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A40651 The appeal of iniured innocence, unto the religious learned and ingenuous reader in a controversie betwixt the animadvertor, Dr. Peter Heylyn, and the author, Thomas Fuller. Fuller, Thomas, 1608-1661. 1659 (1659) Wing F2410; ESTC R5599 346,355 306

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makes no Truce but a perfect peace never hereafter to let the least disgracefull drop of Inke to fall upon it Dr. Heylyn From the Arch-bishop of Canterbury I should proceed to Dr. Williams Archbishop of York but that I must first remove a Block which lyes in my Way Our Author having told us of the making and Printing the Directory is not content to let us see the cold entertainment which it found when it came abroad but lets us see it in such tearms as wee did not looke for Fuller This Block is no bigger then a Straw so that a flea may leap over it but the Animadvertor is pleased to see all things thorough a Magnifying-Glasse as will appear hereafter Dr. Heylyn Fol. 222. Such saith our Author was call it constancy or obstinacy love or doting of the generality of the Nation on the Common prayer that the Parliament found it fit yea necessary to back their former Ordinance with a second Assuredly the generality of the people of England is much beholding to our Author for making Question whether their adhering to the Liturgy then by Law established were not to be imputed rather to Obstinacy and Doting than to Love and Constancy Fuller It is no Question in my Iudgement or Conscience when it is out of all Question as either never started or soon decided therein but a Question it is in the practise of our distracted age which I behold like the Citty of Ephesus Some cryed one thing some another for the Assembly was confused Till this Tumult be appeased I desire to stand by in silence and give every Man his own Words Some call Constancy and Love which side I doe seem secretly to favour for giving it the upper hand and naming it in the first place Others call it Obstinacy and Doting as they are severally perswaded What is my Offence or where is the Block the Animadvertor complaineth of as if he needed to call for Leavers to remove it Dr. Heylyn The Liturgy had been lookt on as a great Blessing of God upon this Nation by the Generality of People for the space of fourscore years and upwards they found it established by the Law seal'd by the Bloud of those that made it confirm'd by many Godly and Religious Princes and had almost no other forme of making their addresses to Almighty God but what was taught them in the Book of Common Prayer And could any discreet man think or wise man hope that a Form of Prayer so universally receiv'd and so much esteem'd could be laid by without Reluctancy in those who had been so long accustomed to it or called Obstinacy or Doting in them if they did not presently submit to every New Nothing which in the Name of the then disputable Authority should be laid before them And though our Author doth professe that in the Agitating of this Controversie pro and Con he will reserve his private opinion to himselfe yet he discovers it too plainly in the present passage Quid verba audiam cum facta videam is a good rule here He must needs shew his private Opinion in this point say he what he can who makes a Question whether the Adhesion of the People generally to the publick Liturgy were built on Obstinacy and Doating or on Love and Constancy Fuller I concurre with the Animadvertor in his Encomiastick Expressions on the Common Prayer Otherwise nothing new occurs in this which was not in the former Paragraph And therefore the Blow being the same onely layed on with a little more eagernesse I conceive the same Guard will serve to defend it without any further repetition Dr. Heylyn But if it must be Obstinacy or Doating in the generality of the People to adhere so cordially to the Book of Common Prayer I marvell what it must be called in Stephen Marshall of Essex that great Bell-Weather for a time of the Presbyterians who having had a Chief hand in compiling the Directory did notwithstanding Marry his owne Daughter by the forme prescribed in the common-prayer-Common-Prayer-Book and ●aving so done paid down ●ive pounds immediately to the Church-Wardens of the Parish as the Fine or Forfeiture for using any other forme of Marriage then that of the Directory The like to which I have credibly been informed was done by Mr. Knightly of Fawsley on the like occasion and probably by many others of the same Straine also Fuller All this is Nothing to me who am not bound to answer for the Actions of other Men. I know there was in England a Juncture of Time which in this point may be compared to the Evening TWILIGHT so called from TWALIGHT or double Light the one of the Day not wholly gon down the other of the Candle but newly set up Such the Crepusculum vespertinum in our Land when the Day of the Liturgy yet dimly shined and the Candle of the Directory was also lighted a short Candle which presently burnt down to the Socket It is possible that in this Coincidence some in Majorem Cautelam twisted the Liturgy and Directory together as since some have joyned to both Marriage by a Iustice of Peace that so a Threefold Cable might not be broken Let them which best can given an account of their own Carriage herein Dr. Heylyn With the like Favour he beholds the two Universities as he doth the Liturgy and hard it is to say which he injureth most Fuller I injure neither of them But in this passage the Animadvertor onely whets his Sword and I scoure my Shield preparing against his deadly blow in the next Paragraph Dr. Heylyn And first beginning with Oxford he let us know that Fol. 231. Lately certain Delegates from the Univesity of Oxford pleaded their priviledges before the Committee of Parliament that they were onely visitable by the King and such who should be deputed by him But their Allegations were not of proof against the Paramount power of Parliament the rather because a passage in an Article at the rendition of Oxford was urged against them wherein they were subjected to such a Visitation Our Author here subjects the University of Oxford to the power of the Parliament and that not onely in regard of that Paramount power which he ascribes unto the Parliament that is to say the two Houses of Parliament for so we are to understand him above all Estates but also in regard of an Article concerning the surrendry of Oxford by which that University was subjected to such Visitations Fuller When I see a Corslet shot thorough with a Musket bullet and the Person wounded that wore it I may safely say that Corslet is not of proof against the Musket So when I behold the Pleadings of the Delegates neglected and null'd I may say that de Facto they were not of proof against Parliamentary power A passage possibly written by me such my affection to my Aunt Ox●ord with more griefe then it is read by the Animadvertor with anger but Truth is truth whether it be
that the King should never be restored to his place and Power by which he might be called to a reckoning for them Fuller It Seems Multa videntur quae non sunt The Inference is false and forced Titus Livius lived in Imperial yet wrote of Regal Consulatory Tribunitial at Rome without the least imputation of falshood I conceive Monarchical Aristocratical and Democralical truth to be One and the Same It followeth not that two-faced Ianus as beholding two worlds one before the other after the Flood had also two Hearts I did not attemper my History to the Palat of the Government so as to sweeten it with any Falshood but I made it Palatable thus far forth as not to give a wilful disgust to those in present Power and procure danger to my self by using any over-salt tart or bitter Expression better forborn than inserted without any prejudice to the Truth Dr. Heylyn For in the second Book he reckons the Cross in Baptism for a Popish Trinket by which it appears not I am sure to have been written in the time of Kingly Government that being no expression sutable unto such a time Fuller Should I simply and absolutely call the Cross in Baptisme a Popish Trinket my fore-head Signed therewith would give my Tongue the lye and return the Popery in the teeth thereof I behold it as an Ancient and Significant Ceremony but in no degree essentiall to or completory of the Sacrament witness the wisdome of the Church of England which in private Baptism permitteth the omitting thereof But when Ceremonyes shall devour their distance and intrude themselves necessary and essential it is high time to term them Superstititious Trinkets The rest I referr to what I have written when this passage recurreth in the place cited by the Animadvertor Dr. Heylyn Secondly speaking of the precedency which was fixt in Canterbury by removing the Archiepiscopal See from London thither he telleth us that the matter is not much which See went first when living seeing our Age hath laid them both alike level in their Graves But certainly the Government was not changed into a State or Commonwealth till the death of the King and till the death of the King neither of those Episcopall Sees nor any of the rest were laid so level in their Graves but that they were in hope of a Resurrection the King declaring himself very constantly in the Treaty at the Isle of Wight as well against the abolishing of the Episcopal Government as the alienation of their Lands Thirdly In the latter end of the same Book he makes a great dispute against the high and sacred priviledge of the Kings of England in curing the disease comonly called the Kings Evil whether to be imputed to Magick or Imagination or indeed a Miracle next brings us in an old Wives Tale about Queen Elizabeth as if she had disclaimed that power she daily exercised and finally manageth a Quarrel against the form of Prayer used at the curing of that Evil which he arraigns for Superstition and impertinencies no inferior Crimes Are all these passages proper to that Government also Finally in the third Book he derogates from the power of the Church in making Canons giving the binding and concluding Power in matters which concern the civil Rights of the Subjects not to the King but to the Lay-people of the Land assembled in Parliament which game he after followeth in the eighth and last And though it might be safe enough for him in the eighth and last to derogate in this manner from the King's supremacy in Ecclesiastical affairs yet certainly it was neither safe for him so to do nor proper for him so to write in the time of the Kingly Government unless he had some such wretched hopes as before we spake of Fuller I desire the Reader to remember my late words as the Animadvertor recited them FOR THE MAIN I confess though these Books were written in the Reign of King Charles yet after his Death I interpolated some lines and amongst others that of levelling all Bishopricks I raised no dispute against the Kings curing the Evil it being raised before I was born and which I endeavoured to allay referring it to Miracle as to the peruser of my History in that place will appear I tell no old Wives Tale of Queen Elizabeth it being a Masculine Truth from most authentick Authors I derogate not in the least degree from the power of the Church but the Animadvertor doth arrogate unto it more then is due by the Lawes of God and Man maintaining that Church-men may go beyond Ecclesiastical Censures even to the Limbs and Lives of such as are Recusants to their Constitutions WRETCHED and what formerly he said DISLOYAL HOPES I defie and return them in the Teeth of him that wrote the words He had WRETCHED AND DISLOIAL HOPES who wrote that King Iames went to New-market as Tiberius to his Capreae he waved his Loyalty and Discretion together who so saucily and un-subject-like counted how often King Charles waved his Crown Here give me leave to tell the Animadvertor that such whom he slighteth for LOW-ROYALISTS were whilst they had a King in England as HIGH in their Loyalty to him Prayers and Sufferings for him as those HIGH-ROIALISTS who maintain that all goods of the Subjects are at the King 's absolute Dispose and yet since those Kings are departed this life can write of them in so base and disparaging Language that any one of the LOW-ROIALISTS would have his right hand cut off rather then write the like Reader pardon my too just passion when DISLOIALTY is laid to my charge It is with me Either now speak or else for ever hereafter hold your Peace Dr. Heylyn I must needs say that on the reading of these Passages and the rest that follow I found my self possest with much Indignation And I long expected when some Champion would appear in the Listes against this Goliah who so reproachfully had defied the whole Armyes of Israel And I must needs confess withal that I did never enter more unwillingly on any undertaking But beeing solicited thereunto by Letters Messages and several personal Addresses by Men of all Orders and Dignityes in the Church and of all degrees in the Universities I was at last overcome by that Importunity which I found would not be resisted Fuller Indignation is grief and anger boiled up to the height What just cause I have given for so great passion the Reader will judge If I be a Goliah in this point may I have his Success to be conquered killed and my head cut off even with my own Sword If I be none May the Animadvertor be graciously pardoned And it may be he shall never come off any undertaking more unhappily I could mate him with telling him that Men of all Sorts and Sizes their Equals in Number and Quality have likewise importuned me not tamely to sit down but to vindicate my own credit and conscience Dr. Heylyn
However I conceived my self bound in Duty to David's Command Not onely to seek peace but to pursue it though in some sort it fled away from me being now informed that the Doctor was writing against me wherefore finding him in Fleetstreet and following him at his heels to his Chamber at a Stationers house over again St. Dunstan's Church I sent up my Name to him by a Servant of the House desiring to speak a few Words with him the Messenger went to him and return'd me this Answer That the Doctor was very busie and could not be spoken with Thus my Treaty for Peace taking no effect I armed my self with Patience and quietly expected the coming forth of his Book against me CHAP. III. That after serious Debate the Author found himself Necessitated to make this Appeal in his own just Vindication HAving perused the Books of the Animadvertor against me it bare a strong Debate within me whether I should pass it over in silence or return an Answer unto him and Arguments on both sides presented themselves unto me Silence seemed best because I lacked leisure solemnly to confute his Animadversions having at this time so much and various Imployment The Cow was well stocked with Milk thus praised by the Poet Bis venit ad Mulctrum binos alit Ubere faetus She suckles Two yet doth not fail Twice a day to come to th' Pail But I justly feared who twice a Lords-day do come to the Pulpit God knows my Heart I speak it not to Ostentation that I could not suckle my Parish and the Press without Starving or Short-feeding of one Whereas the Animadvertor in his retired Life gives no other Milk then following his own private Studies Secondly I suggested to my self that the second blow makes the Frey and should I rejoyn probably it would engage me in an endless Contest with which my declining age could ill comport I remembred the Man who moved in Chancery for a Gelt Order which should beget no more but knew not when any such Eunuch-Answer should pass betwixt us to put a period to the Controversie Lastly our Saviours counsel came into my mind Matth. 5.39 Resist not evil but whosoever shall smite thee on the right side turn to him the other also And although some Divines make this Precept but Temporary as a Swadling-cloath to the Church whiles in the Infancy thereof under Persecution yet others make it alwaies Obligatory and of perpetual Continuance On the other side the Distinction came seasonably to my Remembrance of a Mans RIGHTING and REVENGING himself the latter belongs to God alone Vengeance is mine I will repay it the former Men may and in some cases must do in their owne fair defence without Breach of our Saviours Precept lately alledged I called also to Mind how in our Common Law MUTES at the Bar who would not plead to the Indictment are Adjudged guilty and therefore justly suspected I should from my Silence be concluded Cast in the Court of Religion and Learning for such Faults and Errors as the Animadvertor hath charged on me But most of all it moved me that Ministers of Gods Word and Sacraments ought to Vindicate their Credits that so they may be the more Effectual Factors for Gods glory in their Vocation When our Saviour went about to Heal the Mans withered hand on the Sabbath day Mar. 3.4 Is it lawful said he to save Life or to Kill Where I observed that our Saviour accounted not healing to be hurting yea not curing to be killing in that person who had Ability and Opportunity to do it And by the same Proportion not plaistering is Killing of ones wounded Credit and so consequently I should be FELO DE SE and by my sinful Silence be the Wilful murtherer of my own Reputation These last Reasons did preponderate with me and I resolved on two things to return a Plain Full and Speedy Answer and to refrain from all Railing which is a Sick Wit if not the Sickness of Wit and though perchance I may have something tart to Quicken the Appetite of the Reader yet nothing bitter against the Credit of the Animadvertor This my Answer I have here Entituled The APPEAL unto the RELIGIOUS LEARNED and INGENUOUS But before I close with the Animadvertor Comminùs Hand to hand let us first Eminùs try it at Distance and entertain the Reader to his Profit and Pleasure I hope with my General Defences before I proceed to Answer each Particular CHAP. IV. The Author's first General Answere taken from his Title-page and Word ENDEVOVRED MEn may be ranked into three Forms of INTENDERS ENDEVOURERS and PERFORMERS INTENDERS are the first and lowest Form yet so far favoured by some Papists that they maintain That a good Intention though embracing ill Means makes a good Action PERFORMERS are the third and highest rank to which my Thoughts dare not aspire but leave this upper room empty to be filled by Men of better parts and ability The middle Form consists of ENDEVOURERS amongst whom I took my station in the Title-page of my Book The Church-History of Britain ENDEVOURED by Thomas Fuller And as I did not hope that any Courteous Reader would call me up higher so I did not fear that any Caviller thereat could cast me lower but that I might still peaceably possess my Place of an ENDEVOURER For what though I fall short of that which I desire and strive to perform I did neither belie my self nor deceive the Reader who neither was the first nor shall be the last of whom it may be truly said Magnis excidit Ausis The Fate of many my Betters who have undertook to compass high and hard Matters But it may be objected against me that being conscious of my owne weakness with the weight of the burden I should have left the Work for some stronger back to bear and quitted it to those who would not only have endevoured but performed the same I answer first I did hope that what was acceptable to God would not be contemptible to good Men having read If there be first a willing mind it is accepted according to that a man hath and not according to that he hath not Secondly seeing this my willingness was attended with a competencie of Books Records Friends Intelligence Strength Health and Leisure be all spoken not to my praise but Gods glory I did hope something worth the Readers acceptance might be produced Lastly though failing in what I undertook I hoped to perform what might be usefull and advantagious to abler Pens undertaking the same task and to use my owne as who should forbid Expression my Beams might be Scaffolds my Corner Filling stones for his more beautiful Building The premisses encouraged me to undertake my Church-History wherein if I have not done what the Reader expected let him consider with himself whether he did not expect what I never promised Who being unwilling to be Cast by the Verdict of the Ingenuous for laying
to a more pleasant tune from barking for food to the blessing of those who procured it Now let any censure this a digression from my History for though my Estate will not suffer me with Job to be eyes to the blind and feet to the lame I will endeavor what I can to be a tongue for the Dumbe Let the Reader judge betwixt me and the Animadvertor whether in this particular matter controverted I have not done the poor Clergy as much right as lay in my power and more than consisted with my safety Dr. Heylin Our Author proceeds Fol. 357. But this was done without any great cost to the Crown onely by altering the Property of the place from a late made Cathedral to an Abbey Our Author speaks this of the Church of Westminster which though it suffered many changes yet had it no such change as our Author speaks of that is to say from a Cathedral to an Abbey without any other alteration which came in between c. Fuller I said not that it was immediatly changed from a Cathedral to an Abbey but that it was changed and that without any great cost to the Crown so my words want nothing but a candid Reader of them Dr. Heylin Our Author proceeds Fol. 359. Nor can I finde in the first year of Queen Elizabeth any particular Statute wherein as in the reign of King Henry the eight these Orders are nominatim suppressed c. But first the several Orders of Religious Persons were not suppressed nominatim except that of St. Iohns by a Statute in the time of King Henry the eighth Secondly if there were no such Statute yet was it not because those Houses had no legal settlement as it after followeth Queen Mary being vested with a power of granting Mortmains and consequently of founding these Religious Houses in a legal way Thirdly there might be such a Statute though our Author never had the good luck to see it and yet for want of such good luck I finde him apt enough to think there was no such Statute Et quod non invenit usquam esse putat nusquam in the Poets language c. Fuller I could not then finde the Statute and I am not ashamed to confesse it Let those be censured who pretend to have found what they have no● and so by their confidence or impudence rather abuse Posterity Since I have found a Copy thereof in Sr. Thomas Cottons Library with many Commissions granted thereupon for the dissolution of such Marian foundations Dr. Heylin Our Author proceeds Fol. 369. Jesuits the last and newest of all Orders The newest if the last there 's doubt of that But the last they were not the Oratorians as they call them being of a later brood The Iesuites founded by Ignatius Loyola a Spaniard and confirmed by Pope Paul the third Anno 1540. The Oratorians founded by Philip Merio a Florentine and confirmed by Pope Pius the fourth Anno 1564. By which accompt these Oratorians are younger Brethren to the Iesuits by the space of four and twenty years and consequently the Iesuites not the last and newest of Religious Orders Fuller Writing the Church-History of Britain I herein confined my expression thereunto The Iesuites are the last and newest Order whose over-activity in our Land commends or condemns them rather to publick notice Idem est non esse non apparere The Oratorians never appeared in England save an handfull of them who at Queen Maries first arrival from France onely came Hither to goe hence a few moneths after THE SEVENTH BOOK Containing the Reign of King Edward the sixth Dr. Heylin WE are now come unto the Reign of King Edward the sixth which our Author passeth lightly over though very full of action and great alterations And here the first thing which I meet with is an unnecessary Quaere which he makes about the Injunctions of this King Amongst which we finde one concerning the religious keeping of the Holy-dayes in the close whereof it is declared That it shall be lawfull for all people in time of Harvest to labour upon Holy and Festival dayes and save that thing which God hath sent and that scrupulosity to abstain from working on those dayes doth grievously offend God Our Author hereupon makes this Quaere that is to say fol. 375. Whether in the 24 Inju●ction labouring in time of Harvest upon Holy-dayes and Festivals relateth not onely to those of Ecclesiastical Constitution as dedicated to Saints or be inclusive of the Lords-day also Were not our Author a great Zelot for the Lords-day-Sabbath and studious to intitle it to some antiquity we had not met with such a Quaere The Law and practise of those times make this plain enough c. Fuller It is better to be over doubtfull than over confident It had been much for the credit and nothing against the Conscience of the Animadvertor if he had made quaeries where he so positively and falsly hath concluded against me Now my Quaere is answered And I believe that the Lords Day was included within the numb●r of holy dayes and common work permitted thereon This maketh me bespeak my own and the Readers justly suspecting that the Animadvertor will not joyn with us herein on this account thankfulnesse to God That the Reformation since the time of King Edward the sixth hath been progressive and more perfected in this point amongst the Rest in securing the Lords-day from servile imployments Dr. Heylin Our Author proceeds Fol. 386. In the first year of King Edward the sixth it was recommended to the care of the most grave Bishops and others assembled by the King at his Castle at Windsor and when by them compleated set forth in Print 1548. with a Proclamation in the Kings name to give Authority thereunto being also recommended unto every Bishop by especial Letters from the Lords of the Councel to see the same put in execution And in the next year a penalty was imposed by Act of Parliament on such who should deprave or neglect the use thereof Our Author here mistakes himself and confounds the businesse making no difference between the whole first Liturgy of King Edward the sixth and a particular form of Administration c. Fuller I● the Reader by perusing this Note of the Animadvertor can methodize the Confusion charged on me I shall be right glad thereof And I wish that the nice distinction of the Liturgie and the form of Administration may be informative unto him more than it is to me The close of this Animadversion whether this Book brought under a Review much altered in all the parts and offices of it be unto the better or unto the worse Leaves it under a strong suspition of the negative in the Judgement of the Animadvertor And now I shall wonder no more at the Animadvertors falling foul on my Book who as he confesseth am not known unto him by any injurie Seeing such distance in our judgements that he conceiveth the
Pope Adrian the fourth from paying of Tithes and why p. 283. ¶ 4. their freedome somewhat confined by the Lateran Councell ¶ 5. CLARE HALL founded by Elizabeth Countesse of Clare Hist. of Camb. p. 37. ¶ 41. The Masters Benefactours Bishops c. thereof ibidem anciently called Soler Hall p. 38. ¶ 44. ruinous and lately re-edified ¶ 45. Four hundred pounds worth of timber reported taken from it in these troublesome times which the Authour of this Book will not believe ibid. CLAUDIA mentioned by St. Paul 2. Tim. 4.21 probably a British Convert C. 1. ¶ 9. notwithstanding Parsons his Cavils to the contrary ¶ 10. CLUNIACK Monks being reformed Benedictines b. 6. p. 266. ¶ 2. Elianor COBHAM Dutchess of Glocester accused for a Sorceress by some made a Confessour by M. Fox b. 4. p. 171 c. COIFY a Pagan Priest his remarkable speech C. 7. ¶ 41. COLCHESTER claimeth Constantine to be born therein C. 4. ¶ 18. Augustinean Monks had there their prime residence b. 6. p. 268. ¶ 6. COLLEDGES not in the Universities but for superstitious uses given to the King b. 6. p. 350. ¶ 3 4 5. John COLLET Dean of St. Pauls b. 5. p. 167. ¶ 13. soundeth Pauls School ¶ 14. making the Mercers overseers thereof ¶ 15. out of provident prescience ¶ 16. Tho. COMBER Master of Trinity Colledge in Camb. highly commended by Morinus History of Camb. p. 123. ¶ 20. High COMMISSION arguments for and against it b. 9. p. 183. CONSTANTINE the first Christian Emperour proved a Britan by b●rth C. 4. ¶ 15. t●e obiections to the contrary answered ¶ 16. richly endoweth the Church ¶ 19. CONSTANTIUS CHLORUS the Roman Emperour and though no Christian a favourer of them C. 4. ¶ 12. buried at York and not in Wales as Florilegus will have it ¶ 13. CONVENTICLE the true meaning thereof b. 9. p. 102. ¶ 4. CONVENTS some generall conformities used in them all b. 6. p. 287 c. CONVOCATIONS three severall sorts of them b. 5. p. 190 191. they complain of erroneous opinions p. 209 210 c. CORPUS CHRISTI COL in Camb. See Bennet Colledge CORPUS CHRISTI COLL. in Oxford founded by Bishop Fox b. 5. p. 166. ¶ 11. called the Colledge of three Languages ibid. the worthies thereof ibid. Masse quickly set up therein in the first of Q. Mary b. 8. p. 8. ¶ 10 11. Dr. John COSEN charged with superstition his due praise b. 11. p. 173. ¶ 34 c. The Scotish COVENANT the form thereof b. 11. p. 201. ¶ 13 c. exceptions to the Preface and six Articles therein 203 204 205 206. never taken by the Authour of this Book p. 206. ¶ 30. Will. COURTNEY Bishop of London his contests about Wickliffe with the Duke of Lancaster b. 4. ¶ 135. ¶ 19. Arch-bishop of Canterbury p. 142. ¶ 24. COURTS SPIRITUALL began in the Reign of King William the first when severed from the Sherifs Courts b. 3. ¶ 10. Their contesting with the Common Law how to be reconciled ¶ 11. Richard COX Dean of Christs Church accused t is hoped unjustly for cancelling Manuscripts in Oxford Library b. 7. p. 392. ¶ 19 20. flies to Frankford in the Reign of Queen Mary b. 8. p. 30. ¶ 3. where he headeth a strong party in defence of the English Liturgie p. 31 32. made Bishop of Ely b. 9. p. 63. his death and Epitaph p. 111. ¶ 34. Thomas CRANMER employed by King Henry to the Pope b. 5. p. 179. ¶ 9. to prove the unlawfulnesse of the Kings marriage ¶ 18. thence sent into Germany ¶ 22. made Arch-bishop of Canterbury against his will ¶ 27. defended against the cavils of Papists and Mr. Prin ¶ 28 c. his death b. 8. p. 203. ¶ 32. CREKELADE or GREEKLADE an ancient place where Greek was professed C. 9. ¶ 29. CROWLAND Monks massacred by the Danes C. 9. ¶ 19. Thomas CROMWELL first known to the World for defending his Mr. Card. Wolsey b. 5. p. 177 ¶ 1. as the Kings Vicar in Spiritualibus presidenteth it in the Convocation p. 206. ¶ 21. falls into the K●ngs d●spleasure p. 231. ¶ 20. deservedly envyed ¶ 11. his adm●rable parts ¶ 22. with the History of his death c. ¶ 23 c. Chancellour of Cambridge Hist. of Cambridge p. 108. ¶ 53. Richard CROMWEL alias Williams Kn●ghted for his valour at a solemn tilting b. 6. p. 370. ¶ 11. giveth a Diamond R●ng in his Crest on an honourable occasion ¶ 12. CUTHBERT Arch-bishop of Canterbury by the Kings leave first brings Bodyes to be buried in the Church b. 2. p. 103. ¶ 27. D. DANES their first arrivall in England B. 2. p. 103. ¶ 29. why their countr● ●ormerly so fruitfull is lately so barren of people ¶ 30 31 32. the sad Prognosticks of their coming hither ¶ 33. make an invasion into Lincolnshire C. 9. ¶ 18. massacre the Monks of Crowland C. 9. ¶ 19. and burn the Monastery of Medeshamsted ¶ 20 21. why their fury fell more on Convents then Castles C. 10. ¶ 48. after sixty years absence re-invade England ibidem A dear peace bought with them ¶ 50. to no purpose ¶ 52. their Royall line in England suddenly and strangely extinct C. 11. ¶ 10. no hostile appearance of them in England ¶ 13. Thomas L. DARCY beheaded B. 6. p. 313. ¶ 5. his Extraction vindicated from the causelesse Aspersion of King Henry the eighth page 324 325. John DAVENANT sent by King James to the Synod of Dort B. 10. p. 77. ¶ 63. made Bishop of Salisbury B. 10. p. 91. ¶ 35. questioned for his Sermon at Court B. 11. p. 138. ¶ 14 15. relates all the passages thereof in a Letter to Dr. Ward ¶ 16. his opinion about the suspension of Bishop Goodman p. 170. ¶ 23. his death p. 176. ¶ 53. St. DAVID a great advancer of Monastick life C. 6. ¶ 4. one of his paramount Miracles ¶ 5. St. DAVIDS or Menevia in Wales once an Arch-bishoprick B. 3. p. 24. ¶ 25. contesteth with Canter●ury ibidem but is overpowered ¶ 26. DEANES and CHAPTERS defended in the House of Commons by an excellent speech of Doctour Hackets B. 11. p. 177 178 179. Edward DEERING his death and praise B. 9. p. 109. ¶ 22. Sr. Anth. DENNIE his extraction issue death and Epitaph Hist. of Walt. p. 12 13. DERVVIANUS sent by Eleutherius Bishop of Rome to King Lucius to instruct him in Christianity C. 2. ¶ 8. DEVONSHIRE commotion begun out of superstition heightned with cruelty supprest by Gods blessing on the valour of the Lord Russell B. 7. p. 393 394 c. The DIRECTORY compiled by the Assembly of Divines B. 11. p. 221. ¶ 1. commanded by the Parliament ¶ 6. forbidden by the King to be generally used ¶ 7. it and the Liturgy compared together p. 223 224. DISSENTING BRETHREN B. 11. ¶ 35 why departing the Land ¶ 36. kindly entertained in Holland ¶ 37. their chief ground-works ¶ 39 40. manner of Church-service ¶ 41. Schism betwixt