst sober and discerning men the Doctrine of the Church being setled the Liturgie published and confirmed the Canons authorized and executed when no such humor was predominant nor no such Power pretended to by both or eyther of the Houses of the High Court of Parliament Thus Syr according to my promise and your expectation have I collected my Remembrances and represented them unto you in as good a fashion as my other troublesome affaires and the distractions of the time would give me leave and therein made you see if my judgement faile not that the Parliament hath done no more in matters wch concern'd Religion and the Reformation of this Church then what hath formerly been done by the secular Powers in the best and happiest times of Christianity and consequently that the clamour of the Papists which hath disturbed you is both false and groundlesse Which if it may be serviceable to your selfe or others whom the like doubts and prejudices have possessed or scrupled it is all I wish my studies and endeavors ayming at no other end then to doe all the service I can possibly to the Church of God to whose Graces and divine Protection you are most heartily commended in our Lord and Saviour JESUS CHRIST by SIR Your most affectionate freind to serve you E. Y. Covent-Garden Iun. 29. 1645.